rab

Rab Nahman b. Isaac said : What means "rested"? It rested from work which is a transgression [on the Sabbath]. There is a teaching to the same effect : We may at the conclusion of the Sabbath say the benediction over [the light of] a lantern which has been burning the whole day.

Rab Judah said in the name of Rab: We are here dealing with a point of time near to the setting of the sun; so if it were an adult, it is obvious that he must certainly be a gentile. But in the case of a child, one might say it is an Israelite and it is by chance that he is holding [the torch].

Rab Judah said in the name of Rab: We are here dealing with a point of time near to the setting of the sun; so if it were an adult, it is obvious that he must certainly be a gentile. But in the case of a child, one might say it is an Israelite and it is by chance that he is holding [the torch].

Rab Judah said in the name of Rab: Over a light which they carry before [the corpse] by day or by night no benediction is to be made ; but we may say it over a light which is only carried before it at night.

Rab Judah said in the name of Rab: Over a light which they carry before [the corpse] by day or by night no benediction is to be made ; but we may say it over a light which is only carried before it at night.

Rab Huna said : We may not say the benediction over spices used in a privy or the oil which is used to remove the dirt.

Rab Judah said in the name of Rab : The phrase "until one can make use of its illumination" does not mean that one must actually use it, but if one who stands near to it can use its light, then even those who are at a distance [may say the benediction]. Similarly said Rab Ashe : We have learnt that one at a distance [may say the benediction].

Rab Judah said in the name of Rab : The phrase "until one can make use of its illumination" does not mean that one must actually use it, but if one who stands near to it can use its light, then even those who are at a distance [may say the benediction]. Similarly said Rab Ashe : We have learnt that one at a distance [may say the benediction].

Rab Judah said in the name of Rab : The phrase "until one can make use of its illumination" does not mean that one must actually use it, but if one who stands near to it can use its light, then even those who are at a distance [may say the benediction]. Similarly said Rab Ashe : We have learnt that one at a distance [may say the benediction].

Our Rabbis have taught : We may say the benediction over glowing coals, but not over dying coals. What is to be understood by glowing coals? Rab Hisda said : When one puts a chip of wood to them and it ignites.

Come and hear : For Rab Hisda b. Abdemi quoted, "The cedars in the garden of God could not darken ['amam] it" (Ezek. xxxi. 8).

Rab Judah said the benediction over the light in the house of Ada the waiter. Raba said it over the light in the house of Guria b. Hamma. Abbai said it over the light in the house of Bar Abbuha.

Rab Judah said in the name of Rab : One does not go looking for a light as we do for other commandments. R. Zera said : At first I used to go about [searching for a light] but since I heard the statement of Rab Judah in the name of Rab, I also do not go searching for it ; but should it chance to me of its own accord, I say the benediction.

Rab Judah said in the name of Rab : One does not go looking for a light as we do for other commandments. R. Zera said : At first I used to go about [searching for a light] but since I heard the statement of Rab Judah in the name of Rab, I also do not go searching for it ; but should it chance to me of its own accord, I say the benediction.

Rab Judah said in the name of Rab : One does not go looking for a light as we do for other commandments. R. Zera said : At first I used to go about [searching for a light] but since I heard the statement of Rab Judah in the name of Rab, I also do not go searching for it ; but should it chance to me of its own accord, I say the benediction.

Rab Judah said in the name of Rab : One does not go looking for a light as we do for other commandments. R. Zera said : At first I used to go about [searching for a light] but since I heard the statement of Rab Judah in the name of Rab, I also do not go searching for it ; but should it chance to me of its own accord, I say the benediction.

If one ate and forgot to say Grace, etc. Rab Zebid (another version : Rab Dimai b. Abba) said : The dispute is only in the case of one who has forgotten ; but if he omitted it intentionally, all agree that he must return to his place and say Grace.

If one ate and forgot to say Grace, etc. Rab Zebid (another version : Rab Dimai b. Abba) said : The dispute is only in the case of one who has forgotten ; but if he omitted it intentionally, all agree that he must return to his place and say Grace.

