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Come and hear: For Rab Huna b. Judah said in the name of R. Isaac, in the name of R. Johanan: If one erred and omitted the afternoon Tefillah, he should say it twice in the evening, and the principle "The day having passed, the sacrifice becomes void" does not apply.

Rab Ashe said : There is confirmation in the fact that he used the term "omitted" and not "erred." Draw that conclusion.

Rab Nahman said : We have also learnt so. R. Judah b. Baba testified to five matters, viz. :

Rab Kahana said : The Halakah is in accord with R. Judah, since there is such a teaching in the Behirta.

Rab Aha b. Jacob said: The Scriptures state, "As the sun waxed hot, it melted" — which is the hour when the sun is hot and the shade cool? Say it is the fourth hour.

The afternoon Tefillah [may he said] until the evening. R. Judah says: Until the middle of the afternoon. Rab Hisda asked Rab Isaac: Rab Kahana stated above that the Halakah is in accordance with R. Judah since there is such a teaching in the Behirta. How is it here? He was silent and answered him not a word. Rab Hisda said : "We see from the fact that Rab recited the Sabbath-Tefillah on the Sabbath-eve while it was yet day, it is to be concluded that the Halakah is in agreement with R, Judah !

The afternoon Tefillah [may he said] until the evening. R. Judah says: Until the middle of the afternoon. Rab Hisda asked Rab Isaac: Rab Kahana stated above that the Halakah is in accordance with R. Judah since there is such a teaching in the Behirta. How is it here? He was silent and answered him not a word. Rab Hisda said : "We see from the fact that Rab recited the Sabbath-Tefillah on the Sabbath-eve while it was yet day, it is to be concluded that the Halakah is in agreement with R, Judah !

The afternoon Tefillah [may he said] until the evening. R. Judah says: Until the middle of the afternoon. Rab Hisda asked Rab Isaac: Rab Kahana stated above that the Halakah is in accordance with R. Judah since there is such a teaching in the Behirta. How is it here? He was silent and answered him not a word. Rab Hisda said : "We see from the fact that Rab recited the Sabbath-Tefillah on the Sabbath-eve while it was yet day, it is to be concluded that the Halakah is in agreement with R, Judah !

The afternoon Tefillah [may he said] until the evening. R. Judah says: Until the middle of the afternoon. Rab Hisda asked Rab Isaac: Rab Kahana stated above that the Halakah is in accordance with R. Judah since there is such a teaching in the Behirta. How is it here? He was silent and answered him not a word. Rab Hisda said : "We see from the fact that Rab recited the Sabbath-Tefillah on the Sabbath-eve while it was yet day, it is to be concluded that the Halakah is in agreement with R, Judah !

The afternoon Tefillah [may he said] until the evening. R. Judah says: Until the middle of the afternoon. Rab Hisda asked Rab Isaac: Rab Kahana stated above that the Halakah is in accordance with R. Judah since there is such a teaching in the Behirta. How is it here? He was silent and answered him not a word. Rab Hisda said : "We see from the fact that Rab recited the Sabbath-Tefillah on the Sabbath-eve while it was yet day, it is to be concluded that the Halakah is in agreement with R, Judah !

On the contrary, from the fact that Rab Huna and the Rabbis did not say the [Sabbath]- Tefillah until it was night, conclude that the Halakah is not in agreement with R. Judah. Since it has not been reported whether the Halakah accords with either, he who acted in agreement with the one did rightly, and he who acted in agreement with the other did rightly.

Rab went on a visit to the house of Geniba and said the Sabbath-Tefillah on the Sabbath-eve. R. Jeremiah b. Abba was praying behind Rab, and when the latter finished his Tefillah he did not interrupt the devotions of R. Jeremiah. Draw three deductions from this : A man may say the Sabbath- Tefillah on the Sabbath-eve ; a disciple may pray behind his master ; and it is forbidden to pass in front of those who are saying the Tefillah.

