refers

R. Nathan said : "In the time of finding" refers to Torah; as it is said, "For whoso findeth me findeth life, and obtaineth favour of the Lord" (Prov. viii. 35).

Rab Nahman b. Isaac said : "In the time of finding [meso']" refers to death ; as it is said, "The issues [tosa'ot] of death" (Ps. Ixviii. 21).

R. Johanan said : "In the time of finding" refers to burial. R. Hannina said: What is the Scriptural authority for this? "Who rejoice unto exultation and are glad, when they can find the grave" (Job iii. 22). Rabbah b. Rab Shela said : Hence the popular saying : "Let a man pray for peace even to the last shovelful of earth."

Mar Zotra said : "In the time of finding" refers to a privy. In the West, they said that the interpretation of Mar Zotra was the best of all.

Rab Huna b. Judah stated that R. Menahem said in the name of R. Ammi : What means that which is written, "They that forsake the Lord shall be consumed" (Is. i. 28)? This refers to one who leaves a Scroll of the Law [unrolled] and goes out [from the Synagogue].

What is the point of disagreement? The time of "hastening." R. Eleazar b. 'Azariah holds that it refers to the haste of the Egyptians; but R. 'Akiba holds that

it refers to the haste of the Israelites.

R. Eleazar said : [R. Johanan's statement] refers to the Tefillah of the evening.

Rab Ashe said : Thou mayest even suppose that it refers to all of them ; for, since the Rabbis instituted it in the Tefillah it is to be considered as part thereof. If thou dost not admit this, how could one unite them in the evening,

R. Johanan said in the name of R. Jose b. Zimra : Whoever refers to his own merit [when praying], the merit of others is referred to [in the answer to the petition]; and whoever refers to the merit of others, his own merit is referred to.

R. Johanan said in the name of R. Jose b. Zimra : Whoever refers to his own merit [when praying], the merit of others is referred to [in the answer to the petition]; and whoever refers to the merit of others, his own merit is referred to.

No ; it is to include the instance of bread and dates. How is this to be understood ? Are we to suppose that it refers to one who ate bread and thinking that it was dates he had eaten, commences the benediction on the supposition it was dates, but concludes with the benediction for bread ? This is the same as the last-mentioned case!

This refers to the war of Gog and Magog.

That refers to the words of Torah; and thus spake the All-merciful, "Teach your children Torah so that they can read therein."

Nay; but this is what he means to say : It is right that precedence should be given to "Hear O Israel" over "And it shall come to pass," because the former contains a reference to learning, teaching and performing ; and to "And it shall come to pass" over "And the Lord spake," because the former contains a reference to teaching and performing, whereas "And the Lord spake" refers only to performing.

This cannot enter thy mind ; because the Mishnah refers to a deaf person exactly as to the mentally defective and minor ; and therefore, as in the case of a mentally defective and minor even post factum [the reading of the Megillah] is invalid, so also if a deaf person has read it, it is likewise invalid.

That refers to reading the Scriptures.

There is no contradiction ; the former refers to the first paragraph [of the Shema'], the latter to the second.

R. Eleazar said : what means that which is written, "So will I bless Thee as long as I live ; in Thy name will I lift up my hands" (Ps. Ixiii. 5)? "So will I bless Thee as long as I live" refers to the reading of the Shema' ; "in Thy name will I lift up my hands" refers to Tefillah. If one act thus, of him the text saith, "My soul is satisfied as with marrow and fatness" (ibid. v. 6) ; and not only that, but he will inherit two worlds, this world and the world to come, as it is said, "And my mouth will praise Thee with joyful lips" (ibid.).

R. Eleazar said : what means that which is written, "So will I bless Thee as long as I live ; in Thy name will I lift up my hands" (Ps. Ixiii. 5)? "So will I bless Thee as long as I live" refers to the reading of the Shema' ; "in Thy name will I lift up my hands" refers to Tefillah. If one act thus, of him the text saith, "My soul is satisfied as with marrow and fatness" (ibid. v. 6) ; and not only that, but he will inherit two worlds, this world and the world to come, as it is said, "And my mouth will praise Thee with joyful lips" (ibid.).

To which [clause in this teaching does this last statement refer] ? If to the first clause, it is self-evident ; for is a scroll of the Torah less than bones? Nay; it refers to the second clause.

He asked him, "Do they know all that ; for lo, it is written, 'The dead know not anything' (Eccles. ix. 5)?" He answered, "If thou hast read [this verse], thou hast not read it a second time ; if a second time, then not a third time ; and if a third time, its meaning has not been explained to thee. 'For the living know that they shall die' (ibid.) — this refers to the righteous who are called living even in their death ; as it is said, 'And Benaiah the son of Jehoiada, the son of a living man of Kabzeel, who had done mighty deeds, he smote the two altar-hearths of Moab ; he went down also and slew a lion in the midst of a pit in time of snow' (II Sam. xxiii. 20).