Rab Jemar b. Shelamya said to Mar Zotra (another version : Rab Jemar b. Shezbi to Mar Zotra) : Did R. Simeon b. Lakish say that? For lo, R. Ammi declared in the name of R. Simeon b. Lakish : What is the length of time for food to be digested ? Sufficient time for a person to walk four Mil !

Rab Jemar b. Shelamya said to Mar Zotra (another version : Rab Jemar b. Shezbi to Mar Zotra) : Did R. Simeon b. Lakish say that? For lo, R. Ammi declared in the name of R. Simeon b. Lakish : What is the length of time for food to be digested ? Sufficient time for a person to walk four Mil !

Hiyya b. Rab said: refers to a man] who has not eaten with them. Similarly said Rab Nahman in the name of Rabbah b. Abbuha : It refers to a man who has eaten with them. Rab said to his son Hiyya, "My son, snatch [the cup of wine] and say Grace" ; and similarly said Rab Huna to his son Rabbah, "Snatch [the cup of wine] and say Grace."

Hiyya b. Rab said: refers to a man] who has not eaten with them. Similarly said Rab Nahman in the name of Rabbah b. Abbuha : It refers to a man who has eaten with them. Rab said to his son Hiyya, "My son, snatch [the cup of wine] and say Grace" ; and similarly said Rab Huna to his son Rabbah, "Snatch [the cup of wine] and say Grace."

Hiyya b. Rab said: refers to a man] who has not eaten with them. Similarly said Rab Nahman in the name of Rabbah b. Abbuha : It refers to a man who has eaten with them. Rab said to his son Hiyya, "My son, snatch [the cup of wine] and say Grace" ; and similarly said Rab Huna to his son Rabbah, "Snatch [the cup of wine] and say Grace."

Hiyya b. Rab said: refers to a man] who has not eaten with them. Similarly said Rab Nahman in the name of Rabbah b. Abbuha : It refers to a man who has eaten with them. Rab said to his son Hiyya, "My son, snatch [the cup of wine] and say Grace" ; and similarly said Rab Huna to his son Rabbah, "Snatch [the cup of wine] and say Grace."

Samuel asked Rab : Should one respond "Amen" after the children in school? He replied : We make the response "Amen" after everybody except school-children, because they only utter [the benediction] for the purpose of learning it. This rule applies when it is not the time that they read the Haftarah ; but should it be the time when they read the Haftarah, one does make the response.

Rab Nahman b. Isaac said : I know neither Zilai nor Ziwai nor Zohamai ; but I know the following teaching : Rab Judah said in the name of Rab (another version : it is taught in a Baraita) : "Sanctify yourselves" (Lev. xi. 44) — i.e. the washing before the meal ; "and be ye holy" (ibid.) — i.e. the washing after the meal ; "for holy" (ibid.) — i.e. the oil ; "I am the Lord your God" — i.e. the Grace.

Rab Nahman b. Isaac said : I know neither Zilai nor Ziwai nor Zohamai ; but I know the following teaching : Rab Judah said in the name of Rab (another version : it is taught in a Baraita) : "Sanctify yourselves" (Lev. xi. 44) — i.e. the washing before the meal ; "and be ye holy" (ibid.) — i.e. the washing after the meal ; "for holy" (ibid.) — i.e. the oil ; "I am the Lord your God" — i.e. the Grace.

Rab Nahman b. Isaac said : I know neither Zilai nor Ziwai nor Zohamai ; but I know the following teaching : Rab Judah said in the name of Rab (another version : it is taught in a Baraita) : "Sanctify yourselves" (Lev. xi. 44) — i.e. the washing before the meal ; "and be ye holy" (ibid.) — i.e. the washing after the meal ; "for holy" (ibid.) — i.e. the oil ; "I am the Lord your God" — i.e. the Grace.

Rab Judah said in the name of Rab : Four classes of people must offer thanksgiving : They who go down to the sea, who journey in the desert, the invalid who recovers and the prisoner who has been set free.

Rab Judah said in the name of Rab : Four classes of people must offer thanksgiving : They who go down to the sea, who journey in the desert, the invalid who recovers and the prisoner who has been set free.

