rab

Rab Pappa and Rab Huna b. Rab Joshua were journeying along the road and met Rab Hannina b. Rab Ika. They said to him, "Since we have seen thee, we will offer two benedictions on thine account : 'Blessed... Who impartest Thy wisdom to them that fear Thee' and 'Blessed... Who hast kept us in life' etc." He replied, "I also, since I have seen you, deem you to be in my eyes like the sixty myriads of the house of Israel and say three benedictions on your account : the two you have uttered and also 'Blessed... Who art wise in secrets'. " They said to him, "Art thou as wise as all that?" They set their eyes on him and he died.

Rab Pappa and Rab Huna b. Rab Joshua were journeying along the road and met Rab Hannina b. Rab Ika. They said to him, "Since we have seen thee, we will offer two benedictions on thine account : 'Blessed... Who impartest Thy wisdom to them that fear Thee' and 'Blessed... Who hast kept us in life' etc." He replied, "I also, since I have seen you, deem you to be in my eyes like the sixty myriads of the house of Israel and say three benedictions on your account : the two you have uttered and also 'Blessed... Who art wise in secrets'. " They said to him, "Art thou as wise as all that?" They set their eyes on him and he died.

Rab Pappa and Rab Huna b. Rab Joshua were journeying along the road and met Rab Hannina b. Rab Ika. They said to him, "Since we have seen thee, we will offer two benedictions on thine account : 'Blessed... Who impartest Thy wisdom to them that fear Thee' and 'Blessed... Who hast kept us in life' etc." He replied, "I also, since I have seen you, deem you to be in my eyes like the sixty myriads of the house of Israel and say three benedictions on your account : the two you have uttered and also 'Blessed... Who art wise in secrets'. " They said to him, "Art thou as wise as all that?" They set their eyes on him and he died.

Rab Pappa and Rab Huna b. Rab Joshua were journeying along the road and met Rab Hannina b. Rab Ika. They said to him, "Since we have seen thee, we will offer two benedictions on thine account : 'Blessed... Who impartest Thy wisdom to them that fear Thee' and 'Blessed... Who hast kept us in life' etc." He replied, "I also, since I have seen you, deem you to be in my eyes like the sixty myriads of the house of Israel and say three benedictions on your account : the two you have uttered and also 'Blessed... Who art wise in secrets'. " They said to him, "Art thou as wise as all that?" They set their eyes on him and he died.

For shooting stars [Zikin]. What means Zikin ? Samuel said : Kokeba di-Shebit. Samuel also said : The paths of heaven are as familiar to me as the streets of Nehardea, with the exception of the Kokeba di-Shebit, for I know not what that is. There is a tradition that it never passes through the constellation of Orion, for if it did the world would he destroyed. But we see that it does pass through ! It is its brightness that passes through, and so it seems as though it does actually pass through. Rab Huna b. Rab Joshua said ; It is the Veil [ Vilon] which is rent and rolled up, so that the light of the heaven [Rekia'] appears. Rab Ashe said : A star disappears from one side of Orion and [the beholder] sees a companion star [appear] on the other side and is bewildered ; and thus it seems as though it had passed through [the constellation].

For shooting stars [Zikin]. What means Zikin ? Samuel said : Kokeba di-Shebit. Samuel also said : The paths of heaven are as familiar to me as the streets of Nehardea, with the exception of the Kokeba di-Shebit, for I know not what that is. There is a tradition that it never passes through the constellation of Orion, for if it did the world would he destroyed. But we see that it does pass through ! It is its brightness that passes through, and so it seems as though it does actually pass through. Rab Huna b. Rab Joshua said ; It is the Veil [ Vilon] which is rent and rolled up, so that the light of the heaven [Rekia'] appears. Rab Ashe said : A star disappears from one side of Orion and [the beholder] sees a companion star [appear] on the other side and is bewildered ; and thus it seems as though it had passed through [the constellation].

For shooting stars [Zikin]. What means Zikin ? Samuel said : Kokeba di-Shebit. Samuel also said : The paths of heaven are as familiar to me as the streets of Nehardea, with the exception of the Kokeba di-Shebit, for I know not what that is. There is a tradition that it never passes through the constellation of Orion, for if it did the world would he destroyed. But we see that it does pass through ! It is its brightness that passes through, and so it seems as though it does actually pass through. Rab Huna b. Rab Joshua said ; It is the Veil [ Vilon] which is rent and rolled up, so that the light of the heaven [Rekia'] appears. Rab Ashe said : A star disappears from one side of Orion and [the beholder] sees a companion star [appear] on the other side and is bewildered ; and thus it seems as though it had passed through [the constellation].

