rab

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's disciples were sitting at a meal, and Rab entered. They said, "A great man has come who will say Grace for us." He said to them, "Are you of opinion that a great man must say Grace? No, one who was at the main part of the meal should say Grace." But the Halakah is — The most important person says Grace, although he arrived at the end of the meal.

One who has eaten Demai, etc. But he had no right [to eat it] ! If he so choose, he can renounce his possessions and become a poor man, and then he would have the right [to eat it] ; for we have a Mishnaic teaching : We may feed the poor and soldiers on Demai. But Rab Huna has said : It has been taught : Bet Shammai declare that we may not feed the poor and soldiers on Demai.

Rab Pappa said to Abbai : In that case, even if [the Levite] anticipated [and separated his tithe] from the corn-heap, it would likewise [be exempt from the great Terumah] ! He replied : To meet thy objection the Scriptures state,

Our Rabbis have taught : Who is an 'Am ha'ares? Whoever does not read the Shema' evening and morning — these are the words of R. Eliezer; but R. Joshua says : Whoever does not lay Tefillin. Ben 'Azzai says : Whoever has no Sisit on his garment. R. Nathan says : Whoever has no Mezuzah on his door. R. Nathan b. Joseph says : Whoever has sons and does not rear them to the study of Torah. Others declare : Even if one has studied Torah and Mishnah but has not ministered to the disciples of the wise, he is an 'Am ha'ares. Rab Huna said : The Halakah is in accord with the last mentioned.

Rammi b. Hamma refused to include for Zimmun Rab Menashya b.Tahlifa who taught Sifra, Sifre and the Halakah. When Rammi b. Hamma departed this life, Raba said : He only died because he refused to include Rab Menashya b. Tahlifa for Zimmun. But there is a teaching : Others declare ; Even if one has studied Torah and Mishnah but has not ministered to the disciplas of the wise, he is an 'Am ha'ares ! It is different with Rab Menashya b. Tahlifa because he did minister to the Rabbis, but Rammi b. Hamma failed to make careful inquiry about him. Another version is : Rab Menashya heard the teachings from the mouth of the Rabbis and studied them, and therefore was like a Rabbinical scholar.

Rammi b. Hamma refused to include for Zimmun Rab Menashya b.Tahlifa who taught Sifra, Sifre and the Halakah. When Rammi b. Hamma departed this life, Raba said : He only died because he refused to include Rab Menashya b. Tahlifa for Zimmun. But there is a teaching : Others declare ; Even if one has studied Torah and Mishnah but has not ministered to the disciplas of the wise, he is an 'Am ha'ares ! It is different with Rab Menashya b. Tahlifa because he did minister to the Rabbis, but Rammi b. Hamma failed to make careful inquiry about him. Another version is : Rab Menashya heard the teachings from the mouth of the Rabbis and studied them, and therefore was like a Rabbinical scholar.

Rammi b. Hamma refused to include for Zimmun Rab Menashya b.Tahlifa who taught Sifra, Sifre and the Halakah. When Rammi b. Hamma departed this life, Raba said : He only died because he refused to include Rab Menashya b. Tahlifa for Zimmun. But there is a teaching : Others declare ; Even if one has studied Torah and Mishnah but has not ministered to the disciplas of the wise, he is an 'Am ha'ares ! It is different with Rab Menashya b. Tahlifa because he did minister to the Rabbis, but Rammi b. Hamma failed to make careful inquiry about him. Another version is : Rab Menashya heard the teachings from the mouth of the Rabbis and studied them, and therefore was like a Rabbinical scholar.

Rammi b. Hamma refused to include for Zimmun Rab Menashya b.Tahlifa who taught Sifra, Sifre and the Halakah. When Rammi b. Hamma departed this life, Raba said : He only died because he refused to include Rab Menashya b. Tahlifa for Zimmun. But there is a teaching : Others declare ; Even if one has studied Torah and Mishnah but has not ministered to the disciplas of the wise, he is an 'Am ha'ares ! It is different with Rab Menashya b. Tahlifa because he did minister to the Rabbis, but Rammi b. Hamma failed to make careful inquiry about him. Another version is : Rab Menashya heard the teachings from the mouth of the Rabbis and studied them, and therefore was like a Rabbinical scholar.

The first tithe from which Terumah has not been taken. That is evident ! No ; it is necessary [to mention it] for the case where [the Levite] anticipated [the priest by taking the tithe] from the corn-heap. Thou mayest argue that it is as Rab Pappa said to Abbai. Therefore we are informed that it is as Abbai answered him.

But how could he act thus ? For lo, Rab Judah declared : Whoever frees his slave transgresses a command of the Torah ; as it is said, "Of them shall ye take your bondmen forever" (Lev. xxv. 46) ! For the purpose of fulfilling a religious duty it is different. But it is fulfilling a religious duty through the means of a transgression ! The fulfilling of a religious duty which affects the many is different.

