recognized

And when they have recognized their unrighteousness which they have wrought on the earth, then by these shall they perish.

ANNAEUS SENECA TO PAUL AND THEOPHILUS, greeting. I profess myself well content with the reading of your letters which you sent to the Galatians, Corinthians, and Achaeans; and may we so live together as you show yourself to be inspired with the divine frenzy (horror). For it is the holy spirit which is in you and high above you which expresses these exalted and adorable thoughts. I would therefore have you careful of other points, that the polish of the style may not be wanting to the majesty of the thought. And, brother, not to conceal anything from you, and have it on my conscience, I confess to you that the Augustus was moved by your views. When I read to him the beginning of the power (virtue) that is in you his words were these: that he could wonder that a man not regularly educated could think thus. I replied that the gods often speak by the mouths of the simple (innocent), not of those who try deceitfully to show what they can do by their learning. And when I cited him the example of Vatienus the rustic, to whom two men appeared in the territory of Reate, who afterwards were recognized as Castor and Pollux, he appeared fully convinced. Farewell.

... is there in you altogether slackness? are ye not yet convinced of yourselves that ye do not yet bear his goodness? let us be reverent, let us rejoice with ourselves in the bountiful (ungrudging) fellowship which cometh of him. Let us say unto ourselves: Blessed is our race! by whom hath it been loved? blessed is our state! of whom hath it obtained mercy? we are not cast on the ground, we that have been recognized by so great highness: we are not the offspring of time, afterward to be dissolved by time; we are not a contrivance (product) of motion, made to be again destroyed by itself, nor things of earthly birth. ending again therein. We belong, then, to a greatness, unto which we aspire, of which we are the property, and peradventure to a greatness that hath mercy upon us. We belong to the better; therefore we flee from the worse: we belong to the beautiful, for whose sake we reject the foul; to the righteous, by whom we cast away the unrighteous, to the merciful, by whom we reject the unmerciful; to the Saviour, by whom we recognize the destroyer; to the light, by whom we have cast away the darkness; to the One, by whom we have turned away from the many; to the heavenly, by whom we have learned to know the earthly; to the abiding, by whom we have seen the transitory. If we desire to offer unto God that hath had mercy on us a worthy thanksgiving or confidence or hymn or boasting, what better cause (theme) have we than that we have been recognized by him?

... is there in you altogether slackness? are ye not yet convinced of yourselves that ye do not yet bear his goodness? let us be reverent, let us rejoice with ourselves in the bountiful (ungrudging) fellowship which cometh of him. Let us say unto ourselves: Blessed is our race! by whom hath it been loved? blessed is our state! of whom hath it obtained mercy? we are not cast on the ground, we that have been recognized by so great highness: we are not the offspring of time, afterward to be dissolved by time; we are not a contrivance (product) of motion, made to be again destroyed by itself, nor things of earthly birth. ending again therein. We belong, then, to a greatness, unto which we aspire, of which we are the property, and peradventure to a greatness that hath mercy upon us. We belong to the better; therefore we flee from the worse: we belong to the beautiful, for whose sake we reject the foul; to the righteous, by whom we cast away the unrighteous, to the merciful, by whom we reject the unmerciful; to the Saviour, by whom we recognize the destroyer; to the light, by whom we have cast away the darkness; to the One, by whom we have turned away from the many; to the heavenly, by whom we have learned to know the earthly; to the abiding, by whom we have seen the transitory. If we desire to offer unto God that hath had mercy on us a worthy thanksgiving or confidence or hymn or boasting, what better cause (theme) have we than that we have been recognized by him?

And he turned unto Aegeates and said with a loud voice: Wherefore art thou come, Aegeates, that art an alien unto me? what wilt thou dare afresh, what contrive, or what fetch? tell us that thou hast repented and art come to loose us? nay, not if thou repentest, indeed, Aegeates, will I now consent unto thee, not if thou promise me all thy substance will I depart from myself, not if thou say that thou art mine will I trust thee. And dost thou, proconsul, loose him that is <not> bound? him that hath been set free? that hath been recognized by his kinsman? that hath obtained mercy and is beloved of him? dost thou loose him that is alien to thee? the stranger? that only appeareth to thee? I have one with whom I shall be for ever, with whom I shall converse for unnumbered ages. Unto him do I go, unto him do I hasten, who made thee also known unto me, who said to me: Understand thou Aegeates and his gifts let not that fearful one afright thee, nor think that he holdeth thee who art mine. He is thine enemy: he is pestilent, a deceiver, a corrupter, a madman, a sorcerer, a cheat, a murderer, wrathful, without compassion. Depart therefore from me, thou worker of all iniquity.