What means 'Ash [the Bear]? Rab Judah said : Juta. What is Juta? Some say : The tail of a ram ; others say : The head of a calf. But the more probable view is that of him who said, "The tail of a ram" ; for it is written, "And the 'Ajish will be comforted for her children" (ibid. 5:32). Hence it seems as if something is lacking [in the tail]

Then He should have created two other stars ! "There is nothing new under the sun" (Eccles. i. 9). Rab Nahman said : The Holy One, blessed be He, will hereafter restore them; as it is said, "And the 'Ajish will be comforted for her children."

And for earthquakes. What is an earthquake? Rab Kattina said : A subterranean rumbling. Rab Kattina was journeying by the way, and when he reached the entrance of the house of a necromancer a rumbling noise broke forth. He said, "Does the necromancer know what this rumbling is?" The latter called to him, "Kattina, Kattina ! Why should I not know? When the Holy One, blessed be He, remembers His children who dwell in misery among the nations of the world. He causes two tears to descend to the Ocean, and the sound is heard from one end of the world to the other ; and that is the rumbling."

And for earthquakes. What is an earthquake? Rab Kattina said : A subterranean rumbling. Rab Kattina was journeying by the way, and when he reached the entrance of the house of a necromancer a rumbling noise broke forth. He said, "Does the necromancer know what this rumbling is?" The latter called to him, "Kattina, Kattina ! Why should I not know? When the Holy One, blessed be He, remembers His children who dwell in misery among the nations of the world. He causes two tears to descend to the Ocean, and the sound is heard from one end of the world to the other ; and that is the rumbling."

Rab Kattina said, "The necromancer lies and his words are false; for in that case, there should be one rumbling noise followed by another!" But it is not so ; there is really one rumbling noise followed by another, and the reason that Kattina did not acknowledge the necromancer's statement was that people should not be led astray after him.

Rab Kattina himself explained [that the phenomenon was due to God] clapping His hands ; as it is said, "I will also smite My hands together, and I will satisfy My fury" (Ezek. xxi. 22). R. Nathan says : The rumbling is due to His sighing; as it is said, "I will satisfy My fury upon them, and I will be eased" (ibid. v. 13). The Rabbis say : He treads upon the firmament ; as it is said, "He giveth a noise, as they that tread grapes, against all the inhabitants of the earth" (Jer. xxv. 30). Rab Aha b. Jacob said : He presses His feet beneath the Throne of Glory ; as it is said, "Thus saith the Lord, the heaven is My throne, and the earth is My footstool" (Is. Ixvi. 1).

Rab Kattina himself explained [that the phenomenon was due to God] clapping His hands ; as it is said, "I will also smite My hands together, and I will satisfy My fury" (Ezek. xxi. 22). R. Nathan says : The rumbling is due to His sighing; as it is said, "I will satisfy My fury upon them, and I will be eased" (ibid. v. 13). The Rabbis say : He treads upon the firmament ; as it is said, "He giveth a noise, as they that tread grapes, against all the inhabitants of the earth" (Jer. xxv. 30). Rab Aha b. Jacob said : He presses His feet beneath the Throne of Glory ; as it is said, "Thus saith the Lord, the heaven is My throne, and the earth is My footstool" (Is. Ixvi. 1).

And for thunders. What is thunder? Samuel said : The clouds in a whirl ; as it is said, "The voice of Thy thunder was in the whirlwind ; the lightnings lighted up the world, the earth trembled and shook" (Ps. Ixxvii. 19). The Rabbis say : The clouds pouring water one into the other; as it is said, "At the sound of His giving a multitude of waters in the heavens" (Jer. x. 13). Rab Aha b. Jacob said : It is a mighty lightning-flash which strikes against a cloud and the latter is shattered into hail-stones. Rab Ashe said : The clouds are hollow and a blast of wind comes and blows across their mouths, so it is like a blast across the mouth of a jar. The most probable view is that of Rab Aha b. Jacob, that the lightning strikes, the clouds are made to rumble and rain descends.

