rab

Rab Pappa said : Hence the proverb, "Hang the heart of a palm-tree around a sow, and it will act as usual."

Rab Zotra b. Tobiah also said in the name of Rab : [Walking by the light of] a torch is equal to two; by moonlight is equal to three. The question was asked : Is the light of the torch equal to two, including himself ; or perhaps it is equal to two excluding himself? Come and hear: [It is stated,] "By moonlight is equal to three." That is quite right if thou sayest it means including himself, well and good ; but if thou sayest it means excluding himself, why are four necessary? For lo, the teacher has said : To a single person an evil spirit appears and injures him ; to two it appears but does not injure them ; to three it does not appear at all ! Certainly it is to be concluded that the expression "torchlight is equal to two" means including himself. Draw that conclusion.

Rab Zotra b. Tobiah also said in the name of Rab : [Walking by the light of] a torch is equal to two; by moonlight is equal to three. The question was asked : Is the light of the torch equal to two, including himself ; or perhaps it is equal to two excluding himself? Come and hear: [It is stated,] "By moonlight is equal to three." That is quite right if thou sayest it means including himself, well and good ; but if thou sayest it means excluding himself, why are four necessary? For lo, the teacher has said : To a single person an evil spirit appears and injures him ; to two it appears but does not injure them ; to three it does not appear at all ! Certainly it is to be concluded that the expression "torchlight is equal to two" means including himself. Draw that conclusion.

Rab Zotra b. Tobiah also said in the name of Rab (another version : Rab Hanna b. Bizna in the name of R. Simeon Hasida ; still another version : R. Johanan said in the name of R. Simeon b. Johai) : It were better for a man to cast himself into the midst of a fiery furnace rather than cause the face of his fellow-creature to blanche in public. Whence is this derived ? From Tamar ; as it is said, "When she was brought forth" etc. (Gen. xxxviii. 25).

Rab Zotra b. Tobiah also said in the name of Rab (another version : Rab Hanna b. Bizna in the name of R. Simeon Hasida ; still another version : R. Johanan said in the name of R. Simeon b. Johai) : It were better for a man to cast himself into the midst of a fiery furnace rather than cause the face of his fellow-creature to blanche in public. Whence is this derived ? From Tamar ; as it is said, "When she was brought forth" etc. (Gen. xxxviii. 25).

Rab Zotra b. Tobiah also said in the name of Rab (another version : Rab Hanna b. Bizna in the name of R. Simeon Hasida ; still another version : R. Johanan said in the name of R. Simeon b. Johai) : It were better for a man to cast himself into the midst of a fiery furnace rather than cause the face of his fellow-creature to blanche in public. Whence is this derived ? From Tamar ; as it is said, "When she was brought forth" etc. (Gen. xxxviii. 25).

Rab Pappa visited the house of Rab Huna b. Rab Ika; they set before him oil and myrtle. He took and made the benediction first over the myrtle and then over the oil. Rab Huna said to him : Does not the master hold that the Halakah is in accord with the words of him who decided ? He replied : Thus said Raba : The Halakah is in accord with Bet Hillel. But it was not so, and he only did this to extricate himself.

Rab Pappa visited the house of Rab Huna b. Rab Ika; they set before him oil and myrtle. He took and made the benediction first over the myrtle and then over the oil. Rab Huna said to him : Does not the master hold that the Halakah is in accord with the words of him who decided ? He replied : Thus said Raba : The Halakah is in accord with Bet Hillel. But it was not so, and he only did this to extricate himself.

Rab Pappa visited the house of Rab Huna b. Rab Ika; they set before him oil and myrtle. He took and made the benediction first over the myrtle and then over the oil. Rab Huna said to him : Does not the master hold that the Halakah is in accord with the words of him who decided ? He replied : Thus said Raba : The Halakah is in accord with Bet Hillel. But it was not so, and he only did this to extricate himself.

Rab Pappa visited the house of Rab Huna b. Rab Ika; they set before him oil and myrtle. He took and made the benediction first over the myrtle and then over the oil. Rab Huna said to him : Does not the master hold that the Halakah is in accord with the words of him who decided ? He replied : Thus said Raba : The Halakah is in accord with Bet Hillel. But it was not so, and he only did this to extricate himself.