Rab Huna said : Nine and the Ark may be reckoned together for a quorum. Rab Nahman asked him : Is the Ark a man ! But, said Rab Huna, since nine look like ten, they may be reckoned together. Another version is : When they are gathered together; another version is : When they are scattered.

Rab Huna said : Nine and the Ark may be reckoned together for a quorum. Rab Nahman asked him : Is the Ark a man ! But, said Rab Huna, since nine look like ten, they may be reckoned together. Another version is : When they are gathered together; another version is : When they are scattered.

Rab Huna said : Nine and the Ark may be reckoned together for a quorum. Rab Nahman asked him : Is the Ark a man ! But, said Rab Huna, since nine look like ten, they may be reckoned together. Another version is : When they are gathered together; another version is : When they are scattered.

R. Ammi said : Two and the Sabbath may be reckoned together for Zimmun. Rab Nahman asked him : Is the Sabbath a man! But, said R. Ammi, two disciples of the wise who sharpen [their minds] one against the other with the study of Halakah may be reckoned together [for Zimmun]. Rab Hisda declared : For instance, I and Rab Sheshet. Rab Sheshet declared : For instance, I and Rab Hisda.

R. Ammi said : Two and the Sabbath may be reckoned together for Zimmun. Rab Nahman asked him : Is the Sabbath a man! But, said R. Ammi, two disciples of the wise who sharpen [their minds] one against the other with the study of Halakah may be reckoned together [for Zimmun]. Rab Hisda declared : For instance, I and Rab Sheshet. Rab Sheshet declared : For instance, I and Rab Hisda.

R. Ammi said : Two and the Sabbath may be reckoned together for Zimmun. Rab Nahman asked him : Is the Sabbath a man! But, said R. Ammi, two disciples of the wise who sharpen [their minds] one against the other with the study of Halakah may be reckoned together [for Zimmun]. Rab Hisda declared : For instance, I and Rab Sheshet. Rab Sheshet declared : For instance, I and Rab Hisda.

R. Ammi said : Two and the Sabbath may be reckoned together for Zimmun. Rab Nahman asked him : Is the Sabbath a man! But, said R. Ammi, two disciples of the wise who sharpen [their minds] one against the other with the study of Halakah may be reckoned together [for Zimmun]. Rab Hisda declared : For instance, I and Rab Sheshet. Rab Sheshet declared : For instance, I and Rab Hisda.

R. Ammi said : Two and the Sabbath may be reckoned together for Zimmun. Rab Nahman asked him : Is the Sabbath a man! But, said R. Ammi, two disciples of the wise who sharpen [their minds] one against the other with the study of Halakah may be reckoned together [for Zimmun]. Rab Hisda declared : For instance, I and Rab Sheshet. Rab Sheshet declared : For instance, I and Rab Hisda.

But the Halakah is not in agreement with any of these teachings, but with that which Rab Nahman said : A minor who understands to Whom we say Grace is to be included for Zimmun.

Rab Judah b. Rab Samuel b. Shelat said in the name of Rab : If nine ate corn-food and one ate vegetables, they are to be reckoned together. R. Zera said, "I asked Rab Judah, 'How is it with eight or seven ?' He replied, 'It makes no difference.' Concerning six there was no need for me to ask." R. Jeremiah said to him, "Well hast thou done in not asking [about six]. What is the reason there? Because there is a majority [who have eaten cornfood]." But here also [with six] there is a majority ! But R. Zera was of opinion that we require a clearly recognisable majority.

Rab Judah b. Rab Samuel b. Shelat said in the name of Rab : If nine ate corn-food and one ate vegetables, they are to be reckoned together. R. Zera said, "I asked Rab Judah, 'How is it with eight or seven ?' He replied, 'It makes no difference.' Concerning six there was no need for me to ask." R. Jeremiah said to him, "Well hast thou done in not asking [about six]. What is the reason there? Because there is a majority [who have eaten cornfood]." But here also [with six] there is a majority ! But R. Zera was of opinion that we require a clearly recognisable majority.

Rab Judah b. Rab Samuel b. Shelat said in the name of Rab : If nine ate corn-food and one ate vegetables, they are to be reckoned together. R. Zera said, "I asked Rab Judah, 'How is it with eight or seven ?' He replied, 'It makes no difference.' Concerning six there was no need for me to ask." R. Jeremiah said to him, "Well hast thou done in not asking [about six]. What is the reason there? Because there is a majority [who have eaten cornfood]." But here also [with six] there is a majority ! But R. Zera was of opinion that we require a clearly recognisable majority.

