rab

Rab Mari, the son of Samuel's daughter, asked Raba : Our Mishnah states : Workmen may read [the Shema'] on the top of a tree or on the top of scaffolding ; hence it is to be inferred that it does not require Kawwanah. I quote in refutation: Who reads the Shema' must direct his heart; as it is said, "Hear, O Israel" (Deut. vi. 4) and elsewhere, "Attend and hear, O Israel " (ibid, xxvii. 9) ; as here "attention" is required so also there !

[Raba] remained silent ; so he asked him : Hast thou heard anything on this point ? He replied : Thus said Rab Sheshet: [Kawwanah is demanded of workmen] only if they stop their work to read it.

But lo, there is a teaching: [Such men are to say] an abstract of the Eighteen Benedictions! Rab Sheshet said : There is no contradiction ; the first being Rabban Gamaliel's view, the latter R. Joshua's.

How is that demonstrated ? 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 to apply also to one whose ship has sunk at sea ! Why, then, 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 used to add at the conclusion of his prayer : May it be Thy will, O Lord our God, to grant us long life, a life of peace, a life of good, a life of blessing, a life of sustenance, a life of bodily vigour, a life marked by the fear of sin, a life free from shame and reproach, a life of prosperity and honour, a life in which the love of Torah and the fear of Heaven shall cleave to us, a life wherein Thou fulfillest all the desires of our heart for good.

Rab Saphra used to add at the conclusion of his prayer : May it be Thy will, O Lord our God, to grant peace

R. Alexander used to add at the conclusion of his prayer : May it be Thy will, O Lord our God, to place us in a corner of light and not in a corner of darkness ; and may not our heart grow faint nor our eyes dim. There are some who say this was Rab Hamnuna's prayer ; and R. Alexander used to add at the conclusion of his prayer : Lord of the universe ! It is revealed and known before Thee that it is our will to perform Thy will ; but what stands in the way? The leaven that is in the dough and the servitude of the kingdoms. May it be Thy will to deliver us from their hand, so that we may again perform the statutes of Thy will with a perfect heart.

Raba used to add at the conclusion of his prayer : O my God, before I was formed I was nothing worth, and now that I have been formed I am but as though I had not been formed. Dust am I in my life ; how much more so in my death. Behold I am before Thee like a vessel filled with shame and confusion. O may it be Thy will, O Lord my God, that I may sin no more; and as to the sins I have committed, purge them away in Thine abounding compassion though not by means of affliction and sore diseases. That is the confession of Rab Hamnuna Zuta on the Day of Atonement.

Rab Sheshet, when observing a fast, used to add at the conclusion of his prayer : Lord of the universe ! It is revealed before Thee that when the Sanctuary was in existence, a man sinned and brought an offering, of which they sacrificed only the fat and the blood, and atonement was made for him. But now, I observe a fast, and my fat and blood are diminished. May it be Thy will, that my fat and blood which have been diminished may be accounted as though I had offered them before Thee upon the altar, and do Thou favour me.

It was a favourite saying of Rab : Not like this world is the world to come. In the world to come there is neither eating nor drinking; no procreation of children or business transactions; no envy or hatred or rivalry ; but the righteous sit enthroned, their crowns on their heads, and enjoy the lustre of the Shekinah; as it is said, "And they beheld God, and did eat and drink" (Exod. xxiv. ll).

Rab asked R. Hiyya : Wherewith do women acquire merit? By sending their children to learn [Torah] in the Synagogue and their husbands to study in the schools of the Rabbis, and waiting for their husbands until they return from the schools of the Rabbis.

As the Rabbis departed from the school of Rab Hisda (another version : the school of R. Samuel b. Nahmani) they said to him : "Our leaders are well laden ; with no breach, and no going forth, and no outcry in our broad places" (Ps. cxliv. 14).

"Our leaders are well laden" — Rab and Samuel (another version : R. Johanan and R. Eleazar) [differ in interpretation] ; one says, "Our leaders" in Torah "are well laden" with religious duties ; the other says, "Our leaders" in Torah and religious duties "are well laden" with sufferings.