What benediction should he utter? Rab Judah said, "Blessed ...Who bestowest lovingkindnesses." Abbai said : It is necessary for him to offer his thanksgiving in the presence of ten ; for it is written, "Let them exalt Him in the assembly of the people" etc. (ibid. 5:32). Mar Zotra said : Two of them must be Rabbis ; as it is said, "And praise Him in the seat of the elders" (ibid.).

Rab Ashe retorted : Say that they must all be Rabbis ! But is it written, "In the assembly of elders" ? No, it is written, "In the assembly of the people." Then say: [He must offer thanksgiving] in the presence of ten ordinary persons and two Rabbis ! The question [remains unanswered].

Rab Judah was ill and recovered. Rab Hanna of Bagdat and other Rabbis went in to visit him. They said to him, "Blessed be the All-merciful Who has given thee back to us and has not given thee to the dust." He said to them, "You have exempted me from the obligation of thanksgiving."

Rab Judah was ill and recovered. Rab Hanna of Bagdat and other Rabbis went in to visit him. They said to him, "Blessed be the All-merciful Who has given thee back to us and has not given thee to the dust." He said to them, "You have exempted me from the obligation of thanksgiving."

Rab Judah said : Three require guarding, viz. : an invalid, a bridegroom and a bride. In a Baraita it is taught : An invalid, woman in confinement, bridegroom and bride. Some say : Also a mourner; and others add: Also disciples of the wise at night.

Rab Judah also said : There are three things which, if one prolong, lengthen his days and years ; viz. Who prolongs his prayer, his stay at table and in the privy.

Rab Judah also said : Three things shorten a man's days and years : To be given a Scroll of the Torah from which to read [a portion in the Synagogue] and decline to read ; to be handed the cup of benediction to say Grace and decline ; and to give oneself an air of superiority.

Rab Judah also said in the name of Rab : For three things it is necessary to offer supplication : A good king, a good year, and a good dream. "A good king" — for it is written, "The king's heart is in the hand of the Lord as the water-courses" (Prov. xxi. 1). "A good year" — for it is written, "The eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. 11:12). "A good dream" — for it is written, "Wherefore cause Thou me to dream and make me to live" (Is. 38:16).

Rab Judah also said in the name of Rab : For three things it is necessary to offer supplication : A good king, a good year, and a good dream. "A good king" — for it is written, "The king's heart is in the hand of the Lord as the water-courses" (Prov. xxi. 1). "A good year" — for it is written, "The eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. 11:12). "A good dream" — for it is written, "Wherefore cause Thou me to dream and make me to live" (Is. 38:16).

Rab Judah said in the name of Rab : Besalel knew how to combine the letters with which the heavens and earth had been created ; for it is written here, "And He hath filled him with the spirit of God, in wisdom and in understanding and in knowledge" (Exod. 35:31), and it is written elsewhere, "The Lord by wisdom founded the earth; by understanding He established the heavens" (Proverbs 3:19) and "By His knowledge the depths were broken up" (Proverbs 3:20).

Rab Judah said in the name of Rab : Besalel knew how to combine the letters with which the heavens and earth had been created ; for it is written here, "And He hath filled him with the spirit of God, in wisdom and in understanding and in knowledge" (Exod. 35:31), and it is written elsewhere, "The Lord by wisdom founded the earth; by understanding He established the heavens" (Proverbs 3:19) and "By His knowledge the depths were broken up" (Proverbs 3:20).

R. Johanan said : The Holy One, blessed be He, only gives wisdom to him who has wisdom ; as it is said, "He giveth wisdom unto the wise, and knowledge to them that know understanding" (Dan. 2:21 ). Rab Tahlifa the Palestinian heard this and repeated it in the presence of R. Abbahu. He said to him : You learn it from there ; but I learn it from the following, for it is written, "In the hearts of all that are wise-hearted I have put wisdom" (Exod. 31:6).

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Rab Huna said : A good man is not shown a good dream and a bad man is not shown a bad dream.

But lo, it is written, "There shall no evil befall thee" (Ps. xci. 10), and Rab Hisda said in the name of Rab Jeremiah b. Abba : [These words mean,] neither bad dreams nor evil thoughts will trouble thee! [not fully translated] Nay; the good man sees no evil dream, but others dream about him.

