rabban

It is to be inferred that Rabban Simeon b. Gamaliel is concerned lest a charge of presumption [be brought against a bridegroom who reads the Shema' on the first night of his marriage and therefore forbids it], whereas the Rabbis have no such concern [and permit it]. But we understood just the opposite of them ! For there is a Mishnaic teaching : In a place where they are accustomed to work on the ninth of Ab, we may work ; but in a place where they are not accustomed to work, we may not. Disciples of the wise must cease work in every place. Rabban Simeon b. Gamaliel says : Everyone should regard himself as a disciple of the wise.

Here is an inconsistency of the Rabbis and an inconsistency of Rabban Simeon b. Gamaliel !

Likewise, Rabban Simeon b. Gamaliel does not contradict himself. In the case of the reading of the Shema', its validity depends on Kawwanah, and we testify that [the bridegroom] would not be able to concentrate his mind ; but here, if one saw [a man not working on the ninth of Ab] he would merely say "He has no work to do." Go out and see how many idle men there are in the street.

nor do others say Grace on his behalf or include him for Zimmun. He is likewise exempt from the reading of the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah. On the Sabbath, however, he may recline at his meal, eat meat and drink wine, say Grace and arrange Zimmun, and others may say Grace on his behalf and include him for Zimmun ; and he is under the obligation of reading the Shema' and Tefillah, and all the commandments mentioned in the Torah. Rabban Simeon b. Gamaliel says : Since he is under the obligation of these, he has obviously the obligation of them all !

Rab Huna also said : If a man forgot and entered a privy wearing his Tefillin, he should place his hand over them until he finishes. Until he finishes, dost imagine? Nay, it is as Rab Nahman b. Isaac has said : Until he finishes the first discharge. Let him, then, stop at once and stand up! [No,] because of [the saying of] Rabban Simeon b. Gamaliel ; for there is a teaching : Rabban Simeon b. Gamaliel says : If the fecal discharge is kept back it causes dropsy, and if the fluid in the urinary duct is kept back it causes jaundice.

Rab Huna also said : If a man forgot and entered a privy wearing his Tefillin, he should place his hand over them until he finishes. Until he finishes, dost imagine? Nay, it is as Rab Nahman b. Isaac has said : Until he finishes the first discharge. Let him, then, stop at once and stand up! [No,] because of [the saying of] Rabban Simeon b. Gamaliel ; for there is a teaching : Rabban Simeon b. Gamaliel says : If the fecal discharge is kept back it causes dropsy, and if the fluid in the urinary duct is kept back it causes jaundice.

Our Rabbis have taught : It is forbidden to read the Shema' by a bed-pan for excrement or urine, although empty; also by urine until he has poured water therein. How much water should he pour therein ? Any small quantity. R. Zakkai says : A fourth [of a Log], whether it be before or behind the bed. Rabban Simeon b. Gamaliel says : If it be behind the bed, he may read it ; if it be before the bed he may not, but he removes himself a distance of four cubits and reads. R. Simeon b. Eleazar says : Even if the room be the size of a hundred cubits, he may not read until he has removed it or placed it under the bed.

The question was asked : How did [Rabban Simeon b. Gamaliel] mean, "If [the urine] be behind the bed, he may read forthwith ; if it be before the bed, he removes himself a distance of four cubits and reads" ? Or perhaps he meant this : If it be behind the bed, he removes himself a distance of four cubits and reads ; if it be in front of the bed, he may not read at all !

Come and hear : For there is a teaching : R. Simeon b. Eleazar says : If it be behind the bed, he may read forthwith ; if it be in front of the bed, he removes himself a distance of four cubits. Rabban Simeon b. Gamaliel says : Even if the room be the size of a hundred cubits, he may not read until he has removed it or placed it under the bed.

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

Then he came before Rabban Gamaliel and asked him the same question. He replied, "It is obligatory." He thereupon said to him, "But has not R. Joshua told me it was voluntary!" Rabban Gamaliel said to him, "Wait until the shield-bearers enter the House of Study."

Then he came before Rabban Gamaliel and asked him the same question. He replied, "It is obligatory." He thereupon said to him, "But has not R. Joshua told me it was voluntary!" Rabban Gamaliel said to him, "Wait until the shield-bearers enter the House of Study."

When the shield-bearers had assembled, the questioner stood up and asked, "Is the evening-Tefillah voluntary or obligatory ?" Rabban Gamaliel replied, "It is obligatory." Rabban Gamaliel said to the Sages, "Is there anyone who has a different opinion on this matter?" R. Joshua said to him, "No" Then Rabban Gamaliel said to him, "But has it not been reported to me in thy name that it is voluntary ?"

When the shield-bearers had assembled, the questioner stood up and asked, "Is the evening-Tefillah voluntary or obligatory ?" Rabban Gamaliel replied, "It is obligatory." Rabban Gamaliel said to the Sages, "Is there anyone who has a different opinion on this matter?" R. Joshua said to him, "No" Then Rabban Gamaliel said to him, "But has it not been reported to me in thy name that it is voluntary ?"

When the shield-bearers had assembled, the questioner stood up and asked, "Is the evening-Tefillah voluntary or obligatory ?" Rabban Gamaliel replied, "It is obligatory." Rabban Gamaliel said to the Sages, "Is there anyone who has a different opinion on this matter?" R. Joshua said to him, "No" Then Rabban Gamaliel said to him, "But has it not been reported to me in thy name that it is voluntary ?"

Then Rabban Gamaliel sat and commenced his discourse while R. Joshua remained standing, until all those present began to murmur and cried to Huspit the interpreter, "Stop !" and he stopped.

They said, "How long is [Rabban Gamaliel] going to continue heaping indignities upon [R. Joshua]? Last year he slighted him on the question of the New Year ; he slighted him on the question of the firstborn in the incident of R. Sadok; and here again he has slighted him. Come, let us depose him!

Whom shall we appoint in his stead ? Shall we appoint R. Joshua ? [No ;] he is a party in the incident. Shall we appoint R. 'Akiba ? [No ;] perhaps Rabban Gamaliel will plague him because of his lack of ancestral merit.

