rabbah

Rabbah b. Bar Hana said in the name of R. Yohanan: R. Judah spoke according to the view of R. Yose who said that a hanging partition validates.

Rabbah stated: I found the rabbis of the house of Rav sitting and saying, ‘an open air space invalidates if it is three [handbreadths wide]; an invalid covering invalidates if it is four [handbreadths wide]’,

Rabbah and R. Joseph both stated: This refers to sticks projecting in front of a Sukkah, one wall of which continues with them. What might one have said? That it does not contain the prescribed minimum for the validity of a Sukkah, therefore he informs us [that it is valid].

Rabbah b. Bar Hana said in the name of R. Yohanan: it was necessary only in the case of a Sukkah, most of which has more shade than sun, while a minor part of it has more sun than shade. What might one have said? That this small portion invalidates it, therefore he informs us [that it does not]. What then is meant by ‘going out’? [It means] going out from the validity of a Sukkah.

Our rabbis taught: Day travelers are exempt from the sukkah during day but are obligated at night. Night travelers are exempt from the sukkah at night, but are obligated during the day. Travelers by day and night are exempt both day an night. Those who are going to perform a mitzvah are exempt both by day and by night. As in the case of R. Hisda and Rabbah son of R. Huna who, when they went up to the house of the Exilarch on the Shabbat of the Festival, slept on the river bank of Sura, saying, ‘We are messengers engaged on a mitzvah and are exempt.’

R. Mesharsheya raised a difficulty: Does not ‘Your guarantor need a guarantor ? Rather Rabbah b. Bar Hana said in the name of R. Yohanan, This refers to where the person puts his head between his knees. Rava said: There is no set amount for sleep.

The Master has said: ‘The homeborn’ excludes women. That is to say "homeborn" implies both men and women? But has it not been taught: "The homeborn" includes the homeborn women that they must afflict themselves [on Yom Kippur], which shows that [only] "homeborn" implies men [only]? Rabbah answered: They are traditions but the Rabbis applied a Scriptural verse to them.

R. Marion said in the name of R. Joshua b. Levi, and others say that Rabbah b. Mari taught in the name of R. Yohanan b. Zakkai: here are two palms in the valley of Hinnom, and smoke goes up between them, and it is in that connection that we have learned the thorn-palms of the Iron Mountain are valid, and it is the entrance to Gehenna.

Let him derive this question from that which we have learned: If he covered it and it became uncovered, he need not cover it again. If the wind covered it, he must cover it again. And Rabbah b. Bar Hana said in the name of R. Yohanan: They taught this only where it subsequently became uncovered, but if it did not subsequently become uncovered, he is exempt from [the duty of] covering it.

R. Papa raised a difficulty: his is well with regard to dough, since it is written, "The first of your dough" (Numbers 15:20). And with regard to the etrog also it is written, "To you" it must be yours. But with regard to matzah, does Scripture say, "your matzah"? Rabbah bar Shmuel, or as some say, R. Yemar bar Shelemia said: It can be deduced from the word "bread" which is common to both passages. It is written here, "The bread of affliction" (Deuteronomy 16:3) and there it is written,

A half-ripe etrog: R. Akiva declares invalid, and the Sages declare it valid. Rabbah said: Both R. Akiva and R. Shimon said the same thing. R. Akiva [refers to] that which we just said. R. Shimon—to what does that refer? To that which we have taught: R. Shimon declares etrogs to be exempt [from tithes] when they are small.

What is meant by ‘cedar’? Myrtle. Like Rabbah son of R. Huna, since Rabbah son of R. Huna stated: In the school of Rav they said that there were ten species of cedar, as it is said, "I will plant in the wilderness the cedar, the acacia tree, and the myrtle" etc. (Isaiah 41:19).

What is meant by ‘cedar’? Myrtle. Like Rabbah son of R. Huna, since Rabbah son of R. Huna stated: In the school of Rav they said that there were ten species of cedar, as it is said, "I will plant in the wilderness the cedar, the acacia tree, and the myrtle" etc. (Isaiah 41:19).

Rava said: Whatever is used to beautify it is not an interposition. Rabbah further stated: One should not hold the hoshanna with a scarf, for a whole "taking" is required, and in this case it is not. Rava said: Taking hold by means of something else is also regarded as a valid "taking."

Rabbah further stated: One should not thrust the lulav through the bound hoshanna lest some leaves are detached and form an interposition. But Rava said: A thing of the same species does not constitute an interposition.

Rabbah further stated: One should not shear the lulav while it is in the hoshanna, since loose leaves might remain and form an interposition. But Rava said: A thing of the same species does not constitute an interposition.

Rabbah further stated: It is forbidden to smell a hadas [used] for the [fulfilment of the] commandment, but it is permitted to smell an etrog [used] for the [fulfilment of the] commandment. What is the reason? — The hadas since it is used for its smell, when he sets it aside [for the mitzvah] it is set aside from use for its fragrance. The etrog, however, since it is used as food, when he sets it aside [for the mitzvah] it is set aside [only] from [use as] food.

Rabbah further stated: A hadas attached to the ground, it is permitted to smell it; an etrog attached to the ground, it is forbidden to smell it. What is the reason? — The hadas, since it is used for its smell, if you permit it [to be smelled], he would not come to cut it down. The etrog which is used for food, if you permit it [to be smelled] he might be tempted to cut it.

Rabbah further stated, The lulav [must be held] in the right hand and the etrog in the left. What is the reason? This one is three commandments and this is only one. R. Yirmiyah asked of R. Zerika: Why do we bless only "To take the lulav"? Since it is higher than the others. Let him lift up the etrog and recite the blessing over it? He said to him: Since as a species it naturally is higher than the others.

