rebbi

From where that “congregation” means ten people? Rebbi Abba and Rebbi Yasa in the name of Rebbi Yoḥanan: It is said here “congregation” and it says there “congregation”. Since “congregation” mentioned there means ten, so also “congregation” mentioned here must mean ten. Rebbi Simon said, it is said here “in the midst” and it is said there “in the midst” (Gen. 42:5): “The sons of Israel came to buy grain in the midst of those who came.” Since “in the midst” said there means ten, so also here it must mean ten. Rebbi Yose ben Rebbi Abun said to him, if you deduce from “in the midst”, there are too many of them. But it is said here “the children of Israel” and it is said there “the children of Israel.” Since “children of Israel” said there means ten, so here it also must mean ten.

How do the Sages use the reason of Rebbi Yose the Galilean? “In assemblies”, in each separate congregation. Rebbi Ḥanina the son of Rebbi Abbahu said, it is written במקהלת.

How do the Sages use the reason of Rebbi Yose the Galilean? “In assemblies”, in each separate congregation. Rebbi Ḥanina the son of Rebbi Abbahu said, it is written במקהלת.

How do the Sages use the reason of Rebbi Yose the Galilean? “In assemblies”, in each separate congregation. Rebbi Ḥanina the son of Rebbi Abbahu said, it is written במקהלת.

Rav Ḥiyya bar Ashi rose to read in the Torah and said “Praise the Eternal,” he did not add “the Praised One!” They wanted to silence him. Rav said to them, let him, because he follows Rebbi Aqiba. Rebbi Zeïra rose to read as Cohen in place of a Levite and recited the benediction before and after. They wanted to silence him. Rav Hiyya bar Ashi said to them, let him, because that is their way of doing it.

Rav Ḥiyya bar Ashi rose to read in the Torah and said “Praise the Eternal,” he did not add “the Praised One!” They wanted to silence him. Rav said to them, let him, because he follows Rebbi Aqiba. Rebbi Zeïra rose to read as Cohen in place of a Levite and recited the benediction before and after. They wanted to silence him. Rav Hiyya bar Ashi said to them, let him, because that is their way of doing it.

It is written (Neh. 8:6): “Ezra praised the Eternal, the great God.” In what did he declare Him great? He declared Him great by the Explicit Name. Rav Mattanah said, he declared Him great by a benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the Men of the Great Assembly? Because they returned the Crown to its former status. Rebbi Phineas said, Moses fixed the formula of benediction, (Deut. 10:17) “the Great, Strong, and Awesome God.” Jeremiah said (Jer. 32:18): “the Great, Strong God,” but he left out “Awesome.” Why did he say “the Strong”? He may rightly be called strong because He sees the destruction and is silent. And why did he not say “the Awesome”? Awesome is only the Temple, as it is said (Ps. 68:36): “Awesome is the Eternal from Your holy place.” Daniel said (Dan. 9:4): “the Great and Awesome God,” he did not say “the Strong”; His sons are put in neck-irons, where is His strength? Why did he say: “the Awesome?” He may well be called “the Awesome” by the wonders He did for us in the fiery oven. But when the Men of the Great Assembly came,they restituted Greatness to its former place, “the Great, Strong, and Awesome God.” Does flesh and blood have power to set limits in these matters? Rebbi Isaac ben Eleazar said, the prophets know that their God is Truth and they will not fawn before him.

It is written (Neh. 8:6): “Ezra praised the Eternal, the great God.” In what did he declare Him great? He declared Him great by the Explicit Name. Rav Mattanah said, he declared Him great by a benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the Men of the Great Assembly? Because they returned the Crown to its former status. Rebbi Phineas said, Moses fixed the formula of benediction, (Deut. 10:17) “the Great, Strong, and Awesome God.” Jeremiah said (Jer. 32:18): “the Great, Strong God,” but he left out “Awesome.” Why did he say “the Strong”? He may rightly be called strong because He sees the destruction and is silent. And why did he not say “the Awesome”? Awesome is only the Temple, as it is said (Ps. 68:36): “Awesome is the Eternal from Your holy place.” Daniel said (Dan. 9:4): “the Great and Awesome God,” he did not say “the Strong”; His sons are put in neck-irons, where is His strength? Why did he say: “the Awesome?” He may well be called “the Awesome” by the wonders He did for us in the fiery oven. But when the Men of the Great Assembly came,they restituted Greatness to its former place, “the Great, Strong, and Awesome God.” Does flesh and blood have power to set limits in these matters? Rebbi Isaac ben Eleazar said, the prophets know that their God is Truth and they will not fawn before him.