Rab and Samuel (another version : R. Johanan and R. Eleazar) [differ in interpretation]. One says : The whole world is nourished through righteousness, but the "stout-hearted" are nourished by the arm. The other says : The whole world is nourished through their merit, but they are not nourished even by their own merit. This is like the statement of Rab Judah who says in the name of Rab :

Rab and Samuel (another version : R. Johanan and R. Eleazar) [differ in interpretation]. One says : The whole world is nourished through righteousness, but the "stout-hearted" are nourished by the arm. The other says : The whole world is nourished through their merit, but they are not nourished even by their own merit. This is like the statement of Rab Judah who says in the name of Rab :

Rab and Samuel (another version : R. Johanan and R. Eleazar) [differ in interpretation]. One says : The whole world is nourished through righteousness, but the "stout-hearted" are nourished by the arm. The other says : The whole world is nourished through their merit, but they are not nourished even by their own merit. This is like the statement of Rab Judah who says in the name of Rab :

This contradicts the statement of Rab Judah who says : Who are the "stout-hearted"? They are the foolish Gobeans. Rab Joseph said : Thou canst know [that the "stout-hearted" are the Gobeans] because not one of them has ever been made a proselyte.

This contradicts the statement of Rab Judah who says : Who are the "stout-hearted"? They are the foolish Gobeans. Rab Joseph said : Thou canst know [that the "stout-hearted" are the Gobeans] because not one of them has ever been made a proselyte.

Rab Ashe said : [The "stout-hearted" are] the inhabitants of Mata Mehasya, for they beheld the glory of the Torah twice yearly, but not one of them has ever been made a proselyte.

R. Johanan said : The statement must be reversed; but Rab Shesha b. Rab Iddi said : Thou hast surely no need to reverse the statement, because the Rabbis do not here contradict themselves. In the case of the reading of the Shema' which everybody reads, if [the bridegroom] also reads it, it would not seem presumptuous ; but in the latter instance, since everybody works [on the ninth of Ab] and he does not, it would appear presumptuous.

R. Johanan said : The statement must be reversed; but Rab Shesha b. Rab Iddi said : Thou hast surely no need to reverse the statement, because the Rabbis do not here contradict themselves. In the case of the reading of the Shema' which everybody reads, if [the bridegroom] also reads it, it would not seem presumptuous ; but in the latter instance, since everybody works [on the ninth of Ab] and he does not, it would appear presumptuous.

It is here at any rate taught that [the mourner, although he is not in the same room as the body,] is exempt from reading the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah ! Rab Pappa replied : [The Baraita] is to be interpreted as referring to one who turns his face from the body and eats. Rab Ashe said : Since the duty of burying rests upon him, it is to be regarded as though the body was lying before him; as it is said, "And Abraham rose up from before his dead" (Gen. xxiii. 3) and it is said "That I may bury my dead from before me" (ibid. v. 4), i.e. so long as the duty of burial rested upon him, it was as though the body was actually before him.

It is here at any rate taught that [the mourner, although he is not in the same room as the body,] is exempt from reading the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah ! Rab Pappa replied : [The Baraita] is to be interpreted as referring to one who turns his face from the body and eats. Rab Ashe said : Since the duty of burying rests upon him, it is to be regarded as though the body was lying before him; as it is said, "And Abraham rose up from before his dead" (Gen. xxiii. 3) and it is said "That I may bury my dead from before me" (ibid. v. 4), i.e. so long as the duty of burial rested upon him, it was as though the body was actually before him.

Rahbah said in the name of R. Judah : Whoever sees a body [being conveyed to burial] and does not accompany it commits a transgression because of [the injunction] "Whoso mocketh the poor blasphemeth his Maker" (Prov. xvii. 5). If he accompany it, what is his reward ? Rab Assi said : Of him the Scriptures state, "He that is gracious to the poor lendeth unto the Lord" (ibid. xix. 17) and "he that is gracious unto the needy honoureth Him" (ibid. xiv. 31).

He cut a hole in the ice into which he descended to bathe; others say : He learnt the Sifra debe Rab in a winter's day.

But it is not so ! For Rab Pappa spoke [evil] of Mar Samuel [after his death], and a pole fell from the roof and split his skull !

Yes, there is; for Rab Joseph has taught : Theodosius of Rome accustomed the Jews in Rome to eat kids roasted in their entirety on the Passover night. They sent him [the message] : "If thou wert not Theodosius, I would have issued a ban against thee, for thou hast induced Israelites to eat the holy things outside [Jerusalem]."