He raised the objection and he himself solved to it: They taught [that only as much as is] sufficient for one's food (mano) [may be bought]. And so said Rabbah b. bar Hana in the name of R. Yohanan. They taught [that only as much as is] sufficient for food (mano) [may be bought]. How do we know that "man" means food? Since it is written: "And the king appointed (vayaman) for them a daily portion of the king's food" (Daniel 1:5).

GEMARA. But why [should it be forbidden to take the lulav on Shabbat]? It involves only a mere movement, why then should it not override the Shabbat? Rabbah said: It is a restrictive decree, lest one take [the lulav] in his hand and go to an expert in order to learn [how to wave it]

In the case of lulav there is a restrictive enactment on account of the reason of Rabbah. But if so, let us make the same restrictive enactment with regard to the aravah also? In the case of the aravah the agents of the Bet Din would bring it but the lulav is entrusted to everyone.

Abaye raised another objection against him: Every day they circled the altar once, but on that day they walked round it seven times. Does not this mean, with the aravah? No, with the lulav. But did not R. Nahman state in the name of Rabbah b. Abbuha ... [that they circled] with the aravah? He said to him: He told you with the aravah and I say to you with the lulav. It was stated: R. Elazar stated [that they circled the altar] with the lulav. Rav Shmuel bar Natan said in the name of R. Hanina: with the aravah. And so too said R. Nahman in the name of Rabbah b. Abbuha: with the aravah....

Abaye raised another objection against him: Every day they circled the altar once, but on that day they walked round it seven times. Does not this mean, with the aravah? No, with the lulav. But did not R. Nahman state in the name of Rabbah b. Abbuha ... [that they circled] with the aravah? He said to him: He told you with the aravah and I say to you with the lulav. It was stated: R. Elazar stated [that they circled the altar] with the lulav. Rav Shmuel bar Natan said in the name of R. Hanina: with the aravah. And so too said R. Nahman in the name of Rabbah b. Abbuha: with the aravah....

Rava said to R. Yitzchak the son of Rabbah b. bar Hana: O Son of the Torah, come and I will tell you an excellent statement which your father made. With reference to what we have learned: Every day they circled the altar once, and on that day they circled it seven times, thus said your father in the name of R. Eleazar: with the lulav.

Abaye said to Rabbah: Why in the case of the lulav do we perform the ritual for seven days in memory of the Temple, whereas in the case of the aravah we do not perform the ritual for seven days in memory of the Temple? He answered him: Since one fulfils the obligation [of taking the aravah] with the aravah on the lulav. He said to him: But that one he does on account of the lulav? And if you will answer that one first raises it once and then raises it again, is it not a daily occurrence that we do not do so?

Rabbah b. Bar Hana said in the name of R. Yohanan: [The blessing is recited over] the Sukkah for seven days and over the lulav for one day. What is the reason? For the Sukkah which is a Toraitic commandment [the blessing must be recited all] seven [days]; in the case of the lulav which is only a rabbinical commandment [a blessing on] one day suffices.

When Rabin came he said in the name of R. Yohanan: Both this one and that one for seven days. R. Yoseph said: Hold fast to the decision of Rabbah b. Bar Hana, since with regard to Sukkah, all the amoraim adopt the same position as he.

Rabbah b. Bar Hana said in the name of R. Yohanan: The pits were created during the six days of creation, for it is said, “The roundings of your thighs are like the links of a chain the work of the hands of a skilled workman” (Song of Songs 7:2): “The rounding of your thighs” refers to the pits; “like the links of a chain (חלאים)” implies that they are carved out (מחוללים) and descend to the abyss; “the work of the hands of a skilled workman” means that they are the skillful handiwork of the Holy One, blessed be He. The school of R. Ishmael taught: Bereshit; read not bereshit but bara shit.

What did he build it from? Rabbah said: Of yellow and white marble. There are those who say: With yellow, blue and white marble. The building rose in tiers in order to provide a hold for the plaster. He intended at first to overlay it with gold, but the Rabbis told him, Leave it alone for it is more beautiful as it is, since it has the appearance of the waves of the sea.

Levi used to juggle in the presence of Rabbi with eight knives, Shmuel before King Shapur with eight glasses of wine, and Abaye before Rabbah with eight eggs or, as some say, with four eggs.

On Shavuot they used to say to the priest etc. It was stated, Rav said: [The blessing of] the Sukkah[comes first] and then that of the season. Rabbah b. Bar Hannah said: [The blessing of] the season [is first] and then that of the Sukkah.

Rav ruled, [The blessing of] the Sukkah [comes first] and then that of the season, since the obligation of the day is more important. Rabbah b. Bar Hannah said: [The blessing of] the season [is first], since that which is frequent precedes that which is infrequent.

Shall we say that Rav and Rabbah b. Bar Hannah differ on the same principles as those on which Bet Shammai and Beth Hillel differed? For our rabbis have taught, These are the points of difference between Beth Shammai and Beth Hillel with regard to [the ritual at] a meal: Beth Shammai says that one recites the blessing of the day and then the blessing over the wine, whereas Beth Hillel says that one recites the blessing over the wine and then the blessing of the day.

Shall we say that Rav is in agreement with Beth Shammai and Rabbah b. Bar Hannah with Beth Hillel?