[Most (things)] of [the] world can stand up and live as long as their [insides are hidden. If they're revealed], they die, as [illustrated] by the visible human. [As long as] the human's guts are hidden, the human is alive. If their guts are exposed and come out of them, the human will die. It's the same way with the tree. While its root is hidden, it blossoms and grows. If its root is exposed, the tree dries up. That's what it's like with everything that's born in the world, not only the revealed, but also the hidden; because as long as the root of evil is hidden, it's strong. But if it's recognized, it dissolves, and if it's revealed, it dies. So the Word says, "Already the axe is laid at the root of the trees." It won't (just) cut, (because) that which will be cut blossoms again. Rather, the axe digs down into the ground until it brings up the root. Jesus plucked out the root completely, but others did so partially. As for us, let every one of us dig down to the root of the evil within and pluck it out from its root in us. It'll be uprooted if we recognize it. But if we don't recognize it, it takes root within us and bears its fruit in us. It masters us, and we're forced to serve it. It captures us so that we do what we do [not] want to; and we do [not] do what we want to. [It's] powerful because we haven't recognized it. It's active as long as [it exists]. [Ignorance] is the mother of [all evil]. Ignorance will cause [death, because] what exists from [ignorance] neither did exist nor [does exist], nor will they come into being […] they'll be perfected when the whole truth is revealed, because the truth is like ignorance. When it's hidden, it rests within itself, but if it's revealed and recognized, it's glorified inasmuch as it's stronger than ignorance and error. It gives freedom. The Word says, "If you'll know the truth, the truth will make you free." Ignorance is slavery; knowledge is freedom. If we know the truth, we'll find the fruits of truth within us. If we unite with it, it'll receive our fullness.

[Most (things)] of [the] world can stand up and live as long as their [insides are hidden. If they're revealed], they die, as [illustrated] by the visible human. [As long as] the human's guts are hidden, the human is alive. If their guts are exposed and come out of them, the human will die. It's the same way with the tree. While its root is hidden, it blossoms and grows. If its root is exposed, the tree dries up. That's what it's like with everything that's born in the world, not only the revealed, but also the hidden; because as long as the root of evil is hidden, it's strong. But if it's recognized, it dissolves, and if it's revealed, it dies. So the Word says, "Already the axe is laid at the root of the trees." It won't (just) cut, (because) that which will be cut blossoms again. Rather, the axe digs down into the ground until it brings up the root. Jesus plucked out the root completely, but others did so partially. As for us, let every one of us dig down to the root of the evil within and pluck it out from its root in us. It'll be uprooted if we recognize it. But if we don't recognize it, it takes root within us and bears its fruit in us. It masters us, and we're forced to serve it. It captures us so that we do what we do [not] want to; and we do [not] do what we want to. [It's] powerful because we haven't recognized it. It's active as long as [it exists]. [Ignorance] is the mother of [all evil]. Ignorance will cause [death, because] what exists from [ignorance] neither did exist nor [does exist], nor will they come into being […] they'll be perfected when the whole truth is revealed, because the truth is like ignorance. When it's hidden, it rests within itself, but if it's revealed and recognized, it's glorified inasmuch as it's stronger than ignorance and error. It gives freedom. The Word says, "If you'll know the truth, the truth will make you free." Ignorance is slavery; knowledge is freedom. If we know the truth, we'll find the fruits of truth within us. If we unite with it, it'll receive our fullness.

[Most (things)] of [the] world can stand up and live as long as their [insides are hidden. If they're revealed], they die, as [illustrated] by the visible human. [As long as] the human's guts are hidden, the human is alive. If their guts are exposed and come out of them, the human will die. It's the same way with the tree. While its root is hidden, it blossoms and grows. If its root is exposed, the tree dries up. That's what it's like with everything that's born in the world, not only the revealed, but also the hidden; because as long as the root of evil is hidden, it's strong. But if it's recognized, it dissolves, and if it's revealed, it dies. So the Word says, "Already the axe is laid at the root of the trees." It won't (just) cut, (because) that which will be cut blossoms again. Rather, the axe digs down into the ground until it brings up the root. Jesus plucked out the root completely, but others did so partially. As for us, let every one of us dig down to the root of the evil within and pluck it out from its root in us. It'll be uprooted if we recognize it. But if we don't recognize it, it takes root within us and bears its fruit in us. It masters us, and we're forced to serve it. It captures us so that we do what we do [not] want to; and we do [not] do what we want to. [It's] powerful because we haven't recognized it. It's active as long as [it exists]. [Ignorance] is the mother of [all evil]. Ignorance will cause [death, because] what exists from [ignorance] neither did exist nor [does exist], nor will they come into being […] they'll be perfected when the whole truth is revealed, because the truth is like ignorance. When it's hidden, it rests within itself, but if it's revealed and recognized, it's glorified inasmuch as it's stronger than ignorance and error. It gives freedom. The Word says, "If you'll know the truth, the truth will make you free." Ignorance is slavery; knowledge is freedom. If we know the truth, we'll find the fruits of truth within us. If we unite with it, it'll receive our fullness.

"[And] the soul said, 'Why do you judge me, since I haven't judged? I was bound, even though I haven't bound. They didn't recognize me, but I've recognized that everything will dissolve – both the things of the [earth] and the things of [heaven].'

And when I perceived it I sorrowed unto death; and when she had gone out, I came to myself, and lamented for her many days, because I recognized her guile and her deceit.

And when I went into Egypt, to Joseph, and my brother recognized me, he said unto me: What did they tell my father when they sold me?

And Belchîrâ recognized and saw the place of Isaiah and the prophets who were with him; for he dwelt in the region of Bethlehem, and was an adherent of Manasseh. And he prophesied falsely in Jerusalem, and many belonging to Jerusalem were confederate with him, and he was a Samaritan.

And those who kept the gate of the (third) heaven demanded the password, and the Lord gave (it) to them in order that He should not be recognized. And when they saw Him, they did not praise or laud Him; for His form was like unto their form.

And I saw: In Nazareth He sucked the breast as a babe and as is customary in order that He might not be recognized.