He should not go out into the street perfumed. R. Abha b. R. Hiyya b. Abba said in the name of R. Johanan : This refers to a place where people are suspected of pederasty. Rab Sheshet said : They mean only with his garment [perfumed], but on his body [it is permitted] because it removes [the odour of] perspiration. Rab Pappa said : [To perfume] his hair is like [perfuming] his garment; but some declare that it is like [perfuming] his body.

He should not go out into the street perfumed. R. Abha b. R. Hiyya b. Abba said in the name of R. Johanan : This refers to a place where people are suspected of pederasty. Rab Sheshet said : They mean only with his garment [perfumed], but on his body [it is permitted] because it removes [the odour of] perspiration. Rab Pappa said : [To perfume] his hair is like [perfuming] his garment; but some declare that it is like [perfuming] his body.

He should not go out with patched sandals. This supports the statement of R. Hiyya b. Abba who said : It is a disgrace for a disciple of the wise to go out with patched sandals. But it is not so; for R. Hiyya b. Abba went out thus! Mar Zotra b. Rab Nahman said : It means with a patch on top of a patch, and it refers only to the legging ; but as for the sole, we have no objection. And even in the case of the legging, it means only when walking by the way ; but as for wearing such in the house, we have no objection. It further refers to the days of Summer, but in the days of Winter we have no objection.

He should not converse with a woman in the street. Rab Hisda said : Even if it be his wife. There is a teaching to the same effect : Even if it be his wife, or his daughter, or his sister, because everybody is not well acquainted with his female relations.

GEMARA Is there any salted food which is the principal thing and the bread, accessory ? Rab Aha b. Rab 'Awira said in the name of Rab Ashe : They refer to one who eats the fruits of Gennesareth.

GEMARA Is there any salted food which is the principal thing and the bread, accessory ? Rab Aha b. Rab 'Awira said in the name of Rab Ashe : They refer to one who eats the fruits of Gennesareth.

GEMARA Is there any salted food which is the principal thing and the bread, accessory ? Rab Aha b. Rab 'Awira said in the name of Rab Ashe : They refer to one who eats the fruits of Gennesareth.

When Rab Dimai came [from Palestine] he said : Jannaeus the king had a city on the king's mountain from which they obtained sixty myriad basins of salted fish for the hewers of the fig-trees from one Sabbath-eve to the next.

When Rabin came he said : Jannaeus the king had a tree on the king's mountain from which they took down forty Saot of young pigeons monthly from three broods. When R. Isaac came he said : There was a city in the land of Israel named Gofnit in which were eighty pairs of brothers of a priestly family married to eighty pairs of sisters of a priestly family ; and the Rabbis searched from Sura to Nehardea and could not find [a similar case] with the exception of the daughters of Rab Hisda who were married to Rammi b. Hamma and Mar 'Ukba b. Hamma ; but although the women belonged to a priestly family, the men did not.

Rab said : A meal without salt is no meal. R. Hiyya b. Abba said in the name of R. Johanan : A meal without some acrid substance is no meal.

Abbai asked Rab Dimai : What is the one benediction which is an abstract of three? He replied : For the fruit of the tree it is: "[Blessed art Thou, O Lord our God, King of the universe,] for the tree and the fruit of the tree and for the produce of the field; for the desirable, good and ample land which Thou didst give as an heritage unto our fathers, that they might eat of its fruits and be satisfied with its goodness. Have mercy, O Lord our God, upon Israel Thy people, upon Jerusalem Thy city, upon Thy Sanctuary and altar. Rebuild Jerusalem, Thy holy city, speedily in our days ; lead us up thither and make us rejoice in its rebuilding ; for Thou art good and beneficent unto all."

In the case of fruit how should the benediction conclude ? When Rab Dimai came he said : Rab concluded on the New Moon thus, "Blessed [art Thou, O Lord] Who sanctifiest Israel and the beginnings of the months." So how should it be concluded in this case of fruit ?