And Rabbah b. Bar Hannah could say to you: I could state my view even according to Beth Shammai, for Beth Shammai stated their ruling only in that case, since it is the day which causes the wine to be brought, but in this case, if it were not for the Sukkah, would we not still recite [the blessing of] the season?

Said Rabbah bar R. Shila: The inference is made from the word ḥeḳer (search), used both in the verse just quoted and in a verse referring to the creation of the world; for here (Job, 5.9) Scripture says: "Who doeth great things and unsearchable" (ḥeḳer), while there (Is., 40.28) it says: "Hast thou not known? Hast thou not heard that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? His discernment is past searching (ḥeḳer) out." Furthermore, Scripture says (Ps., 65.7): "Who by Thy strength settest fast the mountains, Who art girded about with might."

R. Judah says in the name of Ben Bathyra, of those who go before the ark, etc. A contradiction was pointed out (by quoting the following Mishnah): Until what time is one to pray for rain? R. Judah says, until Passover is over; R. Jose says, until after Nisan. Said R. Ḥisda, there is no contradiction, for the one passage of the Mishnah refers to praying, the other to mentioning; one may continue to pray until the end of Passover, but the mention of rain must cease on the first day. Said 'Ulla, what is here said by R. Ḥisda is "as vinegar to the teeth, and as smoke to the eyes" (Prov., 10.26), for if one is allowed to mention the rain even when one is not allowed to pray for it, is it not logical that one should be allowed to mention it also at times when one is allowed to pray for it? 'Ulla therefore suggested that there existed two different recensions of R. Judah's statement. R. Joseph said, do you know what "until Passover is over" means? It means until the time for the first reader of the first day of the festival is over. 'Abbayi, however, objected: Is there any opportunity at all to mention rain in the holiday prayer? Yes, answered R. Joseph, the Interpreter prays for rain. Does the Interpreter ever pray for anything which is not needed by the congregation? 'Ulla's answer is, therefore, the best. Rabbah said, do you know what "until Passover is over" means? It means until the time for slaughtering the Pascal lamb is over, for the discontinuing of the reference to rain must be like the beginning thereof: Just as in the beginning one mentions the rain, although one does not pray for it, so also at the end of the season one should mention it though not pray for it. 'Abbayi objected: It is quite correct at the beginning of the season to mention the rain without praying for it, because the mention is to serve the purpose of propitiating (God) preparatory to praying, but at the end of the season, what need is there for propitiation (since it is not to be followed by praying)? It is therefore best to accept the answer of 'Ulla.

Rabbah b. Bar Ḥana said: Why have the words of the Torah been likened unto fire, as it is said (Jer., 23.29): "Is not My word like as fire?" In order to indicate that just as fire does not burn when isolated, so will the words of the Torah not be preserved when studied by oneself, alone. It is in keeping herewith that R. Jose b. Ḥanina said: What is the meaning of the verse (ibid., 50.36): "A sword is upon the boasters, and they shall become fools"? It means: a sword upon the necks of the enemies of the learned who are occupied in the study of the Torah each one by himself. Nay, more, they become dull, as it is said: "And they shall become fools." The same idea may be derived from the following verse (Is., 19.13): "The princes of Zoan are become fools."

Rabbah b. R. Huna said: A man who is insolent may be called wicked to his face, as it is said (Prov., 21.29): "A wicked man hardeneth his face." R. Naḥman b. Isaac said, it is commendable to hate him, as it is said (Eccl., 8.1): "And the hardness of his face is changed," do not read yeshunne (is changed), but yissane (is hated).

R. Isaac said: Even in years like those in the time of Elijah rain on the eve of Sabbath is but a sign of divine displeasure. This agrees with Rabbah b. R. Shila, who said that a rainy day is as calamitous as a day of judgment. 'Amemar said: Were it not that the rain is a necessity for the world, we would pray and have it abolished.

Samuel said: A fast which one did not take upon oneself before sunset of the preceding day has not the validity of a fast. But what if one did fast? Said Rabbah b. R. Shila: Such a one is comparable to a bellows full of wind. What is the exact time for one to take a fast upon himself? Rab says, during the hours of Minḥah (afternoon); Samuel says, he must insert the vow in the Minḥah prayer itself. Said R. Joseph; Samuel's view is reasonable, because it is written in the Scroll of Fasts—"People for whom the time of fasting has arrived because of previous resolutions are required to fast only in case they bound themselves by a vow during prayer." Now, does that not mean that they have bound themselves to fast while praying? No, it means only they have bound themselves.

and was told that they do so in accordance with the view of Rabbi. This proves that the other scholars forbade it, their reason being that the Temple might soon be rebuilt, and we should have no priest fit for the service. Now, does not the same reason hold good also here (in the case of the priests growing their hair long)? No, in this case the priest may have his hair cut and then enter upon his duty. If so, an intoxicated priest might likewise sleep a while and then go to his duty, as Rami b. 'Abba said, a walk of a mile, or a little sleep causes the wine to evaporate? No, for did not R. Naḥman say in the name of Rabbah b. 'Abuha, this holds good only if one drank about a fourth (of a log), but if he drank more than that, walking makes him still more weary and sleep makes him still more drunk?

it is scarcity, but when from one country to another, it is famine. R. Ḥanina said, if a Se'ah (measure of grain) is sold for one Sela', and is obtainable, it is scarcity; if four measures are sold for a Sela', but are obtainable with difficulty, it is famine. (Said Rabbah bar b. Ḥana in the name of R. Johanan, this applies only to a time when money is plentiful but food is dear, but if money is scarce and food is plentiful, the alarm must be sounded at once.) Said R. Johanan, I clearly remember when four Se'ah stood at a Sela', and yet many people were swollen from starvation in Tiberias, because there was not a coin (lit. 'asarion') to be had.