And he replied, 'If he constantly set before his eyes the misfortunes which befall men and recognized that it is God who takes away prosperity from some and brings others to great honour and glory.'

And he said in reply to the question, 'If he recognized that he had power over all even to inflict death upon them, if he gave way to wrath, and that it would be useless and pitiful if he, just because he was lord, deprived many of life.

'By being fair to all men,' he replied, 'and by appearing to be inferior rather than superior to those amongst whom he was traveling. For it is a recognized principle that God by His very nature accepts the humble. And the human race loves those who are willing to be in subjection to them.'

At a time when our fathers enjoyed great peace through the due observance of the Law, and were in happy case, so that Seleucus Nicanor, the king of Asia, sanctioned the tax for the temple-service, and recognized our polity, precisely then, certain men, acting factiously against the general concord, involved us in many and various calamities.

Also when it had cast it down and had destroyed and rooted out the greater part of that forest, so that nothing was left of it, nor could its place be recognized, then that vine began to come with the fountain in peace and great tranquility, and it came to a place which was not far from that cedar, and they brought the cedar which had been cast down to it.

And it shall come to pass, when they have severally recognized those whom they now know, then judgment shall grow strong, and those things which before were spoken of shall come.

And the earth recognized all Thy righteous judgments, O God.

He said: I will be lord of land and sea; And he recognized not that it is God who is great, Mighty in His great strength.

And they went deeper in the brook and the waters reached up to their necks, and they were all terrified on account of the water; and whilst they were going over the brook Abraham recognized that place, and he knew that there was no water there before.

And she marvelled in her heart, and was utterly astonished in her mind, and she recognized in her understanding, and perceived very clearly with her eyes how admirable he was; and she wondered exceedingly because of what she saw and heard with him--how perfect he was in composure, and wise in understanding, and pleasant in graciousness, and commanding in stature.

And the creatures that were in the sea, those that could be recognized, and those that were invisible, came forth and worshipped Zion; and the birds that were on it flapped their pinions and overshadowed it.

We have loved fleeting things, and we have not recognized those that abide.

And when Judah saw his possessions he recognized [them] and he said, "Tamar is more righteous than I"; and he left her and came to his house.

And he spake unto the people of Israel, and again he prophesied, saying, "Many shall follow after Thee with their loins girded up, and their backs bound with fetters, and they shall pray to Thee and worship Thee, for thou art God, and we have not recognized Thee."

One who was on a journey and it became dark, and he recognized a tree or a fence and said, “Let my Shabbat place be under it”, he has said nothing. If he said, “Let my Shabbat place be at its root”, he may walk from the place where he stands to its root a distance of two thousand cubits, and from its root to his house another two thousand cubits. Thus he can walk four thousand cubits after dusk.

If a man recognized his utensils or books in another’s hands and a report of theft had gone out in the town, the purchaser swears how much he paid and takes this price [from the owner and restores the goods]. But if [such a report had] not [gone out], he [the original owner] does not have the power, for I might say that he had first sold them to another and this one bought it from him.

Until when may he [that is defrauded] return the coin? In large towns until he has had time to show it to a money-changer. In villages until the Sabbath eve. If he [that had given the coin] recognized it, even after twelve months he should accept it [in return], but [if he does not accept it the one who received it] only has a cause for complaint [against him]. And it is permitted to use it for redeeming the Second Tithe without concern, for [he who would not receive it] is but only a cheapskate.

A sciatic nerve which was cooked with other [permitted] nerves: If it can still be recognized, [then all the nerves are prohibited] if [the sciatic nerve] imparts a flavor. But if it can no longer [be recognized] then they are all forbidden. And the broth [is prohibited] if it [the sciatic nerve] imparts a flavor. And so it is with a piece of nevelah, or a piece of an unclean fish that was cooked together with other pieces of flesh [or fish]: If it can still be recognized, [then all are prohibited] if it imparts a flavor. But if it can no longer [be recognized] then they are all forbidden. And the broth [is prohibited] if it [the sciatic nerve] imparts a flavor.

A sciatic nerve which was cooked with other [permitted] nerves: If it can still be recognized, [then all the nerves are prohibited] if [the sciatic nerve] imparts a flavor. But if it can no longer [be recognized] then they are all forbidden. And the broth [is prohibited] if it [the sciatic nerve] imparts a flavor. And so it is with a piece of nevelah, or a piece of an unclean fish that was cooked together with other pieces of flesh [or fish]: If it can still be recognized, [then all are prohibited] if it imparts a flavor. But if it can no longer [be recognized] then they are all forbidden. And the broth [is prohibited] if it [the sciatic nerve] imparts a flavor.

A sciatic nerve which was cooked with other [permitted] nerves: If it can still be recognized, [then all the nerves are prohibited] if [the sciatic nerve] imparts a flavor. But if it can no longer [be recognized] then they are all forbidden. And the broth [is prohibited] if it [the sciatic nerve] imparts a flavor. And so it is with a piece of nevelah, or a piece of an unclean fish that was cooked together with other pieces of flesh [or fish]: If it can still be recognized, [then all are prohibited] if it imparts a flavor. But if it can no longer [be recognized] then they are all forbidden. And the broth [is prohibited] if it [the sciatic nerve] imparts a flavor.

