responds

One enters a city and doesn’t know anyone. He says: “Who here is trustworthy? Who gives tithes here?” One person one responds: “I am.” He may not be trusted. [But if] he replied: “So-and-so is trustworthy,” he may be trusted. He went to buy from so-and-so, and he asked him: “Who here sells aged produce?” and so-and-so replied: “He sent you to me,” though they appear to be repaying each other, they may be trusted.

“You raped or seduced my daughter” and the other says, “I did not rape, nor seduce,” “I adjure you,” and he responds, “Amen!” he is liable. Rabbi Shimon exempts him, for he does not pay a fine on his own admission. They said to him: “Even though he does not pay a fine on his own admission, he still pays for the shame and blemish [to the girl], based on his own admission.

“You stole my ox,” and he says, “I have not stolen it” “I adjure You,” and he responds, “Amen!” he is liable. “I have stolen it, but I have not killed it or sold it”, “I adjure you,” and he responds, “Amen!” he is exempt. “Your ox killed my ox,” and he says, “It did not kill [your ox]”, “I adjure you,” and he responds, “Amen!” he is liable. “Your ox killed my slave,” and he says, “It did not kill [your slave]”, “I adjure you,” and he responds, “Amen!” he is exempt. He said to him, “You injured me, or bruised me,” and the other says, “I have not injured you or bruised you,” “I adjure you,” and he responds, “Amen!” he is liable. His slave said to him, “You knocked out my tooth, or blinded my eye,” and he said, “I did not knock out [your tooth], or blind [your eye],’ “I adjure you,” and he responds, “Amen!” he is exempt. This is the principle: whenever he pays on his own admission, he is liable; and when he does not pay on his own admission, he is exempt.

“You stole my ox,” and he says, “I have not stolen it” “I adjure You,” and he responds, “Amen!” he is liable. “I have stolen it, but I have not killed it or sold it”, “I adjure you,” and he responds, “Amen!” he is exempt. “Your ox killed my ox,” and he says, “It did not kill [your ox]”, “I adjure you,” and he responds, “Amen!” he is liable. “Your ox killed my slave,” and he says, “It did not kill [your slave]”, “I adjure you,” and he responds, “Amen!” he is exempt. He said to him, “You injured me, or bruised me,” and the other says, “I have not injured you or bruised you,” “I adjure you,” and he responds, “Amen!” he is liable. His slave said to him, “You knocked out my tooth, or blinded my eye,” and he said, “I did not knock out [your tooth], or blind [your eye],’ “I adjure you,” and he responds, “Amen!” he is exempt. This is the principle: whenever he pays on his own admission, he is liable; and when he does not pay on his own admission, he is exempt.

“You stole my ox,” and he says, “I have not stolen it” “I adjure You,” and he responds, “Amen!” he is liable. “I have stolen it, but I have not killed it or sold it”, “I adjure you,” and he responds, “Amen!” he is exempt. “Your ox killed my ox,” and he says, “It did not kill [your ox]”, “I adjure you,” and he responds, “Amen!” he is liable. “Your ox killed my slave,” and he says, “It did not kill [your slave]”, “I adjure you,” and he responds, “Amen!” he is exempt. He said to him, “You injured me, or bruised me,” and the other says, “I have not injured you or bruised you,” “I adjure you,” and he responds, “Amen!” he is liable. His slave said to him, “You knocked out my tooth, or blinded my eye,” and he said, “I did not knock out [your tooth], or blind [your eye],’ “I adjure you,” and he responds, “Amen!” he is exempt. This is the principle: whenever he pays on his own admission, he is liable; and when he does not pay on his own admission, he is exempt.

“You stole my ox,” and he says, “I have not stolen it” “I adjure You,” and he responds, “Amen!” he is liable. “I have stolen it, but I have not killed it or sold it”, “I adjure you,” and he responds, “Amen!” he is exempt. “Your ox killed my ox,” and he says, “It did not kill [your ox]”, “I adjure you,” and he responds, “Amen!” he is liable. “Your ox killed my slave,” and he says, “It did not kill [your slave]”, “I adjure you,” and he responds, “Amen!” he is exempt. He said to him, “You injured me, or bruised me,” and the other says, “I have not injured you or bruised you,” “I adjure you,” and he responds, “Amen!” he is liable. His slave said to him, “You knocked out my tooth, or blinded my eye,” and he said, “I did not knock out [your tooth], or blind [your eye],’ “I adjure you,” and he responds, “Amen!” he is exempt. This is the principle: whenever he pays on his own admission, he is liable; and when he does not pay on his own admission, he is exempt.