R. Eleazar was asked, how long must a rainfall last without our being allowed to pray for its cessation? "Until," he replied, "a man can sit on the Ḳeren 'Ofel and have his foot dabble in the water." Did not another Baraita teach "hand" (instead of feet)? Said 'Abbayi, by saying "foot" the situation is so conceived that the man could also wash his hands while sitting there. Said Rabbah b. Bar Ḥanah: I saw that place, and [while I was standing on it], an Arab riding on a camel and holding a spear in his hand passed beneath me, and he looked to me as small as a flax worm.

Does a cedar produce young shoots? Do we not read in a Baraita: He who buys a tree from his neighbor in order to fell it, must cut it a hand-breadth above the ground; if the tree is a virgin-sycamore, he must cut it three hand-breadths above the ground; and if it is a truncated sycamore, he must cut it two hand-breadths above ground; if he buys reeds and vine, he must cut them above the knot; in case of palm-trees and cedars he may dig deep in the ground and uproot them, because they do not produce young shoots! Answer. In the passage above (of R. Ḥiyya) reference is had to different kinds of cedars, which is in keeping with a statement of Rabbah b. R. Huna; for Rabbah b. R. Huna said that it was taught in the School of Rab: There are ten kinds of cedars, as it is said (Is., 41. 19): "I will plant in the wilderness the cedar, the acacia-tree, and the myrtle, and the oil-tree; I will set in the desert the cypress, the plane-tree and the larch together."

Does a cedar produce young shoots? Do we not read in a Baraita: He who buys a tree from his neighbor in order to fell it, must cut it a hand-breadth above the ground; if the tree is a virgin-sycamore, he must cut it three hand-breadths above the ground; and if it is a truncated sycamore, he must cut it two hand-breadths above ground; if he buys reeds and vine, he must cut them above the knot; in case of palm-trees and cedars he may dig deep in the ground and uproot them, because they do not produce young shoots! Answer. In the passage above (of R. Ḥiyya) reference is had to different kinds of cedars, which is in keeping with a statement of Rabbah b. R. Huna; for Rabbah b. R. Huna said that it was taught in the School of Rab: There are ten kinds of cedars, as it is said (Is., 41. 19): "I will plant in the wilderness the cedar, the acacia-tree, and the myrtle, and the oil-tree; I will set in the desert the cypress, the plane-tree and the larch together."

R. Eleazar said: When the libation is offered during the Feast of Tabernacles, one deep says to the other: "Let thy water spring forth, I hear the voice of two comrades," for it is said (Ps., 42. 8): "Deep calleth unto deep at the voice of Thy cataracts." Said Rabbah bar Bar Ḥanah, I saw that Ridya; he resembles a heifer of three years old; his lip is split and he is stationed between the upper and the lower deep; to the upper deep he says: "Pour down thy water," and to the lower deep: "Let thy water spring up," as it is said (Cant., 2. 12): "The flowers appear on the earth; the time of the singing is come, and the voice of the turtle is heard in our land."

Gemara: At three periods of the year the priests must raise their hands, etc. Is there a Musaf prayer on days of public fasts or on the days of the Ma'amadot? Answer. There is an omission in this text, it should read as follows: At three periods of the year the priests must raise their hands each time they pray, occasionally even four times daily, namely during the Shaḥarit, Musaf, Minḥah and Ne'ilah prayers, and these are the three periods: On public fast days, on the days of the Ma'amadot, and on the Day of Atonement. Said R. Naḥman in the name of Rabbah b. 'Abuha, this is the opinion of R. Meir, but the Sages say, there is raising of hands only during the Shaḥarit and Musaf prayers, but not during the Minḥah and Ne'ilah prayers. Who is meant by "the Sages"? R. Judah; for a Baraita teaches: There is raising of hands in the Shaḥarit, Musaf, Minḥah, and Ne'ilah. This is the opinion of R. Meir; R. Judah said there is raising of hands in the Shaḥarit and Musaf prayers, but none in the Minḥah and Ne'ilah prayers; R. Jose said there is raising of hands in the Ne'ilah prayer, but not in the Minḥah prayer. What is the underlying principle of their diverging opinions? It is this: R. Meir argues that since the priests are allowed to raise their hands daily, during the Shaḥarit and Musaf prayers, because drunkenness is not common at that time of the day, they ought to be allowed to do so on fast days even during the Minḥah and Ne'ilah prayers, since on fast days drunkenness is out of the question; R. Judah, however, is of the opinion that inasmuch as drunkenness during the time of the Shaḥarit and Musaf prayers is not a common occurrence even on ordinary days, it is not necessary to prohibit the raising of hands during these prayers on fast days either, but in the Minḥah and Ne'ilah prayers, during the time of which drunkenness on ordinary days is a common occurrence, it is necessary to prohibit the raising of hands during these prayers even on fast days; R. Jose holds that in the service of Minḥah, which is a prayer of every day, the raising of hands is to be forbidden even on fast days, but in the service of Ne'ilah, which is not a matter of every day, the raising of hands need not be forbidden.