It is written (Neh. 8:6): “Ezra praised the Eternal, the great God.” In what did he declare Him great? He declared Him great by the Explicit Name. Rav Mattanah said, he declared Him great by a benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the Men of the Great Assembly? Because they returned the Crown to its former status. Rebbi Phineas said, Moses fixed the formula of benediction, (Deut. 10:17) “the Great, Strong, and Awesome God.” Jeremiah said (Jer. 32:18): “the Great, Strong God,” but he left out “Awesome.” Why did he say “the Strong”? He may rightly be called strong because He sees the destruction and is silent. And why did he not say “the Awesome”? Awesome is only the Temple, as it is said (Ps. 68:36): “Awesome is the Eternal from Your holy place.” Daniel said (Dan. 9:4): “the Great and Awesome God,” he did not say “the Strong”; His sons are put in neck-irons, where is His strength? Why did he say: “the Awesome?” He may well be called “the Awesome” by the wonders He did for us in the fiery oven. But when the Men of the Great Assembly came,they restituted Greatness to its former place, “the Great, Strong, and Awesome God.” Does flesh and blood have power to set limits in these matters? Rebbi Isaac ben Eleazar said, the prophets know that their God is Truth and they will not fawn before him.

It is written (Neh. 8:6): “Ezra praised the Eternal, the great God.” In what did he declare Him great? He declared Him great by the Explicit Name. Rav Mattanah said, he declared Him great by a benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the Men of the Great Assembly? Because they returned the Crown to its former status. Rebbi Phineas said, Moses fixed the formula of benediction, (Deut. 10:17) “the Great, Strong, and Awesome God.” Jeremiah said (Jer. 32:18): “the Great, Strong God,” but he left out “Awesome.” Why did he say “the Strong”? He may rightly be called strong because He sees the destruction and is silent. And why did he not say “the Awesome”? Awesome is only the Temple, as it is said (Ps. 68:36): “Awesome is the Eternal from Your holy place.” Daniel said (Dan. 9:4): “the Great and Awesome God,” he did not say “the Strong”; His sons are put in neck-irons, where is His strength? Why did he say: “the Awesome?” He may well be called “the Awesome” by the wonders He did for us in the fiery oven. But when the Men of the Great Assembly came,they restituted Greatness to its former place, “the Great, Strong, and Awesome God.” Does flesh and blood have power to set limits in these matters? Rebbi Isaac ben Eleazar said, the prophets know that their God is Truth and they will not fawn before him.

Simeon bar Abba in the name of Rebbi Yoḥanan: If one is in doubt whether he mentioned the New Moon or did not mention it, one does not make him repeat. They found a dissenting statement: On every day that has a Musaph sacrifice (e. g., the day of the new moon and the intermediate days of holidays,) he must mention the occasion and if he did not mention it, one makes him repeat. But on every day that has no Musaph sacrifice (e. g., Hanukkah and Purim,) he must mention the occasion but if he did not, one does not make him repeat.

Ḥanan bar Abba and the colleagues were eating on Sabbath. After they had eaten and recited Grace he got up and left. When he returned, he found them reciting Grace. He said, did we not recite Grace already? They said to him, we recited, but now we recite again because we forgot to mention the Sabbath. Rebbi Abba in the name of Rav Huna (Rav Jeremiah extends it in the name of Rav) did not say so: If he forgot to mention the Sabbath, he says: He Who gave rest to His people Israel. Here if he turned his mind away, there if he did not turn his mind away.

It is stated: Ten people walking on the road, even if all of them eat from the same loaf, each one recites Grace for himself. If they sat down and ate, even though each one eats his own loaf, one recites Grace for all of them. Rebbi Jeremiah “invited” his colleagues at an inn.

MISHNAH: Two groups that ate in one house, if some of one group saw some of the other group they join in “invitation”; otherwise, each group recites the “invitation” for itself. One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.

HALAKHAH: Rebbi Jonah and Rebbi Abba bar Zamina in the name of Rebbi Zeïra: For two houses, there is a problem.

HALAKHAH: Rebbi Jonah and Rebbi Abba bar Zamina in the name of Rebbi Zeïra: For two houses, there is a problem.

HALAKHAH: Rebbi Jonah and Rebbi Abba bar Zamina in the name of Rebbi Zeïra: For two houses, there is a problem.

Rebbi Yoḥanan said, it applies only if they entered with that in mind.

What do you do with those at the house of the patriarch, like one house or like two houses? Let us say that if they usually walk over from one group to the other then they “invite” together; otherwise they do not “invite” together. Rebbi Berekhiah used to place his speaker in the middle of the door of the house of study and he recited the “invitation” together with both groups.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

Rebbi Jeremiah in the name of Rebbi Yoḥanan: The first generations asked whether the left hand may help the right hand with the cup used for reciting Grace. You may infer from this three things. You infer that one must hold the cup with his right hand, that one’s hand must be lifted from the table at least a hand-breadth, and that one has to look at the cup.

Rebbi Jeremiah in the name of Rebbi Yoḥanan: The first generations asked whether the left hand may help the right hand with the cup used for reciting Grace. You may infer from this three things. You infer that one must hold the cup with his right hand, that one’s hand must be lifted from the table at least a hand-breadth, and that one has to look at the cup.

Rebbi Aḥa said: Three things were said about the cup of Grace: full, decorated, and washed. All three come from one verse (Deut. 33:23): “Naphtali is satiated with goodwill, full of the blessings of the Eternal.” Satiated - decorated, goodwill - washed, full as its acception. Rebbi Ḥanina said, if you did so, what is written there: “West and South his inheritance,” you merit to inherit this world and the world to come.