Rab Judah b. Rab Samuel b. Shelat said in the name of Rab : If nine ate corn-food and one ate vegetables, they are to be reckoned together. R. Zera said, "I asked Rab Judah, 'How is it with eight or seven ?' He replied, 'It makes no difference.' Concerning six there was no need for me to ask." R. Jeremiah said to him, "Well hast thou done in not asking [about six]. What is the reason there? Because there is a majority [who have eaten cornfood]." But here also [with six] there is a majority ! But R. Zera was of opinion that we require a clearly recognisable majority.

It has been similarly reported : Rab Hanna b. Judah said in the name of Raba : Even if he has not

dipped with them except the smallest quantity and has not eaten with them except a single dried fig, he is to be reckoned with them, but as for causing others to comply with the requirements of the law, that he cannot do until he has eaten cornfood of the size of an olive. Rab Hanna b. Judah said in the name of Raba : The Halakah is — If he has eaten a single cabbage-leaf and drunk a cup of wine, he is to be reckoned with them ; but as for causing others to comply with the requirements of the law, that he cannot do until he has eaten corn-food of the size of an olive.

Rab Nahman said : Moses instituted for Israel the benediction "Who feedest" at the time the manna descended for them. Joshua instituted for them the benediction of "the land" when they entered the land [of Canaan]. David and Solomon instituted [what follows] until "Who... rebuildest Jerusalem." David instituted "[Have mercy, O Lord our God] upon Israel Thy people, upon Jerusalem Thy city," and Solomon instituted "and upon the great and holy House." The benediction "Who art kind and dealest kindly" was instituted in Jabneh in connection with the slain of Bethar ; for Rab Mattena said : On the day the slain of Bethar were allowed burial, there was instituted in Jabneh the benediction "Who art kind and dealest kindly" — "Who art kind," because the bodies did not decompose ; "and dealest kindly," because they were allowed burial.

Rab Nahman said : Moses instituted for Israel the benediction "Who feedest" at the time the manna descended for them. Joshua instituted for them the benediction of "the land" when they entered the land [of Canaan]. David and Solomon instituted [what follows] until "Who... rebuildest Jerusalem." David instituted "[Have mercy, O Lord our God] upon Israel Thy people, upon Jerusalem Thy city," and Solomon instituted "and upon the great and holy House." The benediction "Who art kind and dealest kindly" was instituted in Jabneh in connection with the slain of Bethar ; for Rab Mattena said : On the day the slain of Bethar were allowed burial, there was instituted in Jabneh the benediction "Who art kind and dealest kindly" — "Who art kind," because the bodies did not decompose ; "and dealest kindly," because they were allowed burial.

Rabbah b. Rab Huna visited the house of the Exilarch. [When saying Grace,] the latter opened with one and concluded with two. Rab Hisda asked: What advantage is there in concluding with two? Moreover there is a teaching : Rabbi says : We should not conclude with two !

Rabbah b. Rab Huna visited the house of the Exilarch. [When saying Grace,] the latter opened with one and concluded with two. Rab Hisda asked: What advantage is there in concluding with two? Moreover there is a teaching : Rabbi says : We should not conclude with two !

Rab Sheshet said : If one opens with "Have mercy... upon Israel Thy people," he concludes with "Who savest Israel" ; if one opens with "Have mercy... upon Jerusalem Thy city," he concludes with "Who...rebuildest Jerusalem." Rab Nahman said: Even if one opens with "Have mercy... upon Israel Thy people," he should conclude with "Who... rebuildest Jerusalem"; because it is said, "The Lord doth build up Jerusalem, He gathereth together the dispersed of Israel" (Ps. cxlvii. 2) — when "doth the Lord build up Jerusalem"? At the time that "He gathereth together the dispersed of Israel."

Rab Sheshet said : If one opens with "Have mercy... upon Israel Thy people," he concludes with "Who savest Israel" ; if one opens with "Have mercy... upon Jerusalem Thy city," he concludes with "Who...rebuildest Jerusalem." Rab Nahman said: Even if one opens with "Have mercy... upon Israel Thy people," he should conclude with "Who... rebuildest Jerusalem"; because it is said, "The Lord doth build up Jerusalem, He gathereth together the dispersed of Israel" (Ps. cxlvii. 2) — when "doth the Lord build up Jerusalem"? At the time that "He gathereth together the dispersed of Israel."

R. Zera said to Rab Hisda, "Let the master come and teach." He replied, "[The regulations concerning] Grace after meals have I not learnt, so shall I teach !" R. Zera asked him, "How is that?" He replied, "When I visited the house of the Exilarch and said the Grace after meals, Rab Sheshet stretched his neck over me like a serpent." "But why ?" "Because I made no reference to the Covenant, the Torah or the Kingship." "And why didst thou not mention them?" "In accord with the statement of Rab Hananel in the name of Rab, viz. : If one has not referred to the Covenant, the Torah and the Kingship, he has complied with the requirements of the law — 'the Covenant' because it does not apply to women ; 'the Tordh and the Kingship' because they apply neither to women nor slaves." "And thou didst abandon all these Tannaim and Amoraim and act according to the view of Rab!"