On the ninth of Ab it was decreed that our ancestors should not enter the Land. Whence is this known? It is written (Exod., 40. 17): "And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was reared up;" and it is further written (Num., 10. 11): "And it came to pass in the second year in the second month on the twentieth day of the month, that the cloud was taken up from over the Tabernacle of the testimony." [It was also taught that in the first year Moses had prepared the Tabernacle, but reared it up in the second year and then sent spies.] It is further written (ibid., 10. 33): "And they set forward from the mount of the Lord three days' journey," which R. Ḥama b. Ḥanina interpreted to mean that on that day they turned aside from the Lord. Further it is written (ibid., 11. 4): "And the mixed multitude that was among them fell a lusting, and the children of Israel also wept on their part," etc. Further it is written (ibid., 11. 20): "A whole month" (which brings it to the 22nd of Siwan). Further it is written (ibid., 12. 15): "And Miriam was shut up without the camp seven days" (which brings it to the 29th of Siwan). Further it is written (ibid., 13. 2): "Send thou men," and it is stated in a Baraita that Moses sent the spies on the 29th of Siwan. Further it is written (ibid., 13. 25): "And they returned from spying out the land at the end of forty days." ["Forty days?" It is only forty minus one! Said 'Abbayi, Tammuz of that year was made a full month, as it is written (Lament., 1. 15): "He hath called a solemn assembly against me to crush my young men."] Further it is written (Numb., 14. 1): "And all the congregation lifted up their voice, and cried; and the people wept that night," which verse was thus commented upon by Rabbah in the name of R. Johanan: That day was the ninth of Ab, the Holy One, blessed be He having said to the Israelites: You wept without cause, therefore I shall establish for you a weeping (on that day) that will last throughout generations.

Rabbah b. Bar-Ḥanah said in the name of R. Johanan, the fifteenth of Ab is the day on which the tribe of Benjamin was permitted to enter the congregation of Israel (to marry the daughters of the other tribes), as it is said (Jud., 21. 1): "Now the men of Israel had sworn in Mizpah, saying: There shall not any of us give his daughter unto Benjamin to wife." How did they derive the permission? The phrase "any of us" was interpreted to imply: "but not of our descendants."

Both Rabbah and R. Joseph said, it is the day on which they ceased cutting wood (trees) for the altar, for we read in a Baraita: R. Eliezer the Great said, from the fifteenth of Ab and onward the power of the sun weakens and therefore they cut no more wood for the altar. Said R. Menashiya: And this day was called, "the day of Breaking the Axe." From that time on any one who increases his study of the Torah (because of the lengthened evenings), will lengthen his life, and he who does not increase his study, will be taken away. What does "taken away" mean? R. Joseph taught: His mother will bury him.

Rabbah b. Bar Hanah said in the name of R. Yohanan: This [rule stated in the Mishnah] is the ruling of R. Akiva the anonymous sage who draws the distinction between “time”, “their time” and “their times”, but according to the Sages the Megillah is to be read only on the proper day.

There are those who say: Rabbah b. Bar Hanah said in the name of R. Yohanan: This rule follows the ruling of R. Akiva the anonymous authority, but the Sages held that in these days since people reckon from it, we read it only on the proper day.

And in reference to this, Rabbah b. Huna said: The festival involves no mourning restrictions in the case of a scholar, still less Hanukkah and Purim.

It was necessary to state the rule [separately] in the case of Purim. For you might suggest that we should forbid this because of the prohibition of Rabbah. We are therefore told that this is not so.

But at any rate all agree that the Megillah is not to be read on Shabbat. What is the reason? Rabbah said: All are obligated to read the Megillah, but not all are competent to read it, and there is therefore a decree [not to read on Shabbat] lest one take the scroll in his hand and go to an expert to learn and [in doing so] carry it four cubits in a public domain.

Rabbah the son of Rava said. [The Jews] accepted upon themselves [in the days of Esther] to abstain from mourning and fasting, but not from work.

Rather Rava said: Hamat is the hot springs of Gerar; Rakat is Tiberias; and Kinnereth is Ginosar. Why is it called Rakat? Because even the least worthy of its inhabitants (rekanim) are full of mitzvot like a pomegranate. R. Jeremiah said: Rakat is its proper name. And why is it called Tiberias? Because it is situated in the very center (tabor) of the land of Israel. Rabbah said: Rakat is its name. And why is it called Tiberias? Because its appearance is good (tovah).

And if you were to say that [even so] his is not as good as his brothers, Rabbah b. Bar Hanah said in the name of R. Yohanan: I myself have seen the flowing of milk and honey of the whole land of Israel, and it extends [altogether] about as far as from Be Kubi to the Fort of Tulbanke, twenty-two parasangs in length and six parasangs in breadth?

Rabbah sent to Mari b. Mar by Abaye a sack full of dates and a cupful of roasted ears of grain. Abaye to him: Mari will now say, “If a countryman becomes a king, he does not take his basket off his neck.”

He sent back to him a sack full of ginger and a cup full of long-stalked pepper. Abaye said: Now the Master [Rabbah] will say, I sent him sweet and he sends me bitter.

Abaye said: When I went out of the Master’s [Rabbah’s] house, I was already full, but when I reached the other place they set before me sixty dishes of sixty different preparations, and I had sixty pieces from them. The last preparation was called pot-roast, and [I liked it so much that] I wanted to lick the dish after it.

Rabbah and R. Zera joined together in a Purim feast. They became inebriated, and Rabbah arose and cut R. Zera’s throat. The next day he prayed on his behalf and revived him. Next year he said: Will the master come and we will have the Purim feast together. He replied: A miracle does not take place on every occasion.

Rabbah and R. Zera joined together in a Purim feast. They became inebriated, and Rabbah arose and cut R. Zera’s throat. The next day he prayed on his behalf and revived him. Next year he said: Will the master come and we will have the Purim feast together. He replied: A miracle does not take place on every occasion.

