recited

Simeon the Just served Israel as High Priest for forty years, and in the last year he told them, in this year I am going to die. They asked him, whom shall we appoint in your stead? He told them, there is my son Onias before you. They went and appointed Onias. His brother [Simon] was jealous of him, he went and dressed him in an undershirt and girded him with a belt. He told them, look what this one vowed to his sweetheart: when I shall serve as High Priest I shall wear your undershirt and gird myself with your belt. They investigated and did not find [him]. It is said, he fled to King’s Mountain, from there he fled to Alexandria, based himself there and built there an altar, over which he recited this verse, on that day there will be an altar for the Eternal inside the Land of Egypt. Is that not an argument de minore ad majus? See how this one who fled from prominence went to seek it at the end, if one attained it and lost it not so much more? It was stated, these are the words of Rebbi Meïr. Rebbi Jehudah said, it was not so but they appointed Simeon; his brother Onias was jealous of him, he went and dressed him in an undershirt and girded him with a belt. He told them, look what this one vowed to his sweetheart etc., as before Is that not an argument de minore ad majus? See how this one who never attained prominence forced Israel to foreign worship, if one attained it and lost it not so much more?

Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shiny. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He came to him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, a man’s wisdom illuminates his face.

One who makes a sukkah for himself, says: “He Who sanctified us by His commandments and commanded us to make a sukkah.” For others: “to make a sukkah in that one’s name.” If he enters it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to dwell in a sukkah.” After he recited the benediction in the first night of the holiday he does not have to recite it again. Ḥanin bar Abba in the name of Rav: Does one have to mention the time after nightfall? Rav Hoshaia said, one has to mention the time. Rebbi Ila said, one has to mention the time. Rebbi Zevida said, one has to mention the time. Rebbi Ḥiyya bar Ada formulated it as a tradition: Rebbi Ze`ira, Rebbi Isaac bar Naḥman, Rebbi Hoshaia, Rebbi Jehudah bar Pazi in the name of Rebbi Ḥama the father of Rebbi Oshaia: After nightfall one has to mention the time.

Ḥiyya the son of Rav was reciting the benediction every single time. Rav Ḥuna recited it only once. Rebbi Ḥuna in the name of Rav Joseph: The reason of Rav Ḥuna. Demay is from their words and the remaining days are from their words. Since for demay one does not recite a benediction, also for the remaining days one does not recite a benediction.

Rebbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated: “One answers neither an orphan Amen, nor a plucked Amen. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, but if he recited a benediction with the Name one does not answer. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written Those who curse you are cursed, but those who bless you are blessed.

Rebbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated: “One answers neither an orphan Amen, nor a plucked Amen. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, but if he recited a benediction with the Name one does not answer. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written Those who curse you are cursed, but those who bless you are blessed.

Rebbi used to repeat things in it; Rebbi Eleazar ben Proteus recited simply in it.

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Ze`ira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rebbi Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Ze`ira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rebbi Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.”

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.”

Rebbi Ze`ira in the name of Rav Ḥuna: If he did not ask in the benediction “for years” he says it in “He Who hears prayer”. If he did not mention the power of rains in “resurrection of the dead” he says it in “He Who hears prayer”. If the request, made under duress, may be recited in “He Who hears prayer,” the mention, made under easy circumstances, so much more! But is it not stated: If he did not ask in the benediction “for years” or that he did not mention the power of rains in “resurrection of the dead”, one makes him repeat from the start? Rebbi Abbamari the brother of Rebbi Yose, said, if he did not say it in “He Who hears prayer”!

Rav Jehudah bar Ezechiel said, so was my father Ezechiel used to recite for rainfall: May Your Name be magnified, sanctified, praised, and elevated, our King, for every drop that You bring down to us, and you make them refrain one from the other. [As it is said,] for He reduces water drippings; they combine as rain for a flood, as one says, the valuation will be reduced. Rebbi Yudan, the father of Rebbi Mattaniah, said, not only that, but He brings them down in measure, as it is said: Water He determined by measure.” Rebbi Yose bar Jacob went to visit Rebbi Yudan from Migdal. While he was there, rain started to come down and he heard his voice saying: Thousands of thousands we are obliged to thank Your Name, our King, for every drop that You bring down to us, for You do good things for the guilty ones. He said to him: From where do you have this? He said to him: This is the benediction that Rebbi Simon recited for rainfall.

“He prayed but no rain fell..” Rebbi Yose ben Rebbi Abun said, because he did not come in meekness. Rebbi Yudan son of proselytes said, this Onias the circle drawer was the grandson of Onias the circle-drawer {who lived} close to the destruction of the Temple. He went to a mountain to his workers. While he was there, rain fell. He went to a cave; when he was sitting down he slumbered and fell asleep. He stayed in his sleep for 70 years, while the Temple was destroyed and rebuilt. At the end of 70 years he awoke from his sleep. He left the cave and found the world changed. At a place where there had been vineyards were olive trees. At a place were there had been olive trees was a field. He asked about the province, and said to them, what is news in the world? They answered him, do you not know what is news in the world? He said, no. They asked him, who are you? He answered them, Onias the circle-drawer. They told him, we heard that when he entered the Temple courtyard it lit up. He went there and it lit up. He recited about himself, when the Eternal leads back the return of Zion we were like sleepers.

MISHNAH: If they were fasting and it rained before sunrise, they do not finish; after sunrise they finish. Rebbi Eliezer says, before noon they do not finish, after noontime they finish. It happened that they decided on a fast at Lydda when it rained before noon. Rebbi Tarphon said to them, go, eat, drink, and make a holiday. They went, ate, drank, made a holiday, and returned in the evening and recited the Great Hallel. What is the Great Hallel? Give thanks to the supreme Power; truly, His kindness is forever. Give thanks to the Master of masters, etc.