“You stole my ox,” and he says, “I have not stolen it” “I adjure You,” and he responds, “Amen!” he is liable. “I have stolen it, but I have not killed it or sold it”, “I adjure you,” and he responds, “Amen!” he is exempt. “Your ox killed my ox,” and he says, “It did not kill [your ox]”, “I adjure you,” and he responds, “Amen!” he is liable. “Your ox killed my slave,” and he says, “It did not kill [your slave]”, “I adjure you,” and he responds, “Amen!” he is exempt. He said to him, “You injured me, or bruised me,” and the other says, “I have not injured you or bruised you,” “I adjure you,” and he responds, “Amen!” he is liable. His slave said to him, “You knocked out my tooth, or blinded my eye,” and he said, “I did not knock out [your tooth], or blind [your eye],’ “I adjure you,” and he responds, “Amen!” he is exempt. This is the principle: whenever he pays on his own admission, he is liable; and when he does not pay on his own admission, he is exempt.

“You stole my ox,” and he says, “I have not stolen it” “I adjure You,” and he responds, “Amen!” he is liable. “I have stolen it, but I have not killed it or sold it”, “I adjure you,” and he responds, “Amen!” he is exempt. “Your ox killed my ox,” and he says, “It did not kill [your ox]”, “I adjure you,” and he responds, “Amen!” he is liable. “Your ox killed my slave,” and he says, “It did not kill [your slave]”, “I adjure you,” and he responds, “Amen!” he is exempt. He said to him, “You injured me, or bruised me,” and the other says, “I have not injured you or bruised you,” “I adjure you,” and he responds, “Amen!” he is liable. His slave said to him, “You knocked out my tooth, or blinded my eye,” and he said, “I did not knock out [your tooth], or blind [your eye],’ “I adjure you,” and he responds, “Amen!” he is exempt. This is the principle: whenever he pays on his own admission, he is liable; and when he does not pay on his own admission, he is exempt.

“Even if the king greets one, he should not respond.” Rebbi Aḥa said, that is, if the greeter is a king of Israel. But one returns greeting from a Gentile king. It was stated: If one is writing a Divine name, then even if the king greets him, he should not respond. If he is writing two or three Names, e. g. (Jos. 22:22) “Powerful, God, Eternal”, he finishes one of them and then responds to the greeting.

What means “intentional”? Rebbi Joḥanan said, anytime one mentions a woman. Rebbi Simeon ben Laqish said, anybody one asks and he responds. Rebbi Ḥaggai said to Rebbi Joshua ben Levi, does the Rabbi remember that thirty and some Elders were up in arms against Rebbi Hoshaiah to follow the rule of Rebbi Simeon ben Laqish but he did not accept it

HALAKHAH: “For the woman innkeeper delivered to them his stick, his shoes, his money belt, and the Torah scroll that had been in his hand.”. Rebbi Aḥa in the name of Rebbi Ḥanina: They treated her like a midwife who is trusted on the spot. Rebbi Samuel bar Sosarta said, they treated her like a Gentile speaking simplemindedly. A gentleman asked before Rebbi Mana, does that not contradict Rebbi Simeon ben Laqish, for Rebbi Simeon ben Laqish said, anybody one asks and he responds! The statement of Rebbi Samuel bar Sosarta is impossible; one has the statement of Rebbi Ḥanina: They treated her like a midwife who is trusted on the spot.

So far, if he thought that it was the tenth which he called “tenth”. If he knew that it was the ninth and called it “tenth”? The colleagues say, it is sanctified. Rebbi Yudan said, it is not sanctified. The Mishnah supports the colleagues: “The House of Hillel said to the House of Shammai: Do you not agree that it leaves and grazes with the herd? The House of Shammai anwered them, do you not agree that if somebody erred and designated the ninth as the tenth, or the tenth as ninth, or the eleventh as tenth, it is sanctified.” And they do not accept it! Otherwise, they could have answered: Why do you answer us from something which is sanctified only if not in [willful] error about something which will be sanctified both in error and not in error! As Rebbi Immi said, they were rich in answer, or as Rebbi Nasa said, like somebody who has two reasons and he responds by giving one of them.

Rebbi Berekhiah and Rebbi Ḥelbo, Rebbi Abba in the name of Rebbi Yannai: The claimant claims, the respondent responds, and the judge decides. Rebbi Simon said, the judge has to repeat their arguments, as it is said: The king said, this one says, my son is the living and yours is the dead one, etc.