A sciatic nerve which was cooked with other [permitted] nerves: If it can still be recognized, [then all the nerves are prohibited] if [the sciatic nerve] imparts a flavor. But if it can no longer [be recognized] then they are all forbidden. And the broth [is prohibited] if it [the sciatic nerve] imparts a flavor. And so it is with a piece of nevelah, or a piece of an unclean fish that was cooked together with other pieces of flesh [or fish]: If it can still be recognized, [then all are prohibited] if it imparts a flavor. But if it can no longer [be recognized] then they are all forbidden. And the broth [is prohibited] if it [the sciatic nerve] imparts a flavor.

Rebbi Assi fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw him, his hands trembled and his eyes were dimmed. If you say that Rebbi Assi was an insignificant person, one weaver came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the weaver], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he stopped feeling bad and said, maybe he did study Torah more than I did. They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.

If he took from it for another place to make it sour, both are forbidden. If he added to the first [dough] and made it insignificant, the main object will be derivative and the derivative the main object. “Heave sourdough which fell into a dough and was lifted, if the dough became sour afterwards, is permitted. Similarly, if a heave fig fell into 100 [figs], one was lifted, and afterwards the heave was recognized, should it be permitted? There, the prohibited [dough] was not identified; here, the prohibited [fig] is identified.

HALAKHAH: If one recognized and one did not recognize; the one who recognized may go with the one who did not recognize and the one who did not recognize may go with the one who recognized.

HALAKHAH: If one recognized and one did not recognize; the one who recognized may go with the one who did not recognize and the one who did not recognize may go with the one who recognized.

HALAKHAH: If one recognized and one did not recognize; the one who recognized may go with the one who did not recognize and the one who did not recognize may go with the one who recognized.

Rebbi Abbahu said, for you as help for us. For you is recognized. Rebbi Abba from Saronga, and the Eternal will first save the tents of Jehudah. It is written “he saved.” Rebbi Zibai explained, for now leavethe city and dwell in the field, my Shekhina is in the field. Ḥananiah the son of Rebbi Joshua’s brother says, I am the Eternal, your God, Who led you out of the land of Egypt, it is written “who was led out with you.”

HALAKHAH: From where years? One verse says, the festival of gathering at the end of the year, and another verse says, the festival of gathering at the turn of the year. Which month contains a festival, and a turning point, and the year starts from it? Which one is this? It is Tishre. If you would say Ṭevet, there is a turning point but neither festival nor gathering. If you would say Nisan, there is a turning point and a festival, but no gathering. If you would say Tamuz, there is a turning point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month, and your are saying so? They said to him, should it not be Tamuz? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim, in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered. Originally, in the month of Bul, where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house. Originally, in the month of Ziw, which is the splendor of the world, when plants are recognized and trees recognized. From then onwards, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty; in the tenth month, this is the month of Ṭevet. Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim; Seraphim standing over Him. From then on, but the man Gabriel; but your lord Michael.

HALAKHAH: From where years? One verse says, the festival of gathering at the end of the year, and another verse says, the festival of gathering at the turn of the year. Which month contains a festival, and a turning point, and the year starts from it? Which one is this? It is Tishre. If you would say Ṭevet, there is a turning point but neither festival nor gathering. If you would say Nisan, there is a turning point and a festival, but no gathering. If you would say Tamuz, there is a turning point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month, and your are saying so? They said to him, should it not be Tamuz? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim, in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered. Originally, in the month of Bul, where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house. Originally, in the month of Ziw, which is the splendor of the world, when plants are recognized and trees recognized. From then onwards, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty; in the tenth month, this is the month of Ṭevet. Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim; Seraphim standing over Him. From then on, but the man Gabriel; but your lord Michael.

Rebbi Bun bar Ḥiyya asked before Rebbi Ze‘ira: Does a widow need ḥalîṣah? He said to him, is it possible to say that her qiddushin are legally recognized and you say she may not need ḥalîṣah? He answered him: But qiddushin of a she-ram are legally recognized and one says that she does not need ḥalîṣah! He said to him, the she-ram was removed because of another reason: “she will bear”, this excludes the one who cannot have children.

Rebbi Bun bar Ḥiyya asked before Rebbi Ze‘ira: Does a widow need ḥalîṣah? He said to him, is it possible to say that her qiddushin are legally recognized and you say she may not need ḥalîṣah? He answered him: But qiddushin of a she-ram are legally recognized and one says that she does not need ḥalîṣah! He said to him, the she-ram was removed because of another reason: “she will bear”, this excludes the one who cannot have children.

Levi bar Sisi asked before Rebbi: Should we not state “sixteen women”? One’s mother who was raped by his father married to his paternal halfbrother. He said to him, it is evident that this person has no brain in his head. And why? He said to him, because of Rebbi Jehudah, because Rebbi Jehudah forbids the one who was raped or seduced by his father. Does Rebbi Jehudah not agree that if [the halfbrother] gave her qiddushin, the preliminary marriage is legally recognized? But because we have stated: “Six incest prohibitions more severe than these; because they are married to others their co-wives are free.” And Rebbi Ḥiyya stated thereupon: “If they may marry his brother without sin their co-wives are freed from ḥalîṣah and levirate.” And among all of them there is only his mother who was raped by his father married to his paternal halfbrother. Why did we not state this? Because Rebbi Ḥiyya stated it, should we not state it? Certainly we should state it! But because we have stated: “Her sister who also is her sister-in-law either takes ḥalîṣah or accepts the levirate.” We find in all cases that her sister who also is her sister-in-law accepts the levirate except for his mother who was raped by his father married to his paternal halfbrother.