Rab went on a visit to the house of Geniba and said the Sabbath-Tefillah on the Sabbath-eve. R. Jeremiah b. Abba was praying behind Rab, and when the latter finished his Tefillah he did not interrupt the devotions of R. Jeremiah. Draw three deductions from this : A man may say the Sabbath- Tefillah on the Sabbath-eve ; a disciple may pray behind his master ; and it is forbidden to pass in front of those who are saying the Tefillah.

But how could R. Jeremiah act thus? For lo, Rab Judah said in the name of Rab: A man should never pray

But how could R. Jeremiah act thus? For lo, Rab Judah said in the name of Rab: A man should never pray

It was different with R. Jeremiah b. Abba, because he was a disciple-colleague, and thus he asked Rab, "Hast thou made the 'division'?" to which he replied, "Yes, I have done so"; and R. Jeremiah did not say, "Did the master make the 'division'?"

But had he made the 'division'? For lo, R. Abin said : On one occasion Rabbi said the Sabbath-Tefillah on the Sabbath-eve, and then entered the bath and came out and taught us our chapter ; and it was not yet dark ! Rab said : He must have gone into the bath-house only to perspire, and that happened before the decree was issued against it.

That cannot be correct, because Abbai permitted Rab Dimai b. Liwai to fumigate baskets!

R. Hiyya b. Ashe said: Rab said the Sabbath-Tefillah on the Sabbath-eve ; R. Josiah said the Tefillah for the conclusion of the Sabbath on the Sabbath. "Rab said the Sabbath-Tefillah on the Sabbath-eve" — did he recite the "Sanctification" over the cup of wine, or did he omit it? Come and hear : For Rab Nahman said in the name of Samuel : A man may say the Sabbath-Tefillah on the Sabbath-eve and recite the "Sanctification" over the cup of wine; and the Halakah is in accord with his view.

R. Hiyya b. Ashe said: Rab said the Sabbath-Tefillah on the Sabbath-eve ; R. Josiah said the Tefillah for the conclusion of the Sabbath on the Sabbath. "Rab said the Sabbath-Tefillah on the Sabbath-eve" — did he recite the "Sanctification" over the cup of wine, or did he omit it? Come and hear : For Rab Nahman said in the name of Samuel : A man may say the Sabbath-Tefillah on the Sabbath-eve and recite the "Sanctification" over the cup of wine; and the Halakah is in accord with his view.

R. Hiyya b. Ashe said: Rab said the Sabbath-Tefillah on the Sabbath-eve ; R. Josiah said the Tefillah for the conclusion of the Sabbath on the Sabbath. "Rab said the Sabbath-Tefillah on the Sabbath-eve" — did he recite the "Sanctification" over the cup of wine, or did he omit it? Come and hear : For Rab Nahman said in the name of Samuel : A man may say the Sabbath-Tefillah on the Sabbath-eve and recite the "Sanctification" over the cup of wine; and the Halakah is in accord with his view.

"R. Josiah said the Tefillah for the conclusion of the Sabbath on the Sabbath" did he recite the Habdalah over the cup of wine or did he omit it? Come and hear : For Rab Judah said in the name of Samuel : A man may say the Tefillah for the conclusion of the Sabbath on the Sabbath and recite the Habdalah over the cup of wine.

R. Zera said in the name of R. Assi, in the name of R. Eleazar, in the name of R. Hannina, in the name of Rab : At the side of this pillar, R. Ishmael b. R. Jose said the Sabbath-Tefillah on the Sabbath-eve.

It is in accord with him who declared that the evening-Tefillah is voluntary; for Rab Judah said in the name of Samuel: As for the evemng-Tefillah, Rabban Gamaliel declares it to be obligatory, but R. Joshua declares it to be voluntary. Abbai said : The Halakah is in agreement with him who declares it to be obligatory ; but Raba said : The Halakah is in agreement with him who declares it to be voluntary.

R. Joshua b. Levi said : Whoever prays the additional Tefillah after the seventh hour, as taught by R. Judah, of him the Scriptures state, "Those who are smitten [nuge] because of the advocated appointed seasons will I gather, who are of thee" (Zeph. iii. 18). How is it known that nuge is a term of "breaking" ? As Rab Joseph translated : "A breach has come upon the enemies of the house of Israel because they delayed the times of the festivals in Jerusalem."