And for thunders. What is thunder? Samuel said : The clouds in a whirl ; as it is said, "The voice of Thy thunder was in the whirlwind ; the lightnings lighted up the world, the earth trembled and shook" (Ps. Ixxvii. 19). The Rabbis say : The clouds pouring water one into the other; as it is said, "At the sound of His giving a multitude of waters in the heavens" (Jer. x. 13). Rab Aha b. Jacob said : It is a mighty lightning-flash which strikes against a cloud and the latter is shattered into hail-stones. Rab Ashe said : The clouds are hollow and a blast of wind comes and blows across their mouths, so it is like a blast across the mouth of a jar. The most probable view is that of Rab Aha b. Jacob, that the lightning strikes, the clouds are made to rumble and rain descends.

And for thunders. What is thunder? Samuel said : The clouds in a whirl ; as it is said, "The voice of Thy thunder was in the whirlwind ; the lightnings lighted up the world, the earth trembled and shook" (Ps. Ixxvii. 19). The Rabbis say : The clouds pouring water one into the other; as it is said, "At the sound of His giving a multitude of waters in the heavens" (Jer. x. 13). Rab Aha b. Jacob said : It is a mighty lightning-flash which strikes against a cloud and the latter is shattered into hail-stones. Rab Ashe said : The clouds are hollow and a blast of wind comes and blows across their mouths, so it is like a blast across the mouth of a jar. The most probable view is that of Rab Aha b. Jacob, that the lightning strikes, the clouds are made to rumble and rain descends.

Rab Samuel b. Isaac said : There is no significance in morning-clouds ; for it is written, "Your goodness is as a morning cloud" (Hosea vi. 4). Rab Pappa said to Abbai : But there is a proverbial expression, "If on opening the door [in the morning] there is rain, set down thy sack, O ass-driver, and lie on it"! There is no contradiction ; for this refers to [a sky] covered with heavy clouds, whereas the former refers to [a sky] covered with light clouds.

Rab Samuel b. Isaac said : There is no significance in morning-clouds ; for it is written, "Your goodness is as a morning cloud" (Hosea vi. 4). Rab Pappa said to Abbai : But there is a proverbial expression, "If on opening the door [in the morning] there is rain, set down thy sack, O ass-driver, and lie on it"! There is no contradiction ; for this refers to [a sky] covered with heavy clouds, whereas the former refers to [a sky] covered with light clouds.

R. Alexander said in the name of R. Joshua b. Levi : Thunder was only created to break the pride of the heart ; as it is said, "God hath so made it that men should fear before Him" (Eccles. iii. 14). Also said R. Alexander in the nanie of R.Joshua b. Levi : Who sees the rainbow should prostrate himself upon his face; as it is said, "As the appearance of the bow that is in the cloud...and when I saw it, I fell upon my face" (Ezek. i. 28). In the West they curse one who acts thus, because it has the appearance as though he worships the rainbow ; but he should certainly pronounce a benediction. What is the benediction ? "Blessed. ..Who remembrest the Covenant." It has been taught in a Baraita : R. Ishmael, the son of R. Johanan b. Baroka says: [The benediction is, "Blessed...] Who art faithful with Thy Covenant and fulfillest Thy word." Rab Pappa said: Let us therefore say both : "Blessed ... Who remembrest the Covenant, art faithful with Thy Covenant and fulfillest Thy word."

This is at variance with the statement of Rafram b. Pappa who said in the name of Rab Hisda : Since the Temple was destroyed, the firmament has never been seen in its purity ; as it is said, "I clothe the heavens with blackness, and I make sackcloth their covering" (Is. 1. 3).

Also said Rammi b. Abba in the name of R. Isaac : Who sees the Euphrates up to the Babylonian bridge says, "Blessed...Who hast made the Creation" ; but nowadays since the Persians have altered it, [that benediction is only to be said] from Be Shapor onwards. Rab Joseph said : From Ihi Dekira onwards. Further said Rammi b. Abba : Who sees the Tigris from the bridge of Shaporstan says, "Blessed...Who hast made the Creation."

Why [is the Tigris called] Hiddekel (Gen. ii. 14). Rab Ashe said : Its waters are sharp [had] and swift [kal]. Why [is the Euphrates called] Perat? Because its waters are fruitful [parah] and multiply.

Rab said : The reason why the inhabitants of Mahoza are so shrewd is because they drink the waters of the Tigris ; the reason why they are red-spotted is because they indulge in sexual intercourse in the daytime ; and the reason why their eyes are unsteady is because they dwell in dark houses.

and what is the wording of the benediction ? Rab Judah said : "We give thanks unto Thee for every drop which Thou hast caused to descend for us" ; and R. Johanan concluded it thus : "Though our mouths were full of song as the sea... we could not sufficiently thank Thee, O Lord our God" etc. until "shall prostrate itself before Thee. Blessed art Thou, O Lord, to Whom abundant thanksgivings are due.

