shmuel

And Mordecai passed [vaya’avor]” (Esther 4:17). Rav said: This indicates that he made (shehe’evir) the first day of Passover a fast day. Shmuel said: It indicates that he crossed a stream [on that day].

Rabbah said in the name of R. Isaac b. Shmuel b. Marta: The study of the Torah is greater than honoring one's father and mother. For, all the time that for as long as Baruch b. Neriah was alive Ezra would not leave him to go up to the land of Israel

Rabbah said in the name of R. Isaac b. Shmuel b. Marta: The study of the Torah is greater than honoring one's father and mother. For, for the fourteen years that Jacob spent in the Study House of Ever, he was not punished. Since a Master said:

But they may read it to those who do not speak Hebrew in a language other than Hebrew. But you have just said: If he read it in any other language, he has not fulfilled his obligation? Rav and Shmuel both said: In the Greek vernacular.

They objected [against Rav and Shmuel]: “If one reads it in Coptic, in Hebrew, in Elamean, in Median, in Greek, he has not fulfilled his obligation”!

If that is the case, why do Rav and Shmuel explain the Mishnah to refer to the Greek vernacular? Let them make it refer to any vernacular? — Rather the Mishnah agrees with the baraita, and the statement of Rav and Shmuel was meant to be a general one: Rav and Shmuel both say that the Greek vernacular is good for all peoples.

If that is the case, why do Rav and Shmuel explain the Mishnah to refer to the Greek vernacular? Let them make it refer to any vernacular? — Rather the Mishnah agrees with the baraita, and the statement of Rav and Shmuel was meant to be a general one: Rav and Shmuel both say that the Greek vernacular is good for all peoples.

If that is the case, why do Rav and Shmuel explain the Mishnah to refer to the Greek vernacular? Let them make it refer to any vernacular? — Rather the Mishnah agrees with the baraita, and the statement of Rav and Shmuel was meant to be a general one: Rav and Shmuel both say that the Greek vernacular is good for all peoples.

But it is stated, “In Greek for the Greeks” — for the Greeks he may, but for others he may not? They [Rav and Shmuel] said like Rabban Shimon b. Gamaliel, as we have learned: Rabban Shimon b. Gamaliel says: When they allowed scrolls to be written in other languages, they only allowed Greek.”

Abba said in the name of R. Jeremiah b. Abba who said it in the name of Rav: The halakhah accords with R. Muna. And Shmuel said: The halakhah does not accord with R. Muna. This is the version taught in Sura. In Pumbedita the following version was taught: R. Kahana said in the name of Rav: The halakhah accords with R. Muna, but Shmuel said that the halakhah does not accord with R. Muna. R. Bibi reverses the statement, [making] Rav say that the halakhah does not accord with R. Muna and Shmuel say that it does accord with R. Muna.

Abba said in the name of R. Jeremiah b. Abba who said it in the name of Rav: The halakhah accords with R. Muna. And Shmuel said: The halakhah does not accord with R. Muna. This is the version taught in Sura. In Pumbedita the following version was taught: R. Kahana said in the name of Rav: The halakhah accords with R. Muna, but Shmuel said that the halakhah does not accord with R. Muna. R. Bibi reverses the statement, [making] Rav say that the halakhah does not accord with R. Muna and Shmuel say that it does accord with R. Muna.

Abba said in the name of R. Jeremiah b. Abba who said it in the name of Rav: The halakhah accords with R. Muna. And Shmuel said: The halakhah does not accord with R. Muna. This is the version taught in Sura. In Pumbedita the following version was taught: R. Kahana said in the name of Rav: The halakhah accords with R. Muna, but Shmuel said that the halakhah does not accord with R. Muna. R. Bibi reverses the statement, [making] Rav say that the halakhah does not accord with R. Muna and Shmuel say that it does accord with R. Muna.