Why "serpent"? Rab Judah said in the name of Samuel : This teaches that the Sages wound it round with discussions as a serpent [winds itself round something] and proved that the oven was unclean.

The bearers of the bier and they who relieve them. Our Rabbis have taught : We should not carry out a body [for burial] near the time of reading the Shema' ; but if they have commenced to do so, we should not stop them. But it is not so ' For lo, Rab Joseph was borne out near the time of reading the Shema' ! With a highly esteemed man it is different

Rab Joseph said : What is the Scriptural authority for this ? As it is said, "We should have been as Sodom" (Is. i. 9) ; and what did the prophet reply to them? "Hear the word of the Lord, ye rulers of Sodom" (ibid. v. 10).

Rab Judah said in the name of Rab : Who finds diverse kinds in his garment must divest himself thereof even in the street. What is the reason ? [As it is said,] "There is no wisdom nor understanding nor counsel against the Lord" (Prov. xxi. 30) — i.e. wherever the Divine Name is liable to be profaned, we pay no respect to a teacher.

Rab Judah said in the name of Rab : Who finds diverse kinds in his garment must divest himself thereof even in the street. What is the reason ? [As it is said,] "There is no wisdom nor understanding nor counsel against the Lord" (Prov. xxi. 30) — i.e. wherever the Divine Name is liable to be profaned, we pay no respect to a teacher.

For Rab Judah said in the name of Samuel : One may blow upon a Bet Peras [to see whether there are any bones ; and if there are none] he may walk on it. And Rab Judah b. Ashe said in the name of Rab : A Bet Peras which has been much trodden under foot is to be regarded as clean.

For Rab Judah said in the name of Samuel : One may blow upon a Bet Peras [to see whether there are any bones ; and if there are none] he may walk on it. And Rab Judah b. Ashe said in the name of Rab : A Bet Peras which has been much trodden under foot is to be regarded as clean.

For Rab Judah said in the name of Samuel : One may blow upon a Bet Peras [to see whether there are any bones ; and if there are none] he may walk on it. And Rab Judah b. Ashe said in the name of Rab : A Bet Peras which has been much trodden under foot is to be regarded as clean.

Why should this be so? Let one say, "There is no wisdom nor understanding nor counsel against the Lord" ! Rab b. Shaba explained it in the presence of Rab Kahana as referring to the prohibition, "Thou shalt not turn aside from the sentence which they shall declare unto thee" (Deut. xvii. 11). They laughed at him, for is not the prohibition, "Thou shalt not turn aside" enjoined by the Torah!

Why should this be so? Let one say, "There is no wisdom nor understanding nor counsel against the Lord" ! Rab b. Shaba explained it in the presence of Rab Kahana as referring to the prohibition, "Thou shalt not turn aside from the sentence which they shall declare unto thee" (Deut. xvii. 11). They laughed at him, for is not the prohibition, "Thou shalt not turn aside" enjoined by the Torah!

Rab Kahana said to them : A great man having expressed an opinion, you should not laugh at him. We base the authority for all the dicta of the Rabbis upon the prohibition, "Thou shalt not turn aside" ; but for the duty of honouring a fellow-creature the Rabbis give permission.

Rab Pappa asked Abbai : How were our predecessors different from us that miracles occurred for them but not for us? Is it a question of learning ? In the time of Rab Judah, their whole study was limited to the Order "Damages," whereas we study the six Orders; and when Rab Judah reached the paragraph in Mishnah 'Uksin : "If a woman presses vegetables in a pot" (some declare it was the paragraph : "Olives which are pressed with their leaves are clean"), he said, "We see here the conflicts of Rab and Samuel," whereas we study 'Uksin in thirteen lessons ! Yet, with respect to Rab Judah, when he took off one of his shoes, the rain descended ; but we afflict our souls and cry aloud and there is none that takes notice of us !

Rab Pappa asked Abbai : How were our predecessors different from us that miracles occurred for them but not for us? Is it a question of learning ? In the time of Rab Judah, their whole study was limited to the Order "Damages," whereas we study the six Orders; and when Rab Judah reached the paragraph in Mishnah 'Uksin : "If a woman presses vegetables in a pot" (some declare it was the paragraph : "Olives which are pressed with their leaves are clean"), he said, "We see here the conflicts of Rab and Samuel," whereas we study 'Uksin in thirteen lessons ! Yet, with respect to Rab Judah, when he took off one of his shoes, the rain descended ; but we afflict our souls and cry aloud and there is none that takes notice of us !