" Is it "abundant thanksgivings" and not "all thanksgivings"? Raba declared: I say "God of thanks-givings." Rab Pappa said : Let us therefore say both : "Abundant thanksgivings and God of thanksgivings."

Come and hear : If the wine is changed [for a better kind during the meal] there is no necessity to utter another benediction; but if he changed his place [and other wine is brought to him] he should utter a further benediction ; and Rab Joseph b. Abba said in the name of R. Johanan : Although it has been stated that if the wine is changed another benediction is unnecessary, still he says, "Blessed... Who art good and dispensest good" ! Here also there are the other members of the company who drink with him.

He who has built a new house or bought new vessels, etc. Rab Huna said : This only applies if he has not similar vessels, but if he has similar vessels there is no need for him to say a benediction. R. Johanan declared : Even if he has similar vessels, he must say the benediction.

Another version : Rab Huna said : his only applies where he did not buy and make a further purchase ; but if he bought and made a further purchase, there is no necessity for a benediction. R. Johanan said : Even if he bought and made a further purchase, it is necessary to say the benediction. From this it is to be deduced that if he possesses vessels and purchases more, all agree that he must say the benediction.

It is quite right according to the first version ; for then Rab Huna agrees with R. Meir and R. Johanan with R. Judah. According to the latter version, however, it is right that Rab Huna agrees with R. Judah, but with whom is R. Johanan. in agreement? Neither with R. Meir nor R. Judah!

It is quite right according to the first version ; for then Rab Huna agrees with R. Meir and R. Johanan with R. Judah. According to the latter version, however, it is right that Rab Huna agrees with R. Judah, but with whom is R. Johanan. in agreement? Neither with R. Meir nor R. Judah!

Then prayer [in such circumstances] is of no avail ! Rab Joseph quoted in objection : "And afterwards she bore a daughter and called her name Dinah" (Gen. xxx. 21). What means "and afterwards"? Rab said: After Leah passed judgment on herself, saying, "Twelve tribes are destined to issue from Jacob — six have issued from me and four from the handmaids, that makes ten ; if this child [which is expected from me] be a male, my sister Rachel will not even be like one of the handmaids." Immediately [the child in the womb] was changed to a daughter; as it is said, "And she called her name Dinah [judgment]"! We may not quote a miraculous event [against the Mishnah].

Then prayer [in such circumstances] is of no avail ! Rab Joseph quoted in objection : "And afterwards she bore a daughter and called her name Dinah" (Gen. xxx. 21). What means "and afterwards"? Rab said: After Leah passed judgment on herself, saying, "Twelve tribes are destined to issue from Jacob — six have issued from me and four from the handmaids, that makes ten ; if this child [which is expected from me] be a male, my sister Rachel will not even be like one of the handmaids." Immediately [the child in the womb] was changed to a daughter; as it is said, "And she called her name Dinah [judgment]"! We may not quote a miraculous event [against the Mishnah].

Rab Mattenah said : This prayer only applies to a town where they do not administer justice and sentence to death; but in a town where they do administer justice and sentence to death, there is no need for such a petition.

Another version is : Rab Mattenah said : Even in a town where they administer justice and sentence to death [the prayer is necessary] ; because sometimes there may not chance to be anybody to plead in his favour.

Rab Joseph said: What is the Scriptural authority? For it is written, "We should have been as Sodom, we should have been like unto Gomorrah" (Is, i. 9). What did the prophet answer them? "Hear the word of the Lord, ye rulers of Sodom" (ibid. v. 10).

How is it to be concluded? Rab said, "[Blessed art Thou, O Lord,] Who healest the sick." Samuel said: Does Abba regard the whole world as sick? Nay, [the conclusion of the benediction should be : "Blessed...] Who healest all flesh." Rab Sheshet said : [It should conclude : "Blessed...] Who doest wondrously." Rab Pappa said : Let us therefore say both : "Who healest all flesh and doest wondrously."

How is it to be concluded? Rab said, "[Blessed art Thou, O Lord,] Who healest the sick." Samuel said: Does Abba regard the whole world as sick? Nay, [the conclusion of the benediction should be : "Blessed...] Who healest all flesh." Rab Sheshet said : [It should conclude : "Blessed...] Who doest wondrously." Rab Pappa said : Let us therefore say both : "Who healest all flesh and doest wondrously."