Rebbi Simeon ben Yohai stated: Aqiba my teacher used to preach, there appeared a star out of Jacob there appeared Koziba out of Jacob. When Rebbi Aqiba saw Bar Koziba he said, this is King Messias. Rebbi Joḥanan ben Torta said to him, Aqiba! Grass will grow from your jaws and still David’s son (still has to) [will not have] come. Rebbi Joḥanan said, the voice of Emperor Hadrian killing eighty thousand myriads at Bettar. Rebbi Joḥanan said, eighty [thousand] couples of horn-blowers were encircling Bettar, each of which was commanding several army units. There was Ben Koziba who had 200’000 with him missing a finger. The Sages sent, how long will you turn Israel into defective persons? He told them, how would it be possible to test them? They said to him, anyone who riding on his horse cannot uproot a cedar of Lebanon should not be enrolled in your army. He had 200’000 of either kind. When he went into battle he said, Master of the World: Do not support and do not hinder, did not you, God, neglect us, and do not go out with our armies. Three and a half years did Hadrian encircle Bettar. Rebbi Eleazar from Modiin was sitting in sackcloth and ashes, praying every day and saying, Master of the World, do not sit in judgment today, do not sit in judgment today. Hadrian wanted to go away. A Samaritan said to him, do not go away, for I am seeing what to do that the city will submit to you. He went to the city gate, entered, and found Rebbi Eleazar from Modiin standing in prayer. He showed himself as if he would whisper into his ear. The people of the city saw him and brought him to Ben Koziba. They said to him, we saw this old man turning to your uncle. He asked him, what did you say to him and what did he say to you? He answered, if I shall tell you, the king will kill me; but if I do not tell you, you will kill me. It is better that the king should kill me but not you. He told him, he said to me, I will make the town submit to the king. He came to Rebbi Eleazar from Modiin. He asked him, what did this Samaritan say to you. He answered, nothing. What did you say to him? He answered, nothing. He kicked him and killed him. Immediately there came an unembodied voice and said, woe, criminal shepherds, who abandon the flock, a sword on his arm and on his right eye. His arm shall dry up and his right eye darken. You killed Rebbi Eleazar from Modiin, the arm of Israel, and their right eye. Therefore this man’s arm shall dry up and his right eye darken. Immediately Bettar was taken and Ben Koziba killed. They came carrying his head to Hadrain. He asked them, who killed him? A Samaritan said to him, I killed him. He said to him, show me his body. He showed him his body; he found a poisonous snake wrapped around him. He said, if God had not killed him, who could kill him? He recited over him, if not that their Rock had sold them, and the Eternal handed them over. They killed them continuously until the horse was immersed in blood up to his nose. The blood was moving rocks of 40 seah loads, until the blood colored the sea for four mil. If you would say that it was close to the sea, in fact it is 40 mil distant from the sea. They said, 300 children’s brains were found on one stone, and they found three boxes of tefillin capsules of nine seah each, but some say nine of three each. It was stated, Rabban Simeon ben Gamliel says, 500 schools were in Bettar, the smallest one for not less than 500 children. They were saying, if the haters come against us we shall go out against them with these stylos and blind them. When the sins caused, they were binding each single one into his book and burning him; and of them only I remained. He recited referring to himself, my eye hurts my soul more than all daughters of my city. The evil Hadrian had a large vineyard, eighteen mil by eighteen mil, as from Tiberias to Sepphoris. He fenced it in with the slain of Bettar standing up with outstretched arms, and did not decide that they should be buried, until another king arose who decided that they should be buried.

Rebbi Simeon ben Yohai stated: Aqiba my teacher used to preach, there appeared a star out of Jacob there appeared Koziba out of Jacob. When Rebbi Aqiba saw Bar Koziba he said, this is King Messias. Rebbi Joḥanan ben Torta said to him, Aqiba! Grass will grow from your jaws and still David’s son (still has to) [will not have] come. Rebbi Joḥanan said, the voice of Emperor Hadrian killing eighty thousand myriads at Bettar. Rebbi Joḥanan said, eighty [thousand] couples of horn-blowers were encircling Bettar, each of which was commanding several army units. There was Ben Koziba who had 200’000 with him missing a finger. The Sages sent, how long will you turn Israel into defective persons? He told them, how would it be possible to test them? They said to him, anyone who riding on his horse cannot uproot a cedar of Lebanon should not be enrolled in your army. He had 200’000 of either kind. When he went into battle he said, Master of the World: Do not support and do not hinder, did not you, God, neglect us, and do not go out with our armies. Three and a half years did Hadrian encircle Bettar. Rebbi Eleazar from Modiin was sitting in sackcloth and ashes, praying every day and saying, Master of the World, do not sit in judgment today, do not sit in judgment today. Hadrian wanted to go away. A Samaritan said to him, do not go away, for I am seeing what to do that the city will submit to you. He went to the city gate, entered, and found Rebbi Eleazar from Modiin standing in prayer. He showed himself as if he would whisper into his ear. The people of the city saw him and brought him to Ben Koziba. They said to him, we saw this old man turning to your uncle. He asked him, what did you say to him and what did he say to you? He answered, if I shall tell you, the king will kill me; but if I do not tell you, you will kill me. It is better that the king should kill me but not you. He told him, he said to me, I will make the town submit to the king. He came to Rebbi Eleazar from Modiin. He asked him, what did this Samaritan say to you. He answered, nothing. What did you say to him? He answered, nothing. He kicked him and killed him. Immediately there came an unembodied voice and said, woe, criminal shepherds, who abandon the flock, a sword on his arm and on his right eye. His arm shall dry up and his right eye darken. You killed Rebbi Eleazar from Modiin, the arm of Israel, and their right eye. Therefore this man’s arm shall dry up and his right eye darken. Immediately Bettar was taken and Ben Koziba killed. They came carrying his head to Hadrain. He asked them, who killed him? A Samaritan said to him, I killed him. He said to him, show me his body. He showed him his body; he found a poisonous snake wrapped around him. He said, if God had not killed him, who could kill him? He recited over him, if not that their Rock had sold them, and the Eternal handed them over. They killed them continuously until the horse was immersed in blood up to his nose. The blood was moving rocks of 40 seah loads, until the blood colored the sea for four mil. If you would say that it was close to the sea, in fact it is 40 mil distant from the sea. They said, 300 children’s brains were found on one stone, and they found three boxes of tefillin capsules of nine seah each, but some say nine of three each. It was stated, Rabban Simeon ben Gamliel says, 500 schools were in Bettar, the smallest one for not less than 500 children. They were saying, if the haters come against us we shall go out against them with these stylos and blind them. When the sins caused, they were binding each single one into his book and burning him; and of them only I remained. He recited referring to himself, my eye hurts my soul more than all daughters of my city. The evil Hadrian had a large vineyard, eighteen mil by eighteen mil, as from Tiberias to Sepphoris. He fenced it in with the slain of Bettar standing up with outstretched arms, and did not decide that they should be buried, until another king arose who decided that they should be buried.

Rebbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated: “One answers neither an orphan Amen, nor a plucked Amen. Ben Azai said, if one answered an orphan Amen, may his children be orphans; hurried, may the end of his days be hurried; plucked, may his soul be plucked off. For a long Amen, they lengthen his days and years in a good way. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal. By the Name, one does not answer Amen after him. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written Those who curse you are cursed, but those who bless you are blessed.

It happened that Simeon ben Qimḥit went out for a walk with an Arab king [on the evening before the Day of Atonement at sundown] and a drop of spittle squirted on his garment and defiled him. His brother Jehudah entered and officiated in his stead. Their mother saw two of her sons as High Priests on the same day. Qimḥit had seven sons; all of them served as High Priests. The Sages sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt. They said, all flours are flour but Qimḥit’s flour is fine flour. They recited about her: All the honor of the king’s daughter is inside; gold settings her garments.

HALAKHAH: “One who reads the scroll either stands or sits,” etc. How? In the past? Therefore not a priori? But was it not stated, “it happened that Rebbi Meïr read it in the synagogue of Tiveon while sitting; he gave it to another who recited the benediction.” So is the Mishnah: one is permitted to read it standing; one is permitted to read it sitting. How may he give it to another who recited the benediction? One reads and another recites the benediction? Rebbi Huna in the name of Rav Jeremiah: from here that the hearer is like the reader. It is written, which the King of Judea read. But did not Shafan read it? But from here that the hearer is like the reader.

HALAKHAH: “One who reads the scroll either stands or sits,” etc. How? In the past? Therefore not a priori? But was it not stated, “it happened that Rebbi Meïr read it in the synagogue of Tiveon while sitting; he gave it to another who recited the benediction.” So is the Mishnah: one is permitted to read it standing; one is permitted to read it sitting. How may he give it to another who recited the benediction? One reads and another recites the benediction? Rebbi Huna in the name of Rav Jeremiah: from here that the hearer is like the reader. It is written, which the King of Judea read. But did not Shafan read it? But from here that the hearer is like the reader.

It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,> what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea> are saying, eulogies.

All the time that his deceased is lying before him, he eats at his neighbor’s. If he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not answer “amen”. That is on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because you allowed all of these, oblige him for all other obligations of the Torah. If you permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. If he was handed over to the public, he may eat meat and drink wine. If he was handed over to the carriers it is as if he was handed to the public.

All the time that his deceased is lying before him, he eats at his neighbor’s. If he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not answer “amen”. That is on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because you allowed all of these, oblige him for all other obligations of the Torah. If you permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. If he was handed over to the public, he may eat meat and drink wine. If he was handed over to the carriers it is as if he was handed to the public.

All the time that his deceased is lying before him, he eats at his neighbor’s. If he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not answer “amen”. That is on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because you allowed all of these, oblige him for all other obligations of the Torah. If you permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. If he was handed over to the public, he may eat meat and drink wine. If he was handed over to the carriers it is as if he was handed to the public.

All the time that his deceased is lying before him, he eats at his neighbor’s. If he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not answer “amen”. That is on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because you allowed all of these, oblige him for all other obligations of the Torah. If you permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. If he was handed over to the public, he may eat meat and drink wine. If he was handed over to the carriers it is as if he was handed to the public.

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: The reason of that Tanna: “Be fruitful and multiply, fill the earth and conquer it.” It is written “he shall conquer it.” Who usually conquers? The man, not the woman. Rebbi Jeremiah, Rebbi Abbahu, Rebbi Isaac bar Marion, in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Jacob bar Aḥa and Rebbi Jacob bar Idi, Rebbi Isaac bar Ḥaqula in the name of Rebbi Jehudah Neśia: If she requests to be married, she has the law on her side. Rebbi Eleazar in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said that if she requests to be married, she has the law on her side. In a similar case, referring to what we have stated there: “In the week in which the Ninth of Av falls, it is forbidden to get a haircut and to wash. But on Thursday one is permitted, in preparation for the Sabbath.” Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to do away with the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you and it was only said that Rebbi wanted to do away with the Ninth of Av which happened to be on the Sabbath but they did not let him. He said, since it is pushed away, let it be pushed away. They said to him, it should be pushed to the next day. He recited on these: “Two are better than one.”

MISHNAH: If she stripped off and spat but did not recite, the ḥalîṣah is valid. If she recited and spat but did not strip off, the ḥalîṣah is invalid. If she stripped off and recited but did not spit, Rebbi Eliezer says, the ḥalîṣah is invalid, but Rebbi Aqiba says, the ḥalîṣah is valid. Rebbi Eliezer said, “so it shall be done”, anything which is an action is preventing. Rebbi Aqiba said to him, is that a proof? “So it shall be done to the man”, any activity of the male [is preventing.]

MISHNAH: If she stripped off and spat but did not recite, the ḥalîṣah is valid. If she recited and spat but did not strip off, the ḥalîṣah is invalid. If she stripped off and recited but did not spit, Rebbi Eliezer says, the ḥalîṣah is invalid, but Rebbi Aqiba says, the ḥalîṣah is valid. Rebbi Eliezer said, “so it shall be done”, anything which is an action is preventing. Rebbi Aqiba said to him, is that a proof? “So it shall be done to the man”, any activity of the male [is preventing.]

MISHNAH: The following are recited in the vernacular: The verses of the suspect wife, and the declaration of tithes, and the recitation of the Šema‘, and prayer, and grace, and the oath of a witness, and the oath about a deposit.

HALAKHAH: “The following are recited,” etc. It is written: “The Cohen shall tell the woman,” in any language she understands, the words of Rebbi Joshia. Rebbi Jonathan said to him, if she does not understand, how could she answer “Amen, Amen”? But that he should not talk to her through an interpreter.