Rabbah b. Ofran opened his discourse on this section from here: “And I will set my throne in Elam, and will destroy from them king and princes” (Jeremiah 49:38). “King” this is Vashti, and “princes” this is Haman and his ten sons.

Rabbah b. Bar Hanah said in the name of R. Joshua b. Levi: His father was from Benjamin and his mother from Judah. The Rabbis, however, said: The tribes competed with one another [for him]. The tribe of Judah said: I am responsible for the birth of Mordecai, because David did not kill Shimei the son of Gera. And the tribe of Benjamin said: He is actually descended from me.

"For Esther did the commandment of Mordecai" (Esther 2:20). R. Jeremiah said: [This means] that she used to show her menstrual blood to the Sages. "As when she was brought up with him" (Esther 2:20). Rabbah b. Lema said in the name of Rav: [This means] that she used to rise from the lap of Ahashverosh and bathe and sit in the lap of Mordecai.

Rabbah b. Shmuel said: It means that she came with reference to blood that came from the hidden parts [setarim]. She brought some blood and showed it to him. He said to her: Is blood to be shown at night? She replied: Are capital cases tried at night? He said to her:

How much [was it stretched]? — R. Jeremiah said: It was two cubits long and he made it twelve cubits — Some say, sixteen, and some again twenty-four. In a Baraitha it was stated, sixty. so too you find with the arm of the daughter of Pharaoh, and so you find with the teeth of the wicked, as it is written, You have broken [shibarta] the teeth of the wicked” (Psalms 3:8) and Resh Lakish said: Do not read shibarta but shirbavta. Rabbah b. Ofran said in the name of R. Elazar who heard it from his teacher, who heard it from his teacher, [that the sceptre was stretched] two hundred [cubits].

Rabbah said: [She said], “Pride goes before the fall” (Proverbs 16:18). Abaye and Rava both of whom said: [She said], “With their poison I will prepare their feast” (Jeremiah 51:39). Rabbah b. Abbuha found Elijah and said to him: Which of these reasons prompted Esther to act as she did? He replied: [All] the reasons given by all the Tannaim and all the Amoraim.

Rabbah said: [She said], “Pride goes before the fall” (Proverbs 16:18). Abaye and Rava both of whom said: [She said], “With their poison I will prepare their feast” (Jeremiah 51:39). Rabbah b. Abbuha found Elijah and said to him: Which of these reasons prompted Esther to act as she did? He replied: [All] the reasons given by all the Tannaim and all the Amoraim.

Rabbah said in the name of R. Isaac b. Shmuel b. Marta: The study of the Torah is greater than honoring one's father and mother. For, all the time that for as long as Baruch b. Neriah was alive Ezra would not leave him to go up to the land of Israel

Rabbah said in the name of R. Isaac b. Shmuel b. Marta: The study of the Torah is greater than honoring one's father and mother. For, for the fourteen years that Jacob spent in the Study House of Ever, he was not punished. Since a Master said:

From where do we derive the rule as regards Hallel? Rabbah said: Because it is written, “From the rising of the sun until the going down” (Psalms 113:3). R. Joseph said: “This is the day which the Lord has made” (Psalms 118:24). R. Avia said:

Rabbah b. Bar Hannah said in the name of R. Yohanan: One who tells of the praises of the Holy One, blessed be He, in excess is uprooted from the world, as it says, “Will it be told Him if I speak? If a man says it, he will be swallowed” (Job 37:20).

The Rabbis did not know the meaning of, “Cast upon the Lord your yehav” (Psalms 55:23) Rabbah b. Bar Hanah said: One day I was travelling with a certain Arab and was carrying a load, and he said to me, “Lift up your yehav and put it on [one of] the camels.”

Rather a Megillah lies before him and he reads from it, verse by verse, and then writes. Shall we then say that this supports Rabbah b. Bar Hanah, for Rabbah b. Bar Hanah said in the name of R. Yohanan: It is forbidden to write one letter [of the Megillah], not from another written copy? Perhaps [the Mishnah speaks of a case] where he just happened [to have a copy before him].

Rather a Megillah lies before him and he reads from it, verse by verse, and then writes. Shall we then say that this supports Rabbah b. Bar Hanah, for Rabbah b. Bar Hanah said in the name of R. Yohanan: It is forbidden to write one letter [of the Megillah], not from another written copy? Perhaps [the Mishnah speaks of a case] where he just happened [to have a copy before him].

The text [above states]: Rabbah b. Bar Hanah said in the name of R. Yohanan, It is forbidden to write one letter except from a copy. They objected: R. Shimon b. Elazar It happened that R. Meir went to intercalate the year in Assia, and there was no Megillah there and he wrote one out by heart.

If it was written with sam etc... Sam: this is arsenic. Rabbah b. Bar Hanah said - Sekarta [red chalk or vermillion] is its name. Kumus: Kuma (gum).

Rabbah the son of Raba sent to R. Joseph: What is the law? He sent him back: The law is that the verse is repeated, and it is a middle reader who repeats.

GEMARA. What is the reason [why the one who says the haftarah does all of these other things]? Papa said: For his honor. Rabbah bar Shimi said: So they do not come to quarrel.

A certain man went down [before the ark] in front of Rabbah and said: You have shown pity on the nest of a bird, have pity and mercy on us. (You have shown pity to an animal and its young, have pity and mercy on us. Rabbah said: ... How well this Rabbi knows how to please his Master. Abaye said to him: But we have learned, they silence him?