But lo, it is written, "There shall no evil befall thee" (Ps. xci. 10), and Rab Hisda said in the name of Rab Jeremiah b. Abba : [These words mean,] neither bad dreams nor evil thoughts will trouble thee! [not fully translated] Nay; the good man sees no evil dream, but others dream about him.

Rab Huna b. Ammi stated that R. Pedat said in the name of R. Johanan : He who sees a dream and his soul is depressed should go and have it interpreted in the presence of three. He should have it interpreted ! But Rab Hisda has said : An uninterpreted dream is like an unread letter ! Nay, but say : He should have it turned into good in the presence of three. He should assemble three men and say to them, "I have seen a good dream" ; and they should say to him, "Good it is and may it be good. May the All-merciful turn it to good ; seven times may it be decreed concerning thee from Heaven that it should be good, and may it be good." Then they should recite three verses in which the word hapak "turn" occurs, three in which padah "redeem" occurs, and three in which shalom "peace" occurs.

Rab Huna b. Ammi stated that R. Pedat said in the name of R. Johanan : He who sees a dream and his soul is depressed should go and have it interpreted in the presence of three. He should have it interpreted ! But Rab Hisda has said : An uninterpreted dream is like an unread letter ! Nay, but say : He should have it turned into good in the presence of three. He should assemble three men and say to them, "I have seen a good dream" ; and they should say to him, "Good it is and may it be good. May the All-merciful turn it to good ; seven times may it be decreed concerning thee from Heaven that it should be good, and may it be good." Then they should recite three verses in which the word hapak "turn" occurs, three in which padah "redeem" occurs, and three in which shalom "peace" occurs.

Amemar, Mar Zotra and Rab Ashe were sitting together; they said: Let each one of us relate something which the others have not heard. One of them commenced and said : He who has seen a dream and knows not what he has seen, let him stand before the Kohanim at the time that they spread their hands [to pronounce the priestly benediction] and utter the following : "Lord of the universe ! I am Thine and my dreams are Thine ; a dream have I dreamed and I know not what it is. Whether I dreamed concerning myself, or my fellows dreamed concerning me, or I dreamed concerning others, if they be good dreams, strengthen and fortify them [and may they be fulfilled] like the dreams of Joseph ; but if they require to be remedied, heal them as the waters of Marah [were healed] by the hands of Moses our teacher, as Miriam [was healed] from her leprosy, as Hezekiah from his illness, and like the waters of Jericho [sweetened] by the hands of Elisha. And as Thou didst turn the curse of the wicked Balaam into a blessing, so do Thou turn all my dreams for me into good." He should conclude [his prayer] simultaneously with the Kohanim, so that the Congregation responds "Amen." But if not, let him say the following: "Thou majestic One in the heights, Who abidest in might, Thou art peace and Thy name is peace. May it be Thy will to grant us peace."

[They said to him : In our dream] we were made to read the words "Thy sons and thy daughters shall he given unto another people " (ibid. v. 32), To Abbai he said : Thy sons and daughters will be many ; thou wilt say [they should marry] thy relatives, but [thy wife] will say they [should marry] her relatives, and she will compel thee to give them to her relatives, and it will seem [as though they had been given] to another people. To Raba he said : Thy wife will die, and thy sons and daughters will come under the control of another wife. For Raba said in the name of R. Jeremiah b. Abba in the name of Rab : What means that which is written, "Thy sons and thy daughters shall be given unto another people"? This refers to a stepmother.

"Why should I accompany a man to whom miracles will happen?" As he descended [from the boat] a book of his fell. Raba found it and saw written therein, "All dreams follow the mouth [of the interpreter]." He exclaimed, "Thou rascal ! It rested with thee [whether my dreams were auspicious or not], and thou didst cause me all this pain. I forgive thee everything except [what thou didst say about] the daughter of Rab Hisda. May it be His will that this fellow be handed over into the power of the Government and it have no mercy on him!"