“And the recitation of the Šema‘.” For it is written: “You shall talk about them.” Rebbi says, I say that the Šema‘ is recited only in the holy language. What is the reason? “The words shall be”. Rebbi Levi bar Ḥaita went to Caesarea. He heard their voices when they were reading the Šema‘ in Hellenistic manner. He wanted to hinder them, but Rebbi Yose heard of it and was offended. He said, do I say that someone who does not know to read Assyrian letters should not recite it at all? But he fulfills his duty in any language he knows. Rebbi Berekhiah objected: But there is the Esther scroll, where somebody who knows to read both Asssyrian script and Greek can fulfill his obligation only from Assyrian script. Rebbi Mana said: About the Esther scroll, somebody who knows to read both Asssyrian script and Greek can fulfill his obligation only from Assyrian script; Greek only, he fulfills his obligation in Greek; and so he can fulfill his obligation in any language he understands.

HALAKHAH: It was stated in the name of Rebbi Jehudah: Any place where it was said in any of these expressions: you begin and say, thus, and thus, it means in the holy language. Rebbi Eleazar said, the defining paradigm for all is: “Moses would speak and God would answer him by voice.” Rebbi Ḥaggai objected, is there not written, “Laban and Bethuel began,” if you say because of “beginning” only, is there not written “and said”? If you want to say, by “saying” only, is there not written “from the Eternal came the word”? If you want to say, in the holy language, is there not written “the stone heap of testimony”? If you want to say, before the Torah was given, is there not the text of the declaration of tithes which may be recited in any language?

Rebbi Eleazar ben Rebbi Simeon said: I told the Samaritan scribes: You falsified your Torah and did not gain anything, because you cause to be written in your Torah “near the terebinths of guidance, Sichem”. Is it not known that this is Sichem? It is only because you do not explain by “equal cut”, but we explain by “equal cut”. It is written here, “the terebinths of guidance”, and it is said there, “the terebinths of guidance.” Since “the terebinths of guidance” there are at Sichem, also “the terebinths of guidance” here are at Sichem; and following Rebbi Ismael. For Rebbi Ismael said, any “comings” which were said in the Torah refer to after fourteen years, seven during which they conquered and seven during which they distributed. Therefore, blessings and curses were recited only after fourteen years. Rebbi Ḥanania objected before Rebbi Mana: Is it not written, “It shall be when you cross the Jordan you shall erect these stones”? He said to him, they erected the stones immediately but blessings and curses were said only after fourteen years.

One could think that those on Mount Gerizim did recite the blessings and those on Mount Ebal did recite the curses, the verse says “the blessings and the curses”; both were saying blessings and curses. One could think that after they had recited the blessings they were reciting the curses, the verse says “the blessing and the curse”, one blessing and one curse. One could think that those on Mount Gerizim did answer “Amen” after the blessings and those on Mount Ebal did answer “Amen” after the curses, the verse says “the entire people will answer and say “Amen”; these and those did answer “Amen” after the blessings and after the curses. How is that? When they were reciting the blessings they were turning their faces towards Mount Gerizim; when they were reciting the curses they were turning their faces towards Mount Ebal.

MISHNAH: How is the priestly blessing? In the countryside they recited it as three blessings, but in the Temple as one blessing. In the Temple one says the Name as it is written, but in the countryside by its circumlocution. In the countryside the Cohanim lift their hands to the height of their shoulders but in the Temple over their heads except for the High Priest who does not lift his hands over the diadem. Rebbi Jehudah says, the High Priest also lifts his hands over his head, as it is said: “Aaron lifted his hands towards the people and blessed them.” How are the blessings of the High Priest? The organizer of the synagogue takes a Torah scroll and gives it to the president of the synagogue; the president of the synagogue gives it to the Second; the Second gives it to the High Priest. The High priest receives it standing, he stands and reads “after the death” and “but on the tenth”; he rolls the Torah tight, puts it in his bosom and says: More than what I read before you is written here. “And on the tenth” in Numbers he recites by heart, and recites eight benedictions: For the Torah, for the Temple service, for thanksgiving, for forgiveness of sins, for the Temple, for Israel, for the Cohanim, and the remainder of the prayer.

HALAKHAH: “The priest anointed for war,” etc. Why the priest anointed for war? Because it is written “he shall speak”? But about the reading of the Šema‘ it is written: “You shall speak about them,” and it may be recited in any language. But because it is written there “saying”. But for the declaration of tithes it is written “saying” and it may be recited in any language! Rebbi Ḥaggai said, it says here “to come close” and it says there, “the Levitic Cohanim shall come close;” since “coming close” there implies [recitation in] the holy language, so also “coming close” here implies [recitation in] the holy language. That follows Rebbi Aqiba who says, these are expressions of additions. Following Rebbi Ismael who says, these are double expressions? Rebbi Ḥiyya bar Abba said, it says here “to come close” and it says there, “Moses shall come close to the mist”, since “coming close” there implies [recitation in] the holy language, so also “coming close” here implies [recitation in] the holy language.

HALAKHAH: “The priest anointed for war,” etc. Why the priest anointed for war? Because it is written “he shall speak”? But about the reading of the Šema‘ it is written: “You shall speak about them,” and it may be recited in any language. But because it is written there “saying”. But for the declaration of tithes it is written “saying” and it may be recited in any language! Rebbi Ḥaggai said, it says here “to come close” and it says there, “the Levitic Cohanim shall come close;” since “coming close” there implies [recitation in] the holy language, so also “coming close” here implies [recitation in] the holy language. That follows Rebbi Aqiba who says, these are expressions of additions. Following Rebbi Ismael who says, these are double expressions? Rebbi Ḥiyya bar Abba said, it says here “to come close” and it says there, “Moses shall come close to the mist”, since “coming close” there implies [recitation in] the holy language, so also “coming close” here implies [recitation in] the holy language.

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

It has been stated: 300 nezirim came in the days of Rebbi Simeon ben Shetaḥ. For 150 of them he found an opening, for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ heard and fled. After some time, important people from the Persian empire came to king Yannai. They said to him: We remember that there was an old man who gave us a rabbinic discourse. They said to him, send and bring him! He sent and gave him his word; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money.” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and seat you among princes.” He said, bring him a cup that he may recite Grace. They brought him a cup and he said: “Let us give praise for the food that Yannai and his company ate.” He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here it is obvious for him! He wondered following the Sages; it is obvious to him following Rabban Simeon ben Gamliel. We have stated about this: If one came, was lying on a couch, and dipped with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he has eaten grain the volume of an olive. But did we not formulate, “two [eating] bread and one [eating] vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.