R. Eleazar said : Whoever says the morning Tefillah after the fourth hour, of him the Scriptures declare, "Those who are troubled [nuge] because of the appointed seasons will I gather, who are of thee." How is it known that nuge is a term for "trouble" ? For it is written, "My soul melteth away from heaviness [tugah]" (Ps. cxix. 28). Rab Nahman b. Isaac said : From the following : "Her virgins are afflicted [nugot], and she herself is in bitterness" (Lam. i. 4).

Rab Iwya was ill and did not attend Rab Joseph's discourse. The next day when he arrived, Abbai wished to set Rab Joseph's mind at rest ; so he said to him, "For what reason did not the master attend the discourse?" He replied, "My heart was faint and I could not." He asked him, "Why didst thou not eat something and come?" He answered, "Does not the master agree with the opinion of Rab Huna who said : It is forbidden a man to eat anything before praying the additional Tefillah?" He replied, "Then the master should have said the additional Tefillah by himself and eaten something and attended." He said to him, "Does not the master agree with the opinion of R. Johanan who declared : A man is forbidden to anticipate the congregational Tefillah by praying alone?" He replied, "But has it not been reported in this connection : R. Abba said : This teaching applies only when he is with the Congregation?"

Rab Iwya was ill and did not attend Rab Joseph's discourse. The next day when he arrived, Abbai wished to set Rab Joseph's mind at rest ; so he said to him, "For what reason did not the master attend the discourse?" He replied, "My heart was faint and I could not." He asked him, "Why didst thou not eat something and come?" He answered, "Does not the master agree with the opinion of Rab Huna who said : It is forbidden a man to eat anything before praying the additional Tefillah?" He replied, "Then the master should have said the additional Tefillah by himself and eaten something and attended." He said to him, "Does not the master agree with the opinion of R. Johanan who declared : A man is forbidden to anticipate the congregational Tefillah by praying alone?" He replied, "But has it not been reported in this connection : R. Abba said : This teaching applies only when he is with the Congregation?"

Rab Iwya was ill and did not attend Rab Joseph's discourse. The next day when he arrived, Abbai wished to set Rab Joseph's mind at rest ; so he said to him, "For what reason did not the master attend the discourse?" He replied, "My heart was faint and I could not." He asked him, "Why didst thou not eat something and come?" He answered, "Does not the master agree with the opinion of Rab Huna who said : It is forbidden a man to eat anything before praying the additional Tefillah?" He replied, "Then the master should have said the additional Tefillah by himself and eaten something and attended." He said to him, "Does not the master agree with the opinion of R. Johanan who declared : A man is forbidden to anticipate the congregational Tefillah by praying alone?" He replied, "But has it not been reported in this connection : R. Abba said : This teaching applies only when he is with the Congregation?"

Rab Iwya was ill and did not attend Rab Joseph's discourse. The next day when he arrived, Abbai wished to set Rab Joseph's mind at rest ; so he said to him, "For what reason did not the master attend the discourse?" He replied, "My heart was faint and I could not." He asked him, "Why didst thou not eat something and come?" He answered, "Does not the master agree with the opinion of Rab Huna who said : It is forbidden a man to eat anything before praying the additional Tefillah?" He replied, "Then the master should have said the additional Tefillah by himself and eaten something and attended." He said to him, "Does not the master agree with the opinion of R. Johanan who declared : A man is forbidden to anticipate the congregational Tefillah by praying alone?" He replied, "But has it not been reported in this connection : R. Abba said : This teaching applies only when he is with the Congregation?"

The Halakah is in accord neither with Rab Huna nor R. Joshua b. Levi. [It is not] in accord with Rab Huna, as is here mentioned. [Nor is it] in accord with R. Joshua b. Levi who said : When the time of the afternoon Tefillah has arrived, it is forbidden to eat anything before praying the afternoon Tefillah.

The Halakah is in accord neither with Rab Huna nor R. Joshua b. Levi. [It is not] in accord with Rab Huna, as is here mentioned. [Nor is it] in accord with R. Joshua b. Levi who said : When the time of the afternoon Tefillah has arrived, it is forbidden to eat anything before praying the afternoon Tefillah.