In the case of fruit how should the benediction conclude ? When Rab Dimai came he said : Rab concluded on the New Moon thus, "Blessed [art Thou, O Lord] Who sanctifiest Israel and the beginnings of the months." So how should it be concluded in this case of fruit ?

Rab Hisda said : "[Blessed art Thou, O Lord,] for the land and its fruits." R. Johanan said: "For the land and for the fruits." R. 'Amram said : There is no contradiction, Rab Hisda's wording being customary with us [in Babylon] and R. Johanan's with them [in Palestine].

Rab Hisda said : "[Blessed art Thou, O Lord,] for the land and its fruits." R. Johanan said: "For the land and for the fruits." R. 'Amram said : There is no contradiction, Rab Hisda's wording being customary with us [in Babylon] and R. Johanan's with them [in Palestine].

Rab Nahman b. Isaac objected : They eat and we make the benediction ! Nay, the wording should be reversed ; Rab Hisda said : "For the land and for the fruits" and R. Johanan said : "For the land and its fruits."

Rab Nahman b. Isaac objected : They eat and we make the benediction ! Nay, the wording should be reversed ; Rab Hisda said : "For the land and for the fruits" and R. Johanan said : "For the land and its fruits."

Rab Isaac b. Abdemi said in the name of our teacher : Over an egg and various kinds of meat, before partaking thereof one says the benediction "...By Whose word all things exist" and afterwards "...Who createst many living beings" etc. ; but not over vegetables. R. Isaac declared : Even over vegetables, but not over water. Rab Pappa said : Even over water.

Rab Isaac b. Abdemi said in the name of our teacher : Over an egg and various kinds of meat, before partaking thereof one says the benediction "...By Whose word all things exist" and afterwards "...Who createst many living beings" etc. ; but not over vegetables. R. Isaac declared : Even over vegetables, but not over water. Rab Pappa said : Even over water.

Mar Zotra acted in accord with Rab Isaac b. Abdemi, and Rab Shimi b. Ashe in accord with R. Isaac. (A mnemonic for thee is : One in accord with two and two in accord with one.)

Mar Zotra acted in accord with Rab Isaac b. Abdemi, and Rab Shimi b. Ashe in accord with R. Isaac. (A mnemonic for thee is : One in accord with two and two in accord with one.)

Rab Ashe said : When I think of it, I act in accord with them all.

We have a Mishnaic teaching : Everything that requires a benediction after it requires one before it ; but there are things which require a benediction before but not after. This is quite right for Rab Isaac b. Abdemi, since it is to exclude vegetables, and for R.Isaac to exclude water ; but for Rab Pappa what is it to exclude ?

We have a Mishnaic teaching : Everything that requires a benediction after it requires one before it ; but there are things which require a benediction before but not after. This is quite right for Rab Isaac b. Abdemi, since it is to exclude vegetables, and for R.Isaac to exclude water ; but for Rab Pappa what is it to exclude ?

R. Jannai said in the name of Rab : Any food [whose minimum standard is the size of] an egg, the egg is superior to it [as nourishment]. When Rabin came he said : Better is a light-roasted egg than six measures of fine flour. When Rab Dimai came he said: Better is a light-roasted egg than six [measures of fine flour] and a hard-baked egg than four. Of a boiled egg [it is said], any food [whose minimum is the size of] an egg, the egg is superior to it [as nourishment] with the exception of meat.

R. Jannai said in the name of Rab : Any food [whose minimum standard is the size of] an egg, the egg is superior to it [as nourishment]. When Rabin came he said : Better is a light-roasted egg than six measures of fine flour. When Rab Dimai came he said: Better is a light-roasted egg than six [measures of fine flour] and a hard-baked egg than four. Of a boiled egg [it is said], any food [whose minimum is the size of] an egg, the egg is superior to it [as nourishment] with the exception of meat.

R. 'Akiba says : Even if one eats boiled vegetables, etc. Is there any boiled vegetable which is to be regarded as nourishment? Rab Ashe said: It refers to cabbage-stalks.