Rab Pappa asked Abbai : How were our predecessors different from us that miracles occurred for them but not for us? Is it a question of learning ? In the time of Rab Judah, their whole study was limited to the Order "Damages," whereas we study the six Orders; and when Rab Judah reached the paragraph in Mishnah 'Uksin : "If a woman presses vegetables in a pot" (some declare it was the paragraph : "Olives which are pressed with their leaves are clean"), he said, "We see here the conflicts of Rab and Samuel," whereas we study 'Uksin in thirteen lessons ! Yet, with respect to Rab Judah, when he took off one of his shoes, the rain descended ; but we afflict our souls and cry aloud and there is none that takes notice of us !

Rab Pappa asked Abbai : How were our predecessors different from us that miracles occurred for them but not for us? Is it a question of learning ? In the time of Rab Judah, their whole study was limited to the Order "Damages," whereas we study the six Orders; and when Rab Judah reached the paragraph in Mishnah 'Uksin : "If a woman presses vegetables in a pot" (some declare it was the paragraph : "Olives which are pressed with their leaves are clean"), he said, "We see here the conflicts of Rab and Samuel," whereas we study 'Uksin in thirteen lessons ! Yet, with respect to Rab Judah, when he took off one of his shoes, the rain descended ; but we afflict our souls and cry aloud and there is none that takes notice of us !

Rab Pappa asked Abbai : How were our predecessors different from us that miracles occurred for them but not for us? Is it a question of learning ? In the time of Rab Judah, their whole study was limited to the Order "Damages," whereas we study the six Orders; and when Rab Judah reached the paragraph in Mishnah 'Uksin : "If a woman presses vegetables in a pot" (some declare it was the paragraph : "Olives which are pressed with their leaves are clean"), he said, "We see here the conflicts of Rab and Samuel," whereas we study 'Uksin in thirteen lessons ! Yet, with respect to Rab Judah, when he took off one of his shoes, the rain descended ; but we afflict our souls and cry aloud and there is none that takes notice of us !

He replied : Our predecessors jeopardised their lives for the sanctification of the Name, but we do not. As it once happened with Rab Adda b. Ahabah who noticed a heathen woman wearing a karbalta in the street; thinking that she was an Israelite, he went up to her and tore it from off her. It was then discovered that she was a heathen, and they fined him four hundred Zuzim. He said to her, "What is thy name ?" She replied, "Matun." He said, "Matun, Matun, is worth four hundred Zuzim."

Rab Adda b. Ahabah said : Women are under the obligation to recite the Sanctitication of the [Sabbath] day by the ordinance of the Torah. But why, since it is a command the observance of which is dependent upon a certain point of time, and women are exempt from all commands of this class ! Abbai answered : [The Sanctification by women] is a Rabbinical ordinance.

Rab said to him : But lo, [Rab Adda] mentioned it was "by the ordinance of the Torah" ! And further, let us make all commands [of this class] obligatory upon women by Rabbinic authority !

Rab said to him : But lo, [Rab Adda] mentioned it was "by the ordinance of the Torah" ! And further, let us make all commands [of this class] obligatory upon women by Rabbinic authority !

Rab 'Awira expounded (sometimes he said it in the name of R. Ammi and sometimes in the name of R. Assi) : The ministering angels spake before the Holy One, blessed be He, "Lord of the universe ! It is written of Thee in Thy Torah, 'Who regardeth not persons nor taketh reward' (Deut. x. 17); but dost Thou not regard the person of Israel, for it is written, 'The Lord lift up His countenance upon thee' (Num. vi. 26)?" He replied to them, "And should I not regard the person of Israel, for whom I wrote in the Torah, 'And thou shalt eat and be satisfied and bless the Lord thy God' (Deut. viii. 10), but they are strict with themselves [and bless] even with a quantity of food equal in size to an olive or an egg?"

But Rab Hisda said : Meditation is not the equivalent of speech ; for if it enter thy mind that it is the equivalent of speech, let him utter the words with his lips !