R. Hillel, the son of R. Samuel b. Nahmani, said : They correspond to the eighteen times the Divine Name [JHWH] is mentioned by David in the Psalm "Ascribe unto the Lord, O ye sons of might" (Ps.xxix). Rab Joseph said : They correspond to the eighteen times the Divine Name is mentioned in the Shema'. R. Tanhum said in the name of R. Joshua b. Levi : They correspond to the eighteen vertebrae in the spinal column.

R. Levi said : According to R. Hillel, the son of R. Samuel b. Nahmani, it corresponds to "The God [el] of glory thundereth" (Ps. xxix. 3) ; according to Rab Joseph, it corresponds to "One" in the Shema; according to R. Tanhum in the name of R. Joshua b. Levi, it corresponds to the small vertebra in the spinal column.

Why did they not discharge him ? For lo, Rab Judah said in the name of Rab : If [the Precentor] errs in all the [eighteen] benedictions we do not discharge him ; but [if he errs] in the benediction relating to the Minim we do discharge him, for fear that he is a Min !

Why did they not discharge him ? For lo, Rab Judah said in the name of Rab : If [the Precentor] errs in all the [eighteen] benedictions we do not discharge him ; but [if he errs] in the benediction relating to the Minim we do discharge him, for fear that he is a Min !

It was different with him, because he had already commenced it. For Rab Judah in the name of Rab (another version : R. Joshua b. Levi) said : This teaching applies only to one who has not commenced it ; but if he had commenced it, he may finish it.

It was different with him, because he had already commenced it. For Rab Judah in the name of Rab (another version : R. Joshua b. Levi) said : This teaching applies only to one who has not commenced it ; but if he had commenced it, he may finish it.

R. Joshua says : The abstract of the eighteen [benedictions]. What is the abstract of the eighteen ? Rab said : An abstract of each benediction. Samuel said : "Give us understanding, O Lord, our God, to know Thy ways ; circumcise our hearts to fear Thee, and forgive us so that we may be redeemed. Keep us far from our pains ; satiate us on the pastures of Thy land and gather our scattered ones from the four [corners of the earth]. Let them that go astray be judged according to Thy will, and wave Thy hand over the wicked. Let the righteous rejoice in the rebuilding of Thy city and in the establishment of Thy Temple, and in the flourishing of the horn of David Thy servant, and in the clear-shining light of the son of Jesse, Thine anointed. Even before we call, do Thou answer. Blessed art Thou, O Lord, Who hearkenest unto prayer."

Rab Nahman said in the name of Samuel : During the whole of the year, one may say the prayer "Give us understanding" except at the conclusion of the Sabbath and Festivals, because then it is necessary to say the "Division" in the benediction "Thou favourest man with knowledge."

Rab Bebai b. Abbai said : The whole of the year one may say the prayer "Give us understanding" except during the rainy season, because it is necessary to add the request [for rain] in the benediction of "the Years." Mar Zotra objected : Let it be included in brief in the [shortened] prayer thus : "Satiate us on the pastures of Thy land, and give dew and rain" !

Rab Ashe objected : Let him say it in the benediction "Who hearkenest unto prayer" ; for R. Tanhum declared in the name of R. Assi : If a man erred and omitted the reference to rain in the benediction of "the Revival of the Dead," we make him repeat it ; [if he omitted] the request [for rain] in the benediction of "the Years," we do not make him repeat it, because he can include it in "Who hearkenest unto prayer" ; but [if he omitted] the "Division" in "Thou favourest man with knowledge," we do not make him repeat it, because he is able to say it over the cup of wine ! It is different with one who erred.

Rab Pappa the son of Rab Aha b. Adda said : The statement "If he had concluded the Tefillah, he must recommence it" only applies should he have moved his feet ; but if he has not done so, he returns to the sixteenth benediction.

Rab Pappa the son of Rab Aha b. Adda said : The statement "If he had concluded the Tefillah, he must recommence it" only applies should he have moved his feet ; but if he has not done so, he returns to the sixteenth benediction.