Amemar, Mar Zotra and Rab Ashe were sitting [at table], and they set before them raw herbs before the fourth hour. Amemar and Rab Ashe ate, but not so Mar Zotra. They said to him, "What is thy opinion ? Is it because R. Isaac declared : It is forbidden to converse with him who has eaten [raw] herbs before the fourth hour of the day on account of the evil odour ? Behold we have eaten, and still thou talkest with us!"

Amemar, Mar Zotra and Rab Ashe were sitting [at table], and they set before them raw herbs before the fourth hour. Amemar and Rab Ashe ate, but not so Mar Zotra. They said to him, "What is thy opinion ? Is it because R. Isaac declared : It is forbidden to converse with him who has eaten [raw] herbs before the fourth hour of the day on account of the evil odour ? Behold we have eaten, and still thou talkest with us!"

"Anything not fully grown makes the body shrink." Rab Hisda said : Even a young kid worth a Zuz ; and it only refers to that which is not a fourth [of its full natural size], but if it be a fourth, we have no objection.

"Every living being restores the soul." Rab Pappa said : Even the small fishes from the swamps.

"Everything near to the soul restores the soul." Rab Aha b. Jacob said : This is the neck. Raba said to his attendant, "When thou bringest me a piece of meat, take the trouble and obtain it from a place near to where the benediction is pronounced."

Abbai said : [It means vegetables] without meat; and Raba said : Without wine. It has been reported: Rab said: [It means vegetables] without meat; Samuel said: Without wood; and R. Johanan said : Without wine.

Raba asked Rab Pappa the brewer, "We break [the harmful effects of vegetables] by means of meat and wine ; but you who do not use much wine, how do you break it ?" He replied, "With chips of wood." For example, Rab Pappa's wife, when cooking it, broke [its harmful effects] with eighty twigs of Persian trees.

Raba asked Rab Pappa the brewer, "We break [the harmful effects of vegetables] by means of meat and wine ; but you who do not use much wine, how do you break it ?" He replied, "With chips of wood." For example, Rab Pappa's wife, when cooking it, broke [its harmful effects] with eighty twigs of Persian trees.

If one drinks water to slake his thirst, etc. What does this intend to exclude ? Rab Iddi b. Abin said : To exclude him whom

R. Tarphon says : "...Who createst many living beings and their wants." Raba b. Rab Hanan said to Abbai (another version : to Rab Joseph) : How is the Halakah? He replied : Go and see how the people act.

R. Tarphon says : "...Who createst many living beings and their wants." Raba b. Rab Hanan said to Abbai (another version : to Rab Joseph) : How is the Halakah? He replied : Go and see how the people act.

GEMARA Whence is this derived? Rab Assi said : Because the Scriptures state, "O magnify ye the Lord with me, and let us exalt His name together" (Ps. xxxiv. 4). R. Abbahu said : From the following, "For I will proclaim the name of the Lord; ascribe ye greatness unto our God" (Deut. xxxii. 3).

Rab Hanan b. Abba said : Whence is it that he who responds "Amen" must not raise his voice above him who pronounces the benediction? As it is said, "O magnify ye the Lord with me, and let us exalt His name together."

It has been reported : If two ate together, Rab and R. Johanan differ in opinion — One declares that if they wish to arrange Zimmun they may do so ; but the other declares tha if they wish to do so, they may not.

It is to be concluded that it was Rab who said above, "If they wish to arrange Zimmun, they may not" ; for Rab Dimai b. Joseph said in the name of Rab : If three ate together, and one of them went out into the street, they call to him [that they desire to include him for Zimmun, and should he consent, even in his absence] they may reckon him in for Zimmun. The reason [why they can have Zimmun without him is] that they called to him ; hence if they did not call to him, they are not [to have Zimmun].

It is to be concluded that it was Rab who said above, "If they wish to arrange Zimmun, they may not" ; for Rab Dimai b. Joseph said in the name of Rab : If three ate together, and one of them went out into the street, they call to him [that they desire to include him for Zimmun, and should he consent, even in his absence] they may reckon him in for Zimmun. The reason [why they can have Zimmun without him is] that they called to him ; hence if they did not call to him, they are not [to have Zimmun].