Who dreams of Ishmael, his prayer will be heard; but only of Ishmael the son of Abraham, and not of an ordinary Arab. Who dreams of a camel, death had been decreed upon him by Heaven, but he has been delivered therefrom. R. Hamma b. R. Hannina said : What is the Scriptural authority for this ? "I will go down with thee into Egypt ; and I will also surely bring thee up again" (Gen. xlvi. 4). Rab Nahman b. Isaac said : It may be derived from the following, "The Lord also hath put away thy sin; thou shalt not die" (II Sam. xii. 13).

Rab Joseph said : Who dreams of a goat, the year will be blessed for him; of goats, years will be blessed for him ; as it is said, "And there will be goat's milk enough for thy food" (Prov. xxvii. 27). Who dreams of the myrtle, his business undertakings will prosper ; and if he has no business undertakings, an inheritance will fall to his lot from some other place. 'Ulla said (another version : It was taught in a Baraita) : This only applies when he sees [the myrtle] on its stem. Who dreams of a citron, will be honoured before his Maker; as it is said, "The fruit of goodly trees, branches of palm-trees" (Lev. xxiii. 40). Who dreams of a palm-branch has but one heart for his Father in Heaven.

Who dreams of a goose may hope for wisdom; as it is said, "Wisdom crieth aloud in the street" (Prov. i. 20); and he who [dreams of having] intercourse with it will become the Principal of a Seminary. Rab Ashe said : I dreamt of seeing one and having intercourse with it, and I ascended to greatness.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

A Tanna taught in the presence of Rab Nahman b. Isaac : Who dreams of blood-letting, his sins will be pardoned him.

A Tanna taught in the presence of Rab Sheshet ; Who dreams of a serpent, his sustenance will be provided him ; if it bit him, his sustenance will be doubled for him ; if he killed it, his sustenance is lost. Rab Sheshet said to him : [When he dreams of killing the serpent], how much more likely is it that his sustenance will be doubled ! But it is not so ; and it was Rab Sheshet who dreamt that he saw a serpent and killed it.

A Tanna taught in the presence of Rab Sheshet ; Who dreams of a serpent, his sustenance will be provided him ; if it bit him, his sustenance will be doubled for him ; if he killed it, his sustenance is lost. Rab Sheshet said to him : [When he dreams of killing the serpent], how much more likely is it that his sustenance will be doubled ! But it is not so ; and it was Rab Sheshet who dreamt that he saw a serpent and killed it.

A Tanna taught in the presence of Rab Sheshet ; Who dreams of a serpent, his sustenance will be provided him ; if it bit him, his sustenance will be doubled for him ; if he killed it, his sustenance is lost. Rab Sheshet said to him : [When he dreams of killing the serpent], how much more likely is it that his sustenance will be doubled ! But it is not so ; and it was Rab Sheshet who dreamt that he saw a serpent and killed it.

To dream of any kind of metal-tool is a good omen, with the exception of the hoe, the mattock and the axe ; but this applies only when he sees them with their handles. To dream of any kind of fruit is a good omen with the exception of unripe dates. To dream of any kind of vegetables is a good omen with the exception of turnipheads. But Rab said : I did not become rich until I dreamt of turnip-heads ! When he saw them, he saw them on their stem. To dream of any kind of colour is a good omen with the exception of blue. To dream of any kind of birds is a good omen with the exception of the owl, the horned owl and the bat.

The school of R. Ishmael taught : Why are they called "cucumbers" [kishshuim] ? Because they are injurious [kashim] to the body like swords. But it is not so ! For lo, it is written, "And the Lord said unto her, Two nations are in thy womb" (Gen. xxv. 23) — read not goyim "nations," but geim "lords"; and Rab Judah said in the name of Rab: These are Antoninus and Rabbi from whose table radish, lettuce and cucumbers were never absent either in Summer or Winter !

The school of R. Ishmael taught : Why are they called "cucumbers" [kishshuim] ? Because they are injurious [kashim] to the body like swords. But it is not so ! For lo, it is written, "And the Lord said unto her, Two nations are in thy womb" (Gen. xxv. 23) — read not goyim "nations," but geim "lords"; and Rab Judah said in the name of Rab: These are Antoninus and Rabbi from whose table radish, lettuce and cucumbers were never absent either in Summer or Winter !