Let us, then, appoint R. Eleazar b. 'Azariah, for he is wise, rich, and he is of the tenth generation from Ezra. He is wise, so if anyone puts difficult questions to him, he will be able to reply to him ; and he is rich, so if it be necessary for someone to attend at the palace of the Emperor, he will be qualified to do so ; and he is of the tenth generation from Ezra, so he possesses ancestral merit and Rabban Gamaliel will not be able to worry him on that score." They attended upon R. Eleazar b. 'Azariah and asked him, "Would the master consent to become the head of the College?" He replied, "I will first go and take counsel with the members of my household." He went and consulted his wife, and she said to him,

It has been taught : That same day, they removed the doorkeeper [of the College] and permission was granted to the disciples to enter ; for Rabban Gamaliel had issued a proclamation: "A disciple, who is not inwardly the same as outwardly, will not be allowed to enter the House of Study."

That day many forms had to be added. R. Johanan said : Abba Jose b. Dostai and the Rabbis differ as to the number; one declaring four hundred forms were added, the other declaring it was seven hundred. This [vast addition] depressed Rabban Gamaliel who said, "Perhaps, God forbid, I have withheld Torah from Israel !" He was shown in a dream white pitchers full of ashes. It was not really so ; but he was shown this to relieve his mind.

It has been taught : That same day 'Eduyyot was learnt, and wherever we find the phrase "on that day" it refers to that occasion. There was not a Halakah which had been left in a state of uncertainty in the House of Study which was not then made clear. Even Rabban Gamaliel did not absent himself from the House of Study. For there is a Mishnaic teaching:

Rabban Gamaliel replied to him, "Thou art forbidden to enter the Community." R. Joshua said to him, "Thou art permitted to enter the Community." Rabban Gamaliel asked R. Joshua, "But has it not been said, 'An Ammonite or a Moabite shall not enter into the assembly of the Lord '?" (Deut. xxiii. 4). R. Joshua answered him, "Do, then, the Ammonites and Moabites still inherit their lands? Did not Sennacherib, king of Assyria, long ago come up and confuse all the nationalities ? As it is said, 'I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants' (Is. 10:13) ; and whoever issues [from a mixed body] issues from the majority."

Rabban Gamaliel replied to him, "Thou art forbidden to enter the Community." R. Joshua said to him, "Thou art permitted to enter the Community." Rabban Gamaliel asked R. Joshua, "But has it not been said, 'An Ammonite or a Moabite shall not enter into the assembly of the Lord '?" (Deut. xxiii. 4). R. Joshua answered him, "Do, then, the Ammonites and Moabites still inherit their lands? Did not Sennacherib, king of Assyria, long ago come up and confuse all the nationalities ? As it is said, 'I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants' (Is. 10:13) ; and whoever issues [from a mixed body] issues from the majority."

Rabban Gamaliel said to him, "But has it not been said, 'Afterward I will bring back the captivity of the children of Ammon, saith the Lord' (Jer. xlix. 6) ? and therefore they have returned !"

Rabban Gamaliel thereupon said, "Since it is so, I will go and conciliate R. Joshua." When he arrived at the latter's house, he noticed that the walls of his house were blackened, and said to him, "From the walls of thy house it can be recognised that thou art a charcoal-burner." R. Joshua replied, "Woe to the generation whose leader thou art, for thou knowest not the struggle of the disciples to support and feed themselves!"

They said, "Who will go and tell the Rabbis [that we are reconciled]? " A fuller said to them, "I will go," R. Joshua sent [the following message] to the House of Study, "Let him who has been accustomed to wear the mantle [of honour] still wear it ; and shall he who has not been accustomed to wear the mantle say to him who has been accustomed to wear it, 'Take off thy mantle and I shall put it on'?" R. 'Akiba said to the Rabbis, "Bolt the doors, so that the slaves of Rabban Gamaliel may not enter and injure the Rabbis."

R. Joshua said, "It is better that I should rise and go myself to him." He went and knocked at his door, and said to him, "Let the sprinkler who is the son of a sprinkler sprinkle; for shall one who is not a sprinkler nor the son of a sprinkler say to a sprinkler who is the son of a sprinkler, 'Thy water is cave water and thy ashes the ashes of a stove'?" R. 'Akiba said to him, "R. Joshua, thou hast become reconciled ! Have we not done this only out of regard for thine honour? To-morrow thou and I will go early to the door of [Rabban Gamaliel's] house."

They asked, "What shall we do? Shall we depose [R. Eleazar b. 'Azariah] ? We have the tradition, 'We may raise to a higher degree of sanctity but not degrade to a lower degree! ' If we ask one of them to give the discourse on one Sabbath and the other on the next Sabbath, it will lead to jealousy. Let, then, Rabban Gamaliel give the discourse three Sabbaths [in the month] and R. Eleazar b. 'Azariah one Sabbath," That is what the teacher meant who asked, "Whose Sabbath was it? It was R. Eleazar b. 'Azariah's" ] And the disciple was R. Simeon b. Johai.

When Rabban Johanan b. Zakkai was ill, his disciples went in to visit him. On beholding them, he began to weep. His disciples said to him, "O lamp of Israel, right-hand pillar, mighty hammer! Wherefore dost thou weep ?"

MISHNAH Rabban Gamaliel says: Every day one should pray the eighteen [benedictions]. R. Joshua says : The abstract of the eighteen [benedictions]. R. 'Akiba says: If his prayer is fluent in his mouth, he should pray the eighteen ; but if not, an abstract of the eighteen.

Our Rabbis have taught : Simeon the Cotton-dealer arranged the eighteen benedictions in order in the presence of Rabban Gamaliel at Jabneh. Rabban Gamaliel asked the Sages, "Is there anyone who knows how to word the benediction relating to the Minim?" Samuel the Small stood up and worded it.

Our Rabbis have taught : Simeon the Cotton-dealer arranged the eighteen benedictions in order in the presence of Rabban Gamaliel at Jabneh. Rabban Gamaliel asked the Sages, "Is there anyone who knows how to word the benediction relating to the Minim?" Samuel the Small stood up and worded it.