R. Zera said to Rab Hisda, "Let the master come and teach." He replied, "[The regulations concerning] Grace after meals have I not learnt, so shall I teach !" R. Zera asked him, "How is that?" He replied, "When I visited the house of the Exilarch and said the Grace after meals, Rab Sheshet stretched his neck over me like a serpent." "But why ?" "Because I made no reference to the Covenant, the Torah or the Kingship." "And why didst thou not mention them?" "In accord with the statement of Rab Hananel in the name of Rab, viz. : If one has not referred to the Covenant, the Torah and the Kingship, he has complied with the requirements of the law — 'the Covenant' because it does not apply to women ; 'the Tordh and the Kingship' because they apply neither to women nor slaves." "And thou didst abandon all these Tannaim and Amoraim and act according to the view of Rab!"

R. Zera said to Rab Hisda, "Let the master come and teach." He replied, "[The regulations concerning] Grace after meals have I not learnt, so shall I teach !" R. Zera asked him, "How is that?" He replied, "When I visited the house of the Exilarch and said the Grace after meals, Rab Sheshet stretched his neck over me like a serpent." "But why ?" "Because I made no reference to the Covenant, the Torah or the Kingship." "And why didst thou not mention them?" "In accord with the statement of Rab Hananel in the name of Rab, viz. : If one has not referred to the Covenant, the Torah and the Kingship, he has complied with the requirements of the law — 'the Covenant' because it does not apply to women ; 'the Tordh and the Kingship' because they apply neither to women nor slaves." "And thou didst abandon all these Tannaim and Amoraim and act according to the view of Rab!"

R. Zera said to Rab Hisda, "Let the master come and teach." He replied, "[The regulations concerning] Grace after meals have I not learnt, so shall I teach !" R. Zera asked him, "How is that?" He replied, "When I visited the house of the Exilarch and said the Grace after meals, Rab Sheshet stretched his neck over me like a serpent." "But why ?" "Because I made no reference to the Covenant, the Torah or the Kingship." "And why didst thou not mention them?" "In accord with the statement of Rab Hananel in the name of Rab, viz. : If one has not referred to the Covenant, the Torah and the Kingship, he has complied with the requirements of the law — 'the Covenant' because it does not apply to women ; 'the Tordh and the Kingship' because they apply neither to women nor slaves." "And thou didst abandon all these Tannaim and Amoraim and act according to the view of Rab!"

R. Zera said to Rab Hisda, "Let the master come and teach." He replied, "[The regulations concerning] Grace after meals have I not learnt, so shall I teach !" R. Zera asked him, "How is that?" He replied, "When I visited the house of the Exilarch and said the Grace after meals, Rab Sheshet stretched his neck over me like a serpent." "But why ?" "Because I made no reference to the Covenant, the Torah or the Kingship." "And why didst thou not mention them?" "In accord with the statement of Rab Hananel in the name of Rab, viz. : If one has not referred to the Covenant, the Torah and the Kingship, he has complied with the requirements of the law — 'the Covenant' because it does not apply to women ; 'the Tordh and the Kingship' because they apply neither to women nor slaves." "And thou didst abandon all these Tannaim and Amoraim and act according to the view of Rab!"

Strictly speaking, even "Who...rebuildest Jerusalem" does not require one ; but since it mentions the kingdom of the house of David, it is not proper to omit a reference to the [Divine] Kingship. Rab Pappa said : This is what R. Zera meant to say: It requires two references to Kingship besides the one for its own sake.

R. Zera sat behind Rab Giddel and Rab Giddel sat before Rab Huna ; he sat and said : If one erred and omitted to mention the reference to the Sabbath [in the Grace after meals], he says "Blessed be He Who has given Sabbaths for rest to His People Israel in love for a sign and a covenant. Blessed [art Thou, O Lord,] Who sanctifiest the Sabbath." Rab Huna asked Rab Giddel : Who said that ? Rab. Again he sat and said :

R. Zera sat behind Rab Giddel and Rab Giddel sat before Rab Huna ; he sat and said : If one erred and omitted to mention the reference to the Sabbath [in the Grace after meals], he says "Blessed be He Who has given Sabbaths for rest to His People Israel in love for a sign and a covenant. Blessed [art Thou, O Lord,] Who sanctifiest the Sabbath." Rab Huna asked Rab Giddel : Who said that ? Rab. Again he sat and said :