HALAKHAH: “This is more severe regarding a human than an ox,” etc. “A person who hits his father or mother,” etc. It was stated: If the witnesses said, we testify that X blinded both of his eyes simultanously, or that he knocked out two of his teeth simultaneously, he does not have to pay anything. One after the other, he gains his freedom by the first and he pays him damages for the second. Rebbi Abbahu in the name of Rebbi Joḥanan: This implies that one estimates embarrassment for slaves. Rebbi La in the name of Rebbi Joḥanan: If a person dedicates his earnings, he dedicates everything. If he dedicates the earnings of his slave, he can take from there his upkeep and the remainder is dedicated. Here you say, the remainder is dedicated, but there you say, everything is holy. Rebbi Aḥa said, Jews are more obligated to support free people than slaves. But did not Rebbi Joḥanan say: If somebody cuts off the hands of somebody else’s slave, his master collects damages, suffering, medical costs, loss of earnings, and embarrassment, and that one should be supported by welfare. Rebbi Aḥa said, Jews are more obligated to support amputated slaves than unimpaired ones. But did not Rebbi Joḥanan also give to his slave when he ate meat? Give also to his slave when he drank wine? And recited for himself the verse: “Did not His maker make me in the womb”? They said, there a rule of law, here a rule of mercy.

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeˋira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rav Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeˋira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rav Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

לֹא תְחָנֵּֽם do not credit them with charm. But was it not stated: It happened that Rabban Gamliel while walking on the Temple Mount saw a beautiful Gentile woman and recited a blessing over her. Does Rabban Gamliel usually look at women? It was a curved road, like a pswros, he looked at her because he could not avoid her. But did not Rebbi Ze‘ura in the name of Rebbi Yose ben Ḥanina, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan say: לֹא תְחָנֵּֽם do not credit them with charm? What did he say? He did not say ἀβάσκαντα but “praised be He Who has beautiful creatures in His world,” because even if one saw a beautiful donkey, a beautiful camel, a beautiful horse, one says “praised be He Who has such beautiful creatures in His world.”

MISHNAH: One who eats First Fruits before he recited over them, or most holy sacrifices outside the Temple enclosure, or simple sacrifices or Second Tithe outside of the wall. One who breaks a bone of a pure Passover sacrifice is flogged 40 [lashes]. But one who leaves over of the pure or breaks a bone of the impure is not flogged 40 [lashes].

The remainder of the text (to line three of the next paragraph) is missing in B without indication of a lacuna. It happened that Simeon ben Qimḥit went out for a walk with the king on the Day of Atonement at sundown and a drop of spittle squirted on his garment and defiled him. His brother Jehudah entered and officiated in his stead. On that day their mother saw two of her sons as High Priests. Qimḥit had seven sons; all of them served as High Priests. They sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt. They said, all flours are flour but Qimḥit’s flour is fine flour. They recited about her the verse: All the honor of the king’s daughter is inside; gold settings her garments.

It happened that Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to the dunes of Antiochia on the occasion of fundraising for the rabbis. There was there a certain Abba Jehudah who gave alms generously. Once he lost his property, he saw our teachers and gave up hope about them. He went home looking sickly. His wife asked him, why are you looking sickly? He told her, our teachers are here and I do not know what I could do. His wife, who was even more pious than he, told him: You have a field left; go, sell half of it, and give to them. He went and did so, came to our teachers and gave them. Our teachers prayed for him and said to him, Abba Jehudah, the Holy One, praise to Him, may fill your want. After they left, he went to plough his half of the field. When he was ploughing in his half of the field, his cow sank down and broke [its leg]. He went to lift her up when the Holy One, praise to Him, enlightened his eyes and he found a treasure. He said, my cow’s leg broke for my benefit. When our teachers returned, they inquired about him. They asked, how is Abba Jehudah doing? They answered, who can appear before Abba Jehudah? Abba Jehudah of his cattle, Abba Jehudah of his camels, Abba Jehudah of his donkeys! Abba Jehudah had returned to his former self; he came to our teachers to greet them. They asked him, how is Abba Jehudah doing? He told them, your prayer brought result and compound results. They told him, even though others had given more than you the last time, we wrote you on top of the honor list. They took him, made him sit with them, and recited for him this verse: The gifts of a man put him at ease; in front of great ones they will make him rest.

Rebbi Ḥiyya bar Abba held a pledging for a certain house of study at Tiberias. There was one there of the family of Bar Silene, who pledged a pound of gold. (The Elder Rebbi Ḥiyya) [Rebbi Ḥiyya bar Abba] took him, made him sit with him, and recited for him this verse: The gifts of a man put him at ease, etc.

Rebbi Simeon ben Laqish went up to Bostra. Over there was a cheater. God forbid that he was a cheater, but he cheated in charity. He looked how much the community pledged, and he pledged the same amount. Rebbi Simeon ben Laqish took him, made him sit with him, and recited for him this verse: The gifts of a man put him at ease, etc.

The Tanna bases his authority on Scripture ; for it is written, "When thou liest down and when thou risest up" (Deut. vi. 7). His statement in the Mishnah is to be understood thus : When is the time for reading the Shema' which is to be recited when lying down? From the time the priests enter [the Temple] to partake of their Terumah.

There is a teaching : Abba Benjamin said : Throughout my life I was most anxious about two things, viz., that my Tefillah should be recited before my bed, and that my bed should be placed between North and South. "That my Tefillah should be recited before my bed." What means "before my bed" ? Is it to be supposed that it was actually in front of the bed? But Rab Judah has said in the name of Rab (another version : R. Joshua b. Levi): Whence do we learn that when one prays, there should be nothing intervening between him and the wall? As it is said, "Then Hezekiah turned his face to the wall and prayed" (Is. xxxviii. 2)! Do not read "before my bed" but "near my bed."

There is a teaching : Abba Benjamin said : Throughout my life I was most anxious about two things, viz., that my Tefillah should be recited before my bed, and that my bed should be placed between North and South. "That my Tefillah should be recited before my bed." What means "before my bed" ? Is it to be supposed that it was actually in front of the bed? But Rab Judah has said in the name of Rab (another version : R. Joshua b. Levi): Whence do we learn that when one prays, there should be nothing intervening between him and the wall? As it is said, "Then Hezekiah turned his face to the wall and prayed" (Is. xxxviii. 2)! Do not read "before my bed" but "near my bed."