Then let him read some other chapter ! Rab Adda b. Ahabah replied : With that wherewith the Community is engaged [should he like-wise be engaged].

Rab Judah said : Whence is it that Grace after meals is ordained by the Torah? As it is said, "And thou shalt eat and be satisfied and bless the Lord thy God" (Deut. viii. 10).

Rab Judah said : If one is in doubt whether he has read the Shema' or not, he does not repeat it ; if he is in doubt whether he said "True and firm" or not, he does repeat it. What is the reason ? Because the reading of the Shema' is ordained by the Rabbis, but saying "True and firm" by the Torah.

Rab Joseph quoted in objection : "When thou liest down and when thou risest up" (Deut. vi. 7)! Abbai answered him: That is written with reference to words of Torah.

Rab Judah also said in the name of Samuel : If a man was standing in the Tefillah and recollected that he had already said it, he must stop even in the middle of a benediction. But it is not so ! For lo, Rab Nahman has said : When we were at the school of Rabbah b. Abbuha we asked him, "How is it with those young disciples who made a mistake and said the week-day Tefillah on the Sabbath, should they finish it?" And he replied, "They should finish the whole of that benediction" !

Rab Judah also said in the name of Samuel : If a man was standing in the Tefillah and recollected that he had already said it, he must stop even in the middle of a benediction. But it is not so ! For lo, Rab Nahman has said : When we were at the school of Rabbah b. Abbuha we asked him, "How is it with those young disciples who made a mistake and said the week-day Tefillah on the Sabbath, should they finish it?" And he replied, "They should finish the whole of that benediction" !

Rab Judah also said in the name of Samuel : Should one have already said the Tefillah and then enter a Synagogue and find the Congregation saying it, if he is able to add anything new to the prayer, he may repeat it ; but if not, he should not repeat it.

It was necessary [to have both this and the former teaching of Rab Judah in the name of Samuel] ; for if he had given us only the first teaching, [we might have argued,] To whom does this apply ? To a person who said the Tefillah alone and is repeating it alone ;

or to a person who said the Tefillah with the Congregation and is repeating it with the Congregation ; but having said it alone, he is like one who has not prayed when he finds himself with a Congregation ! Therefore he informs us [that having once said the Tefillah in private, there is no need to say it a second time with a Congregation], And if he had only given us the latter teaching, [we might have supposed that he does not say the Tefillah a second time with the Congregation] because he has not actually commenced it; but in the former circumstance, having commenced it, therefore he should not [interrupt it on discovering his error] ! Consequently it was necessary [to have the first teaching of Rab Judah].

Rab Huna said : Should one enter a Synagogue and find the Congregation saying the Tefillah, if he is able to commence and finish before the Precentor reaches the words "We give thanks unto Thee," he should say the Tefillah; but if not, he should not say it. R. Joshua b. Levi said : If he is able to commence and finish before the Precentor reaches the "Sanctification," he should say the Tefillah ; but if not, he should not say it.

And similarly said Rab Adda b. Ahabah : Whence is it that the individual does not say the "Sanctification"? As it is said, "But I will be hallowed among the children of Israel" (Lev. xxii. 32) — i.e. anything which comes under the heading of "Sanctification" cannot be without a minimum of ten.

The question was raised : May one interrupt [the Tefillah] to respond, "Let His great name be blessed"? When Rab Dimai came [from Palestine] he reported that R. Judah and R. Simeon, disciples of R. Johanan, said: For no response may we interrupt [the Tefillah] except for "Let His great name be blessed"; for even one engaged with the study of the Ma'aseh Merkabah must interrupt [to make this response]. But the Halakah is not in accord with their view.

Shouldest thou say that R. Judah does not draw deductions from juxtaposition, but Rab Joseph has said : Even one who does not draw deductions from juxtaposition in any other part of the Torah does so in the Book of Deuteronomy; and R. Judah who does not draw deductions from juxtaposition in any other part of the Torah does so in the Book of Deuteronomy.

R. Judah prohibits a man to marry one outraged or seduced by his father. Rab Giddel asked in the name of Rab : What is R. Judah 's reason? Because it is written, "A man shall not take his father's wife and shall not uncover his father's skirt" (Deut. xxiii. 1) — i.e. the skirt which his father had seen shall he not uncover. But how do we know that this refers to one outraged by his father ?