'But the dead know not anything' — this refers to the wicked who are called dead in their life-time; as it is said, 'And thou, O wicked one, thou art slain, the prince of Israel' (Ezek. xxi. 30)." Or if thou wilt, derive it from the following : "At the mouth of two witnesses, or three witnesses, shall the dead be put to death" (Deut. xvii. 6). But he is alive ! Nay, he is accounted as dead from the beginning.

It was taught by the school of R. Ishmael : If thou seest a scholar committing an offence at night, do not criticise him for it by day ; perhaps he has repented by then. Dost thou imagine perhaps he has repented? Nay, he has certainly repented. This refers only to an offence concerned with his person ; but in a matter involving money, [he may be criticised] until he refunds it to its owner.

R. Judah prohibits a man to marry one outraged or seduced by his father. Rab Giddel asked in the name of Rab : What is R. Judah 's reason? Because it is written, "A man shall not take his father's wife and shall not uncover his father's skirt" (Deut. xxiii. 1) — i.e. the skirt which his father had seen shall he not uncover. But how do we know that this refers to one outraged by his father ?

But how canst thou understand it in this way? For if the second teaching refers to the minor function, why uncover a handbreadth behind ? Nay ; they should both be referred to the major function, and there is no contradiction : the first teaching applying to a male, the other to a female.

There is no contradiction. The latter refers to one who has assigned [a place in his underwear in which to deposit his Tefillin]; the other refers to a man who has not assigned such a place. For Rab Hisda said : In the cloth in which one assigns to tie up his Tefillin one must not tie up coins, if he has already placed the Tefillin therein. If he assigned to tie up his Tefillin in it but has not bound them therein, or if he has bound up his Tefillin in the cloth without such assignment, he may tie up money therein.

There is no contradiction. The latter refers to one who has assigned [a place in his underwear in which to deposit his Tefillin]; the other refers to a man who has not assigned such a place. For Rab Hisda said : In the cloth in which one assigns to tie up his Tefillin one must not tie up coins, if he has already placed the Tefillin therein. If he assigned to tie up his Tefillin in it but has not bound them therein, or if he has bound up his Tefillin in the cloth without such assignment, he may tie up money therein.

Nay, [the statement of R. Isaac refers] to his wife and for the purpose of reading the Shema'.

The Doreshe Hamurot said, "And thy life shall hang in doubt before thee" (Deut. xxviii. 66) — this refers to one who hangs up his Tefillin !

It is quite right that there is no difficulty in the matter of belching or yawning, for here it was an involuntary act and [the denunciation just quoted] refers to one who does it deliberately ; but there is a difficulty

in the matter of sneezing! No; there is no difficulty; for here it was from above, but the latter refers to one who does so from below. For R. Zera said : This thing was taught me in the school of Rab Hamnuna, and is equal in worth to me to all my studies. He who sneezes during prayer may regard it as a good omen ; for just as it brings him gratification below [on earth], so will it bring him gratification above.

But did Rab Huna really say that? For Rab Huna has said : A disciple of the wise is forbidden to stand in a filthy place, because it is impossible for him to stand anywhere without meditating upon Torah! There is no contradiction ; the latter refers to standing still, the former to walking.

And did R. Johanan really say what is attributed to him? For lo, Rabbah b. Bar Hannah has said in the name of R. Johanan : One is permitted to meditate anywhere upon words of Torah except the bath-house and privy ! And shouldest thou urge that here also one refers to standing and the other to walking, it cannot be so ; because R. Abbahu once followed R. Johanan and he was reading the Shema', but when he reached the filthy courtways he lapsed into silence. He said to R. Johanan, "Where should I resume [my prayer] ?" He replied, "If thou hast waited sufficient time to finish the whole, return to the commencement" !

Rab Sheshet was asked : How is it with a foul odour which has no [material] cause? He replied : Come and behold the mats in the school of Rab, on which some are sleeping while others are studying. But this refers only to words of Torah, not to the reading of the Shema'. And even of words of Torah this is not said except [when the bad odour is caused] by another ; but if he himself is the cause, he must not [even study until the odour has passed off].

how is this? The latter verse refers to the major natural function, the former to the minor. Infer, then, that the Torah forbids [the Shema' to be read] near to urine only when it is by fecal matter ; but if it has fallen upon the ground, it is permitted [by the Torah], but the Rabbis have decreed against it. Have the Rabbis decreed against it ? When it is certain [that urine is there] ; but if there is a doubt, they do not decree against it.