It is to be concluded that it was Rab who said above, "If they wish to arrange Zimmun, they may not" ; for Rab Dimai b. Joseph said in the name of Rab : If three ate together, and one of them went out into the street, they call to him [that they desire to include him for Zimmun, and should he consent, even in his absence] they may reckon him in for Zimmun. The reason [why they can have Zimmun without him is] that they called to him ; hence if they did not call to him, they are not [to have Zimmun].

Raba b. Rab Huna said to Rab Huna : But the Rabbis who come from the West declare : If [two] wish to have Zimmun they may ! Is it not to be supposed that they heard this from R. Johanan? No, they heard it from Rab before he went down to Babylon.

Raba b. Rab Huna said to Rab Huna : But the Rabbis who come from the West declare : If [two] wish to have Zimmun they may ! Is it not to be supposed that they heard this from R. Johanan? No, they heard it from Rab before he went down to Babylon.

Raba b. Rab Huna said to Rab Huna : But the Rabbis who come from the West declare : If [two] wish to have Zimmun they may ! Is it not to be supposed that they heard this from R. Johanan? No, they heard it from Rab before he went down to Babylon.

It was stated above : "Rab Dimai b. Joseph said in the name of Rab : If three ate together and one of them went into the street, they call to him and include him for Zimmun." Abbai said : That is only if they called to him and he makes the responses.

It was stated above : "Rab Dimai b. Joseph said in the name of Rab : If three ate together and one of them went into the street, they call to him and include him for Zimmun." Abbai said : That is only if they called to him and he makes the responses.

Rab Ashe objected ; On the contrary, the reverse is more probable, because nine look like ten, but two do not look like three !

They need not ? Lo, Rab Pappa, i.e. he and another, interrupted the meal for Abba Mar, his son ! Rab Pappa is different, because he acted within the bounds of strict justice.

They need not ? Lo, Rab Pappa, i.e. he and another, interrupted the meal for Abba Mar, his son ! Rab Pappa is different, because he acted within the bounds of strict justice.

Judah b. Maremar, Mar b. Rab Ashe and Rab Aha of Difti dined together, and there was not one amongst them who was more distinguished than his associates to say Grace for them. They sat on and said : The Mishnah teaches : Three who ate together are under the obligation of Zimmun. That must refer only to where there is an eminent man present, but where they are all equal, it is preferable to separate for the purpose of the Grace.

Judah b. Maremar, Mar b. Rab Ashe and Rab Aha of Difti dined together, and there was not one amongst them who was more distinguished than his associates to say Grace for them. They sat on and said : The Mishnah teaches : Three who ate together are under the obligation of Zimmun. That must refer only to where there is an eminent man present, but where they are all equal, it is preferable to separate for the purpose of the Grace.

If one comes in and finds them saying Grace, what response does he make ? Rab Zebid said, "Blessed be His name, yea, continually to be blessed for ever and ever." Rab Pappa said : He responds with "Amen."

If one comes in and finds them saying Grace, what response does he make ? Rab Zebid said, "Blessed be His name, yea, continually to be blessed for ever and ever." Rab Pappa said : He responds with "Amen."

Abbai responded ["Amen" to his benediction "Who...rebuildest Jerusalem"] with a loud voice for the day-labourers to hear and stand up, because "Who art kind and dealest kindly" is not ordained by the Torah. Rab Ashe used to make that response softly, so that the day-labourers should not hold "Who art kind and dealest kindly" in contempt.

When the time came to say Grace after meals, he said to R. Zera, "Let the master say Grace for us." He replied, "Does not the master hold with the statement of Rab Huna of Babylon, 'The one who breaks bread should say Grace after meals'?"

Rab Nahman said: Until "We will bless"; but Rab Sheshet said: Until "[Blessed art Thou, O Lord,] Who givest food unto all."

Rab Nahman said: Until "We will bless"; but Rab Sheshet said: Until "[Blessed art Thou, O Lord,] Who givest food unto all."