Rab Hanan b. Abba said : Whence is it that he who responds "Amen" must not raise his voice above him who pronounces the benediction? As it is said, "O magnify ye the Lord with me, and let us exalt His name together."

If one comes in and finds them saying Grace, what response does he make ? Rab Zebid said, "Blessed be His name, yea, continually to be blessed for ever and ever." Rab Pappa said : He responds with "Amen."

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 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."

One taught : He who responds "Amen" after his own benedictions is praiseworthy ; but another taught : He is to be reprimanded.

Ben 'Azzai says: Whoever responds with an "orphan Amen," his sons will be orphaned, with a "hurried Amen" his days will be hurried, with a "cut short Amen" his days will be cut short. But whoever prolongs the "Amen," his days and years will be prolonged for him.

That is to say, he who says Grace is superior to him who just responds "Amen" ; but lo, there is a teaching : R. Jose says : Greater is he who responds "Amen" than he who says Grace!

That is to say, he who says Grace is superior to him who just responds "Amen" ; but lo, there is a teaching : R. Jose says : Greater is he who responds "Amen" than he who says Grace!

This matter is discussed by the Tannaim; for there is a teaching : Both he who says the benediction and he who responds "Amen" are implied, only he who says the benediction is more quickly [rewarded] than he who responds "Amen."

This matter is discussed by the Tannaim; for there is a teaching : Both he who says the benediction and he who responds "Amen" are implied, only he who says the benediction is more quickly [rewarded] than he who responds "Amen."

Amemar, Mar Zotra and Rab Ashe were sitting together; they said: Let each one of us relate something which the others have not heard. One of them commenced and said : He who has seen a dream and knows not what he has seen, let him stand before the Kohanim at the time that they spread their hands [to pronounce the priestly benediction] and utter the following : "Lord of the universe ! I am Thine and my dreams are Thine ; a dream have I dreamed and I know not what it is. Whether I dreamed concerning myself, or my fellows dreamed concerning me, or I dreamed concerning others, if they be good dreams, strengthen and fortify them [and may they be fulfilled] like the dreams of Joseph ; but if they require to be remedied, heal them as the waters of Marah [were healed] by the hands of Moses our teacher, as Miriam [was healed] from her leprosy, as Hezekiah from his illness, and like the waters of Jericho [sweetened] by the hands of Elisha. And as Thou didst turn the curse of the wicked Balaam into a blessing, so do Thou turn all my dreams for me into good." He should conclude [his prayer] simultaneously with the Kohanim, so that the Congregation responds "Amen." But if not, let him say the following: "Thou majestic One in the heights, Who abidest in might, Thou art peace and Thy name is peace. May it be Thy will to grant us peace."

2) Since he says: "Praise Him, servants of the Lord" (Psalms 113:1) and they respond Halleluyah, it may be deduced that if an adult recites [the Hallel] for one the latter responds Halleluyah. 3) Since he says: "Give thanks to the Lord" (Psalms 118), and they respond, "Give thanks unto the Lord," it may be inferred that it is a mitzvah to respond with the beginning of sections. (So it was also stated; R. Hanan b. Raba ruled: It is a mitzvah to respond with the beginning of the sections.)

It was also stated: R. Shimon bar Pazzi said in the name of R. Joshua b. Levi who said in the name of Bar Kappara: From where do we know that one who listens is as though he responds? From what is written: "Even all the words of the book which the King of Judah has read" (II Kings 22:16). But was it Josiah that read them? Was it not, in fact Shaphan who read them, as it is written, "And Shaphan read it before the king" (II Kings 22:10). Rather from here [we learn] that one who listens is as though he responds.

It was also stated: R. Shimon bar Pazzi said in the name of R. Joshua b. Levi who said in the name of Bar Kappara: From where do we know that one who listens is as though he responds? From what is written: "Even all the words of the book which the King of Judah has read" (II Kings 22:16). But was it Josiah that read them? Was it not, in fact Shaphan who read them, as it is written, "And Shaphan read it before the king" (II Kings 22:10). Rather from here [we learn] that one who listens is as though he responds.