Our Rabbis have taught : It once happened that the son of Rabban Gamaliel was ill. He sent two disciples of the wise to R. Hannina b. Dosa to pray on his behalf. When he saw them, he ascended to an upper chamber and prayed on his behalf. On descending he said to them, "Go, the fever has left him." They said to him, "Art thou a prophet?" He replied, "'I am no prophet nor a prophet's son' (Amos vii. 14) ; but so is my tradition : If my prayer is fluent in my mouth, I know that he is accepted ; but if not, I know that he is rejected." They sat down and wrote and noted the time. When they came to Rabban Gamaliel, he said to them, "By the Temple-service! You have neither understated nor overstated [the time]. But thus it happened ; at that very hour the fever left him, and he asked us for water to drink."

Our Rabbis have taught : It once happened that the son of Rabban Gamaliel was ill. He sent two disciples of the wise to R. Hannina b. Dosa to pray on his behalf. When he saw them, he ascended to an upper chamber and prayed on his behalf. On descending he said to them, "Go, the fever has left him." They said to him, "Art thou a prophet?" He replied, "'I am no prophet nor a prophet's son' (Amos vii. 14) ; but so is my tradition : If my prayer is fluent in my mouth, I know that he is accepted ; but if not, I know that he is rejected." They sat down and wrote and noted the time. When they came to Rabban Gamaliel, he said to them, "By the Temple-service! You have neither understated nor overstated [the time]. But thus it happened ; at that very hour the fever left him, and he asked us for water to drink."

It also happened with R. Hannina b. Dosa that he went to Torah with Rabban Johanan b. Zakkai. The son of Rabban Johanan b. Zakkai fell ill, and he said to him, "Hannina, my son ! Pray on his behalf that he may live" R. Hannina laid his head between his knees, and prayed on his behalf, and he recovered. Rabban Johanan b. Zakkai said, "Were Ben Zakkai to press his head between his knees all the day long, no notice would be taken of him." His wife said to him, "Is, then, Hannina greater than thou?" He replied, "No; he is like a slave before the King, and I like a nobleman before the King."

It also happened with R. Hannina b. Dosa that he went to Torah with Rabban Johanan b. Zakkai. The son of Rabban Johanan b. Zakkai fell ill, and he said to him, "Hannina, my son ! Pray on his behalf that he may live" R. Hannina laid his head between his knees, and prayed on his behalf, and he recovered. Rabban Johanan b. Zakkai said, "Were Ben Zakkai to press his head between his knees all the day long, no notice would be taken of him." His wife said to him, "Is, then, Hannina greater than thou?" He replied, "No; he is like a slave before the King, and I like a nobleman before the King."

It also happened with R. Hannina b. Dosa that he went to Torah with Rabban Johanan b. Zakkai. The son of Rabban Johanan b. Zakkai fell ill, and he said to him, "Hannina, my son ! Pray on his behalf that he may live" R. Hannina laid his head between his knees, and prayed on his behalf, and he recovered. Rabban Johanan b. Zakkai said, "Were Ben Zakkai to press his head between his knees all the day long, no notice would be taken of him." His wife said to him, "Is, then, Hannina greater than thou?" He replied, "No; he is like a slave before the King, and I like a nobleman before the King."

But there is a teaching: After partaking thereof no benediction is required ! Rab Sheshet said : There is no contradiction : one being the opinion of Rabban Gamaliel, the other of the Rabbis. For there is a teaching : This is the general rule — Any food which belongs to the seven species, Rabban Gamaliel says : Three benedictions [are required after partaking thereof], whereas the Rabbis say : One benediction which is an abstract of three.

But there is a teaching: After partaking thereof no benediction is required ! Rab Sheshet said : There is no contradiction : one being the opinion of Rabban Gamaliel, the other of the Rabbis. For there is a teaching : This is the general rule — Any food which belongs to the seven species, Rabban Gamaliel says : Three benedictions [are required after partaking thereof], whereas the Rabbis say : One benediction which is an abstract of three.

It once happened that Rabban Gamaliel and the Elders were reclining in an upper chamber in Jericho ; dates were set before them and they ate. Rabban Gamaliel gave permission to R. 'Akiba to say Grace. R. 'Akiba sat up and said one benediction which is an abstract of three. Rabban Gamaliel said to him, "'Akiba, how long wilt thou put thy head between strife!" He replied, "Our master ! Although thou sayest thus and thy colleagues say otherwise, thou hast taught us, our master, that where the individual and the many differ, the Halakah is in accord with the view of the many ! "

It once happened that Rabban Gamaliel and the Elders were reclining in an upper chamber in Jericho ; dates were set before them and they ate. Rabban Gamaliel gave permission to R. 'Akiba to say Grace. R. 'Akiba sat up and said one benediction which is an abstract of three. Rabban Gamaliel said to him, "'Akiba, how long wilt thou put thy head between strife!" He replied, "Our master ! Although thou sayest thus and thy colleagues say otherwise, thou hast taught us, our master, that where the individual and the many differ, the Halakah is in accord with the view of the many ! "

It once happened that Rabban Gamaliel and the Elders were reclining in an upper chamber in Jericho ; dates were set before them and they ate. Rabban Gamaliel gave permission to R. 'Akiba to say Grace. R. 'Akiba sat up and said one benediction which is an abstract of three. Rabban Gamaliel said to him, "'Akiba, how long wilt thou put thy head between strife!" He replied, "Our master ! Although thou sayest thus and thy colleagues say otherwise, thou hast taught us, our master, that where the individual and the many differ, the Halakah is in accord with the view of the many ! "

and is not a kind of corn, or if a kind of corn it has not been made into bread, Rabban Gamaliel declares three benedictions [are required after partaking thereof], but the Sages declare: Only one benediction. And any food which does not belong to the seven species and is not a kind of corn, for instance, bread of rice or millet, Rabban Gamaliel declares: One benediction which is an abstract of three, but the Sages declare : None at all.

and is not a kind of corn, or if a kind of corn it has not been made into bread, Rabban Gamaliel declares three benedictions [are required after partaking thereof], but the Sages declare: Only one benediction. And any food which does not belong to the seven species and is not a kind of corn, for instance, bread of rice or millet, Rabban Gamaliel declares: One benediction which is an abstract of three, but the Sages declare : None at all.