R. Eleazar (another version : R.Aha b. Abba b. Aha in the name of our master) said : The teaching here refers to turbid water which is to be considered like the solid earth, so that his heart does not see his nakedness.

"And concerning the morning continual offering that it was brought in the first four hours." Who is the authority for the following teaching : "And as the sun waxed hot, it melted" (Exod. xvi. 21) — this refers to the fourth hour of the day?

Thou sayest "the fourth hour"; but perhaps it means the sixth hour ! When the Bible states "In the heat of the day" (Gen. xviii. 1) it means the sixth hour. How, then, am I to understand "As the sun waxed hot, it melted" ? That refers to the fourth hour. In accordance with whose opinion is this? It can be neither R. Judah's nor the Rabbis'. If it were R. Judah's, up to [and including] the fourth hour is still morning ; and if it were the Rabbis', up to midday is still morning !

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

He does not ? Behold it is written, "But when the righteous turneth away from his righteousness and committeth iniquity" (Ezek. xviii. 24)! That refers to a man who was originally wicked; but the man who is originally righteous does not.

Nay, both the teachings refer to one praying alone and there is no contradiction ; the statement [of R. Tanhum] refers to one who reminds himself [that he had omitted the prayer for rain] before reaching the benediction "Who hearkenest unto prayer,"

whereas the statement [of the Baraita] refers to one who reminds himself [of the omission] after having said the benediction "Who hearkenest unto prayer."

Elijah said to Rab Judah, the brother of Rab Sala Hasida : "Be not wrathful and thou wilt not sin. Be not intoxicated and thou wilt not sin. When thou settest out on a journey, take counsel with thy Creator and go forth." What means, "Take counsel with thy Creator and go forth" ? R. Jacob said in the name of Rab Hisda : This refers to the prayer to be offered on undertaking a journey. R. Jacob also said in the name of Rab Hisda : Whoever sets out on a journey should offer the prayer ordained for a journey.

But it is not so ! For R. Hiyya b. Abba has said in the name of R. Johanan : Whoever prolongs his prayer and calculates on it will eventually come to pain of heart ; as it is said, "Hope deferred maketh the heart sick" (Prov. xiii. 12). What is his remedy? Let him occupy himself with Torah; as it is said, "But desire fulfilled is a tree of life" (ibid.), and "tree of life" is nothing else than Torah, as it is said, "It is a tree of life to them that lay hold upon it" (Prov. iii. 18)! There is no contradiction; the latter teaching refers to one who prolongs his prayer and calculates on it, the former to one who prolongs his prayer without calculating on it.

That is the meaning of R. Eleazar's statement in the name of R. Osha'ya : What is that which is written, "Yea, 'these' will be forgotten"? That refers to the incident of the Golden Calf; "Yet 'the I' will I not forget thee"? That refers to the incident at Sinai.

That is the meaning of R. Eleazar's statement in the name of R. Osha'ya : What is that which is written, "Yea, 'these' will be forgotten"? That refers to the incident of the Golden Calf; "Yet 'the I' will I not forget thee"? That refers to the incident at Sinai.

Rab Joseph said : Because it is wisdom, they fixed it in the benediction relating to wisdom. The Rabbis say : Because it refers to the non-holy, therefore they fixed it in the [first] benediction [of the Tefillah] for the week-day.

There is no contradiction. This refers to one who repeats it word by word ; but the former refers to him who repeats it verse by verse.

There is no contradiction. This refers to one who repeats it word by word ; but the former refers to him who repeats it verse by verse.

refers to the 'Thanksgiving' in the Hallel."

What is the significance of "No eye hath seen" etc.? R. Joshua b. Levi said : It refers to the wine preserved in the grape from the six days of creation. R. Samuel b. Nahmani said : It refers to Eden, upon which the eye of no creature has gazed.

What is the significance of "No eye hath seen" etc.? R. Joshua b. Levi said : It refers to the wine preserved in the grape from the six days of creation. R. Samuel b. Nahmani said : It refers to Eden, upon which the eye of no creature has gazed.

According to him who teaches "the vineyard of the fourth year" it is quite right if he argues by analogy of expression ; for there is a teaching : Rabbi says : It is stated here, "That it may yield unto you more richly the increase thereof" (Lev. xix. 25), and it is stated elsewhere, "the increase of the vineyard" (Deut. xxii. 9) — as in the latter passage "increase" refers to the vineyard, so also in the former passage it refers to the vineyard ; and there thus remains over one hillul to be interpreted as meaning that a benediction is required [when partaking of fruits].