How do we hold? If he came to her immediately after her husband’s death, and the fetus was recognized after two months, one should have stated: A nine-month child of either one of them or a seven-month of either one of them! But it may be that he came to her after two months and the fetus was recognized after three months, one should have stated: The sister-in-law should not perform ḥalîṣah or be married in levirate until after five months! But it must be that he came to her after 40 days and the fetus was recognized after 50 days. That would be complete months for [a child of] the first [brother] and incomplete ones for the second. This implies that a woman may give birth after full months. This implies that there are two creations. This implies that a woman may give birth after incomplete months. This implies that a woman may become pregnant repeatedly. This implies that a woman cannot become pregnant simultaneously from two men. And it disagrees with the sermonizing rabbis, since the sermonizing rabbis say “the middleman” “from the orders of the Philistines”, from 100 prepuces of Philistines, that 100 prepuces of Philistines touched her. Rebbi Mattaniah said, there is no disagreement. As long as the semen is not spoiled, a woman can become pregnant from several men simultaneously. After the semen is spoiled, a woman cannot become pregnant from several men simultaneously.

How do we hold? If he came to her immediately after her husband’s death, and the fetus was recognized after two months, one should have stated: A nine-month child of either one of them or a seven-month of either one of them! But it may be that he came to her after two months and the fetus was recognized after three months, one should have stated: The sister-in-law should not perform ḥalîṣah or be married in levirate until after five months! But it must be that he came to her after 40 days and the fetus was recognized after 50 days. That would be complete months for [a child of] the first [brother] and incomplete ones for the second. This implies that a woman may give birth after full months. This implies that there are two creations. This implies that a woman may give birth after incomplete months. This implies that a woman may become pregnant repeatedly. This implies that a woman cannot become pregnant simultaneously from two men. And it disagrees with the sermonizing rabbis, since the sermonizing rabbis say “the middleman” “from the orders of the Philistines”, from 100 prepuces of Philistines, that 100 prepuces of Philistines touched her. Rebbi Mattaniah said, there is no disagreement. As long as the semen is not spoiled, a woman can become pregnant from several men simultaneously. After the semen is spoiled, a woman cannot become pregnant from several men simultaneously.

How do we hold? If he came to her immediately after her husband’s death, and the fetus was recognized after two months, one should have stated: A nine-month child of either one of them or a seven-month of either one of them! But it may be that he came to her after two months and the fetus was recognized after three months, one should have stated: The sister-in-law should not perform ḥalîṣah or be married in levirate until after five months! But it must be that he came to her after 40 days and the fetus was recognized after 50 days. That would be complete months for [a child of] the first [brother] and incomplete ones for the second. This implies that a woman may give birth after full months. This implies that there are two creations. This implies that a woman may give birth after incomplete months. This implies that a woman may become pregnant repeatedly. This implies that a woman cannot become pregnant simultaneously from two men. And it disagrees with the sermonizing rabbis, since the sermonizing rabbis say “the middleman” “from the orders of the Philistines”, from 100 prepuces of Philistines, that 100 prepuces of Philistines touched her. Rebbi Mattaniah said, there is no disagreement. As long as the semen is not spoiled, a woman can become pregnant from several men simultaneously. After the semen is spoiled, a woman cannot become pregnant from several men simultaneously.

HALAKHAH: “No sister-in-law should be a party to ḥalîṣah,” etc. How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meїr: After three months. Even though it is no proof, there is a hint: “It was after about three months.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw.” Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Rav Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meїr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor is longer than two weeks”. “Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

HALAKHAH: “No sister-in-law should be a party to ḥalîṣah,” etc. How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meїr: After three months. Even though it is no proof, there is a hint: “It was after about three months.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw.” Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Rav Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meїr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor is longer than two weeks”. “Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

HALAKHAH: “One testifies only on the appearance of the face,” etc. Rav Jehudah said, the nose with the mandibles. This follows what Rebbi Jeremiah said in the name of Rav: “The recognition of their faces testified about them,” that is the nose. Rebbi Ḥiyya bar Abba said, if somebody does not want to be recognized, he should put a patch on his nostrils, then he will not be recognized. As in the following: In the times of king Ursicinus, some people from Sepphoris were under arrest warrants. They put patches on their nostrils and were not recognized. Finally they were denunciated and all caught because of lies.

HALAKHAH: “One testifies only on the appearance of the face,” etc. Rav Jehudah said, the nose with the mandibles. This follows what Rebbi Jeremiah said in the name of Rav: “The recognition of their faces testified about them,” that is the nose. Rebbi Ḥiyya bar Abba said, if somebody does not want to be recognized, he should put a patch on his nostrils, then he will not be recognized. As in the following: In the times of king Ursicinus, some people from Sepphoris were under arrest warrants. They put patches on their nostrils and were not recognized. Finally they were denunciated and all caught because of lies.

HALAKHAH: “One testifies only on the appearance of the face,” etc. Rav Jehudah said, the nose with the mandibles. This follows what Rebbi Jeremiah said in the name of Rav: “The recognition of their faces testified about them,” that is the nose. Rebbi Ḥiyya bar Abba said, if somebody does not want to be recognized, he should put a patch on his nostrils, then he will not be recognized. As in the following: In the times of king Ursicinus, some people from Sepphoris were under arrest warrants. They put patches on their nostrils and were not recognized. Finally they were denunciated and all caught because of lies.