Which is the other [blessing to be recited before the morning Shema']? Rab Judah said in the name of Samuel : "With abounding love" ; and so R. Eleazar taught his son R. Pedat to say "With abounding love."

There is a teaching to the same effect : We do not say "With everlasting love," but "With abounding love." But the Rabbis declare that "With everlasting love" [is to be recited] ; for so it is said, "Yea, I have loved thee with an everlasting love ; therefore with affection have I drawn thee" (Jer. xxxi. 3).

Rab Judah said in the name of Samuel : When one rises early to study [Torah], if he had not yet read the Shema', he must utter a benediction [prefatory to study] ; but should he have read the Shema', it is not necessary to utter a benediction, for he has freed himself from the obligation by having recited "With abounding love."

Now it is quite right if thou maintainest that [the priests] recited "Who formest light" ; then it would follow that the benedictions do not invalidate one another, for they omitted "With abounding love."

Shouldest thou, on the other hand, maintain that they recited "With abounding love," how would it follow that the benedictions do not invalidate one another? Perhaps the reason they omitted "Who formest light" was because it was not yet time for that prayer, and when the proper time arrived, they said it!

It might have been inferred that it was certainly "With abounding love" that [the priests] recited, and when the proper time for reciting "Who formest light" arrived, they said it; and what means "The benedictions do not invalidate one another"? The order of the benedictions.

Rab Nathan b. Mar 'Ukba said in the name of Rab Judah : "Upon thine heart" [should be recited] standing. Dost thou imagine that applies only to the words "Upon thine heart"? No ; but say, [From the commencement of the Shema'] up to "upon thine heart" is to be recited standing, but not from there onward. R. Johanan said : The whole paragraph should be recited standing ;

Rab Nathan b. Mar 'Ukba said in the name of Rab Judah : "Upon thine heart" [should be recited] standing. Dost thou imagine that applies only to the words "Upon thine heart"? No ; but say, [From the commencement of the Shema'] up to "upon thine heart" is to be recited standing, but not from there onward. R. Johanan said : The whole paragraph should be recited standing ;

Rab Nathan b. Mar 'Ukba said in the name of Rab Judah : "Upon thine heart" [should be recited] standing. Dost thou imagine that applies only to the words "Upon thine heart"? No ; but say, [From the commencement of the Shema'] up to "upon thine heart" is to be recited standing, but not from there onward. R. Johanan said : The whole paragraph should be recited standing ;

R. Ila b. Rab Samuel b. Marta said in the name of Rab: [If one recited only the verse] "Hear, O Israel, the Lord our God, the Lord is one" and was then overcome by sleep, he has fulfilled his obligation. Rab Nahman said to Daro his servant : With the first verse worry me [to keep awake], but do not so after that. Rab Joseph asked Rab Joseph b. Raba, "How used thy father to do ?" He replied, "With the first verse he took pains [to keep awake], but he did not so after that."

The afternoon Tefillah [may he said] until the evening. R. Judah says: Until the middle of the afternoon. Rab Hisda asked Rab Isaac: Rab Kahana stated above that the Halakah is in accordance with R. Judah since there is such a teaching in the Behirta. How is it here? He was silent and answered him not a word. Rab Hisda said : "We see from the fact that Rab recited the Sabbath-Tefillah on the Sabbath-eve while it was yet day, it is to be concluded that the Halakah is in agreement with R, Judah !

R. Tanhum b. R. Hiyya, of the town of Acco, said : Thou mayest know from this that should a man recite the Shema' morning and evening, but omit it a single evening, he is like one who has never recited it at all.

R. Kahana was sitting and he recited this statement. Rav Ashi said to Rav Kahana, do we then not apply the law of ‘beat and throw down’ where an object is not a handbreadth wide?

One who has a slave, a woman, or a minor read [the Hallel] to him, he must repeat after them what they say, and a curse be upon him. If an adult recited to him, he repeats after him [only] Halleluyah. In a place where the custom is to repeat [verses], he should repeat; Where the custom is] to say them only once, he should say them once. [Where the custom is] to recite a blessing afterwards, he should recite the blessing afterwards. Everything is dependent on local custom.

It has been taught: R. Elazar b. Zadok stated: This was the custom of the men of Jerusalem. When a man left his house he carried his lulav in his hand; when he went to the synagogue his lulav was in his hand, when he read the Shema and prayed his lulav was still in his hand, but when he read Torah or recited the priestly benediction he would lay it on the ground. If he went to visit the sick or to comfort mourners, he would go with his lulav in his hand, but when he entered the Bet Midrash, he would send his lulav by the hand of his son, his slave or his messenger.

The mitzvah of the lulav. How so? A tanna recited in front of R. Nahman: They arranged them upon the roof of the portico. He said to him:

Rav Judah said in the name of Shmuel: The blessing is recited over] the lulav for seven [days] and over the Sukkah for only on one day. What is the reason? In the case of the lulav where the nights interrupt the days, each day is a separate commandment; in the case of the Sukkah where the nights do not interrupt the days, all seven days are regarded as one long day.

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

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

He who makes a lulav for his own use says, “Blessed [are You, O Lord our God, King of the Universe] who has kept us in life, and has preserved us, and enabled us to reach this season.” When he takes it to fulfill his obligation, he says, “Blessed [are You, O Lord our God, King of the Universe] who hast sanctified us by His commandments, and commanded us concerning the taking of the lulav” And even though he has recited the blessing on the first day, he must again recite it on all seven days. He who makes a Sukkah for his own use says, “Blessed [are You, O Lord our God, King of the Universe] who has kept us in life, and sustained us etc.” When he enters the Sukkah to dwell in it he says, ‘. . . Who has sanctified us by His commandments and commanded us to dwell in the Sukkah.” And once he has recited the blessing on the first day, he does not bless again.