R. Zera sat behind Rab Giddel and Rab Giddel sat before Rab Huna ; he sat and said : If one erred and omitted to mention the reference to the Sabbath [in the Grace after meals], he says "Blessed be He Who has given Sabbaths for rest to His People Israel in love for a sign and a covenant. Blessed [art Thou, O Lord,] Who sanctifiest the Sabbath." Rab Huna asked Rab Giddel : Who said that ? Rab. Again he sat and said :

R. Zera sat behind Rab Giddel and Rab Giddel sat before Rab Huna ; he sat and said : If one erred and omitted to mention the reference to the Sabbath [in the Grace after meals], he says "Blessed be He Who has given Sabbaths for rest to His People Israel in love for a sign and a covenant. Blessed [art Thou, O Lord,] Who sanctifiest the Sabbath." Rab Huna asked Rab Giddel : Who said that ? Rab. Again he sat and said :

R. Zera sat behind Rab Giddel and Rab Giddel sat before Rab Huna ; he sat and said : If one erred and omitted to mention the reference to the Sabbath [in the Grace after meals], he says "Blessed be He Who has given Sabbaths for rest to His People Israel in love for a sign and a covenant. Blessed [art Thou, O Lord,] Who sanctifiest the Sabbath." Rab Huna asked Rab Giddel : Who said that ? Rab. Again he sat and said :

R. Zera sat behind Rab Giddel and Rab Giddel sat before Rab Huna ; he sat and said : If one erred and omitted to mention the reference to the Sabbath [in the Grace after meals], he says "Blessed be He Who has given Sabbaths for rest to His People Israel in love for a sign and a covenant. Blessed [art Thou, O Lord,] Who sanctifiest the Sabbath." Rab Huna asked Rab Giddel : Who said that ? Rab. Again he sat and said :

If one erred and omitted to mention the reference to the Festival, he says, "Blessed be He Who has given Festivals to His people Israel for rejoicing and a memorial. Blessed... Who Sanctifiest Israel and the seasons." He asked him: Who said that? Rab.

Giddel b. Minjomi was standing before Rab Nahman. Rab Nahman made a mistake [in the Grace]

Giddel b. Minjomi was standing before Rab Nahman. Rab Nahman made a mistake [in the Grace]

and returned to the commencement. He asked him, "Why did the master do so"?" He replied, "Because Rab Shela has said in the name of Rab: If one erred, he should return to the commencement."

and returned to the commencement. He asked him, "Why did the master do so"?" He replied, "Because Rab Shela has said in the name of Rab: If one erred, he should return to the commencement."

"But Rab Huna has declared in the name of Rab : If one erred, he should say 'Blessed be He Who has given' [etc.] " ! He said to him, "Was it not reported in this connection : Rab Menashya b. Tahlifa said in the name of Rab: This teaching only applies if he has not commenced the benediction 'Who art kind and dealest kindly' ; but if he has commenced it, he must return to the beginning?"

"But Rab Huna has declared in the name of Rab : If one erred, he should say 'Blessed be He Who has given' [etc.] " ! He said to him, "Was it not reported in this connection : Rab Menashya b. Tahlifa said in the name of Rab: This teaching only applies if he has not commenced the benediction 'Who art kind and dealest kindly' ; but if he has commenced it, he must return to the beginning?"

"But Rab Huna has declared in the name of Rab : If one erred, he should say 'Blessed be He Who has given' [etc.] " ! He said to him, "Was it not reported in this connection : Rab Menashya b. Tahlifa said in the name of Rab: This teaching only applies if he has not commenced the benediction 'Who art kind and dealest kindly' ; but if he has commenced it, he must return to the beginning?"

"But Rab Huna has declared in the name of Rab : If one erred, he should say 'Blessed be He Who has given' [etc.] " ! He said to him, "Was it not reported in this connection : Rab Menashya b. Tahlifa said in the name of Rab: This teaching only applies if he has not commenced the benediction 'Who art kind and dealest kindly' ; but if he has commenced it, he must return to the beginning?"

Rab Iddi b. Abin said in the name of Rab 'Amram, in the name of Rab Nahman, in the name of Samuel: If one erred and omitted the reference to the New Moon in the Tefillah we make him repeat it: in the Grace after meals we do not make him repeat it.

Rab Iddi b. Abin said in the name of Rab 'Amram, in the name of Rab Nahman, in the name of Samuel: If one erred and omitted the reference to the New Moon in the Tefillah we make him repeat it: in the Grace after meals we do not make him repeat it.

Rab Iddi b. Abin said in the name of Rab 'Amram, in the name of Rab Nahman, in the name of Samuel: If one erred and omitted the reference to the New Moon in the Tefillah we make him repeat it: in the Grace after meals we do not make him repeat it.

Rab Abin asked Rab 'Amram, "Why is the Tefillah different from the Grace after meals in this respect?" He replied, "To me also that was a difficulty and I put the question to Rab Nahman, who told me, 'I have not heard the reason from the master, Samuel' ; but let us see : With regard to the Tefillah which is an obligation, we make him repeat it ; but with regard to the Grace after meals, where one can eat or not eat just as he pleases, we do not make him repeat it."