Our Rabbis have taught : [If one dreams] there is a corpse in the house, there will be peace in the house ; that he was eating and drinking in the house, it is an auspicious omen for the house ; that he took a vessel from the house, it is an inauspicious omen for the house. Rab Pappa explained [the "vessel" to refer to] a shoe or sandal. Everything that the corpse takes away [if seen in a dream] is auspicious with the exception of a shoe or sandal; and everything that the corpse gives is auspicious with the exception of dust and mustard.

Rab Hamnuna expounded : Who sees the wicked Babylon should utter five benedictions. If he sees Babylon, he says "Blessed... Who hast destroyed wicked Babylon." If he sees the palace of Nebuchadnezzar, he says "Blessed...Who hast destroyed the palace of Nebuchadnezzar." If he sees the den of lions or the fiery furnace, he says "Blessed ...Who hast performed miracles for our fathers in this place." If he sees a statue of Hermes, he says "Blessed... Who hast shown long-suffering to those who transgress Thy will." If he sees a place [in Babylon] from which dust is being taken away, he says "Blessed...Who sayest and doest, Who doth decree and fulfil."

When Raba saw asses carrying this dust, he struck them upon the back with his hand and exclaimed, "Run, ye righteous, to perform the will of your Master." When Mar b. Rabina came to Babylon, he took up some earth in his mantle and cast it out, to fulfil that which was said, "I will sweep it with the besom of destruction" (Is. xiv. 23). Rab Ashe said : I had not heard that of Rab Hamnuna, but from my own mind I said all those benedictions.

When Raba saw asses carrying this dust, he struck them upon the back with his hand and exclaimed, "Run, ye righteous, to perform the will of your Master." When Mar b. Rabina came to Babylon, he took up some earth in his mantle and cast it out, to fulfil that which was said, "I will sweep it with the besom of destruction" (Is. xiv. 23). Rab Ashe said : I had not heard that of Rab Hamnuna, but from my own mind I said all those benedictions.

Rab Hamnuna also said : Who beholds crowds of Israelites should say "Blessed... Who art wise in secrets"; but [on beholding] crowds of idolaters he says, "Your mother shall be ashamed" etc. (Jer. 1. 12).

"And the man was an old man in the days of Saul, stricken in years among men" (I Sam. xvii. 12). Raba (other versions : Rab Zebid, Rab Osha'ya) said : This refers to Jesse, the father of David, who went out with a crowd, came in with a crowd and expounded [Torah] with a crowd. 'Ulla said : We have received a tradition that there is no crowd in Babylon. It has been taught : A crowd must not consist of less than sixty myriads.

"And the man was an old man in the days of Saul, stricken in years among men" (I Sam. xvii. 12). Raba (other versions : Rab Zebid, Rab Osha'ya) said : This refers to Jesse, the father of David, who went out with a crowd, came in with a crowd and expounded [Torah] with a crowd. 'Ulla said : We have received a tradition that there is no crowd in Babylon. It has been taught : A crowd must not consist of less than sixty myriads.

Rab Sheshet was blind. Everybody went to greet a king, and Rab Sheshet arose and went with them. A certain Min met him and said, "Pitchers [go] to the river, where [go] the potsherds?" He replied, "Come, see how I know things better than thou." The first troop of soldiers passed by, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming yet." A second troop passed, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming." A third troop passed, and while there was silence, Rab Sheshet said to him, "Now certainly the king is coming."

Rab Sheshet was blind. Everybody went to greet a king, and Rab Sheshet arose and went with them. A certain Min met him and said, "Pitchers [go] to the river, where [go] the potsherds?" He replied, "Come, see how I know things better than thou." The first troop of soldiers passed by, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming yet." A second troop passed, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming." A third troop passed, and while there was silence, Rab Sheshet said to him, "Now certainly the king is coming."