R. Judah prohibits a man to marry one outraged or seduced by his father. Rab Giddel asked in the name of Rab : What is R. Judah 's reason? Because it is written, "A man shall not take his father's wife and shall not uncover his father's skirt" (Deut. xxiii. 1) — i.e. the skirt which his father had seen shall he not uncover. But how do we know that this refers to one outraged by his father ?

Rab Nahman b. Isaac said : R. Judah treats the Grace before and after meals like the Halakot of Derek Eres;

The teacher stated above : "He may expound the Mishnah but not the Talmud." This supports the statement of R. El'ai, for R. El'ai declared that Rab Aha b. Jacob said in the name of our master : The Halakah is that he may expound the Mishnah but not the Talmud. This is as the Tannaim [taught] : He may expound the Mishnah but not the Talmud ; these are the words of R. Meir. R. Judah b. Gamaliel says in the name of R. Hannina b. Gamaliel : Both of them are forbidden ; but [the Rabbis] said to him : Both of them are permitted.

Rab Nahman b. Isaac said : The world acts in conformity with the following three Elders: according to R. El'ai in the matter of the first-shorn wool; according to R. Josiah in the matter of diverse seeds ; according to R. Judah b. Batyra in the matter of words of Torah. According to R. El'ai in the matter of the firstshorn wool — for there is a teaching :

When Ze'iri came [from Palestine] he said : The Rabbis have abolished immersion. Another version is : [he said :] The Rabbis have abolished the washing of the hands. He who says, "The Rabbis have abolished immersion" agrees with the view of R. Judah b. Batyra. He who says, "The Rabbis have abolished the washing of the hands" is in accord with Rab Hisda who cursed the man who went looking for water at the time of prayer.

Rab Huna said to the Rabbis, "My masters, why do you make light of this immersion? Is it because of the cold ? It is possible [to fulfil the requirements] in the baths!"

Rab Hisda asked him, "Is it then right to have immersion in warm water ?" He replied, "Rab Adda b. Ahabah is of the same opinion as thou."

Rab Hisda asked him, "Is it then right to have immersion in warm water ?" He replied, "Rab Adda b. Ahabah is of the same opinion as thou."

Rab Nahman ordered a pitcher of the capacity of nine Kabs. When Rab Dimai came [from Palestine], he said : R. 'Akiba and R. Judah the locksmith declared : The teaching [that nine Kabs may be poured over a Ba'al Keri to cleanse him] is meant to apply only to a delicate person who experienced the emission involuntarily ; but for a delicate person who caused it to happen, forty Saot are necessary.

Rab Nahman ordered a pitcher of the capacity of nine Kabs. When Rab Dimai came [from Palestine], he said : R. 'Akiba and R. Judah the locksmith declared : The teaching [that nine Kabs may be poured over a Ba'al Keri to cleanse him] is meant to apply only to a delicate person who experienced the emission involuntarily ; but for a delicate person who caused it to happen, forty Saot are necessary.

Rab Joseph said : Rab Nahman's pitcher is broken. When Rabin came he said : Such a case happened in Usha

Rab Joseph said : Rab Nahman's pitcher is broken. When Rabin came he said : Such a case happened in Usha

in the ante-room of R. Osha'ya, and they came and consulted Rab Assi. He said to them : The teaching [about the nine Kabs] was meant to apply only to a delicate person who caused it to happen ; but the delicate person who experienced it involuntarily was exempt therefrom altogether. Rab Joseph said ; Rab Nahman's pitcher is repaired.

in the ante-room of R. Osha'ya, and they came and consulted Rab Assi. He said to them : The teaching [about the nine Kabs] was meant to apply only to a delicate person who caused it to happen ; but the delicate person who experienced it involuntarily was exempt therefrom altogether. Rab Joseph said ; Rab Nahman's pitcher is repaired.

in the ante-room of R. Osha'ya, and they came and consulted Rab Assi. He said to them : The teaching [about the nine Kabs] was meant to apply only to a delicate person who caused it to happen ; but the delicate person who experienced it involuntarily was exempt therefrom altogether. Rab Joseph said ; Rab Nahman's pitcher is repaired.