A certain man went down [before the ark] in front of Rabbah and said: You have shown pity on the nest of a bird, have pity and mercy on us. (You have shown pity to an animal and its young, have pity and mercy on us. Rabbah said: ... How well this Rabbi knows how to please his Master. Abaye said to him: But we have learned, they silence him?

Rabbah only wanted to sharpen Abaye.

GEMARA. Townspeople who sold the town square. Rabbah b. Bar Hanah said in the name of R. Johanan: This is the view of R. Menahem b. Yose the anonymous author, but the sages that there is no sanctity in the town square.

Come and hear, that Rabbah b. Bar Hanah said in the name of R. Yohanan in the name of Rabban Shimon b. Gamaliel: A man should not sell an old Torah in order to buy a new one with the proceeds!

When his son Rabbah was getting married, R. Huna, who was a short man, was lying on a bed and his daughters and daughters-in-law stripped [clothes] from themselves and threw them on him until he was smothered in silks. When Rav heard he was angry and said: Why when I blessed you did you not say, The same to you, Master?

What have we said about this? R. Joseph said: We take no notice of Rosh Hodesh. But Rabbah said: We take no notice of Hanukkah. The halakhah is that we take no notice of Hanukkah, and Rosh Hodesh is the main consideration.

R. Ela was mounting a ladder in the house of Rabbah bar Shela; he heard a child who was reading, "For, lo, he that formeth the mountains and createth the wind, and declareth unto man what is his thought" (Amos iv. 13). Ela said, A slave, whose master declareth to him what is his thought, is there any help for him? What is the meaning of the expression, What is his thought? Rab said, Even the superfluous talk between a husband and his wife is told a man in the day of his death. Is it so? and yet Rab Kohăna hid himself under the nuptial couch of Rab and heard him talk and laugh and do as he had a mind. He said, The mouth of Rab is like that of one who has not tasted broth. He said to him, Kohăna, get out, these are not good manners. There is no difficulty. In the one case it was needful to procure her favour, in the other it was not needful to procure her favour.

And R. Meir thus explained the Law from the mouth of Acher, viz., And behold Rabbah bar bar-Channah said that R. Jochanan said, What is the meaning of the passage, "For the priest's lips should keep knowledge, and they should seek the law at his mouth, when he is the messenger of the Lord of hosts" (Mal. ii. 7). It means, if the teacher be like the messenger of the Lord of hosts, let them seek the Law at his mouth, and if not, let them not seek the Law at his mouth.

Rabbah bar Shela met Elijah and said to him, What is the Holy One, blessed be He, doing? He said to him, He hath uttered doctrine in the name of all our other Rabbis, but in the name of R. Meir He hath not uttered. He said to him, Why? He answered him, Because he learned doctrine from the mouth of Acher. He said to him, Why? R. Meir found a pomegranate. He ate its inside, and cast away its husk. He said to him, He is at this moment saying, Meir my son is speaking and says, At the time that men were afflicted, what language did the Shechinah use? I have a lightness in my head. I have a lightness in my arms. If the Holy One, blessed be He, is thus grieved, when the blood of wicked men is poured out, how much more, when the blood of righteous men is poured out.

What did he expound? Rabbah bar bar-Channah said that R. Jochanan said, "And he came from the ten thousands of holy ones" (Deut. xxxiii. 2). He is clearly marked among His ten thousand. And R. Abohu said, "The chiefest among ten thousand" (Cant. v. 10). He is a sign among His ten thousand. And Resh Lakish said, "The LORD of hosts is His name" (Is. xlviii. 2). He is LORD amid His host. And R. Chia bar Abba said that R. Jochanan said, "The LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake: and after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice. And behold, the LORD passed by" (1 Kings xix. 11, 12).

Rabbah put this question to R. Nachman, Thou saidst, He who dips for common food and has credit for common food, is forbidden tithe. If he claims credit, he has it; if he does not claim credit, he has it not. Nay, but it means, Although he has credit for common food, he is forbidden tithe. He put this further question to him, There is a Mishnah as follows, If he have dipped and have not got credit for it, it is as though he had not dipped. Do you think it means, that it is as though he had not dipped? Certainly not, but it means that it is, as though he had not dipped for tithe. But the case supposed is that of one who has dipped for common food. He considered and brought this refutation.

He went out and speculated and found that there is a Baraitha, viz., If a man have dipped and have not credit, he is forbidden tithe, but is free for common food. R. Eliezer said, If he have dipped and gone up, he may hold himself fit for any thing that he desires. But they reply, If, while he had still one foot in the water, he considered himself fit for a smaller thing, he may consider himself fit for a greater thing; if he had gone up, he may not any more consider himself fit. Don't you think that this means, that he may not consider himself fit for any thing at all? No; while he had still one foot in the water, although he considered himself fit for a smaller thing only, he may consider himself fit for a greater thing; if he have gone up, then, if he did not think of himself as fit for any particular thing, he may consider himself as fit, but if he did think of himself as fit for a smaller thing, he may not consider himself as fit for a greater thing. Who is the Mishnah teacher who says, While he had still one foot in the water? R. P'dath says, It is R. Jehudah, for there is a canonical Mishnah, If a collection of water is measured, and there are in it exactly forty seahs, and two men go down and dip one after the other, the first is clean, and the second is unclean. R. Jehudah said, If the feet of the first are still in contact with the water, the second also is clean (Mikvaoth, vi. 6). R. Nachman said that Rabbah bar Abuah said, There is a disagreement on the point among the weighty sayings of our Rabbis, but, if it is a case of passing from uncleanness to cleanness, all agree that the second also is unclean, and this is the opinion of R. P'dath. There are some who say that R. Nachman said, that Rabbah bar Abuah said, There is a disagreement as regards passing from uncleanness to cleanness, but among the weighty sayings of our Rabbis all agree that the second also is clean. And here there is a divergence from R. P'dath. Ola said,