According to him who teaches "the vineyard of the fourth year" it is quite right if he argues by analogy of expression ; for there is a teaching : Rabbi says : It is stated here, "That it may yield unto you more richly the increase thereof" (Lev. xix. 25), and it is stated elsewhere, "the increase of the vineyard" (Deut. xxii. 9) — as in the latter passage "increase" refers to the vineyard, so also in the former passage it refers to the vineyard ; and there thus remains over one hillul to be interpreted as meaning that a benediction is required [when partaking of fruits].

There is no contradiction ; the latter refers to moist [pepper], the other to dried.

[R. Judah's statement refers] to the remainder.

Rab Nahman b. Isaac said : [This Baraita refers to the case where] for instance men say, "Let us go and eat our meal in a certain place."

He should not go out into the street perfumed. R. Abha b. R. Hiyya b. Abba said in the name of R. Johanan : This refers to a place where people are suspected of pederasty. Rab Sheshet said : They mean only with his garment [perfumed], but on his body [it is permitted] because it removes [the odour of] perspiration. Rab Pappa said : [To perfume] his hair is like [perfuming] his garment; but some declare that it is like [perfuming] his body.

He should not go out with patched sandals. This supports the statement of R. Hiyya b. Abba who said : It is a disgrace for a disciple of the wise to go out with patched sandals. But it is not so; for R. Hiyya b. Abba went out thus! Mar Zotra b. Rab Nahman said : It means with a patch on top of a patch, and it refers only to the legging ; but as for the sole, we have no objection. And even in the case of the legging, it means only when walking by the way ; but as for wearing such in the house, we have no objection. It further refers to the days of Summer, but in the days of Winter we have no objection.

He should not go out with patched sandals. This supports the statement of R. Hiyya b. Abba who said : It is a disgrace for a disciple of the wise to go out with patched sandals. But it is not so; for R. Hiyya b. Abba went out thus! Mar Zotra b. Rab Nahman said : It means with a patch on top of a patch, and it refers only to the legging ; but as for the sole, we have no objection. And even in the case of the legging, it means only when walking by the way ; but as for wearing such in the house, we have no objection. It further refers to the days of Summer, but in the days of Winter we have no objection.

R. 'Akiba says : Even if one eats boiled vegetables, etc. Is there any boiled vegetable which is to be regarded as nourishment? Rab Ashe said: It refers to cabbage-stalks.

"All raw herbs make the complexion pale." R. Isaac said : This refers only to the first meal after blood-letting.

"Anything not fully grown makes the body shrink." Rab Hisda said : Even a young kid worth a Zuz ; and it only refers to that which is not a fourth [of its full natural size], but if it be a fourth, we have no objection.

There is no disagreement here ; the former refers to where he finds them saying, "Let us say Grace," the other to where he finds them saying "Blessed." If he finds them saying "Let us say Grace," he responds "Blessed be His name" etc., and if he finds them saying "Blessed," he responds "Amen."

There is no contradiction; the former refers to "Who...rebuildest Jerusalem," the latter to the other benedictions.

Abbai said : It refers to a Samaritan who is a Haber. Raba said : Thou mayest even suppose that it refers to a Samaritan who is an 'Am ha'ares, and we are here dealing with the 'Am ha'ares so designated by the Rabbis who disagree in this matter with R. Meir. For there is a teaching : Who is an 'Am ha'ares? Whoever does not eat his non-holy food in a condition of ritual purity — these are the words of R. Meir ; but the Sages say : Whoever does not properly tithe his fruits. These Samaritans, however, do properly apportion the tithe, for they are careful to observe what is written in the Torah. The teacher has said : The commandments to which the Samaritans adhere they observe more scrupulously than the Israelite.

Abbai said : It refers to a Samaritan who is a Haber. Raba said : Thou mayest even suppose that it refers to a Samaritan who is an 'Am ha'ares, and we are here dealing with the 'Am ha'ares so designated by the Rabbis who disagree in this matter with R. Meir. For there is a teaching : Who is an 'Am ha'ares? Whoever does not eat his non-holy food in a condition of ritual purity — these are the words of R. Meir ; but the Sages say : Whoever does not properly tithe his fruits. These Samaritans, however, do properly apportion the tithe, for they are careful to observe what is written in the Torah. The teacher has said : The commandments to which the Samaritans adhere they observe more scrupulously than the Israelite.

Our Rabbis have taught : The following is the order of the Grace after meals : The first benediction is "Who feedest" ; the second, the benediction of "the land"; the third, "Who...rebuildest Jerusalem" ; the fourth, "Who art kind and dealest kindly." On the Sabbath, one begins and ends with consolation and refers to the sanctity of the day in the middle. R. Eliezer says: If he wishes to include [the reference to the Sabbath] in the "consolation," he may do so ; in the benediction of "the land," he may do so ; in the benediction instituted by the Sages in Jabneh, he may do so. The Sages, however, say : He should only include it in the "consolation."