No ; Rab Nahman reconciles [the two conflicting versions] according to his opinion, and so does Rab Sheshet.

No ; Rab Nahman reconciles [the two conflicting versions] according to his opinion, and so does Rab Sheshet.

Rab Nahman reconciles them according to his opinion — Everybody agrees that [the Zimmun benediction extends] until "We will bless" ; that is quite right for him who said "Three or four," but as for him who said "Two or three," he could tell thee that we are here dealing with the Grace of the day-labourers ; for the teacher has said: Such an one opens with "Who feedest" and includes "Who ...rebuildest Jerusalem" in the benediction of "the land."

Rab Sheshet reconciles them according to his opinion — Everybody agrees that [the Zimmun benediction extends] until "Who givest food unto all" ; that is quite right for him who said "Two or three," but he who said "Three or four" is of the opinion that "Who art kind and dealest kindly" is ordained by the Torah.

Rab Joseph said : Thou mayest know that "Who art kind and dealest kindly" is not ordained by the Torah because day-labourers may omit it.

Rab Isaac b. Samuel b. Marta said in the name of Rab : Thou mayest know that "Who art kind and dealest kindly" is not ordained by the Torah, because it opens with "Blessed" and does not conclude with "Blessed"; according to the teaching: One commences all benedictions with "Blessed" and concludes them with "Blessed," excepting the benediction over fruits, commandments, one benediction which follows immediately on another, and the last benediction of the reading of the Shema'. In some of these instances one opens with "Blessed" but does not conclude with it ;

Rab Isaac b. Samuel b. Marta said in the name of Rab : Thou mayest know that "Who art kind and dealest kindly" is not ordained by the Torah, because it opens with "Blessed" and does not conclude with "Blessed"; according to the teaching: One commences all benedictions with "Blessed" and concludes them with "Blessed," excepting the benediction over fruits, commandments, one benediction which follows immediately on another, and the last benediction of the reading of the Shema'. In some of these instances one opens with "Blessed" but does not conclude with it ;

Rab Nahman b. Isaac said : Thou mayest know that "Who art kind and dealest kindly" is not ordained by the Torah, because they omit it in the house of a mourner; according to the teaching : What do they say in the house of a mourner ? "Blessed... Who art kind and dealest kindly." R. 'Akiba said, "Blessed be the true Judge."

Mar Zotra visited the house of Rab Ashe whom some bereavement had befallen. [In the Grace after meals] he opened with the benediction : "Who art kind and dealest kindly, true God and Judge, Who judgest with righteousness and in judgment takest [the souls of men unto Thyself], Who rulest in Thy world, doing therein according to Thy will, for all Thy ways are judgment and all is Thine. We are Thy people and Thy servants, and in all circumstances it is our duty to give thanks unto Thee and to bless Thee. O Thou Who repairest the breaches in Israel, mayest Thou also repair this breach in Israel, granting us life."

To where does he return? Rab Zebid said in the name of Abbai : He returns to the commencement ; but the Rabbis say : To the place where he made the interruption. The Halakah is — He returns to the place where he made the interruption.

The Exilarch said to Rab Sheshet, "Although you are old Rabbis, the Persians are more expert than you in the etiquette of a meal. When there are two couches, the more important guest reclines first and the other above him ; when there are three, the chief guest reclines in the centre, the next important above him and the third below him."

Rab Sheshet said to him, "But should the chief guest wish to converse with him [who is above him], he would have to straighten himself and sit up to do so!" The Exilarch replied, "It is otherwise with the Persians, because he would communicate with him by gesture."

[Rab Sheshet asked the Exilarch], "With whom do [the Persians] commence to wash previous to the meal ?" He replied, "With the chief guest."

Rab Sheshet said [to the Exilarch] : I know a teaching, viz. : What is the procedure of reclining ? When there are two couches, the more important person reclines first, and the other below him. When there are three couches, the chief person reclines first, the next important above him, and the third below him. They begin the washing previous to the meal with the chief guest. As for the washing at the conclusion of the meal, when there are five, they commence with the chief guest; but when there are a hundred they commence with the person of least importance until they reach the last five, and then they commence with the principal guest. To whom the water after the meal returns, [the privilege of saying] Grace likewise returns.