According to whom, then, dost thou confirm [the teaching: After partaking of rice one benediction which is an abstract of three is necessary] ? According to Rabban Gamaliel. I will quote the latter part of the first teaching, viz. : "If the pieces are no longer whole, he first says '...Who createst various kinds of foods' and afterwards one benediction which is an abstract of three." Whose teaching is this ? If Rabban Gamaliel's, since he has just declared that for dates and pounded grain three benedictions are necessary, how much more necessary should they be if the pieces are no longer whole!

According to whom, then, dost thou confirm [the teaching: After partaking of rice one benediction which is an abstract of three is necessary] ? According to Rabban Gamaliel. I will quote the latter part of the first teaching, viz. : "If the pieces are no longer whole, he first says '...Who createst various kinds of foods' and afterwards one benediction which is an abstract of three." Whose teaching is this ? If Rabban Gamaliel's, since he has just declared that for dates and pounded grain three benedictions are necessary, how much more necessary should they be if the pieces are no longer whole!

Rab Hamma b. R. Hannina said: He who makes it a habit to use black cumin will not suffer with pain of the heart. It is quoted in objection : Rabban Simeon b. Gamaliel says : Black cumin is one of the sixty deadly poisons, and he who sleeps to the east of his store [of cumin], his blood is on his own head ! There is no contradiction ; the latter referring to its odour, the other to its taste. The mother of R. Jeremiah used to bake bread for him and sprinkle [black cumin] upon it, and then scrape it off.

Our Rabbis have taught: If they set before him oil and myrtle, Bet Shammai declare : He first says the benediction over the oil and then over the myrtle ; Bet Hillel declare : He first says the benediction over the myrtle and then over the oil. Rabban Gamaliel said : I will decide — Oil we use for its fragrance and for anointing, whereas we use the myrtle only for its fragrance and not for anointing. R. Johanan said : The Halakah is in accord with him who decided.

MISHNAH If one ate grapes, figs or pomegranates, he says after them the three benedictions. These are the words of Rabban Gamaliel ; but the Sages declare : One benediction which is an abstract of three. R. 'Akiba says : Even if one eats [nothing but] boiled vegetables and makes a meal of it, he pronounces thereover the three benedictions. If one drinks water to slake his thirst, he says the benediction "...By Whose word all things exist "; R. Tarphon says : "...Who createst many living beings and their wants."

GEMARA What is Rabban Gamaliel's reason? Because it is written, "A land of wheat and barley and vines and fig-trees and pomegranates" (Deut. viii. 8), and it is written, "A land wherein thou shalt eat bread without scarceness" (ibid. v. 9), and it is written "And thou shalt eat and be satisfied, and bless the Lord thy God" (ibid. v. lO).

And the Rabbis? [The reference to] the "land" interrupts the subject-matter. But for Rabban Gamaliel likewise [the reference to] the "land" interrupts the subject-matter ! He requires that to exclude the case of one who chews wheat.

Against this is quoted : Rabban Simeon b. Gamaliel says : If one has ascended [the couch] and reclined with them, even though he has not dipped with them except the smallest quantity and has not eaten with them except a single dried fig, he is to be reckoned with them [for Grace] !

There is a teaching to the same effect : Those who belonged to the school of Rabban Gamaliel used not to exclaim Marpe' in the House of Study because of the interruption it causes.

But Rab Safra thought that it was dangerous; for there is a teaching : Rabban Simeon b. Gamaliel says : If the fecal discharge is kept back it causes dropsy, and if the fluid in the urinary duct is kept back it causes jaundice.

We learned there A cistern between two courtyards—they do not fill up from it on Shabbat, unless they made for it a partition ten handbreadths high, whether above, below or from its rim. Rabban Shimon ben Gamaliel says:

Rabbi Shimon said: it happened that Tabi, the slave of Rabba Gamaliel, used to sleep under the bed. And Rabban Gamaliel said to the elders, “Have you seen Tabi my slave, who is a scholar, and knows that slaves are exempt from [the law of] a sukkah, therefore he sleep under the bed.” And incidentally we learned that he who sleeps under a bed has not fulfilled his obligation.

a) Rabban Shimon b. Gamaliel ruled,

a) Rabban Shimon b. Gamaliel said, if they can support a half-brick in its length of three handbreadths, it is not necessary to bring another beam; if not, it is necessary to bring another beam.

Those who are sick and their attendants [are exempt from the mitzvah of the sukkah]. Our Rabbis taught, The sick one spoken of here is not [only] one who sick and is in danger, but also one who is sick but not in danger, even one who has a pain in his eye or a pain in his head. Rabban Shimon b. Gamaliel said: On one occasion I had a pain in my eye in Caesarea and R. Yose Berebi permitted me and my attendants to sleep outside the Sukkah.

It once happened that they brought a dish to Rabbi Yohanan ben Zakkai to taste, and two dates and a pail of water to Rabban Gamaliel and they said, “Bring them up to the sukkah.”

GEMARA. Does the case come to serve as a contradiction! Rather, there is something missing in the mishnah, and it should be taught thus: But if he wishes to be strict with himself, he may do so, and it does not constitute presumption and so it also happened that they brought a dish to Rabbi Yohanan ben Zakkai to taste, and two dates and a pail of water to Rabban Gamaliel

And where [in the service] do they wave [the lulav]? At “Give thanks to the Lord” (Psalm 118), at the beginning and at the end, and at “O Lord, deliver us” (118:25), the words of Bet Hillel. Bet Shammai say: also at “O Lord, let us prosper.” Rabbi Akiva says: I was watching Rabban Gamaliel and Rabbi Joshua, and while all the people were waving their lulavs [at “O Lord, let us prosper”] they waved them only at “O Lord deliver us.”

in that its tithing is determined by the time of its picking, the words of Rabban Gamaliel. R. Eliezer ruled: The etrog is like a tree in all respects.

3. On the third of Marḥeshwan one is to begin praying for rain; Rabban Gamaliel says, on the seventh of that month, fifteen days after the feast of Tabernacles, so that even the tardiest Israelite may reach the Euphrates.