Our Rabbis have taught : Whence do we derive the Grace after meals from the Torah? As it is said, "And thou shalt eat and be satisfied and bless" (Deut. viii. 10) — this refers to the benediction "Who feedest"; "the Lord thy God" (ibid.)— to the benediction of Zimmun; "for the land" (ibid.) — to the benediction of "the land" ; "the good" (ibid.) — to "Who. . . rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon" (ibid. iii. 25); "which He hath given thee" (ibid. viii. 10) — to "Who art kind and dealest kindly." I have here only the Grace after meals ; whence do we derive the Grace before meals ? Thou canst reason by a fortiori argument — if a man should bless God when satisfied, how much more so when he is hungry !

Rabbi says : "And thou shalt eat and be satisfied and bless" refers to the benediction "Who feedest," but the benediction of Zimmun is derived from "Magnify the Lord with me" (Ps. xxxiv. 4) ; "for the land" — to the benediction of "the land" ; "the good"— to "Who...rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon"; the benediction "Who art kind and dealest kindly" was instituted in Jabneh. I have here only the Grace after meals ; whence do we derive the Grace before meals ? There is a teaching to state, "Which He hath given thee" — ie. as soon as He hath given thee.

Rab Huna b. Rab Joshua said : This refers only to three, where the Divine Name is not mentioned ; but with ten, where the Name is mentioned, the matter is clear. As our Mishnah teaches : As he blesses, exactly so do they respond after him: "Blessed be the Lord our God, the God of Israel, the God of hosts, Who is enthroned above the Cherubim, for the food of which we have partaken."

This only refers to the case where the original parties did not at the outset include these [three men] in their own place for Zimmun ; but if they had done so, then the necessity for Zimmun has passed from these men.

Amemar, Mar Zotra and Rab Ashe dined together, and dates and pomegranates were placed before them. Mar Zotra took [some of the fruit] and threw it before Rab Ashe as his portion. The latter said to him, "Does not the master agree with that which has been taught : One may not throw articles of food?" [He replied], "That refers to bread." "But there is a teaching; Just as one may not throw bread, so one should not throw any article of food!" He replied, "But there is a teaching : Although one may not throw bread, other articles of food may be thrown!"

There is no contradiction ; the teaching that he should swallow it refers to liquids ; that he should spit it out refers to something that will not become repugnant; and that he should push it on one side refers to something which would become repugnant.

There is no contradiction ; the teaching that he should swallow it refers to liquids ; that he should spit it out refers to something that will not become repugnant; and that he should push it on one side refers to something which would become repugnant.

There is no contradiction ; the teaching that he should swallow it refers to liquids ; that he should spit it out refers to something that will not become repugnant; and that he should push it on one side refers to something which would become repugnant.

The teaching above refers to old wine ; according to the Mishnaic teaching : [If one says] "I vow to abstain from wine because it is injurious to the bowels," and they tell him "But is not old wine beneficial for the bowels ?" and he remains silent, then he is forbidden to drink new wine but is permitted to drink of the old. Draw that inference.

R. Johanan said : We only observe four of those rules : washing, rinsing, undiluted [wine] and [the cup] must be full. It has been taught: Washing refers to the inside [of the cup], rinsing to the outside.

There is no contradiction ; because the latter refers to the beginning [of its kindling], the other subsequently.

There is no contradiction ; because the latter refers to the beginning [of its kindling], the other subsequently.

No, it refers to when it keeps growing dimmer.

Hiyya b. Rab said: refers to a man] who has not eaten with them. Similarly said Rab Nahman in the name of Rabbah b. Abbuha : It refers to a man who has eaten with them. Rab said to his son Hiyya, "My son, snatch [the cup of wine] and say Grace" ; and similarly said Rab Huna to his son Rabbah, "Snatch [the cup of wine] and say Grace."

Hiyya b. Rab said: refers to a man] who has not eaten with them. Similarly said Rab Nahman in the name of Rabbah b. Abbuha : It refers to a man who has eaten with them. Rab said to his son Hiyya, "My son, snatch [the cup of wine] and say Grace" ; and similarly said Rab Huna to his son Rabbah, "Snatch [the cup of wine] and say Grace."

There is no contradiction ; the latter refers to where one calculates [on the prolongation of his prayer], the other to where he does not calculate upon it. So how should one act ? He makes many supplications.