“Rebbi Judah ben Baba.” Rebbi Ze‘ira, Rebbi Ḥananel in the name of Rav: Practice follows Rebbi Judah ben Baba. The words of the rabbis disagree, since Rebbi Jeremiah said that it happened that someone fell into the Jordan and surfaced after seventeen days when he was recognized because the cold had shrunk him so that they permitted his wife to remarry.

HALAKHAH: “If he fell into water, both enclosed and open, his wife is forbidden, the words of Rebbi Meĩr. But the Sages say, in open waters his wife is forbidden, in enclosed waters, his wife is permitted.” Rebbi Meїr said, it happened that someone fell into a large cistern and came up after three days. They said to him, one does not mention wonders. Rebbi said, it happened that two went to put fish nets into the Jordan in the evening. One of them saw a fish cave and entered it. When he wanted to leave, he was unable to find the cave’s entrance. His colleague waited at the entrance of the cave so long that he would be dead; he returned and reported to his house. Next morning when the sun shone, the man recognized the entrance of the cave, left, and found his house in mourning. Rebbi Aqiba said, It happened that I was traveling on the ocean that I saw a ship sinking. I was sorry for a student Sage who was on that ship. When I came to Kappadocian Mazaga he greated me and asked me questions. I said to him, my son, how did you escape? He told me, Rabbi, one wave tore me to another, and another to another, until it vomited me onto dry land. Then I said, how great are the words of the Sages who said, in open waters his wife is forbidden, in enclosed waters, his wife is permitted.

“And if the woman was not impure but was pure,” this refers to the one who is pure, not that there came witnesses declaring her impure. “If the woman was not impure but was pure,” this refers to the one who is pure, not one whose merit suspended [punishment] for her. This follows the one who said that merit suspends and it is not recognizable. But following him who said that merit suspends and it is recognizable? Rebbi Isaac said, here we deal with one who drank and the water did not test her. It comes to tell you that the water will not test a woman who is forbidden to her house. Rebbi Yudan said, this follows the one who said that merit suspends and it is not recognizable. Why was it not recognized? Because merit suspended for her. “The man will be free of sin,” he should not worry that maybe merit suspended for her. Should I think that she also should not worry? The verse said, “but that woman shall carry her sin”. [This interpretation] follows the one who said that merit suspends and it is not recognizable.

Did we not state: “Just as the water checks her out so it checks him out”? Just as she is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. Just as the water checks her out for every single intercourse for which she receives her husband after [intercourse with] her paramour, so it checks him out. Since she in general becomes forbidden, whether by him or by another [man], she is checked out. But when he makes [her] drink, he is checked out. If it checked him out but not her, I would say that merit suspends for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and it swelled. They should not have her checked out in this way but correctly! But I could say that he was in secret with other women. Did we not think to say, when he makes [her] drink, he is checked out? Explain it that he had criminal intent but she acted in error; then the water checked him out but not her. [ If the water checked her out but not him,] I would say that merit suspends for (her) [him]. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and her belly swelled. They should not have her checked out in this way but correctly! But I could say that she was in secret with other men. Then if he divorced her, she would be permitted to him. Explain it that he acted in error but she had criminal intent; then the water checked her out but not him. If he had criminal intent but she acted in error, then it is obvious that she is permitted to her house. If he divorced her, would she be permitted to him? Is it possible to say that he had criminal intent and you say so? If he acted in error but she had criminal intent, it is obvious that she is forbidden to her house. If he divorced her, would she be permitted to him? Is it possible to say that she left because of him and you say so? From where do we know that all depends on her? Simeon bar Abba in the name of Rebbi Joḥanan: Is is written: “Do not ejaculate semen into your neighbor’s wife to be impure through her.” It depends on her; if she had criminal intent, she is forbidden, acted in error she is permitted.

Did we not state: “Just as the water checks her out so it checks him out”? Just as she is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. Just as the water checks her out for every single intercourse for which she receives her husband after [intercourse with] her paramour, so it checks him out. Since she in general becomes forbidden, whether by him or by another [man], she is checked out. But when he makes [her] drink, he is checked out. If it checked him out but not her, I would say that merit suspends for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and it swelled. They should not have her checked out in this way but correctly! But I could say that he was in secret with other women. Did we not think to say, when he makes [her] drink, he is checked out? Explain it that he had criminal intent but she acted in error; then the water checked him out but not her. [ If the water checked her out but not him,] I would say that merit suspends for (her) [him]. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and her belly swelled. They should not have her checked out in this way but correctly! But I could say that she was in secret with other men. Then if he divorced her, she would be permitted to him. Explain it that he acted in error but she had criminal intent; then the water checked her out but not him. If he had criminal intent but she acted in error, then it is obvious that she is permitted to her house. If he divorced her, would she be permitted to him? Is it possible to say that he had criminal intent and you say so? If he acted in error but she had criminal intent, it is obvious that she is forbidden to her house. If he divorced her, would she be permitted to him? Is it possible to say that she left because of him and you say so? From where do we know that all depends on her? Simeon bar Abba in the name of Rebbi Joḥanan: Is is written: “Do not ejaculate semen into your neighbor’s wife to be impure through her.” It depends on her; if she had criminal intent, she is forbidden, acted in error she is permitted.