Rebbi Aḥa said: Three things were said about the cup of Grace: full, decorated, and washed. All three come from one verse (Deut. 33:23): “Naphtali is satiated with goodwill, full of the blessings of the Eternal.” Satiated - decorated, goodwill - washed, full as its acception. Rebbi Ḥanina said, if you did so, what is written there: “West and South his inheritance,” you merit to inherit this world and the world to come.

Rebbi Eleazar said: One does not recite benedictions on a damaged cup. If one tasted from it, he damaged it. You may infer from this three things. You infer that one does not recite benedictions on a damaged cup. And that it must contain a measure. And if one tasted from it, he damaged it.

Rebbi Tanḥum bar Yudan said: The honor of the day takes precedence over the honor of the night. The Qiddush of the night takes precedence over the Qiddush of the day. What is the honor of the day? Rebbi Yosi in the name of Rebbi Jacob bar Aḥa, and Rebbi Eleazar bar Joseph in the name of Rav: “He Who created the fruit of the vine.”

Rebbi Tanḥum bar Yudan said: The honor of the day takes precedence over the honor of the night. The Qiddush of the night takes precedence over the Qiddush of the day. What is the honor of the day? Rebbi Yosi in the name of Rebbi Jacob bar Aḥa, and Rebbi Eleazar bar Joseph in the name of Rav: “He Who created the fruit of the vine.”

Rebbi Tanḥum bar Yudan said: The honor of the day takes precedence over the honor of the night. The Qiddush of the night takes precedence over the Qiddush of the day. What is the honor of the day? Rebbi Yosi in the name of Rebbi Jacob bar Aḥa, and Rebbi Eleazar bar Joseph in the name of Rav: “He Who created the fruit of the vine.”

Rebbi Tanḥum bar Yudan said: The honor of the day takes precedence over the honor of the night. The Qiddush of the night takes precedence over the Qiddush of the day. What is the honor of the day? Rebbi Yosi in the name of Rebbi Jacob bar Aḥa, and Rebbi Eleazar bar Joseph in the name of Rav: “He Who created the fruit of the vine.”

Rebbi Zeriqan, son of the father-in-law of Rebbi Zeriqan, mentioned Ḥanukkah in “the Land” and they praised him. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, mentioned “the true Judge” in “He Who is good and does good” and they praised him.

Rebbi Zeriqan, son of the father-in-law of Rebbi Zeriqan, mentioned Ḥanukkah in “the Land” and they praised him. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, mentioned “the true Judge” in “He Who is good and does good” and they praised him.

Rebbi Zeriqan, son of the father-in-law of Rebbi Zeriqan, mentioned Ḥanukkah in “the Land” and they praised him. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, mentioned “the true Judge” in “He Who is good and does good” and they praised him.

Rebbi Zeriqan, son of the father-in-law of Rebbi Zeriqan, mentioned Ḥanukkah in “the Land” and they praised him. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, mentioned “the true Judge” in “He Who is good and does good” and they praised him.

Rebbi Abba, son of Rebbi Ḥiyya bar Abba: If one eats walking, he stands still for Grace. If one eats standing, he sits down for Grace. If one eats sitting, he reclines for Grace. If one eats reclining, he wraps himself in his toga for Grace. If one acts in this fashion, he is like an Angel of Service. What is the reason? (Is. 6:2) “With two [wings] he would cover his face, and with two [wings] he would cover his feet.”

Rebbi Abba, son of Rebbi Ḥiyya bar Abba: If one eats walking, he stands still for Grace. If one eats standing, he sits down for Grace. If one eats sitting, he reclines for Grace. If one eats reclining, he wraps himself in his toga for Grace. If one acts in this fashion, he is like an Angel of Service. What is the reason? (Is. 6:2) “With two [wings] he would cover his face, and with two [wings] he would cover his feet.”

Rebbi Yose said: From the words of both of them it follows that for wine and Havdalah, the wine comes first. Is not the reason of the House of Shammai that the Sanctification of the Day causes the wine to be served? But here, Havdalah does not cause the wine to be served; wine therefore has precedence. Is not the reason of the House of Hillel that the wine is frequent, Sanctification of the Day is less frequent? Also here, wine is frequent and Havdalah is less frequent: the wine has precedence. Rebbi Mana said: From the words of both of them it follows that for wine and Havdalah,Havdalah comes first. Is not the reason of the House of Shammai that he was obligated for the Sanctification of the Day before the wine came? Also here, since he is obligated for Havdalah before the wine came, Havdalah has precedence. Is not the reason of the House of Hillel that the wine causes the Sanctification of the Day to be recited? But here, the wine does not cause Havdalah to be recited: Havdalah has precedence.

Rebbi Yose said: From the words of both of them it follows that for wine and Havdalah, the wine comes first. Is not the reason of the House of Shammai that the Sanctification of the Day causes the wine to be served? But here, Havdalah does not cause the wine to be served; wine therefore has precedence. Is not the reason of the House of Hillel that the wine is frequent, Sanctification of the Day is less frequent? Also here, wine is frequent and Havdalah is less frequent: the wine has precedence. Rebbi Mana said: From the words of both of them it follows that for wine and Havdalah,Havdalah comes first. Is not the reason of the House of Shammai that he was obligated for the Sanctification of the Day before the wine came? Also here, since he is obligated for Havdalah before the wine came, Havdalah has precedence. Is not the reason of the House of Hillel that the wine causes the Sanctification of the Day to be recited? But here, the wine does not cause Havdalah to be recited: Havdalah has precedence.