He was asked : Whence hast thou obtained this teaching? He replied: From my father my teacher have I heard it, and he from Rab.

Rab Nahman b. Isaac said : The statement that if he had moved his feet he must recommence the Tefillah applies only to one who is not accustomed to offer personal supplications at its conclusion ; but if that be his practice, he returns to the sixteenth benediction.

Another version is : Rab Nahman b. Isaac said : The statement that if he had not moved his feet, he returns to the sixteenth benediction applies only to one who is accustomed to offer personal supplication at the conclusion of the Tefillah ; but if that be not his practice, he goes back to its commencement.

R. Eliezer says : If one makes his prayer a fixed task [keba'], his prayer is not supplication. What means keba'? R. Jacob b. Iddi said in the name of R. Osha'ya : Anyone whose prayer seems to him a burden. The Rabbis say : Anyone who does not recite it in language of supplication. Rabbah and Rab Joseph both said : Anyone who is not able to add something new thereto.

R. Joshua says : If one is journeying in a place of danger, he should offer a short prayer, saying : "Save, O Lord, Thy people, the remnant of Israel ; in all times of crisis may their needs be before Thee." What means "times of crisis ['ibbur]"? Rab Hisda said in the name of Mar 'Ukba : Even at the time when Thou art full of wrath ['ebrah] against them like a woman big with child ['ubberet], may all their needs be before Thee. Another version is : Rab Hisda said in the name of Mar 'Ukba : Even at the time when they transgress ['oberim] the words of Torah, may all their needs be before Thee.

R. Joshua says : If one is journeying in a place of danger, he should offer a short prayer, saying : "Save, O Lord, Thy people, the remnant of Israel ; in all times of crisis may their needs be before Thee." What means "times of crisis ['ibbur]"? Rab Hisda said in the name of Mar 'Ukba : Even at the time when Thou art full of wrath ['ebrah] against them like a woman big with child ['ubberet], may all their needs be before Thee. Another version is : Rab Hisda said in the name of Mar 'Ukba : Even at the time when they transgress ['oberim] the words of Torah, may all their needs be before Thee.

Rab Huna said : The Halakah is in accord with the "others."

Elijah said to Rab Judah, the brother of Rab Sala Hasida : "Be not wrathful and thou wilt not sin. Be not intoxicated and thou wilt not sin. When thou settest out on a journey, take counsel with thy Creator and go forth." What means, "Take counsel with thy Creator and go forth" ? R. Jacob said in the name of Rab Hisda : This refers to the prayer to be offered on undertaking a journey. R. Jacob also said in the name of Rab Hisda : Whoever sets out on a journey should offer the prayer ordained for a journey.

Elijah said to Rab Judah, the brother of Rab Sala Hasida : "Be not wrathful and thou wilt not sin. Be not intoxicated and thou wilt not sin. When thou settest out on a journey, take counsel with thy Creator and go forth." What means, "Take counsel with thy Creator and go forth" ? R. Jacob said in the name of Rab Hisda : This refers to the prayer to be offered on undertaking a journey. R. Jacob also said in the name of Rab Hisda : Whoever sets out on a journey should offer the prayer ordained for a journey.

Elijah said to Rab Judah, the brother of Rab Sala Hasida : "Be not wrathful and thou wilt not sin. Be not intoxicated and thou wilt not sin. When thou settest out on a journey, take counsel with thy Creator and go forth." What means, "Take counsel with thy Creator and go forth" ? R. Jacob said in the name of Rab Hisda : This refers to the prayer to be offered on undertaking a journey. R. Jacob also said in the name of Rab Hisda : Whoever sets out on a journey should offer the prayer ordained for a journey.

Elijah said to Rab Judah, the brother of Rab Sala Hasida : "Be not wrathful and thou wilt not sin. Be not intoxicated and thou wilt not sin. When thou settest out on a journey, take counsel with thy Creator and go forth." What means, "Take counsel with thy Creator and go forth" ? R. Jacob said in the name of Rab Hisda : This refers to the prayer to be offered on undertaking a journey. R. Jacob also said in the name of Rab Hisda : Whoever sets out on a journey should offer the prayer ordained for a journey.