Rab Sheshet was blind. Everybody went to greet a king, and Rab Sheshet arose and went with them. A certain Min met him and said, "Pitchers [go] to the river, where [go] the potsherds?" He replied, "Come, see how I know things better than thou." The first troop of soldiers passed by, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming yet." A second troop passed, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming." A third troop passed, and while there was silence, Rab Sheshet said to him, "Now certainly the king is coming."

Rab Sheshet was blind. Everybody went to greet a king, and Rab Sheshet arose and went with them. A certain Min met him and said, "Pitchers [go] to the river, where [go] the potsherds?" He replied, "Come, see how I know things better than thou." The first troop of soldiers passed by, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming yet." A second troop passed, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming." A third troop passed, and while there was silence, Rab Sheshet said to him, "Now certainly the king is coming."

Rab Sheshet was blind. Everybody went to greet a king, and Rab Sheshet arose and went with them. A certain Min met him and said, "Pitchers [go] to the river, where [go] the potsherds?" He replied, "Come, see how I know things better than thou." The first troop of soldiers passed by, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming yet." A second troop passed, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming." A third troop passed, and while there was silence, Rab Sheshet said to him, "Now certainly the king is coming."

When the king arrived, Rab Sheshet began and uttered the benediction for him. The Min said to him, "For one whom thou seest not thou dost pronounce a benediction!" And what happened to that Min? Some say that his associates put his eyes out ; others declare that Rab Sheshet set his eyes upon him and he became a heap of bones.

When the king arrived, Rab Sheshet began and uttered the benediction for him. The Min said to him, "For one whom thou seest not thou dost pronounce a benediction!" And what happened to that Min? Some say that his associates put his eyes out ; others declare that Rab Sheshet set his eyes upon him and he became a heap of bones.

He then said, "Since a miracle was wrought for me with this verse, I will expound it." [He went to the House of Study and expounded]: "Thine, O Lord, is the greatness" — that refers to the work of Creation ; for so it is stated, "Who doeth great things past finding out" (Job ix. 10). "And the power" — that refers to the Exodus from Egypt ; as it is said, "And Israel saw the great work" etc. (Exod. xiv. 31). "And the glory" — that refers to the sun and moon which stood still for Joshua; as it is said, "And the sun stood still, and the moon stayed" (Josh. x. 13). "And the victory" [nesah] — that refers to the overthrow of Rome; for so it is stated, "And their life-blood [nesah] is dashed against My garments" (Is. Ixiii. 3). "And the majesty" — that refers to the battle at the valleys of Arnon ; as it is said, "Wherefore it is said in the book of the Wars of the Lord : Vaheb in Suphah, and the valleys of Arnon" (Num. xxi. 14). "For all that is in heaven and earth" — that refers to the war of Sisera ; as it is said, "They fought from heaven, the stars in their courses fought against Sisera" (Judges 5:20). "Thine is the kingdom, O Lord" — that refers to the war of Amalek ; for so it is stated, "The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation" (Exod. xvii. 16). "And Thou art exalted" — that refers to the war of Gog and Magog ; for so it is stated, "Behold I am against thee, O Gog, chief prince of Meshech and Tubal" (Ezek. xxxviii. 3). "As head above all" — Rab Hanan b. Raba said in the name of Rab : Even the waterman is appointed by Heaven.

He then said, "Since a miracle was wrought for me with this verse, I will expound it." [He went to the House of Study and expounded]: "Thine, O Lord, is the greatness" — that refers to the work of Creation ; for so it is stated, "Who doeth great things past finding out" (Job ix. 10). "And the power" — that refers to the Exodus from Egypt ; as it is said, "And Israel saw the great work" etc. (Exod. xiv. 31). "And the glory" — that refers to the sun and moon which stood still for Joshua; as it is said, "And the sun stood still, and the moon stayed" (Josh. x. 13). "And the victory" [nesah] — that refers to the overthrow of Rome; for so it is stated, "And their life-blood [nesah] is dashed against My garments" (Is. Ixiii. 3). "And the majesty" — that refers to the battle at the valleys of Arnon ; as it is said, "Wherefore it is said in the book of the Wars of the Lord : Vaheb in Suphah, and the valleys of Arnon" (Num. xxi. 14). "For all that is in heaven and earth" — that refers to the war of Sisera ; as it is said, "They fought from heaven, the stars in their courses fought against Sisera" (Judges 5:20). "Thine is the kingdom, O Lord" — that refers to the war of Amalek ; for so it is stated, "The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation" (Exod. xvii. 16). "And Thou art exalted" — that refers to the war of Gog and Magog ; for so it is stated, "Behold I am against thee, O Gog, chief prince of Meshech and Tubal" (Ezek. xxxviii. 3). "As head above all" — Rab Hanan b. Raba said in the name of Rab : Even the waterman is appointed by Heaven.