Rab Pappa and Rab Huna b. R. Joshua and Raba b. Samuel dined together. Rab Pappa said to them, "Permit me to say Grace, because nine Kabs have been poured over me." Raba b. R. Samuel said to them, "We have learnt: 'Of what does this speak? [If he wishes to study Torah] for himself [nine Kabs are sufficient] ; but [if he wishes to teach it] to others, forty Saot are necessary.' So permit me to say Grace, because forty Saot have been poured over me" [by means of immersion]. Rab Huna said to them, "Permit me to say Grace, since I have had need neither of the one nor the other."

Rab Pappa and Rab Huna b. R. Joshua and Raba b. Samuel dined together. Rab Pappa said to them, "Permit me to say Grace, because nine Kabs have been poured over me." Raba b. R. Samuel said to them, "We have learnt: 'Of what does this speak? [If he wishes to study Torah] for himself [nine Kabs are sufficient] ; but [if he wishes to teach it] to others, forty Saot are necessary.' So permit me to say Grace, because forty Saot have been poured over me" [by means of immersion]. Rab Huna said to them, "Permit me to say Grace, since I have had need neither of the one nor the other."

Rab Pappa and Rab Huna b. R. Joshua and Raba b. Samuel dined together. Rab Pappa said to them, "Permit me to say Grace, because nine Kabs have been poured over me." Raba b. R. Samuel said to them, "We have learnt: 'Of what does this speak? [If he wishes to study Torah] for himself [nine Kabs are sufficient] ; but [if he wishes to teach it] to others, forty Saot are necessary.' So permit me to say Grace, because forty Saot have been poured over me" [by means of immersion]. Rab Huna said to them, "Permit me to say Grace, since I have had need neither of the one nor the other."

Rab Pappa and Rab Huna b. R. Joshua and Raba b. Samuel dined together. Rab Pappa said to them, "Permit me to say Grace, because nine Kabs have been poured over me." Raba b. R. Samuel said to them, "We have learnt: 'Of what does this speak? [If he wishes to study Torah] for himself [nine Kabs are sufficient] ; but [if he wishes to teach it] to others, forty Saot are necessary.' So permit me to say Grace, because forty Saot have been poured over me" [by means of immersion]. Rab Huna said to them, "Permit me to say Grace, since I have had need neither of the one nor the other."

Rab Hamma used to bathe on the day preceding Passover in order to exempt others from their obligation. But the Halakah is not in accord with their view.

Our Rabbis have taught : If he was standing in the Tefillah and the urine began to drip upon his knees, he should interrupt [his prayer] until it ceases and then repeat the Tefillah. To what point does he return? Rab Hisda and Rab Hamnuna [differ]. One says that he recommences from the beginning; the other says that he goes back only to the place where he stopped.

Our Rabbis have taught : If he was standing in the Tefillah and the urine began to drip upon his knees, he should interrupt [his prayer] until it ceases and then repeat the Tefillah. To what point does he return? Rab Hisda and Rab Hamnuna [differ]. One says that he recommences from the beginning; the other says that he goes back only to the place where he stopped.

Rab Ashe said : The phrase "If the man has waited" must be altered to "If the man has not waited"; because everybody agrees that if he waited sufficient time to finish the remainder of the Tefillah, he recommences from the beginning; but the point of divergence there [between Rab Hisda and Rab Hamnuna] is the case where the man did not wait. One is of the opinion that the man was in an uncomfortable state and unfit [to pray], and therefore his Tefillah is invalid; while the other is of opinion that the man was fit [to pray] and his Tefillah is valid.

Rab Ashe said : The phrase "If the man has waited" must be altered to "If the man has not waited"; because everybody agrees that if he waited sufficient time to finish the remainder of the Tefillah, he recommences from the beginning; but the point of divergence there [between Rab Hisda and Rab Hamnuna] is the case where the man did not wait. One is of the opinion that the man was in an uncomfortable state and unfit [to pray], and therefore his Tefillah is invalid; while the other is of opinion that the man was fit [to pray] and his Tefillah is valid.

Rab Ashe said : The phrase "If the man has waited" must be altered to "If the man has not waited"; because everybody agrees that if he waited sufficient time to finish the remainder of the Tefillah, he recommences from the beginning; but the point of divergence there [between Rab Hisda and Rab Hamnuna] is the case where the man did not wait. One is of the opinion that the man was in an uncomfortable state and unfit [to pray], and therefore his Tefillah is invalid; while the other is of opinion that the man was fit [to pray] and his Tefillah is valid.