When should he offer this prayer ? R. Jacob said in the name of Rab Hisda : From the time he sets forth on his journey. And how long? R. Jacob said in the name of Rab Hisda: The distance of a Parsah. And how should he offer it ? Rab Hisda said : Standing ; Rab Sheshet said : Even while journeying.

When should he offer this prayer ? R. Jacob said in the name of Rab Hisda : From the time he sets forth on his journey. And how long? R. Jacob said in the name of Rab Hisda: The distance of a Parsah. And how should he offer it ? Rab Hisda said : Standing ; Rab Sheshet said : Even while journeying.

When should he offer this prayer ? R. Jacob said in the name of Rab Hisda : From the time he sets forth on his journey. And how long? R. Jacob said in the name of Rab Hisda: The distance of a Parsah. And how should he offer it ? Rab Hisda said : Standing ; Rab Sheshet said : Even while journeying.

When should he offer this prayer ? R. Jacob said in the name of Rab Hisda : From the time he sets forth on his journey. And how long? R. Jacob said in the name of Rab Hisda: The distance of a Parsah. And how should he offer it ? Rab Hisda said : Standing ; Rab Sheshet said : Even while journeying.

Rab Hisda and Rab Sheshet were once on a journey together. Rab Hisda stood up and offered the prayer. Rab Sheshet said to his attendant, "What is Rab Hisda doing?" He replied, "He is standing and praying." He said to him, "Raise also me up and I too will pray ; for if thou canst be good, do not allow thyself to be called evil."

Rab Hisda and Rab Sheshet were once on a journey together. Rab Hisda stood up and offered the prayer. Rab Sheshet said to his attendant, "What is Rab Hisda doing?" He replied, "He is standing and praying." He said to him, "Raise also me up and I too will pray ; for if thou canst be good, do not allow thyself to be called evil."

Rab Hisda and Rab Sheshet were once on a journey together. Rab Hisda stood up and offered the prayer. Rab Sheshet said to his attendant, "What is Rab Hisda doing?" He replied, "He is standing and praying." He said to him, "Raise also me up and I too will pray ; for if thou canst be good, do not allow thyself to be called evil."

Rab Hisda and Rab Sheshet were once on a journey together. Rab Hisda stood up and offered the prayer. Rab Sheshet said to his attendant, "What is Rab Hisda doing?" He replied, "He is standing and praying." He said to him, "Raise also me up and I too will pray ; for if thou canst be good, do not allow thyself to be called evil."

Rab Hisda and Rab Sheshet were once on a journey together. Rab Hisda stood up and offered the prayer. Rab Sheshet said to his attendant, "What is Rab Hisda doing?" He replied, "He is standing and praying." He said to him, "Raise also me up and I too will pray ; for if thou canst be good, do not allow thyself to be called evil."

Rab Ashe used to say the prayers in the presence of the assembly alone and sitting, and when he returned to his house, he again said the Tefillah standing. The Rabbis said to him, "The master should act like Maremar and Mar Zotra." He replied, "It is too much trouble for me." "Then let the master act like Samuel's father and Levi." He replied, "We have not seen the Rabbis who are older than we acting in this manner."

Rab Huna b. Hinnana said in the name of Rab Hiyya b. Rab : The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah. Rab Hiyya b. Abin said to him : Thou hast said well ; for Samuel has declared : Never have I said the additional Tefillah alone

Rab Huna b. Hinnana said in the name of Rab Hiyya b. Rab : The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah. Rab Hiyya b. Abin said to him : Thou hast said well ; for Samuel has declared : Never have I said the additional Tefillah alone

Rab Huna b. Hinnana said in the name of Rab Hiyya b. Rab : The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah. Rab Hiyya b. Abin said to him : Thou hast said well ; for Samuel has declared : Never have I said the additional Tefillah alone

Rab Huna b. Hinnana said in the name of Rab Hiyya b. Rab : The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah. Rab Hiyya b. Abin said to him : Thou hast said well ; for Samuel has declared : Never have I said the additional Tefillah alone