Rab Abin asked Rab 'Amram, "Why is the Tefillah different from the Grace after meals in this respect?" He replied, "To me also that was a difficulty and I put the question to Rab Nahman, who told me, 'I have not heard the reason from the master, Samuel' ; but let us see : With regard to the Tefillah which is an obligation, we make him repeat it ; but with regard to the Grace after meals, where one can eat or not eat just as he pleases, we do not make him repeat it."

Rab Abin asked Rab 'Amram, "Why is the Tefillah different from the Grace after meals in this respect?" He replied, "To me also that was a difficulty and I put the question to Rab Nahman, who told me, 'I have not heard the reason from the master, Samuel' ; but let us see : With regard to the Tefillah which is an obligation, we make him repeat it ; but with regard to the Grace after meals, where one can eat or not eat just as he pleases, we do not make him repeat it."

"But now, on the Sabbaths and Festivals, when there is no question of his not eating, then also, if he erred, he should repeat it !" He replied, "Quite so ; for Rab Shela said in the name of Rab : If he erred, he must recommence at the beginning." "But Rab Huna declared in the name of Rab : If one erred, he says 'Blessed be He Who has given'!" "Has it not been reported in that connection : 'This teaching only applies if he has not commenced the benediction "Who art kind and dealest kindly" ; but if he has started it, he recommences at the beginning'?"

"But now, on the Sabbaths and Festivals, when there is no question of his not eating, then also, if he erred, he should repeat it !" He replied, "Quite so ; for Rab Shela said in the name of Rab : If he erred, he must recommence at the beginning." "But Rab Huna declared in the name of Rab : If one erred, he says 'Blessed be He Who has given'!" "Has it not been reported in that connection : 'This teaching only applies if he has not commenced the benediction "Who art kind and dealest kindly" ; but if he has started it, he recommences at the beginning'?"

"But now, on the Sabbaths and Festivals, when there is no question of his not eating, then also, if he erred, he should repeat it !" He replied, "Quite so ; for Rab Shela said in the name of Rab : If he erred, he must recommence at the beginning." "But Rab Huna declared in the name of Rab : If one erred, he says 'Blessed be He Who has given'!" "Has it not been reported in that connection : 'This teaching only applies if he has not commenced the benediction "Who art kind and dealest kindly" ; but if he has started it, he recommences at the beginning'?"

"But now, on the Sabbaths and Festivals, when there is no question of his not eating, then also, if he erred, he should repeat it !" He replied, "Quite so ; for Rab Shela said in the name of Rab : If he erred, he must recommence at the beginning." "But Rab Huna declared in the name of Rab : If one erred, he says 'Blessed be He Who has given'!" "Has it not been reported in that connection : 'This teaching only applies if he has not commenced the benediction "Who art kind and dealest kindly" ; but if he has started it, he recommences at the beginning'?"

"Bless ye also"; but in any case "We will bless" is preferable. But Rab Adda b. Ahabah declared : The school of Rab say : We have the teaching: Six people [who eat together] should divide themselves up, and so up to ten.

"Bless ye also"; but in any case "We will bless" is preferable. But Rab Adda b. Ahabah declared : The school of Rab say : We have the teaching: Six people [who eat together] should divide themselves up, and so up to ten.

Abbai said to Rab Dimai : But it is written, "And from Thy blessing let the house of Thy servant be blessed for ever" (II Sam. vii, 29) ! With a petition it is different. With a petition likewise it is written, "Open thy mouth wide, and I will fill it" (Ps. Ixxxi. 11) ! This is written in connection with words of Torah.

But Aha b. Raba said to Rab Ashe : But we say : "[We will bless] the One Who has performed for our fathers and for us all these miracles" ! He replied : Here it is obvious that it is the Holy One, blessed be He, Who performed the miracles.

Rab Huna b. Rab Joshua said : This refers only to three, where the Divine Name is not mentioned ; but with ten, where the Name is mentioned, the matter is clear. As our Mishnah teaches : As he blesses, exactly so do they respond after him: "Blessed be the Lord our God, the God of Israel, the God of hosts, Who is enthroned above the Cherubim, for the food of which we have partaken."

Rab Huna b. Rab Joshua said : This refers only to three, where the Divine Name is not mentioned ; but with ten, where the Name is mentioned, the matter is clear. As our Mishnah teaches : As he blesses, exactly so do they respond after him: "Blessed be the Lord our God, the God of Israel, the God of hosts, Who is enthroned above the Cherubim, for the food of which we have partaken."