There is no contradiction ; the latter refers to one who stays and strains, the other to one who stays long but does not strain.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

[They said to him : In our dream] we were made to read the words "Thy sons and thy daughters shall he given unto another people " (ibid. v. 32), To Abbai he said : Thy sons and daughters will be many ; thou wilt say [they should marry] thy relatives, but [thy wife] will say they [should marry] her relatives, and she will compel thee to give them to her relatives, and it will seem [as though they had been given] to another people. To Raba he said : Thy wife will die, and thy sons and daughters will come under the control of another wife. For Raba said in the name of R. Jeremiah b. Abba in the name of Rab : What means that which is written, "Thy sons and thy daughters shall be given unto another people"? This refers to a stepmother.

Who dreams that he lays the Tefillin may hope for greatness ; as it is said, "And all the peoples of the earth shall see that the name of the Lord is called upon thee, and they shall fear thee" (Deut. xxviii. 10); and there is a teaching : R. Eliezer the Great says : This refers to the Tefillin worn on the head. Who dreams that he is saying the Tefillah, it is a good omen for him ; but this applies only when he does not conclude it.

To dream of any species of animal is a good omen with the exception of the elephant, monkey and long-tailed ape. But a teacher has said : Who dreams of an elephant, a miracle will be wrought for him ! There is no contradiction ; the latter refers to where it is bridled and the other to where it is not bridled.

"And the man was an old man in the days of Saul, stricken in years among men" (I Sam. xvii. 12). Raba (other versions : Rab Zebid, Rab Osha'ya) said : This refers to Jesse, the father of David, who went out with a crowd, came in with a crowd and expounded [Torah] with a crowd. 'Ulla said : We have received a tradition that there is no crowd in Babylon. It has been taught : A crowd must not consist of less than sixty myriads.

He then said, "Since a miracle was wrought for me with this verse, I will expound it." [He went to the House of Study and expounded]: "Thine, O Lord, is the greatness" — that refers to the work of Creation ; for so it is stated, "Who doeth great things past finding out" (Job ix. 10). "And the power" — that refers to the Exodus from Egypt ; as it is said, "And Israel saw the great work" etc. (Exod. xiv. 31). "And the glory" — that refers to the sun and moon which stood still for Joshua; as it is said, "And the sun stood still, and the moon stayed" (Josh. x. 13). "And the victory" [nesah] — that refers to the overthrow of Rome; for so it is stated, "And their life-blood [nesah] is dashed against My garments" (Is. Ixiii. 3). "And the majesty" — that refers to the battle at the valleys of Arnon ; as it is said, "Wherefore it is said in the book of the Wars of the Lord : Vaheb in Suphah, and the valleys of Arnon" (Num. xxi. 14). "For all that is in heaven and earth" — that refers to the war of Sisera ; as it is said, "They fought from heaven, the stars in their courses fought against Sisera" (Judges 5:20). "Thine is the kingdom, O Lord" — that refers to the war of Amalek ; for so it is stated, "The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation" (Exod. xvii. 16). "And Thou art exalted" — that refers to the war of Gog and Magog ; for so it is stated, "Behold I am against thee, O Gog, chief prince of Meshech and Tubal" (Ezek. xxxviii. 3). "As head above all" — Rab Hanan b. Raba said in the name of Rab : Even the waterman is appointed by Heaven.

He then said, "Since a miracle was wrought for me with this verse, I will expound it." [He went to the House of Study and expounded]: "Thine, O Lord, is the greatness" — that refers to the work of Creation ; for so it is stated, "Who doeth great things past finding out" (Job ix. 10). "And the power" — that refers to the Exodus from Egypt ; as it is said, "And Israel saw the great work" etc. (Exod. xiv. 31). "And the glory" — that refers to the sun and moon which stood still for Joshua; as it is said, "And the sun stood still, and the moon stayed" (Josh. x. 13). "And the victory" [nesah] — that refers to the overthrow of Rome; for so it is stated, "And their life-blood [nesah] is dashed against My garments" (Is. Ixiii. 3). "And the majesty" — that refers to the battle at the valleys of Arnon ; as it is said, "Wherefore it is said in the book of the Wars of the Lord : Vaheb in Suphah, and the valleys of Arnon" (Num. xxi. 14). "For all that is in heaven and earth" — that refers to the war of Sisera ; as it is said, "They fought from heaven, the stars in their courses fought against Sisera" (Judges 5:20). "Thine is the kingdom, O Lord" — that refers to the war of Amalek ; for so it is stated, "The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation" (Exod. xvii. 16). "And Thou art exalted" — that refers to the war of Gog and Magog ; for so it is stated, "Behold I am against thee, O Gog, chief prince of Meshech and Tubal" (Ezek. xxxviii. 3). "As head above all" — Rab Hanan b. Raba said in the name of Rab : Even the waterman is appointed by Heaven.