It has been reported : Rab Isaac b. Abdemi said in the name of our teacher : The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah. R. Hiyya b. Abba said the Tefillah and then said another. R. Zera asked him, "Why did the master act so? Is it because the master did not direct his heart [with the first] ? But R. Eleazar has said : A man should always examine himself; if he can direct his heart, then let him pray, but if not, he should not pray ! Or is it because the master did not include the reference to the New Moon [in the first Tefillah]? But there is a teaching:

How long must one wait between Tefillah and Tefillah? Rab Huna and Rab Hisda [differ]. One said : Until his mind can offer supplication ; the other said : Until his mind can offer beseeching prayer.

How long must one wait between Tefillah and Tefillah? Rab Huna and Rab Hisda [differ]. One said : Until his mind can offer supplication ; the other said : Until his mind can offer beseeching prayer.

Rab 'Anan said in the name of Rab : If a man erred and omitted the reference to the New Moon in the evening Tefillah, we do not require him to repeat it, because the Bet Din only consecrate the new month in the day-time.

Rab 'Anan said in the name of Rab : If a man erred and omitted the reference to the New Moon in the evening Tefillah, we do not require him to repeat it, because the Bet Din only consecrate the new month in the day-time.

Rab Ashe said to Amemar : Since Rab has stated a reason, what has it to do whether the month is full or defective ! Certainly there is no difference.

Rab Ashe said to Amemar : Since Rab has stated a reason, what has it to do whether the month is full or defective ! Certainly there is no difference.

How is it derived from this verse ? Perhaps I may indeed tell thee that "in the beauty of holiness" is to be understood literally, as with Rab Judah who used to adorn himself and then pray ! But said Rab Nahman b. Isaac : [Derive it] from the following : "Serve the Lord with fear, and rejoice with trembling" (ibid. ii. 11).

How is it derived from this verse ? Perhaps I may indeed tell thee that "in the beauty of holiness" is to be understood literally, as with Rab Judah who used to adorn himself and then pray ! But said Rab Nahman b. Isaac : [Derive it] from the following : "Serve the Lord with fear, and rejoice with trembling" (ibid. ii. 11).

What means "rejoice with trembling"? Rab Adda b. Mattena said in the name of Rabbah: Where there is rejoicing let there be trembling.

Rab Ashe made a wedding-feast for his son, and noticed that the Rabbis were very merry. He seized a goblet of white crystal and broke it before them, and they became more serious.

The Rabbis said to Rab Hamnuna the Small at the wedding-feast of Mar b. Rabina, "Let the master sing for us." He replied to them, "Woe to us for we are destined to die! Woe to us for we are destined to die!" They said to him, "What can we answer after thee ?" He said to them, "Where is the Torah and where the religious precept which will protect us?"

Raba said : Like that of Rab Hosha'ya who stated : A man should act cunningly with his produce, and store it together with the chaff, so that his cattle may eat of it and it become exempt from the tithe.

If thou wilt I can say like that of Rab Huna who stated in the name of R. Ze'ira : He who draws blood from an animal destined for a sacrifice is forbidden to make use of it, and [should he use it] he must bring a transgression-offering.

The Rabbis act according to our Miahnah ; Rab Ashe acted according to the Baraita.

So also Mari the son of Rab Huna the son of R. Jeremiah b. Abba taught : A man should not take leave of another except from the midst of a discussion of Halakah, so that he may remember him thereby.

Thus, Rab Kahana accompanied Rab Shimi b. Ashe from Pom-Nahara to Be-Sinyata in Babylon. When he arrived there, he said to him, "Is it true what people say that these Babylonian palms are from the time of Adam till now ?"

Thus, Rab Kahana accompanied Rab Shimi b. Ashe from Pom-Nahara to Be-Sinyata in Babylon. When he arrived there, he said to him, "Is it true what people say that these Babylonian palms are from the time of Adam till now ?"

Rab Mordecai accompanied Rab Ashe from Hagronya to Be-Kipe ; another version : to Be-Dura.

Rab Mordecai accompanied Rab Ashe from Hagronya to Be-Kipe ; another version : to Be-Dura.