How is it to be concluded? Rab said, "[Blessed art Thou, O Lord,] Who healest the sick." Samuel said: Does Abba regard the whole world as sick? Nay, [the conclusion of the benediction should be : "Blessed...] Who healest all flesh." Rab Sheshet said : [It should conclude : "Blessed...] Who doest wondrously." Rab Pappa said : Let us therefore say both : "Who healest all flesh and doest wondrously."

Rab Huna stated that Rab said in the name of R. Meir, (and it has been similarly taught in the name of R. 'Akiba) : A man should always accustom himself to say, "Whatever the All-merciful does, He does for the best."

Rab Huna stated that Rab said in the name of R. Meir, (and it has been similarly taught in the name of R. 'Akiba) : A man should always accustom himself to say, "Whatever the All-merciful does, He does for the best."

Rab Huna stated that Rab said in the name of R. Meir : A man's words should always be few before the Holy One, blessed be He ; as it is said, "Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God ; for God is in heaven, and thou upon earth, therefore let thy words be few" (Eccles. v. 1).

Rab Huna stated that Rab said in the name of R. Meir : A man's words should always be few before the Holy One, blessed be He ; as it is said, "Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God ; for God is in heaven, and thou upon earth, therefore let thy words be few" (Eccles. v. 1).

Rab Nahman b. Rab Hisda expounded : What means that which is written, "Then the Lord God formed man" (Gen. ii. 7), the word wayyiser "and He formed" being spelt with two letters yod? The Holy One, blessed be He, created two impulses, one good and the other evil.

Rab Nahman b. Rab Hisda expounded : What means that which is written, "Then the Lord God formed man" (Gen. ii. 7), the word wayyiser "and He formed" being spelt with two letters yod? The Holy One, blessed be He, created two impulses, one good and the other evil.

Rab Nahman b. Isaac objected : Therefore since the word wayyiser is not mentioned in connection with the animal it has no evil impulse, and yet we see it injuring and biting and kicking ! Nay [the double yod is to be explained] according to the statement of R. Simeon b. Pazzi who said : Woe to me because of my Creator [yoseri], and woe to me because of my impulse [yisri].

"And the rib, which the Lord God had taken from the man, made He a woman" (Gen. ii. 22). Rab and Samuel [comment upon this] :

It is quite right according to him who says it was a face ; that is what is written, "He closed up the place with flesh instead thereof " (ibid. ii. 21). But according to him who said it was a tail, what means "He closed up the place with flesh instead thereof"? R. Jeremiah (other versions : Rab Zebid ; Rab Nahman b. Isaac) said : That was only necessary in the place of the wound.

It is quite right according to him who says it was a face ; that is what is written, "He closed up the place with flesh instead thereof " (ibid. ii. 21). But according to him who said it was a tail, what means "He closed up the place with flesh instead thereof"? R. Jeremiah (other versions : Rab Zebid ; Rab Nahman b. Isaac) said : That was only necessary in the place of the wound.

Another explanation of "And He made [lit. built]" — Rab Hisda said (another version : It was taught in a Baraita) : This means that the Holy One, blessed be He, fashioned Eve like a store-building ; as the store is narrow above and broad below so as to receive the fruits, similarly is a woman narrow above and broad below so as to receive the child.

According to him who said [Eve was made from] a face, which of them went in front? Rab Nahman b. Isaac said : It is more probable that the masculine countenance went in front ; for there is a teaching : A man should never walk behind a woman along the road, even his own wife. Should a woman meet him on a bridge he should let her pass by on the side ; and whoever crosses a stream behind a woman will have no portion in the world to come.

Rab Nahman said : Manoah was an 'Am ha'ares; for it is written, "And Manoah went after his wife" (Judges xiii. 11).

Rab Nahman b. Isaac retorted : But that is likewise true of Elisha ; for it is written, "And he arose and followed her" (II Kings iv. 30) — here also he actually walked behind her ! Nay ; [it means that Elisha] followed her words and advice, and so also [in the instance of Manoah] he followed her words and advice.

Rab Ashe said : With reference to what Rab Nahman said, viz. that Manoah was an 'Am ha'ares, he had not even learnt [the Scriptures which are taught] in an elementary school; as it is said, "And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man" (Gen. xxiv. 61) — they went behind the man, not in front of him.

Rab Ashe said : With reference to what Rab Nahman said, viz. that Manoah was an 'Am ha'ares, he had not even learnt [the Scriptures which are taught] in an elementary school; as it is said, "And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man" (Gen. xxiv. 61) — they went behind the man, not in front of him.