Rebbi Zeïra said: One infers from the words of both of them that one may make Havdalah without wine but one may not make Qiddush without wine. That is the opinion of Rebbi Zeïra since Rebbi Zeïra said: One makes Havdalah on alcoholic beverages but one goes from one place to another to hear Qiddush.

Rebbi Zeïra said: One infers from the words of both of them that one may make Havdalah without wine but one may not make Qiddush without wine. That is the opinion of Rebbi Zeïra since Rebbi Zeïra said: One makes Havdalah on alcoholic beverages but one goes from one place to another to hear Qiddush.

Rebbi Zeïra said: One infers from the words of both of them that one may make Havdalah without wine but one may not make Qiddush without wine. That is the opinion of Rebbi Zeïra since Rebbi Zeïra said: One makes Havdalah on alcoholic beverages but one goes from one place to another to hear Qiddush.

The Great Rebbi Yose said: Over there, they have the custom that at a place without wine, the reader stands before the Ark, recites one benediction that contains seven, and closes by “He Who sanctifies Israel and the Sabbath Day.”

It is difficult in the opinion of the House of Shammai, how to proceed on Friday evening if someone was sitting and eating on Friday afternoon, it got dark, and there was only one cup of wine? You must say that he reserves the cup until after the recitation of Grace and includes all other benedictions. Obviously, if he would want to pronounce the benediction for the day, Grace has precedence. If he wants to recite the benediction over wine, the day has precedence. One may infer this from the following (Mishnah 8:9): “If wine was brought to them after the meal and there was only one cup.” Rebbi Abba said: Because it is a very short benediction, he might forget and drink. But here, he connects everything with the cup of wine and he will not forget. How should he proceed according to the House of Shammai? He should recite Grace first, after that he makes Qidddush, and only after that he recites the benediction over the wine.

It is difficult in the opinion of the House of Hillel, how may one proceed at the end of the Sabbath if someone was sitting and eating on Sabbath, it got dark, and there was only one cup of wine? You say, he reserves it until after the meal and connects everything to it. What can you say? Shall he recite the benediction for the wine, Grace has precedence. Shall he recite Grace, the light has precedence. Shall he recite for the light, Havdalah has precedence. We may infer from the following: “Rebbi Yehudah said, the house of Shammai and the house of Hillel do not disagree that Grace comes first and Havdalah at the end. They disagree only over light and spices because the House of Shammai say spices and afterwards light, but the house of Hillel say light and afterwards spices.” Rebbi Abba and Rav Jehudah: Practice follows him who says spices and afterwards light. What should he do following the opinion of the House of Hillel? He should say Grace first, afterwards he should recite the benediction over wine and afterwards Havdalah.

It is difficult in the opinion of the House of Hillel, how may one proceed at the end of the Sabbath if someone was sitting and eating on Sabbath, it got dark, and there was only one cup of wine? You say, he reserves it until after the meal and connects everything to it. What can you say? Shall he recite the benediction for the wine, Grace has precedence. Shall he recite Grace, the light has precedence. Shall he recite for the light, Havdalah has precedence. We may infer from the following: “Rebbi Yehudah said, the house of Shammai and the house of Hillel do not disagree that Grace comes first and Havdalah at the end. They disagree only over light and spices because the House of Shammai say spices and afterwards light, but the house of Hillel say light and afterwards spices.” Rebbi Abba and Rav Jehudah: Practice follows him who says spices and afterwards light. What should he do following the opinion of the House of Hillel? He should say Grace first, afterwards he should recite the benediction over wine and afterwards Havdalah.

A holiday that starts at the end of Sabbath. Rebbi Yoḥanan said YQNH, wine, Qiddush, light, Havdalah. Ḥanan bar Abba said in the name of Rav: Wine, Qiddush, light, Havdalah, sukkah, time. Rebbi Ḥanina said, NHYQ. Samuel follows the opinion of Rebbi Ḥanina since Rebbi Aḥa said in the name of Rebbi Joshua ben Levi: A king leaves and a prefect comes. One accompanies the king and only afterwards does one receive the prefect. Levi said YNHQ. It seems that Levi says it both ways. Rebbi Zeïra asked before Rebbi Yose: What does one do in practice? He said to him: one follows Rav and Rebbi Yoḥanan. And so it became the practice following Rav and Rebbi Yoḥanan.

A holiday that starts at the end of Sabbath. Rebbi Yoḥanan said YQNH, wine, Qiddush, light, Havdalah. Ḥanan bar Abba said in the name of Rav: Wine, Qiddush, light, Havdalah, sukkah, time. Rebbi Ḥanina said, NHYQ. Samuel follows the opinion of Rebbi Ḥanina since Rebbi Aḥa said in the name of Rebbi Joshua ben Levi: A king leaves and a prefect comes. One accompanies the king and only afterwards does one receive the prefect. Levi said YNHQ. It seems that Levi says it both ways. Rebbi Zeïra asked before Rebbi Yose: What does one do in practice? He said to him: one follows Rav and Rebbi Yoḥanan. And so it became the practice following Rav and Rebbi Yoḥanan.