It is possible to imagine that a man could pray for his own needs and afterwards say the statutory prayers ; but it has already been clearly stated by Solomon, viz. "To hearken unto the cry and to the prayer" (I Kings viii. 28) — "cry" means statutory prayer, and "prayer" means personal supplication. One may not offer anything [of personal supplication] after "True and firm": but after the Tefillah, he can say something even like the order of confession for the Day of Atonement, It has been likewise reported : R. Hiyya b. Ashe declared in the name of Rab :

Rab Hamnuna said : How many weighty Halakot there are to be learnt from the passage relating to Hannah ! "Now Hannah, she spake in her heart" (I Sam. i. 13) — hence it is deduced that one who prays must direct his heart. "Only her lips moved" — hence, one who prays must pronounce [the words] with his lips. "But her voice was not heard" — hence, it is forbidden to raise the voice when praying. "Therefore Eli thought she had been drunken" — hence, it is forbidden to pray when intoxicated. "And Eli said to her. How long wilt thou be drunken?" (ibid. v. 14) — [[fol. 31 b.]] R. Eleazar said:

Rab said : A man among men. Samuel said : Seed which will anoint two men ; and who are they ? Saul and David. R. Johanan said : Seed equal to two men ; and who are they? Moses and Aaron ; as it is said, "Moses and Aaron among His priests, and Samuel among them that call upon His name" (Ps. xcix. 6). The Rabbis say : "Seed of men" means seed which will be swallowed up among men.

When Rab Dimai came [from Palestine] he explained [the words of the Rabbis to mean] : neither tall nor dwarfish nor short, neither dark nor ruddy nor pale, neither too wise nor too foolish.

How can he make amends? Rab Nahman b. Isaac said : Let him observe a fast [in expiation] of his fast.

R. Eleazar also said : Elijah spoke rebelliously to the Most High ; as it is said, heart, why have I not occasion to suckle with them? "For Thou didst turn their heart backward" (I Kings xviii. 37). R. Samuel b. Rab Isaac said : Whence [do we find] that the Holy One, blessed be He, replied and admitted [the plea of] Elijah ?

Rab Hamma b. R. Hannina said : Were it not for the following three verses, the feet of the enemies of Israel would give way under them;

Rab Pappa said : [It may also be learnt] from this passage: "And I will put My spirit within you, and cause you to walk in My statutes" (ibid. v. 27).

Rab Aha b. Rab Huna said in the name of Rab Sheshet : That is what people say : "He whose stomach is full increaseth deeds of evil" ; as it is said, "When they were fed, they became full, they were filled, and their heart was exalted ; therefore have they forgotten Me" (Hosea xiii. 6). Rab Nahman said : [It may be learnt] from this passage : "Then thy heart be lifted up, and thou forget the Lord thy God" (Deut. viii. 14) ; and the Rabbis said from the following: "And they shall have eaten their fill, and waxen fat, and turned unto other gods " (ibid. xxxi. 20) ;

Rab Aha b. Rab Huna said in the name of Rab Sheshet : That is what people say : "He whose stomach is full increaseth deeds of evil" ; as it is said, "When they were fed, they became full, they were filled, and their heart was exalted ; therefore have they forgotten Me" (Hosea xiii. 6). Rab Nahman said : [It may be learnt] from this passage : "Then thy heart be lifted up, and thou forget the Lord thy God" (Deut. viii. 14) ; and the Rabbis said from the following: "And they shall have eaten their fill, and waxen fat, and turned unto other gods " (ibid. xxxi. 20) ;

Rab Aha b. Rab Huna said in the name of Rab Sheshet : That is what people say : "He whose stomach is full increaseth deeds of evil" ; as it is said, "When they were fed, they became full, they were filled, and their heart was exalted ; therefore have they forgotten Me" (Hosea xiii. 6). Rab Nahman said : [It may be learnt] from this passage : "Then thy heart be lifted up, and thou forget the Lord thy God" (Deut. viii. 14) ; and the Rabbis said from the following: "And they shall have eaten their fill, and waxen fat, and turned unto other gods " (ibid. xxxi. 20) ;