Rab said : The evil impulse is like a fly and dwells between the two entrances of the heart ; as it is said, "Dead flies make the ointment of the perfumers fetid and putrid" (Eccles. x. 1). Samuel said : It is like a kind of wheat [hittah] ; as it is said, "Sin [hatt'at] croucheth at the door" (Gen. iv. 7).

Raba also said : The universe was only created for the completely wicked or the completely righteous. Raba said : Let a man know himself whether he is completely righteous or not. Rab said : The universe was only created for Ahab the son of Omri and for R. Hannina b. Dosa — for Ahab the son of Omri, this world; and for R. Hannina b. Dosa, the world to come.

A man should not behave with levity towards the East Gate [of the Temple], since it is directed towards the Holy of Holies, etc. Rab Judah said in the name of Rab : This is only meant from Sophim inwards, and only applies to one who can see [the Temple]. It has been similarly reported : R. Abba b. R. Hijya. b. Abba said : Thus declared R. Johanan : This is only meant from Sophim inwards, and only applies to one who can see [the Temple] and when there is no barrier [between him and it], and at the time when the Shekinah rests [upon the Sanctuary].

A man should not behave with levity towards the East Gate [of the Temple], since it is directed towards the Holy of Holies, etc. Rab Judah said in the name of Rab : This is only meant from Sophim inwards, and only applies to one who can see [the Temple]. It has been similarly reported : R. Abba b. R. Hijya. b. Abba said : Thus declared R. Johanan : This is only meant from Sophim inwards, and only applies to one who can see [the Temple] and when there is no barrier [between him and it], and at the time when the Shekinah rests [upon the Sanctuary].

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

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

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

Why should we not wipe with the right hand but only with the left? Raba said : Because the Torah was given with the right hand ; as it is said, "At His right hand was a fiery law unto them" (Deut. xxxiii. 2). Rabbah b. Bar Hannah said : Because it is near the mouths. R. Simeon b. Lakish said : Because he binds the Tefillin with it. Rab Nahman b. Isaac said: Because he points to the accents of the Torah with it.

Before Raba was appointed Principal [of the Seminary], the daughter of Rab Hisda used to rattle a nut in a flask for him; but afterwards when he ruled [over the Seminary] she made an aperture for him [in the wall] and placed her hand upon his head.

Rab Ashe asked : What means "so long as nobody sees him," as stated by Issi b. Nathan? So long as his neighbour cannot see the exposed part of the body, but he may see the man himself.

A certain funeral-orator who went down [to deliver an address] in the presence of Rab Nahman said, "How modest was [the deceased] in his habits!" Rab Nahman said to him, "Didst thou ever go into a privy with him that thou knowest whether he was modest or not? For there is a teaching : He only is called modest who is so in a privy."

A certain funeral-orator who went down [to deliver an address] in the presence of Rab Nahman said, "How modest was [the deceased] in his habits!" Rab Nahman said to him, "Didst thou ever go into a privy with him that thou knowest whether he was modest or not? For there is a teaching : He only is called modest who is so in a privy."

But what had Rab Nahman to care about in this matter? Because there is a teaching : As the dead are called to account [for their deeds], so are the funeral-orators and they who respond ["Amen"] after them called to account.

But it is not so ! For lo, Rab Judah said in the name of Rab : A man should always accustom himself [to perform his natural functions] morning and evening so that it will be unnecessary for him to go far [and find a secluded spot]. And further, Raba used to go as far as a Mil by day ; but at night he would say to his attendant, "Prepare for me a place in the street of the town." Similarly used R. Zera to say to his attendant, "See whether there is anybody behind the Seminary, as I wish to relieve myself"! Read not [in the Baraita] "in the same place," but read "in the same manner that he relieves himself by day."

But it is not so ! For lo, Rab Judah said in the name of Rab : A man should always accustom himself [to perform his natural functions] morning and evening so that it will be unnecessary for him to go far [and find a secluded spot]. And further, Raba used to go as far as a Mil by day ; but at night he would say to his attendant, "Prepare for me a place in the street of the town." Similarly used R. Zera to say to his attendant, "See whether there is anybody behind the Seminary, as I wish to relieve myself"! Read not [in the Baraita] "in the same place," but read "in the same manner that he relieves himself by day."

Rab Ashe said : Even if thou retainest the words "the same place" [there is no contradiction, because it means,] it is only necessary [to proceed] to a corner.