This supports the statement of Rab ; for Rab Hiyya said in the name of Rab : He who washes his hands first at the end of a meal is delegated to say Grace.

This supports the statement of Rab ; for Rab Hiyya said in the name of Rab : He who washes his hands first at the end of a meal is delegated to say Grace.

This supports the statement of Rab ; for Rab Hiyya said in the name of Rab : He who washes his hands first at the end of a meal is delegated to say Grace.

Rab and R. Hiyya were sitting at table in the presence of Rabbi. Rabbi said to Rab, "Arise, wash thy hands." R. Hiyya noticed that Rab was trembling and said to him, "O son of princes! See, it is for the privilege of saying Grace after meals that Rabbi tells thee [to wash]."

Rab and R. Hiyya were sitting at table in the presence of Rabbi. Rabbi said to Rab, "Arise, wash thy hands." R. Hiyya noticed that Rab was trembling and said to him, "O son of princes! See, it is for the privilege of saying Grace after meals that Rabbi tells thee [to wash]."

Rab and R. Hiyya were sitting at table in the presence of Rabbi. Rabbi said to Rab, "Arise, wash thy hands." R. Hiyya noticed that Rab was trembling and said to him, "O son of princes! See, it is for the privilege of saying Grace after meals that Rabbi tells thee [to wash]."

Rab Judah the son of Rab Samuel b. Shelat said in the name of Rab: Those who recline at table are not permitted to eat anything until he who breaks bread partakes thereof. Rab Safra sat there and said, "To taste" was said [by Rab, riot "to eat"].

Rab Judah the son of Rab Samuel b. Shelat said in the name of Rab: Those who recline at table are not permitted to eat anything until he who breaks bread partakes thereof. Rab Safra sat there and said, "To taste" was said [by Rab, riot "to eat"].

Rab Judah the son of Rab Samuel b. Shelat said in the name of Rab: Those who recline at table are not permitted to eat anything until he who breaks bread partakes thereof. Rab Safra sat there and said, "To taste" was said [by Rab, riot "to eat"].

Rab Judah the son of Rab Samuel b. Shelat said in the name of Rab: Those who recline at table are not permitted to eat anything until he who breaks bread partakes thereof. Rab Safra sat there and said, "To taste" was said [by Rab, riot "to eat"].

Rab Judah the son of Rab Samuel b. Shelat said in the name of Rab: Those who recline at table are not permitted to eat anything until he who breaks bread partakes thereof. Rab Safra sat there and said, "To taste" was said [by Rab, riot "to eat"].

Rabbah b. Bar Hannah was marrying his son into the family of Rab Samuel b. Rab Kattina. He sat beforehand and taught his son : He who is to break the bread is not permitted to do so until the response "Amen" has been completed by all. Rab Hisda said : By the majority.

Rabbah b. Bar Hannah was marrying his son into the family of Rab Samuel b. Rab Kattina. He sat beforehand and taught his son : He who is to break the bread is not permitted to do so until the response "Amen" has been completed by all. Rab Hisda said : By the majority.

Rabbah b. Bar Hannah was marrying his son into the family of Rab Samuel b. Rab Kattina. He sat beforehand and taught his son : He who is to break the bread is not permitted to do so until the response "Amen" has been completed by all. Rab Hisda said : By the majority.

Rab and Samuel were sitting at a meal. Rab Shimi b. Hiyya came and hurriedly ate his food. Rab said to him, "What is thine intention — to join with us [in saying Grace with Zimmun]? We have concluded the meal. " Samuel said to him, "If they brought me mushrooms or Abba pigeons, should we not eat?"

Rab and Samuel were sitting at a meal. Rab Shimi b. Hiyya came and hurriedly ate his food. Rab said to him, "What is thine intention — to join with us [in saying Grace with Zimmun]? We have concluded the meal. " Samuel said to him, "If they brought me mushrooms or Abba pigeons, should we not eat?"