He recites before them twenty-four benedictions, namely, the eighteen that are read every day, to which he adds six more. You say six, are they not seven, as we read in the Mishnah: "The seventh he closes thus"? Said R. Naḥman b. Isaac: Do you know what "seventh" means? It means the seventh of the longer benedictions, as it is stated in a Baraita: The reader must prolong the benediction: "Redeemer of Israel" and, in closing it, he is to say: "He who answered Abraham our ancestor on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, redeemer of Israel"; the congregation responds: Amen! and the sexton of the synagogue says, "Blow, ye priests, blow! He who answered our fathers on the Red Sea, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, who rememberest things forgotten!" The congregation answers: Amen! and the sexton of the synagogue says, "Sound the alarm, ye sons of Aaron, sound!" The same order was observed in all other benedictions, namely, that in one case he would say "blow!" and in the other "sound the alarm!" However, the rule (of responding Amen) applies only to services in the country, but in the Sanctuary it was not so, because it was not customary to respond Amen in the Sanctuary. Whence do we know that they did not respond Amen in the Sanctuary? It is said (Nehem., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that after all the benedictions there was one doxology, Scripture therefore says: "exalted above all blessing," which means to say: Give praise after each blessing (benediction). What then was said in the Sanctuary? The reader said: "Blessed is the Lord, Our God, the God of Israel from everlasting to everlasting, blessed art Thou, O Lord, redeemer of Israel," to which the congregation responded: "Blessed be the Name of His glorious kingdom for ever and ever!" The sexton of the synagogue then said: "Blow, ye priests, blow!" whereupon the reader again said: "He who answered Abraham on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou who rememberest things forgotten," to which they responded: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then said: "Sound the alarm, ye sons of Aaron, sound!" The same procedure was observed in all other benedictions, namely, that in connection with the one he would say "blow!" and with the other, "sound the alarm!" until he had finished them all. This procedure was introduced also by R. Ḥalafta in Sepphoris and by R. Ḥanina b. Teradyon in Siknin, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple Mount.

Some give the foregoing passage in the following version: As is stated in a Baraita, he recites before them twenty-four benedictions, namely, the eighteen daily benedictions, to which he adds six more. Where are the latter inserted? Between "Redeemer" and "Healer." The benediction of redemption is prolonged and Amen is responded after each benediction. This was the custom in the country, but in the Sanctuary they used to say: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel," whereupon the congregation responded: "Blessed is the Name of His glorious kingdom for ever and aye," because it was not customary to respond Amen in the Sanctuary. And whence do we know that it was not customary to respond Amen in the Sanctuary? For it is said (Neh., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that there was one general doxology pronounced after all the benedictions, Scripture therefore says, "exalted above all blessing and praise", which means to say: Give praise after each blessing (benediction). Thus before closing the first he says: Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel, to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then says: "Blow, ye priests, blow!", whereupon the reader repeats: "He who answered Abraham on mount Moriah", etc. They then blow, sound the alarm and blow again. The second he closes by saying: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou who rememberest things forgotten," to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye," whereupon the sexton of the synagogue says: "Sound the alarm, ye sons of Aaron, sound!" The reader then repeats: "He who answered our fathers on the Red Sea", etc. This order is observed in all benedictions, namely that in connection with one he would say first "blow!" and with the other "sound the alarm," until he had finished them all. R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin introduced the same order, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple mount.

Some give the foregoing passage in the following version: As is stated in a Baraita, he recites before them twenty-four benedictions, namely, the eighteen daily benedictions, to which he adds six more. Where are the latter inserted? Between "Redeemer" and "Healer." The benediction of redemption is prolonged and Amen is responded after each benediction. This was the custom in the country, but in the Sanctuary they used to say: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel," whereupon the congregation responded: "Blessed is the Name of His glorious kingdom for ever and aye," because it was not customary to respond Amen in the Sanctuary. And whence do we know that it was not customary to respond Amen in the Sanctuary? For it is said (Neh., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that there was one general doxology pronounced after all the benedictions, Scripture therefore says, "exalted above all blessing and praise", which means to say: Give praise after each blessing (benediction). Thus before closing the first he says: Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel, to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then says: "Blow, ye priests, blow!", whereupon the reader repeats: "He who answered Abraham on mount Moriah", etc. They then blow, sound the alarm and blow again. The second he closes by saying: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou who rememberest things forgotten," to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye," whereupon the sexton of the synagogue says: "Sound the alarm, ye sons of Aaron, sound!" The reader then repeats: "He who answered our fathers on the Red Sea", etc. This order is observed in all benedictions, namely that in connection with one he would say first "blow!" and with the other "sound the alarm," until he had finished them all. R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin introduced the same order, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple mount.

R' Kahana responds, We assess how much a person would give to have the one thousand zuz in his hand in thirty days instead of ten years. If you were to say the Sabbatical year cancels all debts, then the false witnesses would have to pay the whole debt.