He who makes a lulav for his own use says, “Blessed [are You, O Lord our God, King of the Universe] who has kept us in life, and has preserved us, and enabled us to reach this season.” When he takes it to fulfill his obligation, he says, “Blessed [are You, O Lord our God, King of the Universe] who hast sanctified us by His commandments, and commanded us concerning the taking of the lulav” And even though he has recited the blessing on the first day, he must again recite it on all seven days. He who makes a Sukkah for his own use says, “Blessed [are You, O Lord our God, King of the Universe] who has kept us in life, and sustained us etc.” When he enters the Sukkah to dwell in it he says, ‘. . . Who has sanctified us by His commandments and commanded us to dwell in the Sukkah.” And once he has recited the blessing on the first day, he does not bless again.

Mar Zutra said: I noticed that R. Papi recited the blessing whenever he put on his tefillin. The sages of the school of R. Ashi recited the blessing whenever they touched their tefillin.

Mar Zutra said: I noticed that R. Papi recited the blessing whenever he put on his tefillin. The sages of the school of R. Ashi recited the blessing whenever they touched their tefillin.

Our rabbis taught: He who makes a Sukkah for his own use recites the blessing, “Blessed are You. . . who has kept us in life” etc. When he enters it to dwell in it, he says, “Blessed are You . . . who has sanctified us” etc. If it was already made and standing: if he can make some renovation in it he blesses; and if not, when he enters it to dwell in it he recites both blessing. R. Ashi said: I saw that R. Kahana recited all of them over the cup of Kiddush.

But is it not possible that they were of the same opinion as the one who said that once a man has recited the blessing on the first day, he has no more need to recite it? There was a tradition that they had just come from the fields.

But, in any case must not the blessing [of the season] be recited over a cup [of wine]? Shall we then say that this supports the view of R. Nahman, for R. Nahman said [that the blessing of the] season may be recited even in the market-place? For if you will say that the cup [of wine] is essential, has one then a cup [of wine] every day? This might apply to a case where one chanced to have a cup [of wine].

But, in any case must not the blessing [of the season] be recited over a cup [of wine]? Shall we then say that this supports the view of R. Nahman, for R. Nahman said [that the blessing of the] season may be recited even in the market-place? For if you will say that the cup [of wine] is essential, has one then a cup [of wine] every day? This might apply to a case where one chanced to have a cup [of wine].

Fifteen steps. R. Hisda said to a certain rabbi who was arranging his aggadot before him. Have you heard concerning these fifteen Songs of Ascent, what did David compose them to correspond to? — He said to him: Thus said R. Yohanan: When David dug the Pits the Deep (tehom) rose up and threatened to submerge the world. David recited the fifteen Songs of Ascent and caused it to subside.” But if so Songs of Ascent, it should be of Descent?

R. Safra replied: What is meant by “supersedes”? It supersedes it to be recited first. But why? That which is frequent takes precedence over that which is not frequent?

Beth Shammai says that one recites the blessing of the day and then the blessing over the wine since it is the day which causes the wine to be brought and the day has been sanctified before the wine was brought. Whereas Bet Hillel says that one recites the blessing over the wine first and then the blessing of the day, since the wine is the cause of the sanctification being recited. Another reason: The blessing over wine is frequent,and the blessing of the day is infrequent,and that which is frequent takes precedence over that which is infrequent.

[No,] Rav could say to you: I can state my view even according to Bet Hillel, for Bet Hillel stated their ruling only in that case, since the wine is the cause of the sanctification being recited, but not in this case, since even if there were no blessing of the season, would we not still say [the blessing of] the Sukkah?

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

in the days of R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin that one went before the ark, recited the benediction, and the congregation responded Amen.—"Blow, ye priests, blow!"—He who answered Abraham on mount Moriah may answer you and hear the voice of your cry this day.—"Sound the alarm, ye sons of Aaron, sound!"—He who answered our ancestors on the Red Sea, may answer you, and hear the voice of your cry this day; and so after each benediction. When the matter came up before the Sages they said this procedure was customary only before the eastern gates (of the Temple).

are recited only on New Year's day, on the Day of Atonement of the Jubilee year, and in time of war.

9. If the people begin to fast and then rain begins to fall, if this happens before sunrise, they need not continue the fast to the end of the day, but if it was after sunrise they must complete the fast; R. Eliezer said, (if the rain came) before noon they need not complete the fast, but (if it came) after noon they must complete it. It happened that a fast was ordered in Lydda and the rain came before noon; R. Tarfon then said to the people: Go out, eat and drink and make a holiday. They went out, ate and drank and made a holiday. In the afternoon they assembled and recited the great hallel.

'Ilfa and R. Johanan were greatly distressed by poverty and therefore said to one another, let us go into business and thus make true in our own lives the words (Deut., 15. 4): "Howbeit there shall be no needy among you." They then went and sat down under a ruined wall. While eating, R. Johanan overheard one angel saying to another, "Let us throw down the wall upon them and kill them, for they are going to neglect the life everlasting and busy themselves with the life of the moment." The other angel, however, replied, "Let them alone, for one of them has a great future before him." Said R. Johanan to 'Ilfa: "Did you hear anything?" 'Ilfa replied, "No." R. Johanan then said to himself, "I must be the one with the great future before him; I will therefore go back (to my studies) and make true of myself the words (Deut., 15. 11): 'For the poor shall never cease out of the land.'" Before 'Ilfa returned to the city, R. Johanan had been appointed head of the academy, and when 'Ilfa came, the people of the town said to him: "Had you remained here and devoted yourself to study, you would have been made the head." 'Ilfa thereupon climbed up to the top of the mast and said: "If any one will put to me a question regarding a Baraita handed down by R. Ḥiyya and R. 'Osha'ya and I will be unable to answer it by quoting a corroborating parallel from the Mishnah, I will throw myself from the mast into the water and drown." An old man appeared and recited to him the Baraita: If a dying man says (to the trustees of his estate), "Give to my children one sheḳel a week," and it happens that the children need a sela', the trustees may give them a sela', but if he said, "Do not give them more than a sheḳel a week," the trustees are not allowed to give them more than a sheḳel; if the father adds: "In case my children die, others shall inherit the amount in their place," they should give them only a sheḳel, no matter whether the father said, "give them a sheḳel" or "Do not give them more than a sheḳel." "The authority of this Baraita," exclaimed 'Ilfa, "is none other than R. Meir, who holds that it is a religious duty to carry out the request of the dead."