Our Rabbis have taught : If a man feels the need to relieve himself, he should not say the Tefillah; and if he does, his prayer is an abomination. Rab Zebid (another version : Rab Judah) said : This teaching is meant to apply only to one who is unable to contain himself; but if he is able to contain himself, his Tefillah is valid.

Our Rabbis have taught : If a man feels the need to relieve himself, he should not say the Tefillah; and if he does, his prayer is an abomination. Rab Zebid (another version : Rab Judah) said : This teaching is meant to apply only to one who is unable to contain himself; but if he is able to contain himself, his Tefillah is valid.

But for how long [must one be able to contain himself before venturing to say the Tefillah]? Rab Sheshet said : [Sufficient time to enable one to walk] a Parsah. There are some who make [this statement of Rab Zebid] a part of the Baraita [quoted above ; thus :] Of what does this speak? Of a case where a man is unable to contain himself; but if he is able to contain himself, his Tefillah is valid. But for how long [must one be able to contain himself before venturing to say the Tefillah]? Rab Zebid said : [Sufficient time to enable one to walk] a Parsah.

But for how long [must one be able to contain himself before venturing to say the Tefillah]? Rab Sheshet said : [Sufficient time to enable one to walk] a Parsah. There are some who make [this statement of Rab Zebid] a part of the Baraita [quoted above ; thus :] Of what does this speak? Of a case where a man is unable to contain himself; but if he is able to contain himself, his Tefillah is valid. But for how long [must one be able to contain himself before venturing to say the Tefillah]? Rab Zebid said : [Sufficient time to enable one to walk] a Parsah.

But for how long [must one be able to contain himself before venturing to say the Tefillah]? Rab Sheshet said : [Sufficient time to enable one to walk] a Parsah. There are some who make [this statement of Rab Zebid] a part of the Baraita [quoted above ; thus :] Of what does this speak? Of a case where a man is unable to contain himself; but if he is able to contain himself, his Tefillah is valid. But for how long [must one be able to contain himself before venturing to say the Tefillah]? Rab Zebid said : [Sufficient time to enable one to walk] a Parsah.

Rab Assi (another version: Rab Hannina b. Pappa) said: Take heed to thy orifices at the time when thou standest in prayer before Me.

Rab Assi (another version: Rab Hannina b. Pappa) said: Take heed to thy orifices at the time when thou standest in prayer before Me.

Our Rabbis have taught: When one is about to enter a privy, he should divest himself of the Tefillin at a [minimum] distance of four cubits and then enter, Rab Aha b. Rab Huna said in the name of Rab Sheshet: This teaching applies only to a regular privy, but with an occasional one, he may divest himself [of the Tefillin] and at once proceed to relieve himself; and when he comes out, he walks a distance of four cubits and relays them, because he has [by his use thereof] made it a regular privy.

Our Rabbis have taught: When one is about to enter a privy, he should divest himself of the Tefillin at a [minimum] distance of four cubits and then enter, Rab Aha b. Rab Huna said in the name of Rab Sheshet: This teaching applies only to a regular privy, but with an occasional one, he may divest himself [of the Tefillin] and at once proceed to relieve himself; and when he comes out, he walks a distance of four cubits and relays them, because he has [by his use thereof] made it a regular privy.

Our Rabbis have taught: When one is about to enter a privy, he should divest himself of the Tefillin at a [minimum] distance of four cubits and then enter, Rab Aha b. Rab Huna said in the name of Rab Sheshet: This teaching applies only to a regular privy, but with an occasional one, he may divest himself [of the Tefillin] and at once proceed to relieve himself; and when he comes out, he walks a distance of four cubits and relays them, because he has [by his use thereof] made it a regular privy.

The question was raised : May a man, wearing his Tefillin, enter a regular privy for the purpose of urinating? Rabina permitted it; Rab Adda b. Mattena prohibited it. The question was put to Raba, and he replied : It is forbidden, because we are afraid that he may relieve himself otherwise while wearing them. Another version is : [We are afraid] that he may break wind while wearing them.