separately

There was a privy in Tiberias which if two people entered, even by day, they came to harm. R. Ammi and R. Assi entered it separately and no harm befell them. The Rabbis said to them, "Were you not afraid?" They answered, "We were taught a charm: a charm for the privy is modesty and silence ; a charm against sufferings is silence and prayer,"

"Attend [hasket]" — i.e. "form classes" and occupy yourselves with Torah, because Torah is only acquired in a class. This is in accord with the statement of R. Jose b. R. Hannina who said : What means that which is written, "A sword is upon the boasters [baddim] and they shall become fools" (Jer. 1. 36)? A sword is upon the enemies of the disciples of the wise who sit separately [bad wa-bad] and study Torah. Not only so, but they become foolish ; for it is written here "And they shall become fools" and in another passage it is written, "For that we have done foolishly" (Num. xii. 11). [not translated]

R. Ami said: The aravah must have a minimum size, it must be taken separately only, and one does not fulfill his obligation with the aravah in the lulav. Since the Master said: It must be taken separately only is it not obvious that one cannot fulfill his obligation with the aravah in the lulav?

R. Ami said: The aravah must have a minimum size, it must be taken separately only, and one does not fulfill his obligation with the aravah in the lulav. Since the Master said: It must be taken separately only is it not obvious that one cannot fulfill his obligation with the aravah in the lulav?

Our rabbis taught: One who has to perform many commandments [simultaneously] shall say, “Blessed . . . who has sanctified us by His commandments and commanded us concerning the commandments.” R. Judah said: One must recite a blessing over each one separately. R. Zera or, as some say, R. Hanina b. Papa said: The halakhah is according to R. Judah. R. Zera or, as some say, R. Hanina b. Papa further stated: What is the reason of R. Judah? Because it is written, “Blessed be the Lord day by day” (Psalms 68:20). Now do we bless Him by day and not by night? Rather this comes to teach you: Give Him every day His appropriate blessings. So too here: Give Him for every single thing, its appropriate blessings.

They did not sit all mixed up, but goldsmiths sat separately, silversmiths separately, blacksmiths separately, metalworkers separately and weavers separately, so that when a poor man entered the place he would recognize the members of his craft and he would turn there, and receive a livelihood for himself and for the members of his family.

They did not sit all mixed up, but goldsmiths sat separately, silversmiths separately, blacksmiths separately, metalworkers separately and weavers separately, so that when a poor man entered the place he would recognize the members of his craft and he would turn there, and receive a livelihood for himself and for the members of his family.

They did not sit all mixed up, but goldsmiths sat separately, silversmiths separately, blacksmiths separately, metalworkers separately and weavers separately, so that when a poor man entered the place he would recognize the members of his craft and he would turn there, and receive a livelihood for himself and for the members of his family.

They did not sit all mixed up, but goldsmiths sat separately, silversmiths separately, blacksmiths separately, metalworkers separately and weavers separately, so that when a poor man entered the place he would recognize the members of his craft and he would turn there, and receive a livelihood for himself and for the members of his family.

They did not sit all mixed up, but goldsmiths sat separately, silversmiths separately, blacksmiths separately, metalworkers separately and weavers separately, so that when a poor man entered the place he would recognize the members of his craft and he would turn there, and receive a livelihood for himself and for the members of his family.

“And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart” (Zechariah 12:12). They said: Is there not an a fortiori (kal vehomer) argument? If in the future when they will be engaged in mourning and the evil inclination will have no power over them, the Torah nevertheless says, men separately and women separately, how much more so now when they are engaged in rejoicing and the evil inclination has sway over them.

“And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart” (Zechariah 12:12). They said: Is there not an a fortiori (kal vehomer) argument? If in the future when they will be engaged in mourning and the evil inclination will have no power over them, the Torah nevertheless says, men separately and women separately, how much more so now when they are engaged in rejoicing and the evil inclination has sway over them.

An objection was raised: Rava b. Samuel taught: It might have been that that just as they sound a blast for Shabbat on its own and for Rosh Hodesh on its own, so too they sound a blast for each additional offering (musaf) separately. scripture says, “And on your New Moons” (Numbers 10:10). This is a refutation of R. Aha. It is indeed a refutation.

It was necessary to state the rule [separately] in the case of Purim. For you might suggest that we should forbid this because of the prohibition of Rabbah. We are therefore told that this is not so.

In hallowed things. What is the reason of the prohibition? R. Ela said, Because the weight of the vessel interposes. But seeing that in a later case it is on account of the interposition, the first case cannot be on account of an interposition. For we are taught in the later case, And the manner of the heave-offering is not as the manner of the hallowed things. For in the case of hallowed things one looses a knot and wipes and cleanses and afterwards ties up again, but in the case of a heave-offering he ties up and afterwards cleanses. Nay, but both the earlier and later cases are because of interposition, and it was necessary that they should be separately mentioned, for if he had taught us the first only, I should say, This is the reason for the prohibition with reference to the hallowed things, viz., because of the vessel's weight, which actually exists. But in the latter case, where the vessel's weight is not an element, I should say, In regard to hallowed things also there is in this case no disqualifying interposition. And if he had taught us the latter only, I should say, This is the reason for the prohibition with reference to hallowed things, because

a knot in water is drawn tighter, while in the former case the water makes the vessel to swim, and so there is no interposition. Thus it was necessary that they should be separately mentioned. Rabbi Ela is consistent with himself. For R. Ela said that R. Chănina bar Papa said, Ten degrees of superior excellence are taught here. The first five refer alike to hallowed things, and to ordinary things which are treated with observance of the laws of purification belonging to hallowed things; the later refer to hallowed things, but not to ordinary things, which are treated with observance of the laws of purification belonging to hallowed things. What is the reason? Because the former five involve an essential impurity arising out of the Law, our Rabbis have decided that they apply as well to hallowed things, as to ordinary things which are treated with observance of the laws of purification belonging to hallowed things. Because the later ones involve no essential impurity arising out of the Law, our Rabbis have decided that they apply to hallowed things; but to ordinary things which are treated with observance of the laws of purification belonging to hallowed things our Rabbis have decided that they do not apply.