It was stated above : "Rab Judah said in the name of Rab : A man should always accustom himself [to perform his natural functions] morning and evening, so that it will be unnecessary for him to go far [and find a secluded spot]."

It was stated above : "Rab Judah said in the name of Rab : A man should always accustom himself [to perform his natural functions] morning and evening, so that it will be unnecessary for him to go far [and find a secluded spot]."

Rab Safra entered a privy. R. Abba came and emitted a sound at the door. Rab Safra said to him, "Let the master enter." After leaving, R. Abba said to him, "So far thou hast not brought in the demon ; but thou hast received the tradition about the demon. Have we not learnt thus in the Mishnah : There was an open fire-place there [in the Temple-court], and a splendid privy ; and this was its splendid feature : if it was found locked, it was known that somebody was in there, but if it was found open, it was known that it was vacant. Hence infer that it is not proper [to speak in a privy]!

Rab Safra entered a privy. R. Abba came and emitted a sound at the door. Rab Safra said to him, "Let the master enter." After leaving, R. Abba said to him, "So far thou hast not brought in the demon ; but thou hast received the tradition about the demon. Have we not learnt thus in the Mishnah : There was an open fire-place there [in the Temple-court], and a splendid privy ; and this was its splendid feature : if it was found locked, it was known that somebody was in there, but if it was found open, it was known that it was vacant. Hence infer that it is not proper [to speak in a privy]!

But Rab Safra thought that it was dangerous; for there is a teaching : Rabban Simeon b. Gamaliel says : If the fecal discharge is kept back it causes dropsy, and if the fluid in the urinary duct is kept back it causes jaundice.

"And He said to the angel that destroyed the people, It is enough [rab]" (ibid. v. 16). R. Eleazar said: Thus spake the Holy One, blessed be He, to the angel, Take for me the chief [rab] among them, so that through him I can punish them for their sins. At that moment Abishai b. Zeruiah died, who was equal [in worth] to the majority of the Sanhedrin.

"And He said to the angel that destroyed the people, It is enough [rab]" (ibid. v. 16). R. Eleazar said: Thus spake the Holy One, blessed be He, to the angel, Take for me the chief [rab] among them, so that through him I can punish them for their sins. At that moment Abishai b. Zeruiah died, who was equal [in worth] to the majority of the Sanhedrin.

Rab said : He beheld our father Jacob ; for it is written, "And Jacob said when he beheld them" (Gen. xxxii. 3). Samuel said : He beheld the ashes of [the sacrifice substituted for] Isaac ; as it is said, "God will provide Himself the lamb" (ibid. xxii. 8).

Nor may one enter the Temple Mount with his staff"...; nor may he use it as a short cut [koppendaria]. What means koppendaria? Raba said : A short cut, as the word implies. But Rab Hanna b. Adda said in the name of Rab Samma b. R. Mari: It is as people say, "Instead of going round the row of houses, I will go through it" Rab Nahman said in the name of Rabbah b. Abbuha: If one enters a Synagogue not for the purpose of making it a short cut, he may use it in that manner.

Nor may one enter the Temple Mount with his staff"...; nor may he use it as a short cut [koppendaria]. What means koppendaria? Raba said : A short cut, as the word implies. But Rab Hanna b. Adda said in the name of Rab Samma b. R. Mari: It is as people say, "Instead of going round the row of houses, I will go through it" Rab Nahman said in the name of Rabbah b. Abbuha: If one enters a Synagogue not for the purpose of making it a short cut, he may use it in that manner.

Nor may one enter the Temple Mount with his staff"...; nor may he use it as a short cut [koppendaria]. What means koppendaria? Raba said : A short cut, as the word implies. But Rab Hanna b. Adda said in the name of Rab Samma b. R. Mari: It is as people say, "Instead of going round the row of houses, I will go through it" Rab Nahman said in the name of Rabbah b. Abbuha: If one enters a Synagogue not for the purpose of making it a short cut, he may use it in that manner.

R. Abbahu said : If it was originally a public path, it is permitted [as a short cut for all]. R. Helbo said in the name of Rab Huna: Who enters a Synagogue to pray is allowed to use it as a short cut ; as it is said, "But when the people of the land shall come before the Lord in the appointed seasons, he that entereth by the way of the north gate to worship shall go forth by the way of the south gate" (Ezek. xlvi. 9).