On the third of Marḥeshwan one is to begin praying for rain; Rabban Gamaliel says, on the seventh of that month.

Another Baraita reads: Not every one who wishes to act as a distinguished individual is entitled to do so; students, however, are entitled thereto: this is the view of R. Simeon b. Eleazar, Rabban Simeon b. Gamaliel says, if it is a case where acting as a distinguished individual would bring him distinction, he may not do so, if it would bring him suffering, he is well entitled to it.

ordained thirteen fast days, but the prayers were not answered. He therefore intended to ordain more fasts, but R. 'Ami said to him, has it not been said that it is not proper to trouble the community too much? Said R. 'Abba son of R. Ḥiyya b. 'Abba: R. 'Ami was thinking of his own convenience (because he did not want to fast), for thus said R. Ḥiyya b. 'Abba in the name of R. Johanan, that statement (quoted by R. 'Ami) applies only to fasts ordained on account of lack of rain, but in the case of other calamities the people must continue fasting until their prayer is answered. The same was taught in a Baraita: When it was ordained that the people should fast (twice) three days and again seven days, it had reference to drought, but in case of other kinds of calamities they must continue fasting until their prayers are answered. Should we say that this Baraita is a refutation of R. 'Ami? Answer: R. 'Ami can defend himself by replying that the matter is the subject of dispute between different Tannaim, for a Baraita states: No more than thirteen fasts should be enjoined upon the community, as it is not proper to trouble the community too much; this is the opinion of Rabbi; Rabban Simeon b. Gamaliel says, this is not the reason, but it is because (after the thirteen fasts) the time for rainfall is passed.

Fasts should not be decreed so as to begin on a Thursday, etc. No fasts should be enjoined upon the community on the days of New Moon, Hanukkah and Purim, but if the fasts began, etc. What constitutes a beginning? R. Aḥa said, three fasts, R. Jose said, even one fast. R. Judah said in the name of Rab, this view (that one should not fast to the end of the day) is the view of R. Meir, who offered it in the name of Rabban Gamaliel, but the other Sages say, one must fast to the end of the day. Mar Zuṭra lectured in the name of R. Huna that the law is, one must fast to the end of the day.

Another Baraita teaches: The alarm is sounded for rain for the trees during the six years of the Septenary (but not during the Sabbatical year); for the cisterns, ditches, and caves it is sounded also during the Sabbatical year; Rabban Simeon b. Gamaliel said, for the trees also we sound during the Sabbatical year, because they furnish a livelihood to the poor. Another Baraita teaches: The alarm is sounded for the trees during the six years of the Septenary (but not during the Sabbatical year); for cisterns, ditches, and caves, it is sounded even during the Sabbatical year; R. Simeon b. Eleazar said, also for what grows of itself we sound during the Sabbatical year, because it furnishes a livelihood to the poor.

7. With the beginning of Ab we should limit our rejoicing. During the week in which the ninth of Ab falls, one should not cut one's hair or wash (one's clothes) but one may do so on Thursday in honor of the coming Sabbath. On the day before the ninth of Ab, one should not partake of two courses, nor eat meat or drink wine; Rabban Simeon b. Gamaliel said, one should merely modify (his usual way of living). R. Judah made it obligatory to turn over the couches, but the other Sages did not agree with him.

8. Said Rabban Simeon b. Gamaliel: The Israelites never had such joyous days as the fifteenth of Ab and the Day of Atonement, for on those days the sons of Jerusalem used to go out dressed in white garments, which they borrowed from one another in order not to cause shame to him who had none of his own. All these garments had to be immersed (before they were used). The daughters of Jerusalem too used to go out on these days and dance in the vineyards, saying, "Young man, lift up thine eyes, and consider what thou wilt select for thyself (as a wife); do not fix thine eyes upon beauty, but consider the family." And the young man replied (Cant. 3.11): "Go forth, O ye daughters of Zion, and gaze upon King Solomon, even upon the crown wherewith his mother hath crowned him in the day of his espousals, and in the day of the gladness of his heart."

The City of Jerusalem was plowed over. This is a tradition. We read in a Baraita: When the wicked Tyrant (Titus Annius) Rufus plowed the site of the Temple Hall, Rabban Gamaliel was condemned to death. A certain general then appeared and, standing up in the school-house, said, "The man with the nose is wanted! the man with the nose is wanted!" When Rabban Gamaliel heard the call, he hid himself from the Romans, but the general called on him secretly and said to him: "If I save you will you bring me to the future world?" "Yes!" replied R. Gamaliel. "Swear it unto me!" and R. Gamaliel swore it unto him. The Roman thereupon went up to the roof, threw himself down and died. The decree against R. Gamaliel was then annulled, because there was a custom that if a decree was issued and one of those who signed it died, the decree was annulled. A heavenly voice then came forth declaring that the general was sure to have a share in the life of the world to come.

The City of Jerusalem was plowed over. This is a tradition. We read in a Baraita: When the wicked Tyrant (Titus Annius) Rufus plowed the site of the Temple Hall, Rabban Gamaliel was condemned to death. A certain general then appeared and, standing up in the school-house, said, "The man with the nose is wanted! the man with the nose is wanted!" When Rabban Gamaliel heard the call, he hid himself from the Romans, but the general called on him secretly and said to him: "If I save you will you bring me to the future world?" "Yes!" replied R. Gamaliel. "Swear it unto me!" and R. Gamaliel swore it unto him. The Roman thereupon went up to the roof, threw himself down and died. The decree against R. Gamaliel was then annulled, because there was a custom that if a decree was issued and one of those who signed it died, the decree was annulled. A heavenly voice then came forth declaring that the general was sure to have a share in the life of the world to come.