HALAKHAH: “From where did they measure? Rebbi Eliezer says, from his navel”, from the place the child is formed. “Rebbi Aqiba says, from his nose,” from the place from which one is identified. This follows what Rav Jehudah said in the name of Rav: “The recognition of their faces testified about them,” that is the nose. Rebbi Ḥiyya bar Abba said, if somebody does not want to be recognized, he should put a patch on his nostrils, then he will not be recognized. As in the following: In the times of king Ursicinus, some people from Sepphoris were under arrest warrants. They put patches on their nostrils and were not recognized. Finally they were denunciated and all were caught because of lies.

HALAKHAH: “From where did they measure? Rebbi Eliezer says, from his navel”, from the place the child is formed. “Rebbi Aqiba says, from his nose,” from the place from which one is identified. This follows what Rav Jehudah said in the name of Rav: “The recognition of their faces testified about them,” that is the nose. Rebbi Ḥiyya bar Abba said, if somebody does not want to be recognized, he should put a patch on his nostrils, then he will not be recognized. As in the following: In the times of king Ursicinus, some people from Sepphoris were under arrest warrants. They put patches on their nostrils and were not recognized. Finally they were denunciated and all were caught because of lies.

HALAKHAH: “From where did they measure? Rebbi Eliezer says, from his navel”, from the place the child is formed. “Rebbi Aqiba says, from his nose,” from the place from which one is identified. This follows what Rav Jehudah said in the name of Rav: “The recognition of their faces testified about them,” that is the nose. Rebbi Ḥiyya bar Abba said, if somebody does not want to be recognized, he should put a patch on his nostrils, then he will not be recognized. As in the following: In the times of king Ursicinus, some people from Sepphoris were under arrest warrants. They put patches on their nostrils and were not recognized. Finally they were denunciated and all were caught because of lies.

The Elders wash their hands with water at the place where the calf’s neck was broken and say: “Our hands did not spill this blood,” etc. The priests say: “Purge for Your people Israel.” The Holy Spirit says, “the blood was purged for them.” Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say: “She said, please recognize this seal, strings, and staff,” so far Tamar spoke. “Jehudah recognized and said, she is more just than I am because I did not give her to my son Shelah,” so far Jehudah spoke. The Holy Spirit said, “he never knew her again.” Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say: “They told him and said, we came to the land you sent us to; it really is flowing of milk and honey and that is its fruit;” so far Joshua spoke. “But the people are strong who dwell in the land, the cities are very highly fortified, and also the young giants we saw there;” so far said the spies. “Caleb silenced the people to Moses and said, we certainly can mount and inherit it, for certainly we can do it;” so far Caleb spoke. Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say: “Sisera’s mother looked out and whimpered, etc.;” so far Sisera’s mother spoke. “Her wise princesses answered her, …, will they not find and distribute booty;” so far said her daughters-in-law. And the Holy Spirit says, “so all enemies of the Eternal will be lost.”

“She nurses her baby.” Rebbi Ḥaggai said, is says only “her baby,” therefore not twins. Why does it say “her baby”? As it was stated: “A man cannot force his wife to nurse another man’s child, nor can a woman force her husband to let her nurse another woman’s child. If she made a vow not to nurse her baby, the House of Shammai say that one removes the breast nipple from his mouth, but the House of Hillel say, one forces her. If she was divorced, one cannot force her if [the baby] is not used to her, but if he is used to her one forces her and pays her wages to nurse her baby.” How old is the baby if he can be presumed to know her? Rebbi Jeremiah in the name of Rav: Three months. But Rebbi Ze‘ira was staring at him. He asked him, why are you staring at me? Should I say to you following Samuel, since Samuel said, three days? Samuel follows his opinion, since Samuel said, I recognized the midwives who delivered me. Rebbi Joshua ben Levi said, I recognized the circumciser who circumcised me. Rebbi Joḥanan said, I recognized the women who kept my mother company.

“She nurses her baby.” Rebbi Ḥaggai said, is says only “her baby,” therefore not twins. Why does it say “her baby”? As it was stated: “A man cannot force his wife to nurse another man’s child, nor can a woman force her husband to let her nurse another woman’s child. If she made a vow not to nurse her baby, the House of Shammai say that one removes the breast nipple from his mouth, but the House of Hillel say, one forces her. If she was divorced, one cannot force her if [the baby] is not used to her, but if he is used to her one forces her and pays her wages to nurse her baby.” How old is the baby if he can be presumed to know her? Rebbi Jeremiah in the name of Rav: Three months. But Rebbi Ze‘ira was staring at him. He asked him, why are you staring at me? Should I say to you following Samuel, since Samuel said, three days? Samuel follows his opinion, since Samuel said, I recognized the midwives who delivered me. Rebbi Joshua ben Levi said, I recognized the circumciser who circumcised me. Rebbi Joḥanan said, I recognized the women who kept my mother company.