Rab Joseph said : There is no contradiction, the latter being the statement of R. Jose of Galilee, the other of R. 'Akiba. For the Mishnah declares : R. Jose of Galilee says : According to the numerical size of the assembly do they bless; as it is said, "Bless ye God in full assemblies." R. 'Akiba said : What do we find in the Synagogue ?

Raba said : The Halakah is in agreement with R. 'Akiba. Rabina and Rab Hamma b. Buzi visited the house of the Exilarch. [When about to say Grace] Rab Hamma stood up and looked about to see whether there were a hundred people present. Rabina said to him : It is unnecessary ; thus said Raba : The Halakah is in agreement with R. 'Akiba.

Raba said : The Halakah is in agreement with R. 'Akiba. Rabina and Rab Hamma b. Buzi visited the house of the Exilarch. [When about to say Grace] Rab Hamma stood up and looked about to see whether there were a hundred people present. Rabina said to him : It is unnecessary ; thus said Raba : The Halakah is in agreement with R. 'Akiba.

Another version : R. Abba said in the name of Samuel : This is what he teaches [in our Mishnah] : Three who sat down to eat together, although each partakes of his own loaf, are not permitted to separate [before saying Grace]. Or also [he means to inform us] the same as that which Rab Huna said : Three persons who came together from three parties are not permitted to separate [before saying Grace].

Rab Hisda said : This only applies to those who came together from three different parties, each of which consists of three men.

R. Jose b. R. Hannina said: The Sages agree with R. Eliezer that over a cup of wine intended for the Grace we do not say the benediction until water is added. What is the reason ? Rab Osha'ya answered : We require a commandment to be performed with the choicest.

Amemar, Mar Zotra and Rab Ashe dined together, and dates and pomegranates were placed before them. Mar Zotra took [some of the fruit] and threw it before Rab Ashe as his portion. The latter said to him, "Does not the master agree with that which has been taught : One may not throw articles of food?" [He replied], "That refers to bread." "But there is a teaching; Just as one may not throw bread, so one should not throw any article of food!" He replied, "But there is a teaching : Although one may not throw bread, other articles of food may be thrown!"

Amemar, Mar Zotra and Rab Ashe dined together, and dates and pomegranates were placed before them. Mar Zotra took [some of the fruit] and threw it before Rab Ashe as his portion. The latter said to him, "Does not the master agree with that which has been taught : One may not throw articles of food?" [He replied], "That refers to bread." "But there is a teaching; Just as one may not throw bread, so one should not throw any article of food!" He replied, "But there is a teaching : Although one may not throw bread, other articles of food may be thrown!"

Rab Judah said : If one forgot and put food into his mouth without a benediction, he should push it on one side [in his mouth] and say the benediction.

But also with something which would not become repugnant let him push it on one side and say the benediction! Rab Isaac Kaskesaah explained [why that is not so] in the presence of R. Jose b. Abin, in the name of R. Johanan : Because it is said, "My mouth shall be filled with Thy praise" (Ps. Ixxi. 8).

Rab Hisda was asked : If one has eaten or drunk without having said the benediction, may he say it afterwards? He answered : Shall one who has eaten garlic so that the smell is diffused eat more garlic so that its smell be more diffused?

Rab Ashe said : Now that thou maintainest that one who does not expectorate after drinking it will be smitten [with illness], the spittle should be emitted even in the presence of a king.

"Crowning" — Rab Judah used to crown it with disciples. Rab Hisda used to crown it with small cups. R. Hanan said : And with undiluted [wine]. Rab Sheshet said : Until the benediction of "the land."

"Crowning" — Rab Judah used to crown it with disciples. Rab Hisda used to crown it with small cups. R. Hanan said : And with undiluted [wine]. Rab Sheshet said : Until the benediction of "the land."

"Crowning" — Rab Judah used to crown it with disciples. Rab Hisda used to crown it with small cups. R. Hanan said : And with undiluted [wine]. Rab Sheshet said : Until the benediction of "the land."

"Covering" [the head] — Rab Pappa used to wrap himself [in his Tallit], sit down [and say the Grace]. Rab Assi used to spread a cloth over his head.

"Covering" [the head] — Rab Pappa used to wrap himself [in his Tallit], sit down [and say the Grace]. Rab Assi used to spread a cloth over his head.

"And he places it in his right" — R. Hiyya b. Abba said in the name of R. Johanan : The earlier [Rabbis] asked : May the left hand support the right? Rab Ashe said : Since the earlier [Rabbis] raised this question without having it decided,

'Ulla visited the house of Rab Nahman; he wrapped the bread and said Grace and gave the cup of benediction to Rab Nahman. Rab Nahman said to him, "Let the master send the cup of benediction to Jalta." He replied, "Thus spake R. Johanan: The fruit of a woman's body is only blessed through the fruit of a man's body; as it is said, 'He will also bless the fruit of thy body' (Deut. vii. 13) — it is not said 'the fruit of her body' but 'the fruit of thy body'."