R. Isaac b. Jacob Bar-Giyore sent the following statement in the name of R. Johanan: Although it was said that linen garments are not subject to the law forbidding washing, it is nevertheless forbidden to put on washed linen garments during the week in which the ninth of Ab occurs. Said Rab, this prohibition applies only to the days preceding the ninth (within the same week), but on the days following, the wearing is permitted. Samuel, however, said, it is forbidden even on the days following. An objection was raised from this Baraita: During the week in which the ninth of Ab occurs, one is not allowed to cut one's hair or to wash one's clothes. What is the exact meaning of this law? It is as follows: If the ninth happens to be on Sunday, it is allowed to wash during all the following days of the week; if it be on Monday, Tuesday, Wednesday, or Thursday, it is not allowed to wash on any of the days (of the week) preceding it, while on the days following, it is allowed; if the ninth happens to be on Friday, it is allowed to wash on Thursday for the honor of the Sabbath; if, however, one failed to wash on Thursday, he may do so on Friday from Minḥah time and onward, but prior to Minḥah time it is forbidden. ['Abbayi, however, or, as some say, R. 'Aḥa b. Jacob, deprecated this deed.] If the ninth be on Monday or Thursday, three men are called up to read the Torah, the last one of whom reads also the Haftarah, but if it be on Tuesday or Wednesday, one man reads both the Torah and the Haftarah; R. Jose said, always three men must read the Torah, the last one of whom also reads the Haftarah. Now, is not this Baraita (which teaches explicitly that on the days following the ninth, washing is allowed) a refutation of Samuel? Samuel can answer that the Tannaim differ regarding this matter, for it is taught in a Baraita: If the ninth of Ab or the eve of the ninth of Ab is on Saturday, one may continue eating as much as one wants and one may place on his table a royal banquet like that of king Solomon in his time; cutting the hair and washing clothes are forbidden from the first of the month of Ab to the day of the fast; this is the opinion of R. Meir; R. Judah said, cutting the hair and washing are forbidden during the entire month; Rabban Simeon b. Gamaliel says, they are forbidden only during the week in which the ninth occurs. Another Baraita teaches: Mourning must be observed from the first of the month to the day of the fast; this is the opinion of R. Meir; R. Judah says, it must be observed during the entire month; Rabban Simeon b. Gamaliel says, only during the week in which the ninth occurs.

R. Isaac b. Jacob Bar-Giyore sent the following statement in the name of R. Johanan: Although it was said that linen garments are not subject to the law forbidding washing, it is nevertheless forbidden to put on washed linen garments during the week in which the ninth of Ab occurs. Said Rab, this prohibition applies only to the days preceding the ninth (within the same week), but on the days following, the wearing is permitted. Samuel, however, said, it is forbidden even on the days following. An objection was raised from this Baraita: During the week in which the ninth of Ab occurs, one is not allowed to cut one's hair or to wash one's clothes. What is the exact meaning of this law? It is as follows: If the ninth happens to be on Sunday, it is allowed to wash during all the following days of the week; if it be on Monday, Tuesday, Wednesday, or Thursday, it is not allowed to wash on any of the days (of the week) preceding it, while on the days following, it is allowed; if the ninth happens to be on Friday, it is allowed to wash on Thursday for the honor of the Sabbath; if, however, one failed to wash on Thursday, he may do so on Friday from Minḥah time and onward, but prior to Minḥah time it is forbidden. ['Abbayi, however, or, as some say, R. 'Aḥa b. Jacob, deprecated this deed.] If the ninth be on Monday or Thursday, three men are called up to read the Torah, the last one of whom reads also the Haftarah, but if it be on Tuesday or Wednesday, one man reads both the Torah and the Haftarah; R. Jose said, always three men must read the Torah, the last one of whom also reads the Haftarah. Now, is not this Baraita (which teaches explicitly that on the days following the ninth, washing is allowed) a refutation of Samuel? Samuel can answer that the Tannaim differ regarding this matter, for it is taught in a Baraita: If the ninth of Ab or the eve of the ninth of Ab is on Saturday, one may continue eating as much as one wants and one may place on his table a royal banquet like that of king Solomon in his time; cutting the hair and washing clothes are forbidden from the first of the month of Ab to the day of the fast; this is the opinion of R. Meir; R. Judah said, cutting the hair and washing are forbidden during the entire month; Rabban Simeon b. Gamaliel says, they are forbidden only during the week in which the ninth occurs. Another Baraita teaches: Mourning must be observed from the first of the month to the day of the fast; this is the opinion of R. Meir; R. Judah says, it must be observed during the entire month; Rabban Simeon b. Gamaliel says, only during the week in which the ninth occurs.

Said Raba, the law is in accordance with R. Meir; Raba further said, the law is in accordance with Rabban Simeon b. Gamaliel. Both these statements of Raba were made for the purpose of indicating a lenient view, and both were needed; for if he had said only the law is in accordance with R. Meir, one might have understood it to mean that the prohibition is in force from the very beginning of the month to the fast day (as is actually the opinion of R. Meir), therefore he adds that the law is in accordance with Rabban Simeon b. Gamaliel (who restricts it to the week of the ninth); if, on the other hand, he had said only the law is in accordance with Rabban Simeon b. Gamaliel, one might have understood him to mean that the prohibition extends even to the days following immediately upon the ninth (as is the opinion of Rabban Simeon), therefore he said also the law is in accordance with R. Meir (who denies this).

Said Raba, the law is in accordance with R. Meir; Raba further said, the law is in accordance with Rabban Simeon b. Gamaliel. Both these statements of Raba were made for the purpose of indicating a lenient view, and both were needed; for if he had said only the law is in accordance with R. Meir, one might have understood it to mean that the prohibition is in force from the very beginning of the month to the fast day (as is actually the opinion of R. Meir), therefore he adds that the law is in accordance with Rabban Simeon b. Gamaliel (who restricts it to the week of the ninth); if, on the other hand, he had said only the law is in accordance with Rabban Simeon b. Gamaliel, one might have understood him to mean that the prohibition extends even to the days following immediately upon the ninth (as is the opinion of Rabban Simeon), therefore he said also the law is in accordance with R. Meir (who denies this).