He then said, "Since a miracle was wrought for me with this verse, I will expound it." [He went to the House of Study and expounded]: "Thine, O Lord, is the greatness" — that refers to the work of Creation ; for so it is stated, "Who doeth great things past finding out" (Job ix. 10). "And the power" — that refers to the Exodus from Egypt ; as it is said, "And Israel saw the great work" etc. (Exod. xiv. 31). "And the glory" — that refers to the sun and moon which stood still for Joshua; as it is said, "And the sun stood still, and the moon stayed" (Josh. x. 13). "And the victory" [nesah] — that refers to the overthrow of Rome; for so it is stated, "And their life-blood [nesah] is dashed against My garments" (Is. Ixiii. 3). "And the majesty" — that refers to the battle at the valleys of Arnon ; as it is said, "Wherefore it is said in the book of the Wars of the Lord : Vaheb in Suphah, and the valleys of Arnon" (Num. xxi. 14). "For all that is in heaven and earth" — that refers to the war of Sisera ; as it is said, "They fought from heaven, the stars in their courses fought against Sisera" (Judges 5:20). "Thine is the kingdom, O Lord" — that refers to the war of Amalek ; for so it is stated, "The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation" (Exod. xvii. 16). "And Thou art exalted" — that refers to the war of Gog and Magog ; for so it is stated, "Behold I am against thee, O Gog, chief prince of Meshech and Tubal" (Ezek. xxxviii. 3). "As head above all" — Rab Hanan b. Raba said in the name of Rab : Even the waterman is appointed by Heaven.

He then said, "Since a miracle was wrought for me with this verse, I will expound it." [He went to the House of Study and expounded]: "Thine, O Lord, is the greatness" — that refers to the work of Creation ; for so it is stated, "Who doeth great things past finding out" (Job ix. 10). "And the power" — that refers to the Exodus from Egypt ; as it is said, "And Israel saw the great work" etc. (Exod. xiv. 31). "And the glory" — that refers to the sun and moon which stood still for Joshua; as it is said, "And the sun stood still, and the moon stayed" (Josh. x. 13). "And the victory" [nesah] — that refers to the overthrow of Rome; for so it is stated, "And their life-blood [nesah] is dashed against My garments" (Is. Ixiii. 3). "And the majesty" — that refers to the battle at the valleys of Arnon ; as it is said, "Wherefore it is said in the book of the Wars of the Lord : Vaheb in Suphah, and the valleys of Arnon" (Num. xxi. 14). "For all that is in heaven and earth" — that refers to the war of Sisera ; as it is said, "They fought from heaven, the stars in their courses fought against Sisera" (Judges 5:20). "Thine is the kingdom, O Lord" — that refers to the war of Amalek ; for so it is stated, "The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation" (Exod. xvii. 16). "And Thou art exalted" — that refers to the war of Gog and Magog ; for so it is stated, "Behold I am against thee, O Gog, chief prince of Meshech and Tubal" (Ezek. xxxviii. 3). "As head above all" — Rab Hanan b. Raba said in the name of Rab : Even the waterman is appointed by Heaven.

He then said, "Since a miracle was wrought for me with this verse, I will expound it." [He went to the House of Study and expounded]: "Thine, O Lord, is the greatness" — that refers to the work of Creation ; for so it is stated, "Who doeth great things past finding out" (Job ix. 10). "And the power" — that refers to the Exodus from Egypt ; as it is said, "And Israel saw the great work" etc. (Exod. xiv. 31). "And the glory" — that refers to the sun and moon which stood still for Joshua; as it is said, "And the sun stood still, and the moon stayed" (Josh. x. 13). "And the victory" [nesah] — that refers to the overthrow of Rome; for so it is stated, "And their life-blood [nesah] is dashed against My garments" (Is. Ixiii. 3). "And the majesty" — that refers to the battle at the valleys of Arnon ; as it is said, "Wherefore it is said in the book of the Wars of the Lord : Vaheb in Suphah, and the valleys of Arnon" (Num. xxi. 14). "For all that is in heaven and earth" — that refers to the war of Sisera ; as it is said, "They fought from heaven, the stars in their courses fought against Sisera" (Judges 5:20). "Thine is the kingdom, O Lord" — that refers to the war of Amalek ; for so it is stated, "The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation" (Exod. xvii. 16). "And Thou art exalted" — that refers to the war of Gog and Magog ; for so it is stated, "Behold I am against thee, O Gog, chief prince of Meshech and Tubal" (Ezek. xxxviii. 3). "As head above all" — Rab Hanan b. Raba said in the name of Rab : Even the waterman is appointed by Heaven.