Rab happened to come to a certain place, where he ordered a fast. The reader of the congregation then went down to the praying desk and recited, "He causes the wind to blow," and immediately a wind blew, and when he recited, "He causes the rain to fall," rain fell. Rab therefore asked him: "What is thy occupation?" "I am a teacher of young children," he replied, "and I teach the children of the poor as well as those of the rich, and if any one is so poor that he is unable to pay, I take no fee from him. I possess a fish-pond, and if a child is careless in his studies, I bribe him by giving him some of the fish and thus win him over to study."

Rab happened to come to a certain place, where he ordered a fast. The reader of the congregation then went down to the praying desk and recited, "He causes the wind to blow," and immediately a wind blew, and when he recited, "He causes the rain to fall," rain fell. Rab therefore asked him: "What is thy occupation?" "I am a teacher of young children," he replied, "and I teach the children of the poor as well as those of the rich, and if any one is so poor that he is unable to pay, I take no fee from him. I possess a fish-pond, and if a child is careless in his studies, I bribe him by giving him some of the fish and thus win him over to study."

3. On the first day of the week they read Genesis, 1, verses 1-8; on the second, verses 6-13; on the third, verses 9-19; on the fourth, verses 14-23; on the fifth, verses 20-31; on the sixth, verses 24-31, and chapter 2, verses 1-3. A long portion was divided between two men, and a short one was read by one. This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart in the manner one recites for himself the Shema'. On Fridays the assemblage in the synagogues for the afternoon prayer did not take place, because the time was needed for preparations in honor of the Sabbath.

4. On days when Hallel is recited, there is no Ma'amad service in the morning (שחרית); on days when an additional (Musaf) offering is brought, there is no Ma'amad service during the Minḥah prayer; on days when a wood-offering is brought, there is no Ma'amad service during the Ne'ilah (closing) prayer; this is the opinion of R. 'Aḳiba. Ben 'Azzai said to him: thus R. Joshua taught: On days when an additional offering is brought, there is no Ma'amad service during the Ne'ilah prayer, but when a wood-offering is brought, there is no Ma'amad service during the Minḥah prayer. R. 'Aḳiba then accepted the version of Ben 'Azzai.

On the first of Ṭebet there were no Ma'amad services at all, because on that day Hallel was recited and an additional offering as well as a wood-offering were brought.

On the first day of the week they read Genesis, 1, verses 1-8. It was taught: The portion "In the beginning" (Gen., 1. 1-5) was divided between two readers, but the portion "Let there be a firmament" (ibid., 6-8) was read by one. It is quite correct that "Let there be a firmament" should be recited by one, because it contains only three verses, but how could "In the beginning," which has only five verses, be divided into two? Was it not taught in a Mishnah that no one who is called up to read in the Torah should read less than three verses? Rab answered this by declaring that the second reader goes back (repeats verse 3), while Samuel said that he divides the third verse into two halves. Why does Rab advise to go back instead of dividing? Because he holds that we must not divide any verse that has not been divided by Moses. Samuel, however, holds that we may divide. But did not R. Ḥanina, the Bible teacher, say: I had much difficulty with R. Ḥanina the Great, who did not allow me to divide a verse in two, except for little school children, because it was for educational purposes? Answer: Samuel is of the opinion that as division was allowed for children by reason of necessity, it is allowed here also by reason of necessity. But why does Samuel insist upon division, instead of advising to go back? Because of the apprehension that those who come in or leave the synagogue (while the third verse is being read) will misjudge the situation. An objection was raised from the following: A portion containing six verses must be divided between two readers, but if it contains only five verses, it should all be read by one person. If, however, the first reader reads only three, the second should read the two remaining verses and an additional verse from the immediately following portion. Others, however, say that the second reader must take three additional verses from the following portion, because one should never begin a portion unless he reads at least three verses. Now (according to Rab who advises to go back), this Baraita, too, ought to teach that the second reader should go back? Answer: This Baraita offers an entirely different case, where the second reader

This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart, etc. The question was asked: How is this passage to be understood? Does it mean to say that in the morning and Musaf prayers the portion is read from the book (Scroll) and in the afternoon by heart, as one reads the Shema', or that in the morning prayer it is read from the Scroll and in the Musaf and afternoon prayers by heart, as one reads the Shema'? Come and hear the reply: It is taught in a Baraita: During the morning and Musaf prayers the people assemble in the synagogue and read from the Torah in the same way as they do during the entire year, but during the afternoon prayer one individual recites the whole portion by heart. Said R. Jose: Is an individual ever allowed to recite the Torah for the congregation by heart? You must therefore say that all the congregants read it individually (for themselves) by heart, as one reads the Shema'.

On days when Hallel was to be recited, there was no Ma'amad, etc. Why should there be such a distinction between the one (the day with a Musaf offering) and the other (the day with a wood offering)? Answer: The Musaf offering is a biblical ordinance and therefore requires no additional protection by the Rabbis (hence it is enough when it is made to supersede the Ma'amad during Minḥah service only), but the wood offering is a rabbinical enactment and therefore must have special protection (hence the wood offering is made to supersede both the Minḥah and the Ne'ilah services of the Ma'amad).

Why does the Mishnah not say also that on the first of Nisan there was no Ma'amad service, because on that day there was the recital of Hallel, a Musaf and a wood offering? Said Raba, this omission proves that the recital of Hallel on New Moon is not a biblical ordinance, for thus said R. Johanan in the name of R. Simeon b. Jehozadak: On eighteen days of the year the whole Hallel is recited, namely, on the eight days of the Feast of Booths, the eight days of Ḥanukkah, the first day of Passover, and on Pentecost; in the Diaspora, however, Hallel is recited on twenty-one days: nine days of the Feast of Booths, eight days of Ḥanukkah, the (first) two Days of Passover, and the two days of Pentecost.

Why does the Mishnah not say also that on the first of Nisan there was no Ma'amad service, because on that day there was the recital of Hallel, a Musaf and a wood offering? Said Raba, this omission proves that the recital of Hallel on New Moon is not a biblical ordinance, for thus said R. Johanan in the name of R. Simeon b. Jehozadak: On eighteen days of the year the whole Hallel is recited, namely, on the eight days of the Feast of Booths, the eight days of Ḥanukkah, the first day of Passover, and on Pentecost; in the Diaspora, however, Hallel is recited on twenty-one days: nine days of the Feast of Booths, eight days of Ḥanukkah, the (first) two Days of Passover, and the two days of Pentecost.