Said Raba, the law is in accordance with R. Meir; Raba further said, the law is in accordance with Rabban Simeon b. Gamaliel. Both these statements of Raba were made for the purpose of indicating a lenient view, and both were needed; for if he had said only the law is in accordance with R. Meir, one might have understood it to mean that the prohibition is in force from the very beginning of the month to the fast day (as is actually the opinion of R. Meir), therefore he adds that the law is in accordance with Rabban Simeon b. Gamaliel (who restricts it to the week of the ninth); if, on the other hand, he had said only the law is in accordance with Rabban Simeon b. Gamaliel, one might have understood him to mean that the prohibition extends even to the days following immediately upon the ninth (as is the opinion of Rabban Simeon), therefore he said also the law is in accordance with R. Meir (who denies this).

Said Raba, the law is in accordance with R. Meir; Raba further said, the law is in accordance with Rabban Simeon b. Gamaliel. Both these statements of Raba were made for the purpose of indicating a lenient view, and both were needed; for if he had said only the law is in accordance with R. Meir, one might have understood it to mean that the prohibition is in force from the very beginning of the month to the fast day (as is actually the opinion of R. Meir), therefore he adds that the law is in accordance with Rabban Simeon b. Gamaliel (who restricts it to the week of the ninth); if, on the other hand, he had said only the law is in accordance with Rabban Simeon b. Gamaliel, one might have understood him to mean that the prohibition extends even to the days following immediately upon the ninth (as is the opinion of Rabban Simeon), therefore he said also the law is in accordance with R. Meir (who denies this).

There is one Baraita that agrees with the first statement, while another Baraita agrees with the second statement. The Baraita that agrees with the second statement reads: He who takes a meal on the eve of the ninth of Ab, may, if he expects to take another meal at a later hour, eat meat and drink wine, but if he does not expect to eat again, he is not allowed to do so. The Baraita that agrees with the first statement reads: On the eve of the ninth of Ab one should not eat of two courses, neither eat meat nor drink wine; Rabban Simeon b. Gamaliel says, he should change his usual mode of living. Said R. Judah: How is this change to be made? If he was used to eat of two courses, he should eat of only one; if he was used to dine in the company of ten people, he should now dine with five; and if he was used to drink wine out of ten successive glasses, he should now drink the same quantity in five glasses; the foregoing prohibitions apply only to meals taken in the afternoon, but not to the forenoon.

We read in a Mishnah (Pesaḥim, 54b): Wherever it is customary to work on the ninth of Ab, one may do so, but if it is the custom of the place not to work, one must refrain from work; scholars must abstain from work in whatever place they may happen to be; Rabban Simeon b. Gamaliel said: Everybody should in this respect always conduct himself as if he were a scholar. We further read in a Baraita: Rabban Simeon b. Gamaliel said, one should always conduct himself as a scholar (and abstain from work), so that he may be more conscious of his fast; Rabban Gamaliel said, he who eats and drinks on the ninth of Ab, is as if he ate on the Day of Atonement; R. 'Aḳiba said, he who works on the ninth of Ab will never see a sign of blessing (success); the other Sages said, he who eats and drinks on the ninth of Ab, will not live to see the rejoicing of Jerusalem, for it is said (Is., 66. 10): "Rejoice ye with Jerusalem, and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn for her"—that is to say, all those who mourn for her will witness her rejoicing, while those who do not mourn for her, will not witness her rejoicing; moreover, of him who eats meat and drinks wine on the ninth of Ab, Scripture says (Ezek., 32. 27): "And their iniquities are upon their bones."

We read in a Mishnah (Pesaḥim, 54b): Wherever it is customary to work on the ninth of Ab, one may do so, but if it is the custom of the place not to work, one must refrain from work; scholars must abstain from work in whatever place they may happen to be; Rabban Simeon b. Gamaliel said: Everybody should in this respect always conduct himself as if he were a scholar. We further read in a Baraita: Rabban Simeon b. Gamaliel said, one should always conduct himself as a scholar (and abstain from work), so that he may be more conscious of his fast; Rabban Gamaliel said, he who eats and drinks on the ninth of Ab, is as if he ate on the Day of Atonement; R. 'Aḳiba said, he who works on the ninth of Ab will never see a sign of blessing (success); the other Sages said, he who eats and drinks on the ninth of Ab, will not live to see the rejoicing of Jerusalem, for it is said (Is., 66. 10): "Rejoice ye with Jerusalem, and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn for her"—that is to say, all those who mourn for her will witness her rejoicing, while those who do not mourn for her, will not witness her rejoicing; moreover, of him who eats meat and drinks wine on the ninth of Ab, Scripture says (Ezek., 32. 27): "And their iniquities are upon their bones."

We read in a Mishnah (Pesaḥim, 54b): Wherever it is customary to work on the ninth of Ab, one may do so, but if it is the custom of the place not to work, one must refrain from work; scholars must abstain from work in whatever place they may happen to be; Rabban Simeon b. Gamaliel said: Everybody should in this respect always conduct himself as if he were a scholar. We further read in a Baraita: Rabban Simeon b. Gamaliel said, one should always conduct himself as a scholar (and abstain from work), so that he may be more conscious of his fast; Rabban Gamaliel said, he who eats and drinks on the ninth of Ab, is as if he ate on the Day of Atonement; R. 'Aḳiba said, he who works on the ninth of Ab will never see a sign of blessing (success); the other Sages said, he who eats and drinks on the ninth of Ab, will not live to see the rejoicing of Jerusalem, for it is said (Is., 66. 10): "Rejoice ye with Jerusalem, and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn for her"—that is to say, all those who mourn for her will witness her rejoicing, while those who do not mourn for her, will not witness her rejoicing; moreover, of him who eats meat and drinks wine on the ninth of Ab, Scripture says (Ezek., 32. 27): "And their iniquities are upon their bones."

Said Rabban Simeon b. Gamaliel, the Israelites never had such joyous holidays as the fifteenth of Ab and the Day of Atonement. This is quite right so far as the Day of Atonement is concerned, which is a day of pardon and forgiveness, a day on which the second Tables were given, but why the fifteenth of Ab? Said R. Judah in the name of Samuel, the fifteenth of Ab is the day on which the (twelve) tribes were given permission to intermarry. What was the Scriptural basis for this permission? The verse (Numb., 36. 6): "This is the thing which the Lord hath commanded concerning the daughters of Zelophehad," etc., which means that 'this thing' (forbidding intermarriage) shall apply only to this generation (of Moses).