A holiday that starts at the end of Sabbath. Rebbi Yoḥanan said YQNH, wine, Qiddush, light, Havdalah. Ḥanan bar Abba said in the name of Rav: Wine, Qiddush, light, Havdalah, sukkah, time. Rebbi Ḥanina said, NHYQ. Samuel follows the opinion of Rebbi Ḥanina since Rebbi Aḥa said in the name of Rebbi Joshua ben Levi: A king leaves and a prefect comes. One accompanies the king and only afterwards does one receive the prefect. Levi said YNHQ. It seems that Levi says it both ways. Rebbi Zeïra asked before Rebbi Yose: What does one do in practice? He said to him: one follows Rav and Rebbi Yoḥanan. And so it became the practice following Rav and Rebbi Yoḥanan.

A holiday that starts at the end of Sabbath. Rebbi Yoḥanan said YQNH, wine, Qiddush, light, Havdalah. Ḥanan bar Abba said in the name of Rav: Wine, Qiddush, light, Havdalah, sukkah, time. Rebbi Ḥanina said, NHYQ. Samuel follows the opinion of Rebbi Ḥanina since Rebbi Aḥa said in the name of Rebbi Joshua ben Levi: A king leaves and a prefect comes. One accompanies the king and only afterwards does one receive the prefect. Levi said YNHQ. It seems that Levi says it both ways. Rebbi Zeïra asked before Rebbi Yose: What does one do in practice? He said to him: one follows Rav and Rebbi Yoḥanan. And so it became the practice following Rav and Rebbi Yoḥanan.

A holiday that starts at the end of Sabbath. Rebbi Yoḥanan said YQNH, wine, Qiddush, light, Havdalah. Ḥanan bar Abba said in the name of Rav: Wine, Qiddush, light, Havdalah, sukkah, time. Rebbi Ḥanina said, NHYQ. Samuel follows the opinion of Rebbi Ḥanina since Rebbi Aḥa said in the name of Rebbi Joshua ben Levi: A king leaves and a prefect comes. One accompanies the king and only afterwards does one receive the prefect. Levi said YNHQ. It seems that Levi says it both ways. Rebbi Zeïra asked before Rebbi Yose: What does one do in practice? He said to him: one follows Rav and Rebbi Yoḥanan. And so it became the practice following Rav and Rebbi Yoḥanan.

A holiday that starts at the end of Sabbath. Rebbi Yoḥanan said YQNH, wine, Qiddush, light, Havdalah. Ḥanan bar Abba said in the name of Rav: Wine, Qiddush, light, Havdalah, sukkah, time. Rebbi Ḥanina said, NHYQ. Samuel follows the opinion of Rebbi Ḥanina since Rebbi Aḥa said in the name of Rebbi Joshua ben Levi: A king leaves and a prefect comes. One accompanies the king and only afterwards does one receive the prefect. Levi said YNHQ. It seems that Levi says it both ways. Rebbi Zeïra asked before Rebbi Yose: What does one do in practice? He said to him: one follows Rav and Rebbi Yoḥanan. And so it became the practice following Rav and Rebbi Yoḥanan.

A holiday that starts at the end of Sabbath. Rebbi Yoḥanan said YQNH, wine, Qiddush, light, Havdalah. Ḥanan bar Abba said in the name of Rav: Wine, Qiddush, light, Havdalah, sukkah, time. Rebbi Ḥanina said, NHYQ. Samuel follows the opinion of Rebbi Ḥanina since Rebbi Aḥa said in the name of Rebbi Joshua ben Levi: A king leaves and a prefect comes. One accompanies the king and only afterwards does one receive the prefect. Levi said YNHQ. It seems that Levi says it both ways. Rebbi Zeïra asked before Rebbi Yose: What does one do in practice? He said to him: one follows Rav and Rebbi Yoḥanan. And so it became the practice following Rav and Rebbi Yoḥanan.

A holiday that starts at the end of Sabbath. Rebbi Yoḥanan said YQNH, wine, Qiddush, light, Havdalah. Ḥanan bar Abba said in the name of Rav: Wine, Qiddush, light, Havdalah, sukkah, time. Rebbi Ḥanina said, NHYQ. Samuel follows the opinion of Rebbi Ḥanina since Rebbi Aḥa said in the name of Rebbi Joshua ben Levi: A king leaves and a prefect comes. One accompanies the king and only afterwards does one receive the prefect. Levi said YNHQ. It seems that Levi says it both ways. Rebbi Zeïra asked before Rebbi Yose: What does one do in practice? He said to him: one follows Rav and Rebbi Yoḥanan. And so it became the practice following Rav and Rebbi Yoḥanan.

A holiday that starts at the end of Sabbath. Rebbi Yoḥanan said YQNH, wine, Qiddush, light, Havdalah. Ḥanan bar Abba said in the name of Rav: Wine, Qiddush, light, Havdalah, sukkah, time. Rebbi Ḥanina said, NHYQ. Samuel follows the opinion of Rebbi Ḥanina since Rebbi Aḥa said in the name of Rebbi Joshua ben Levi: A king leaves and a prefect comes. One accompanies the king and only afterwards does one receive the prefect. Levi said YNHQ. It seems that Levi says it both ways. Rebbi Zeïra asked before Rebbi Yose: What does one do in practice? He said to him: one follows Rav and Rebbi Yoḥanan. And so it became the practice following Rav and Rebbi Yoḥanan.