He went out and speculated and found that there is a Baraitha, viz., If a man have dipped and have not credit, he is forbidden tithe, but is free for common food. R. Eliezer said, If he have dipped and gone up, he may hold himself fit for any thing that he desires. But they reply, If, while he had still one foot in the water, he considered himself fit for a smaller thing, he may consider himself fit for a greater thing; if he had gone up, he may not any more consider himself fit. Don't you think that this means, that he may not consider himself fit for any thing at all? No; while he had still one foot in the water, although he considered himself fit for a smaller thing only, he may consider himself fit for a greater thing; if he have gone up, then, if he did not think of himself as fit for any particular thing, he may consider himself as fit, but if he did think of himself as fit for a smaller thing, he may not consider himself as fit for a greater thing. Who is the Mishnah teacher who says, While he had still one foot in the water? R. P'dath says, It is R. Jehudah, for there is a canonical Mishnah, If a collection of water is measured, and there are in it exactly forty seahs, and two men go down and dip one after the other, the first is clean, and the second is unclean. R. Jehudah said, If the feet of the first are still in contact with the water, the second also is clean (Mikvaoth, vi. 6). R. Nachman said that Rabbah bar Abuah said, There is a disagreement on the point among the weighty sayings of our Rabbis, but, if it is a case of passing from uncleanness to cleanness, all agree that the second also is unclean, and this is the opinion of R. P'dath. There are some who say that R. Nachman said, that Rabbah bar Abuah said, There is a disagreement as regards passing from uncleanness to cleanness, but among the weighty sayings of our Rabbis all agree that the second also is clean. And here there is a divergence from R. P'dath. Ola said,

On all sides there is a difficulty. And again Rabbah bar Abuah objects, There is the case of a certain woman who went before R. Ishmael and said to him, Rabbi, I wove this garment in accordance with the laws of purity, but it was not in my mind to guard it in purity. But in the course of the minute enquiries which R. Ishmael was making, she said to him, Rabbi, a woman in a condition of ceremonial uncleanness pulled at the cord along with me. R. Ishmael said, How great are the words of the wise which they have spoken, viz., If it is in one's mind to guard it, it is clean; if it is not in one's mind to guard it, it is unclean. Again, there is the case of a certain woman, who went before R. Ishmael and said to him, Rabbi, I wove this cloth in accordance with the laws of purity, but it was not in my mind to guard it. But in the course of the minute enquiries which R. Ishmael was making, she said to him, Rabbi, my thread broke, and I fastened it with my mouth. R. Ishmael said, How great are the words of the wise which they have spoken, viz., If it is in one's mind to guard it, it is clean; if it is not in one's mind to guard it, it is unclean.

and with an area of the size of two fingers making a complete revolution (Mikvaoth, vi. 7). He bethinks himself, This is like that which R. Nachman said that Rabbah bar Abuah said, viz., Eleven features of superior excellence are taught here. The first six refer alike to hallowed things and to ordinary things which are treated with observance of the laws of purification belonging to hallowed things. The later ones refer to hallowed things, but not to ordinary things which are treated with observance of the laws of purification belonging to hallowed things.

Vessels finished in purity, etc. Finished by whom? If a learned and observant man has finished them, why should they be dipped? but if a common person has finished them, how is it that the Mishnah calls them "finished in purity?" Rabbah bar Shela said that R. Mothnah said that Samuel said, By all means, in case that a learned and observant man has finished them; yet because of a drop of spittle of a common person which may have fallen upon it, it is treated as unclean. "May have fallen upon it," when? If we should say, before it is completed, but lo, it is not yet a vessel; or, after it is completed, but then he takes good care of it. By all means in the case of the vessel before it is completed; yet perhaps at the moment that it was made, it was still liquid. It is a case for dipping, but not for the going down of the sun. This Mishnic teaching does not agree with R. Eliezer. For there is a canonical Mishnah, When one has cut out a pipe for the ashes of purification for sin, R. Eliezer says, Let him forthwith dip. R. Joshua says, Let him be rendered unclean and afterwards let him dip (Parah, v. 4). And we discuss the question, Who is it that is cutting it out? Perhaps it is a learned and observant man, who has cut it out. But then, why should I dip? Or, a common person has cut it out. But then would R. Joshua have said, He shall be made unclean and shall be dipped? Nay, for he is already unclean and continues so. And Rabbah bar Shela said that Rab Mothnah said that Samuel said, By all means let it be the case that a learned and observant man has cut it out, yet because of a drop of spittle of a common person which may have fallen upon it—When? If we should say, before he cut it out, but lo, it is not yet a vessel; or after he cut it out, but then he takes good care of it. By all means it is so before he cut it out; yet perhaps at the moment that he cut it out, it was still liquid. It is all right as to what R. Joshua says, This is by way of a test for Sadducees. For we have a canonical Mishnah, They used to make unclean the priest who burns the heifer, in order to protest against the view of the Sadducees (Parah, iii. 7); for they used to say, This act is included among the sunset ones. But thou art in accord with the teaching of R. Eliezer, if thou sayest, It is all right to say that in every case we require the sunset rule, for this is a protest against the Sadducees. But if thou sayest, In every case we do not require the sunset rule, how is it a protest against the Sadducees? Rab said,