And to expectorate on the Temple Mount is forbidden a fortiori. Rab Bebai said in the name of R. Joshua b. Levi : Whoever expectorates on the Temple Mount in this time is as though he expectorates into the pupil of his eye; as it is said, "And Mine eyes and My heart shall be there perpetually" (I Kings ix. 3).

Rab Pappa said to Raba (other versions : Rabina to Raba ; Rab Adda b. Mattena to Raba) : Why should one derive it [by analogy] from a shoe ; let him derive it from the short cut !

Rab Pappa said to Raba (other versions : Rabina to Raba ; Rab Adda b. Mattena to Raba) : Why should one derive it [by analogy] from a shoe ; let him derive it from the short cut !

[Rab Pappa] answered : This is the position I take up : Let us derive a strict conclusion from the instance, [of the shoe] and also from the instance [of the short cut]

Bar Kappara expounded : A man should always teach his son a clean and light trade. Which is such? Rab Hisda said : Needle-stitching.

Rab Nahman b. Isaac said : Should he duly hand them over, in the end he will grow rich ; as it is said, "Whatever any man giveth the priest, it shall be his" (Num. v. 10) — i.e. much wealth shall be his.

Rab Huna b. Berekiah said in the name of R. Eleazar ha-Kappar : Whoever associates the name of Heaven with his trouble, his substance will be doubled for him ; as it is said, "And the Almighty be thy treasure, and precious silver unto thee" (Job xxii. 25).

Rab Safra said : R. Abbahu related that when Hananyah, the nephew of R. Joshua, went to the Diaspora, he used to intercalate the years and fix the new moons outside the [Holy] Land.

R. Abin the Levite[4] said : Whoever forces fate[5], fate will force him; but whoever yields to fate, fate yields to him. So was it with Rabbah and Rab Joseph ;

for Rab Joseph [was nicknamed] "Sinai[6]" and Rabbah "the uprooter of mountains[7]. "The time needed them[8]; so [the electors] sent [a message] there[9], "Of 'Sinai' and 'the uprooter of mountains,' which should be given preference?" They returned answer, "'Sinai' should be preferred, because all stand in need of an owner of wheat[10]." Nevertheless Rab Joseph did not accept the offer, because the Chaldeans[11] told him, "Thou wilt reign only two years[12]."

for Rab Joseph [was nicknamed] "Sinai[6]" and Rabbah "the uprooter of mountains[7]. "The time needed them[8]; so [the electors] sent [a message] there[9], "Of 'Sinai' and 'the uprooter of mountains,' which should be given preference?" They returned answer, "'Sinai' should be preferred, because all stand in need of an owner of wheat[10]." Nevertheless Rab Joseph did not accept the offer, because the Chaldeans[11] told him, "Thou wilt reign only two years[12]."

Rabbah ruled two and twenty years[13], and then Rab Joseph two and a half;

R. Hiyya b. Ashe said in the name of Rab[3] : The disciples of the wise have rest neither in this world nor in the world to come; as it is said, "They go from strength to strength, every one of them appeareth before God in Zion."

A lulav which is three handbreadths in length. Rab Judah said in the name of Samuel: The [minimum] length of the hadas and the aravah is three [handbreadths], and that of the lulav four, so that the lulav should extend one handbreadth beyond the hadas.

What is the proper course for us, who keep two festival days? Rab says, we should begin to mention the rain in the Musaf prayer (of the first day), omit the mention in the Afternoon, Evening, and Morning prayers, and take it up again in the Musaf prayer (of the second day). Samuel, however, said to the scholars (who reported Rab's view): go and say to 'Abba: "After having declared the day holy, art thou going to declare it again a week-day?" Samuel then decided that one should begin to mention the rain in the Musaf prayer and continue to do so in the Afternoon prayer, but omit it in the Evening and Morning prayer and take it up again in the Musaf prayer.

Raba says: after having once begun mentioning it, one should not stop. So also said R. Sheshet. Rab, too, reversed his opinion, for R. Hananel said in the name of Rab: Beginning with the New Year's day, one should count twenty-one days, in the same way as one counts ten days from New Year to the Day of Atonement, and then begin mentioning the rain, but once having begun, one should not stop. And this is the law.

Raba says: after having once begun mentioning it, one should not stop. So also said R. Sheshet. Rab, too, reversed his opinion, for R. Hananel said in the name of Rab: Beginning with the New Year's day, one should count twenty-one days, in the same way as one counts ten days from New Year to the Day of Atonement, and then begin mentioning the rain, but once having begun, one should not stop. And this is the law.