When Rebbi Abbahu went to the South, he followed Rebbi Ḥanina. When he descended to Tiberias, he followed Rebbi Yoḥanan in order not to disagree with anybody in his home town.

When Rebbi Abbahu went to the South, he followed Rebbi Ḥanina. When he descended to Tiberias, he followed Rebbi Yoḥanan in order not to disagree with anybody in his home town.

When Rebbi Abbahu went to the South, he followed Rebbi Ḥanina. When he descended to Tiberias, he followed Rebbi Yoḥanan in order not to disagree with anybody in his home town.

The opinion of Rebbi Ḥanina is understandable. It is difficult to understand Rebbi Yoḥanan: Does one not pronounce the benediction over the light at all other days that one should extinguish it? And here, he makes the benediction over the light so that he should not extinguish it. How does Rebbi Yoḥanan handle this? Since he has wine, his light will not go out. Then he might say the benediction over the light at the end. In order not to disturb its timing from other Sabbaths.

The opinion of Rebbi Ḥanina is understandable. It is difficult to understand Rebbi Yoḥanan: Does one not pronounce the benediction over the light at all other days that one should extinguish it? And here, he makes the benediction over the light so that he should not extinguish it. How does Rebbi Yoḥanan handle this? Since he has wine, his light will not go out. Then he might say the benediction over the light at the end. In order not to disturb its timing from other Sabbaths.

The opinion of Rebbi Ḥanina is understandable. It is difficult to understand Rebbi Yoḥanan: Does one not pronounce the benediction over the light at all other days that one should extinguish it? And here, he makes the benediction over the light so that he should not extinguish it. How does Rebbi Yoḥanan handle this? Since he has wine, his light will not go out. Then he might say the benediction over the light at the end. In order not to disturb its timing from other Sabbaths.

Rebbi Vivan in the name of Rebbi Yoḥanan: It turns out that the House of Shammai is consistent with Rebbi Yose and the House of Hillel with Rebbi Meïr, since we have stated there (Mishnah Kelim 25:7): “Rebbi Meïr said, for impure and pure hands. Rebbi Yose said, they spoke only about pure hands.”

Rebbi Vivan in the name of Rebbi Yoḥanan: It turns out that the House of Shammai is consistent with Rebbi Yose and the House of Hillel with Rebbi Meïr, since we have stated there (Mishnah Kelim 25:7): “Rebbi Meïr said, for impure and pure hands. Rebbi Yose said, they spoke only about pure hands.”

Rebbi Vivan in the name of Rebbi Yoḥanan: It turns out that the House of Shammai is consistent with Rebbi Yose and the House of Hillel with Rebbi Meïr, since we have stated there (Mishnah Kelim 25:7): “Rebbi Meïr said, for impure and pure hands. Rebbi Yose said, they spoke only about pure hands.”

Rebbi Vivan in the name of Rebbi Yoḥanan: It turns out that the House of Shammai is consistent with Rebbi Yose and the House of Hillel with Rebbi Meïr, since we have stated there (Mishnah Kelim 25:7): “Rebbi Meïr said, for impure and pure hands. Rebbi Yose said, they spoke only about pure hands.”

Rebbi Vivan in the name of Rebbi Yoḥanan: It turns out that the House of Shammai is consistent with Rebbi Yose and the House of Hillel with Rebbi Meïr, since we have stated there (Mishnah Kelim 25:7): “Rebbi Meïr said, for impure and pure hands. Rebbi Yose said, they spoke only about pure hands.”

Rebbi Vivan in the name of Rebbi Yoḥanan: It turns out that the House of Shammai is consistent with Rebbi Yose and the House of Hillel with Rebbi Meïr, since we have stated there (Mishnah Kelim 25:7): “Rebbi Meïr said, for impure and pure hands. Rebbi Yose said, they spoke only about pure hands.”

Rebbi Yose in the name of Rebbi Sabbatai and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: For ḥallah and for washing one’s hands, he has to walk up to four mil. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: That is, going forward; but one does not bother him to return on his way.

Rebbi Yose in the name of Rebbi Sabbatai and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: For ḥallah and for washing one’s hands, he has to walk up to four mil. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: That is, going forward; but one does not bother him to return on his way.

Rebbi Yose in the name of Rebbi Sabbatai and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: For ḥallah and for washing one’s hands, he has to walk up to four mil. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: That is, going forward; but one does not bother him to return on his way.

Rebbi Yose in the name of Rebbi Sabbatai and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: For ḥallah and for washing one’s hands, he has to walk up to four mil. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: That is, going forward; but one does not bother him to return on his way.

Rebbi Yose in the name of Rebbi Sabbatai and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: For ḥallah and for washing one’s hands, he has to walk up to four mil. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: That is, going forward; but one does not bother him to return on his way.