“She nurses her baby.” Rebbi Ḥaggai said, is says only “her baby,” therefore not twins. Why does it say “her baby”? As it was stated: “A man cannot force his wife to nurse another man’s child, nor can a woman force her husband to let her nurse another woman’s child. If she made a vow not to nurse her baby, the House of Shammai say that one removes the breast nipple from his mouth, but the House of Hillel say, one forces her. If she was divorced, one cannot force her if [the baby] is not used to her, but if he is used to her one forces her and pays her wages to nurse her baby.” How old is the baby if he can be presumed to know her? Rebbi Jeremiah in the name of Rav: Three months. But Rebbi Ze‘ira was staring at him. He asked him, why are you staring at me? Should I say to you following Samuel, since Samuel said, three days? Samuel follows his opinion, since Samuel said, I recognized the midwives who delivered me. Rebbi Joshua ben Levi said, I recognized the circumciser who circumcised me. Rebbi Joḥanan said, I recognized the women who kept my mother company.

Rebbi Yasa fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw his bier and him sleeping on it. If you say that Rebbi Assi was an insignificant person, one tanner came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the tanner], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he started to feel badly and said, did he study Torah more than I did? They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.

What is a corpse of obligation? Anyone for whom he shouts and nobody comes. If the villagers come, he refrains. How many? For the carriers of the bier, their replacements, and the replacements of their replacements. If he is not needed; but if he is needed, it is different. If [the deceased] is not recognized. But if he is recognized, it is different. If it is not according to his honor; but if it is according to his honor, it is different. For the Patriarch it is his honor.

What is a corpse of obligation? Anyone for whom he shouts and nobody comes. If the villagers come, he refrains. How many? For the carriers of the bier, their replacements, and the replacements of their replacements. If he is not needed; but if he is needed, it is different. If [the deceased] is not recognized. But if he is recognized, it is different. If it is not according to his honor; but if it is according to his honor, it is different. For the Patriarch it is his honor.

MISHNAH: If the ground floor and the upper floor belonging to two different persons collapse, they divide wood, stones, and dust between themselves. One takes into consideration which stones were at risk to break. If one of them recognized his stones, he takes them, and they are debited to his account.

“If one of them recognized his stones, he takes them, and they are debited to his account.” Rebbi Hoshaia said, this means that the hand rules on one side. There, we have stated: “A hundred ṭevel in a hundred profane, he removes 101. A hundred ṭevel in a hundred tithe, he removes 101.” Rebbi Yose said, if you say that he takes 100, I would say that only profane came to his hand and the other remains ṭevel. So he takes 101 in order to separate heave and heave of the tithe from the ṭevel.

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

Rebbi Joḥanan said, this birth is like all other births mentioned in the Torah. Just as all other births mentioned in the Torah [are counted] from the appearance of either head or most of the body, this also [is counted] from the appearance of either head or most of the body. Rebbi Simeon ben Laqish said, this birth is different from all other births mentioned in the Torah. All other births mentioned in the Torah [are counted] from the appearance of either head or most of the body, this one once the face is recognized. What is the difference between them? If he came cut or stunted. In the opinion of Rebbi Joḥanan, until the appearance of either head or most of the body. In the opinion of Rebbi Simeon ben Laqish, until the face is recognized.

Rebbi Joḥanan said, this birth is like all other births mentioned in the Torah. Just as all other births mentioned in the Torah [are counted] from the appearance of either head or most of the body, this also [is counted] from the appearance of either head or most of the body. Rebbi Simeon ben Laqish said, this birth is different from all other births mentioned in the Torah. All other births mentioned in the Torah [are counted] from the appearance of either head or most of the body, this one once the face is recognized. What is the difference between them? If he came cut or stunted. In the opinion of Rebbi Joḥanan, until the appearance of either head or most of the body. In the opinion of Rebbi Simeon ben Laqish, until the face is recognized.

Samuel the Little ordered a fast and rain came before sunrise. The people therefore thought that it was due to the merit of the congregation, but Samuel said, I will illustrate the event to you by a simile: The situation is to be compared to that of a slave who asks reward of his master, and the master says to his servants, "Give it to him so that I may hear his voice no more." Another time Samuel the Little ordered a fast and rain came after sunset. The people again thought that it was due to the merits of the congregation, but Samuel said to them, I will explain the matter by a simile: The situation is to be likened unto that of a slave who asks the master for his reward, and the latter says to his servants: "Wait until he shows contrition and is worried, and then you can give it to him." But if this interpretation of Samuel the Little is accepted, how will it ever be possible to recognize the merit of a congregation? It can be recognized if when the reader recites: "He causes the wind to blow," a wind blows, and when he recites: "He causes the rain to descend," rain descends.

R. Judah said in the name of Rab, R. Meir's view is law; R. Huna said, it is established usage; R. Johanan said, the people adopted it as a usage. [The opinion of him who says that a view is law, carries with it that we must teach it in the school sessions; if one says that a view is established usage, it means that we do not teach it in the school sessions, but, if asked, decide accordingly; if one says that the people have adopted a view as usage, it means that we do not even decide according to it, but that when someone has already acted in accordance with it, we do not nullify his action.] R. Naḥman said, R. Jose's view is law and, indeed, R. Jose's view has been recognized as law. Why then do the priests nowadays spread their hands during the Minḥah service of public fasts? Inasmuch as they do it close to sunset, it is as if it were done during the Ne'ilah service.

Rebbi Elazar said, in three places the divine presence made an appearance. In the court of Shem, in the court of Shmuel HaRamasi, and in the court of Shlomo. In the court of Shem, as it is written, (Genesis 38,26) And Yehudah recognized her and said she is righteous, it is from me". How did he know? Maybe the same way that he had went to her, a different man also had went to ho her? A hevenly voice called out and said "From me" these hidden things have come forth.