'Ulla visited the house of Rab Nahman; he wrapped the bread and said Grace and gave the cup of benediction to Rab Nahman. Rab Nahman said to him, "Let the master send the cup of benediction to Jalta." He replied, "Thus spake R. Johanan: The fruit of a woman's body is only blessed through the fruit of a man's body; as it is said, 'He will also bless the fruit of thy body' (Deut. vii. 13) — it is not said 'the fruit of her body' but 'the fruit of thy body'."

'Ulla visited the house of Rab Nahman; he wrapped the bread and said Grace and gave the cup of benediction to Rab Nahman. Rab Nahman said to him, "Let the master send the cup of benediction to Jalta." He replied, "Thus spake R. Johanan: The fruit of a woman's body is only blessed through the fruit of a man's body; as it is said, 'He will also bless the fruit of thy body' (Deut. vii. 13) — it is not said 'the fruit of her body' but 'the fruit of thy body'."

Meanwhile Jalta heard [that the cup of benediction had not been sent to her]. She arose in anger, went to the wine-cellar and broke four hundred flasks of wine. Rab Nahman said to him, "Let the master send her another cup." 'Ulla sent it to her [with the message], "All this measure of wine belongs to the benediction." She sent back the reply, "From pedlars comes gossip, from rags come vermin."

Rab Assi said : One must not speak over the cup of benediction. Rab Assi also said : We may not say the benediction over a cup of ill-luck. What means "a cup of ill-luck"? Rab Nahman b. Isaac said : A second cup. There is a teaching to the same effect : He who drinks [cups of wine] of an even number should not say Grace ; because it is said, "Prepare to meet thy God, O Israel" (Amos iv. 12); but such an one is not fitly prepared.

Rab Assi said : One must not speak over the cup of benediction. Rab Assi also said : We may not say the benediction over a cup of ill-luck. What means "a cup of ill-luck"? Rab Nahman b. Isaac said : A second cup. There is a teaching to the same effect : He who drinks [cups of wine] of an even number should not say Grace ; because it is said, "Prepare to meet thy God, O Israel" (Amos iv. 12); but such an one is not fitly prepared.

Rab Assi said : One must not speak over the cup of benediction. Rab Assi also said : We may not say the benediction over a cup of ill-luck. What means "a cup of ill-luck"? Rab Nahman b. Isaac said : A second cup. There is a teaching to the same effect : He who drinks [cups of wine] of an even number should not say Grace ; because it is said, "Prepare to meet thy God, O Israel" (Amos iv. 12); but such an one is not fitly prepared.

R. Isaac b. R. Hannina said in the name of Rab Huna: Throughout our Chapter, the Halakah is in agreement with Bet Hillel except in this point where it is in agreement with Bet Shammai. R. Osha'ya, however, teaches the reverse, that here also the Halakah is in agreement with Bet Hillel.

Rab Huna b. Judah visited the house of Raba and noticed that he said the benediction over the spices first. He said to him : Note that Bet Shammai and Bet Hillel do not differ on the question of the light ; for our Mishnah teaches : Bet Shammai say : [The order is] light, food, spices and Habdalah ; but Bet Hillel say : Light, spices, food and Habdalah!

Rab Joseph quoted in objection : "I form the light and create [bore'] darkness" (Is. xlv. 7); "He formeth the mountains and createth [bore'] the wind" (Amos iv. 13); "He that created [bore'] the heavens and stretched them forth" (Is. xlii. 5)! But, said Rab Joseph, everybody agrees that bara' and bore' mean "he created." Wherein do they differ? About meor and meore ["light" and "lights"] for Bet Shammai hold there is only one light in fire, but Bet Hillel hold there are many. There is a teaching to the same effect : Bet Hillel said to Bet Shammai : There are many lights in fire.

Rab Joseph quoted in objection : "I form the light and create [bore'] darkness" (Is. xlv. 7); "He formeth the mountains and createth [bore'] the wind" (Amos iv. 13); "He that created [bore'] the heavens and stretched them forth" (Is. xlii. 5)! But, said Rab Joseph, everybody agrees that bara' and bore' mean "he created." Wherein do they differ? About meor and meore ["light" and "lights"] for Bet Shammai hold there is only one light in fire, but Bet Hillel hold there are many. There is a teaching to the same effect : Bet Hillel said to Bet Shammai : There are many lights in fire.

Rab Judah said in the name of Rab : We are here dealing with [spices used] at the banquet of gentiles, because the assumption is that the banquet of gentiles is dedicated to idolatry.

Rab Judah said in the name of Rab : We are here dealing with [spices used] at the banquet of gentiles, because the assumption is that the banquet of gentiles is dedicated to idolatry.