Rebbi Yose in the name of Rebbi Sabbatai and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: For ḥallah and for washing one’s hands, he has to walk up to four mil. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: That is, going forward; but one does not bother him to return on his way.

Rebbi Yose in the name of Rebbi Sabbatai and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: For ḥallah and for washing one’s hands, he has to walk up to four mil. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: That is, going forward; but one does not bother him to return on his way.

It has been stated: “Water before the meal is conditional, after the meal it is obligatory. Only that for the first one he takes and interrupts; for the second he takes and may not interrupt.” What is: “He takes and interrupts”? Rebbi Jacob bar Aḥa said, he takes and repeats. Rebbi Samuel bar Isaac said, I asked: “He takes and interrupts” and you say it is conditional?

It has been stated: “Water before the meal is conditional, after the meal it is obligatory. Only that for the first one he takes and interrupts; for the second he takes and may not interrupt.” What is: “He takes and interrupts”? Rebbi Jacob bar Aḥa said, he takes and repeats. Rebbi Samuel bar Isaac said, I asked: “He takes and interrupts” and you say it is conditional?

Rebbi Jacob bar Idi said: Because of the first, pork was eaten. Because of the second, a woman had to leave her house; some say, three persons were killed.

Samuel went to visit Rav and saw him eating with his hands covered by cloth. He asked him, what is that? He answered him, I am asthenic. When Rebbi Zeïra immigrated here, he saw Cohanim eating with their hands covered by cloth. He told them, was not that of Rav and Samuel explained away? Rebbi Yose bar bar Cahana came in the name of Samuel: Handwashing is for profane food, not for terumah. Rebbi Yose says, for terumah and for profane food.

Samuel went to visit Rav and saw him eating with his hands covered by cloth. He asked him, what is that? He answered him, I am asthenic. When Rebbi Zeïra immigrated here, he saw Cohanim eating with their hands covered by cloth. He told them, was not that of Rav and Samuel explained away? Rebbi Yose bar bar Cahana came in the name of Samuel: Handwashing is for profane food, not for terumah. Rebbi Yose says, for terumah and for profane food.

Samuel went to visit Rav and saw him eating with his hands covered by cloth. He asked him, what is that? He answered him, I am asthenic. When Rebbi Zeïra immigrated here, he saw Cohanim eating with their hands covered by cloth. He told them, was not that of Rav and Samuel explained away? Rebbi Yose bar bar Cahana came in the name of Samuel: Handwashing is for profane food, not for terumah. Rebbi Yose says, for terumah and for profane food.

Rebbi Yose in the name of Rebbi Ḥiyya bar Abba, and Rebbi Jonah, and Rav Ḥiyya bar Ashi in the name of Rav: Handwashing for terumah is to the wrist but for profane food it is to the finger joints. Maisha, the grandson of Rebbi Joshua ben Levi said: If someone wanted to eat with my grandfather and he did not rinse his hands to the wrist, he would not eat with him.

Rebbi Yose in the name of Rebbi Ḥiyya bar Abba, and Rebbi Jonah, and Rav Ḥiyya bar Ashi in the name of Rav: Handwashing for terumah is to the wrist but for profane food it is to the finger joints. Maisha, the grandson of Rebbi Joshua ben Levi said: If someone wanted to eat with my grandfather and he did not rinse his hands to the wrist, he would not eat with him.

Rebbi Yose in the name of Rebbi Ḥiyya bar Abba, and Rebbi Jonah, and Rav Ḥiyya bar Ashi in the name of Rav: Handwashing for terumah is to the wrist but for profane food it is to the finger joints. Maisha, the grandson of Rebbi Joshua ben Levi said: If someone wanted to eat with my grandfather and he did not rinse his hands to the wrist, he would not eat with him.

Rebbi Yose in the name of Rebbi Ḥiyya bar Abba, and Rebbi Jonah, and Rav Ḥiyya bar Ashi in the name of Rav: Handwashing for terumah is to the wrist but for profane food it is to the finger joints. Maisha, the grandson of Rebbi Joshua ben Levi said: If someone wanted to eat with my grandfather and he did not rinse his hands to the wrist, he would not eat with him.

Rav Huna said: Handwashing is only for bread. Rebbi Hoshaya stated: For anything getting dirty by a fluid. Rebbi Zeïra said: Even when cutting lupines, he used to wash his hands.

Rav Huna said: Handwashing is only for bread. Rebbi Hoshaya stated: For anything getting dirty by a fluid. Rebbi Zeïra said: Even when cutting lupines, he used to wash his hands.

Rav said: If one washed his hands in the morning, one does not bother him in the evening. Rebbi Avina commanded the donkey drivers: If you find water to wash, wash your hands and condition them for the entire day.

Rebbi Zeïra went up to Rebbi Abbahu in Caesarea. When he met him he said: Come to eat. He [R. Abbahu] gave him a loaf to break and told him: Take it and recite the benediction. He [R. Zeïra] said to him: The householder knows best the qualities of his loaf. After they had eaten, he [R. Abbahu] said to him: Start and recite Grace. He [R. Zeïra] said to him: The rabbi knows Rav Huna who is a great man and he used to say that he who starts is the one who finishes. A baraita disagrees with Rav Huna, as it was stated: “The order of washing of the hands. Up to five persons, one starts with the most important personality. More than that, one starts with the least important one. In the middle of the meal one starts with the most important one. After the meal one starts with him who will recite Grace.” Does that not mean that he may prepare himself for reciting Grace? If you say that the one who starts is the one who finishes, he already is prepared! Rebbi Isaac said, explain it for those who come separately and do not know who will recite Grace.