Rabban Shimon ben Gamaliel says that scrolls [of the Tanakh] were permitted [by the sages] to be written only in Greek.

R. Joshua b. Korha said: [She said], I will encourage him so that he may be killed, both he and I. Rabban Gamaliel said: [She said; Ashvesosh] is a flip flopping king. R. Gamaliel said: We still require the Modai, as it has been taught: R. Eliezer of Modiin says, She made the king jealous of him and she made the princes jealous of him..

The Amidah prayer: From where do we know this? — As it has been taught: Shimon Hapakuli organized eighteen blessings in the presence of Rabban Gamaliel in a fixed order in Yavneh. R. Yohanan said (others report, it was stated in a baraita): A hundred and twenty elders, among whom were many prophets, drew up eighteen blessings in a fixed order.

But it is stated, “In Greek for the Greeks” — for the Greeks he may, but for others he may not? They [Rav and Shmuel] said like Rabban Shimon b. Gamaliel, as we have learned: Rabban Shimon b. Gamaliel says: When they allowed scrolls to be written in other languages, they only allowed Greek.”

But it is stated, “In Greek for the Greeks” — for the Greeks he may, but for others he may not? They [Rav and Shmuel] said like Rabban Shimon b. Gamaliel, as we have learned: Rabban Shimon b. Gamaliel says: When they allowed scrolls to be written in other languages, they only allowed Greek.”

Let them then say, The halakhah follows Rabban Shimon b. Gamaliel? — Had they said, The halakhah follows Rabban Shimon b. Gamaliel, I would have said that this is the case with other books of the Scriptures but not with the Megillah, in which it is written, “According to their writing.” Therefore it teaches us [that this is not so].

Let them then say, The halakhah follows Rabban Shimon b. Gamaliel? — Had they said, The halakhah follows Rabban Shimon b. Gamaliel, I would have said that this is the case with other books of the Scriptures but not with the Megillah, in which it is written, “According to their writing.” Therefore it teaches us [that this is not so].

Our Rabbis taught: From the days of Moses until Rabban Gamaliel, they would learn Torah only while standing. When Rabban Gamaliel died, sickness descended on the world, and they learned Torah while sitting; and that is what we have learned that "When Rabban Gamaliel died, the honor of Torah was nullified."

Our Rabbis taught: From the days of Moses until Rabban Gamaliel, they would learn Torah only while standing. When Rabban Gamaliel died, sickness descended on the world, and they learned Torah while sitting; and that is what we have learned that "When Rabban Gamaliel died, the honor of Torah was nullified."

Our Rabbis taught: From the days of Moses until Rabban Gamaliel, they would learn Torah only while standing. When Rabban Gamaliel died, sickness descended on the world, and they learned Torah while sitting; and that is what we have learned that "When Rabban Gamaliel died, the honor of Torah was nullified."

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!

Our rabbis taught: One should not sell a Sefer Torah even though he does not need it. Rabban Shimon b. Gamaliel went further and said: Even if a man has no food and he sells a Sefer Torah or his daughter, he will never have any luck [from that money]

He said to him, They voted and decided, Ammon and Moab are to pay the tithe for the poor in the seventh year. He said to him, Jose, stretch out thine hands, and lose thy sight. He stretched out his hands and lost his sight. R. El'azar wept and said, "The secret of the LORD is with them that fear him, and his covenant to make them know it" (Ps. xxv. 14). He said to him, Go, say to them, Ye need not have hasted to vote. For thus I have received by tradition from Rabban Jochanan ben Zakkai, who heard from his teacher, and his teacher from his teacher, that it is a teaching of Moses from Sinai, Ammon and Moab are to pay the tithe for the poor in the seventh year. What is the reason? Those who came up from Egypt subjugated many fortified cities, while those who came up from Babylon did not subjugate many, because the first consecration was a consecration for but a short time, and not a consecration for the future permanently; and so they left it an open question, that the poor of the people might be sustained upon them in the seventh year. There is a Baraitha, that after that his mind had been appeased, he said, Let there be mercy, that the eyes of Jose may return to their place; and they returned.

is not of them. Our Rabbis said to Rabba, Master, thou art not included in the "hiding of the face," and thou art not included in the "devouring." He said to them, How know ye how much I send out secretly to king Shabor? And still our Rabbis fixed their eyes upon him. While this was going on, there came a message from the house of king Shabor, and they spoiled him. He said, This agrees with the Baraitha, viz., Rabban Simeon ben Gamaliel said, Every place on which wise men have fixed their eyes is the scene of a death or calamity.

There is a Baraitha, viz., Rabban Jochanan ben Zakkai said, What answer did the Bath-Kol make to that wicked man at the time when he said, "I will ascend above the heights of the clouds; I will be like the Most High" (Is. xiv. 14)? The Bath-Kol went forth and said to him, Thou wicked man, son of a wicked man, grandson of Nimrod the wicked, who led all the world to rebel against Him in his kingdom, how many are the years of a man? Seventy years, as it is said, "The days of our years are threescore years and ten, or even by reason of strength fourscore years" (Ps. xc. 10). And is it not from the earth to the firmament a journey of five hundred years? And the thickness of the firmament is itself equal to a journey of five hundred years, and so too the interspaces of the firmaments. Above there are the holy living creatures. The feet of the living creatures are of corresponding measure to all the things mentioned above, the ankles of the living creatures are of corresponding measure, the legs of the living creatures are of corresponding measure, the knees of the living creatures are of corresponding measure, the thighs of the living creatures are of corresponding measure, the bodies of the living creatures are of corresponding measure, the necks of the living creatures are of corresponding measure, the heads of the living creatures are of corresponding measure, the horns of the living creatures are of corresponding measure. Above them is the throne of glory. The feet of the throne of glory are of corresponding measure. The throne of glory is of corresponding measure. The King, the Living and Eternal God, high, and lifted up, sitteth upon them. And thou didst say, "I will ascend above the heights of the clouds; I will be like the Most High." "Yet thou shalt be brought down to hell, to the uttermost parts of the pit" (Is. xiv. 15).