'Ulla and Rab Hisda were journeying along the road. When they reached the entrance of the house of Rab Hanna b. Hanilai, Rab Hisda broke down and sighed. 'Ulla asked him, "Why dost thou sigh? For lo, Rab has said : A sigh breaketh half the body of a man ; as it is said, 'Sigh therefore, thou son of man, with the breaking of thy loins,' etc. (Ezek. xxi. 11); and R. Johanan has said : It even breaks the whole body ; as it is said, 'And it shall be, when they say unto thee, Wherefore sighest thou ? that thou shalt say, Because of the tidings, for it cometh ; and every heart shall melt' etc. (ibid. v. 12)."

'Ulla and Rab Hisda were journeying along the road. When they reached the entrance of the house of Rab Hanna b. Hanilai, Rab Hisda broke down and sighed. 'Ulla asked him, "Why dost thou sigh? For lo, Rab has said : A sigh breaketh half the body of a man ; as it is said, 'Sigh therefore, thou son of man, with the breaking of thy loins,' etc. (Ezek. xxi. 11); and R. Johanan has said : It even breaks the whole body ; as it is said, 'And it shall be, when they say unto thee, Wherefore sighest thou ? that thou shalt say, Because of the tidings, for it cometh ; and every heart shall melt' etc. (ibid. v. 12)."

'Ulla and Rab Hisda were journeying along the road. When they reached the entrance of the house of Rab Hanna b. Hanilai, Rab Hisda broke down and sighed. 'Ulla asked him, "Why dost thou sigh? For lo, Rab has said : A sigh breaketh half the body of a man ; as it is said, 'Sigh therefore, thou son of man, with the breaking of thy loins,' etc. (Ezek. xxi. 11); and R. Johanan has said : It even breaks the whole body ; as it is said, 'And it shall be, when they say unto thee, Wherefore sighest thou ? that thou shalt say, Because of the tidings, for it cometh ; and every heart shall melt' etc. (ibid. v. 12)."

'Ulla and Rab Hisda were journeying along the road. When they reached the entrance of the house of Rab Hanna b. Hanilai, Rab Hisda broke down and sighed. 'Ulla asked him, "Why dost thou sigh? For lo, Rab has said : A sigh breaketh half the body of a man ; as it is said, 'Sigh therefore, thou son of man, with the breaking of thy loins,' etc. (Ezek. xxi. 11); and R. Johanan has said : It even breaks the whole body ; as it is said, 'And it shall be, when they say unto thee, Wherefore sighest thou ? that thou shalt say, Because of the tidings, for it cometh ; and every heart shall melt' etc. (ibid. v. 12)."

Our Rabbis have taught: "Who beholds the graves of Israel says: "Blessed... Who formed you in judgment, Who nourished you in judgment, sustained you in judgment, and gathered you in judgment, and will hereafter raise you in judgment." Mar b. Rabina concluded the benediction in the name of Rab Nahman : "And knowest the number of you all in judgment, and will hereafter restore you to life and cause you to survive. Blessed... Who quickenest the dead." [Who beholds] the graves of idolaters says, "Your mother shall be sore ashamed" (Jer. 1. 12).

R. Joshua b. Levi said : Who sees his friend after [an interval of] thirty days says, "Blessed... Who hast kept us in life, and hast preserved us, and enabled us to reach this season." After [an interval of] twelve months he says, "Blessed... Who quickenest the dead." Rab said : The dead is only forgotten from the heart after twelve months ; as it is said, "I am forgotten as a dead man out of mind ; I am like a lost vessel" (Ps. xxxi. 13).

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