Rebbi Zeïra went up to Rebbi Abbahu in Caesarea. When he met him he said: Come to eat. He [R. Abbahu] gave him a loaf to break and told him: Take it and recite the benediction. He [R. Zeïra] said to him: The householder knows best the qualities of his loaf. After they had eaten, he [R. Abbahu] said to him: Start and recite Grace. He [R. Zeïra] said to him: The rabbi knows Rav Huna who is a great man and he used to say that he who starts is the one who finishes. A baraita disagrees with Rav Huna, as it was stated: “The order of washing of the hands. Up to five persons, one starts with the most important personality. More than that, one starts with the least important one. In the middle of the meal one starts with the most important one. After the meal one starts with him who will recite Grace.” Does that not mean that he may prepare himself for reciting Grace? If you say that the one who starts is the one who finishes, he already is prepared! Rebbi Isaac said, explain it for those who come separately and do not know who will recite Grace.

Rebbi Zeïra went up to Rebbi Abbahu in Caesarea. When he met him he said: Come to eat. He [R. Abbahu] gave him a loaf to break and told him: Take it and recite the benediction. He [R. Zeïra] said to him: The householder knows best the qualities of his loaf. After they had eaten, he [R. Abbahu] said to him: Start and recite Grace. He [R. Zeïra] said to him: The rabbi knows Rav Huna who is a great man and he used to say that he who starts is the one who finishes. A baraita disagrees with Rav Huna, as it was stated: “The order of washing of the hands. Up to five persons, one starts with the most important personality. More than that, one starts with the least important one. In the middle of the meal one starts with the most important one. After the meal one starts with him who will recite Grace.” Does that not mean that he may prepare himself for reciting Grace? If you say that the one who starts is the one who finishes, he already is prepared! Rebbi Isaac said, explain it for those who come separately and do not know who will recite Grace.

Do the House of Shammai hold that “hands” are for profane food? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar, son of Rebbi Ẓadoq. Following Rebbi Simeon ben Eleazar as it has been stated: “Rebbi Simeon ben Eleazar said in the name of Rebbi Meïr, hands are primarily impure for profane food and secondarily for terumah.” Or following Rebbi Eleazar, son of Rebbi Ẓadoq, as we have stated there: “Profane food that was prepared under the rules of purity of sacrifices is still profane food. Rebbi Eleazar, the son of Rebbi Ẓadoq said, it is like terumah becoming impure in two stages and unusable in a third.”

Do the House of Shammai hold that “hands” are for profane food? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar, son of Rebbi Ẓadoq. Following Rebbi Simeon ben Eleazar as it has been stated: “Rebbi Simeon ben Eleazar said in the name of Rebbi Meïr, hands are primarily impure for profane food and secondarily for terumah.” Or following Rebbi Eleazar, son of Rebbi Ẓadoq, as we have stated there: “Profane food that was prepared under the rules of purity of sacrifices is still profane food. Rebbi Eleazar, the son of Rebbi Ẓadoq said, it is like terumah becoming impure in two stages and unusable in a third.”

Do the House of Shammai hold that “hands” are for profane food? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar, son of Rebbi Ẓadoq. Following Rebbi Simeon ben Eleazar as it has been stated: “Rebbi Simeon ben Eleazar said in the name of Rebbi Meïr, hands are primarily impure for profane food and secondarily for terumah.” Or following Rebbi Eleazar, son of Rebbi Ẓadoq, as we have stated there: “Profane food that was prepared under the rules of purity of sacrifices is still profane food. Rebbi Eleazar, the son of Rebbi Ẓadoq said, it is like terumah becoming impure in two stages and unusable in a third.”

Do the House of Shammai hold that “hands” are for profane food? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar, son of Rebbi Ẓadoq. Following Rebbi Simeon ben Eleazar as it has been stated: “Rebbi Simeon ben Eleazar said in the name of Rebbi Meïr, hands are primarily impure for profane food and secondarily for terumah.” Or following Rebbi Eleazar, son of Rebbi Ẓadoq, as we have stated there: “Profane food that was prepared under the rules of purity of sacrifices is still profane food. Rebbi Eleazar, the son of Rebbi Ẓadoq said, it is like terumah becoming impure in two stages and unusable in a third.”

Do the House of Shammai hold that “hands” are for profane food? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar, son of Rebbi Ẓadoq. Following Rebbi Simeon ben Eleazar as it has been stated: “Rebbi Simeon ben Eleazar said in the name of Rebbi Meïr, hands are primarily impure for profane food and secondarily for terumah.” Or following Rebbi Eleazar, son of Rebbi Ẓadoq, as we have stated there: “Profane food that was prepared under the rules of purity of sacrifices is still profane food. Rebbi Eleazar, the son of Rebbi Ẓadoq said, it is like terumah becoming impure in two stages and unusable in a third.”