He then said, "Since a miracle was wrought for me with this verse, I will expound it." [He went to the House of Study and expounded]: "Thine, O Lord, is the greatness" — that refers to the work of Creation ; for so it is stated, "Who doeth great things past finding out" (Job ix. 10). "And the power" — that refers to the Exodus from Egypt ; as it is said, "And Israel saw the great work" etc. (Exod. xiv. 31). "And the glory" — that refers to the sun and moon which stood still for Joshua; as it is said, "And the sun stood still, and the moon stayed" (Josh. x. 13). "And the victory" [nesah] — that refers to the overthrow of Rome; for so it is stated, "And their life-blood [nesah] is dashed against My garments" (Is. Ixiii. 3). "And the majesty" — that refers to the battle at the valleys of Arnon ; as it is said, "Wherefore it is said in the book of the Wars of the Lord : Vaheb in Suphah, and the valleys of Arnon" (Num. xxi. 14). "For all that is in heaven and earth" — that refers to the war of Sisera ; as it is said, "They fought from heaven, the stars in their courses fought against Sisera" (Judges 5:20). "Thine is the kingdom, O Lord" — that refers to the war of Amalek ; for so it is stated, "The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation" (Exod. xvii. 16). "And Thou art exalted" — that refers to the war of Gog and Magog ; for so it is stated, "Behold I am against thee, O Gog, chief prince of Meshech and Tubal" (Ezek. xxxviii. 3). "As head above all" — Rab Hanan b. Raba said in the name of Rab : Even the waterman is appointed by Heaven.

He then said, "Since a miracle was wrought for me with this verse, I will expound it." [He went to the House of Study and expounded]: "Thine, O Lord, is the greatness" — that refers to the work of Creation ; for so it is stated, "Who doeth great things past finding out" (Job ix. 10). "And the power" — that refers to the Exodus from Egypt ; as it is said, "And Israel saw the great work" etc. (Exod. xiv. 31). "And the glory" — that refers to the sun and moon which stood still for Joshua; as it is said, "And the sun stood still, and the moon stayed" (Josh. x. 13). "And the victory" [nesah] — that refers to the overthrow of Rome; for so it is stated, "And their life-blood [nesah] is dashed against My garments" (Is. Ixiii. 3). "And the majesty" — that refers to the battle at the valleys of Arnon ; as it is said, "Wherefore it is said in the book of the Wars of the Lord : Vaheb in Suphah, and the valleys of Arnon" (Num. xxi. 14). "For all that is in heaven and earth" — that refers to the war of Sisera ; as it is said, "They fought from heaven, the stars in their courses fought against Sisera" (Judges 5:20). "Thine is the kingdom, O Lord" — that refers to the war of Amalek ; for so it is stated, "The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation" (Exod. xvii. 16). "And Thou art exalted" — that refers to the war of Gog and Magog ; for so it is stated, "Behold I am against thee, O Gog, chief prince of Meshech and Tubal" (Ezek. xxxviii. 3). "As head above all" — Rab Hanan b. Raba said in the name of Rab : Even the waterman is appointed by Heaven.

He then said, "Since a miracle was wrought for me with this verse, I will expound it." [He went to the House of Study and expounded]: "Thine, O Lord, is the greatness" — that refers to the work of Creation ; for so it is stated, "Who doeth great things past finding out" (Job ix. 10). "And the power" — that refers to the Exodus from Egypt ; as it is said, "And Israel saw the great work" etc. (Exod. xiv. 31). "And the glory" — that refers to the sun and moon which stood still for Joshua; as it is said, "And the sun stood still, and the moon stayed" (Josh. x. 13). "And the victory" [nesah] — that refers to the overthrow of Rome; for so it is stated, "And their life-blood [nesah] is dashed against My garments" (Is. Ixiii. 3). "And the majesty" — that refers to the battle at the valleys of Arnon ; as it is said, "Wherefore it is said in the book of the Wars of the Lord : Vaheb in Suphah, and the valleys of Arnon" (Num. xxi. 14). "For all that is in heaven and earth" — that refers to the war of Sisera ; as it is said, "They fought from heaven, the stars in their courses fought against Sisera" (Judges 5:20). "Thine is the kingdom, O Lord" — that refers to the war of Amalek ; for so it is stated, "The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation" (Exod. xvii. 16). "And Thou art exalted" — that refers to the war of Gog and Magog ; for so it is stated, "Behold I am against thee, O Gog, chief prince of Meshech and Tubal" (Ezek. xxxviii. 3). "As head above all" — Rab Hanan b. Raba said in the name of Rab : Even the waterman is appointed by Heaven.

In a Baraita it is taught in the name of R. 'Akiba : "Thine, O Lord, is the greatness" — that refers to the division of the Red Sea. "And the power" — that refers to the smiting of the first-born. "And the glory" — that refers to the giving of the Torah, "And the victory" — that refers to Jerusalem. "And the majesty" — that refers to the Temple.