R. Joseph said: Accept the version of R. Bibi, since it is Shmuel who rules according to the view of a minority opinion, as we have learned: ‘If a woman was waiting for the yavam [to make his decision], and a [younger] brother of his betrothed her sister, in the name of R. Judah b. Batera they said: They say to him, Wait till your elder brother acts [one way or the other];

and Shmuel said, The halakhah accords with R. Judah b. Batera.

R. Judah said in the name of Shmuel: If one reads from a Megillah written among the rest of the Writings, he has not fulfilled his obligation. Rava said: This is the case only if it is not a little shorter or longer than the rest, but if it is a little shorter or longer than the rest, there is no problem with it.

Where it is the custom to say a blessing, he should say it. Abaye said: They taught this only about the blessing after the reading, but before the reading it is a mitzvah to say a blessing, since Rav Judah said in the name of Shmuel: All of the mitzvoth—one says a blessing on them as one passes [over] them to perform them.

He who reads in the Torah should not read less than three verses.” Rav says he should repeat, and Shmuel says he should divide a verse.

And Shmuel held that we may divide. But did not R. Hananiah the Bible teacher say: I was in great pain in the house of R. Hanina the Great, for he would not allow me to make [additional verse] divisions except for the school children, because they are there to be taught?

Shmuel said that he divides. Why did he not say that he repeats? It is a decree to prevent error on the part of those coming in and going out.

I can understand that R. Huna read as kohen, because even R. Assi and R. Ammi who were important kohanim of Eretz Israel were subject to the authority of R. Huna. But as for Rav, there was Shmuel, who was a kohen and who took precedence over him?

Shmuel also was subject to the authority of Rav, and it was Rav who of his own accord honored him. But he would do so only in his presence, but not when he was not present.

What do these three, five and seven represent? This was a dispute between R. Isaac b. Nahmani and one who was with him, and who was he, R. Shimon b. Pazzi, or, according to others, by R. Shimon b. Pazzi and one who was with him, and who was with him, R. Isaac b. Nahmani, or according to others, R. Shmuel b. Nahmani. One said that [these represent] the [number of Hebrew words in the three verses of the] priestly blessings, while the other said "the three keepers of the door" (II Kings 25:18); [the five represent] "five of them that saw the king's face" (II Kings 25:19) [and the seven] "seven men of them that saw the king's face" (Esther 1:14).

But where the subject is not completed, we do not [read less than twenty-one verses]? Didn't R. Shmuel b. Abba say: Many times I stood before R. Yohanan, and when I had read ten verses he said, Stop! In a place where there is a translator it is different, since R. Tahlifa b. Shmuel has taught: They only taught this in a place where there is no translator, but where there is a translator a stop may be made [earlier].

But where the subject is not completed, we do not [read less than twenty-one verses]? Didn't R. Shmuel b. Abba say: Many times I stood before R. Yohanan, and when I had read ten verses he said, Stop! In a place where there is a translator it is different, since R. Tahlifa b. Shmuel has taught: They only taught this in a place where there is no translator, but where there is a translator a stop may be made [earlier].

Shmuel said: Ten priests are mentioned in the section [dealing with sanctifications], one for the actual priest required, and the rest constitute a limitation after a limitation, and a limitation after a limitation has the results in an addition, to include, namely, nine Israelites and one priest.

The sages say he may sell it permanently etc. Rav Judah said in the name of Shmuel: It is permitted for a man to urinate within four cubits of where prayers have been said.

How many are sufficient? R. Shmuel b. Inia said in the name of Rav: Twelve thousand and [in addition] six thousand trumpets, or, as according to another version, twelve thousand men of whom six thousand have trumpets. Ulla said: Enough to make a procession extending from the burying ground to the town gate.

What is the portion of Shekalim? Rav said: “Command the children of Israel and say to them ‘My sacrifice, my food'” (Numbers 28:2) But Shmuel said: “When you count [the heads of the children of Israel]” (Exodus 30:12).

It has been taught in agreement with Shmuel: When Rosh Hodesh Adar falls on Shabbat, the portion “When you count” is read, and they read the haftarah concerning “Yehoyada the Priest.”

If it falls in the middle of the week, it is read on the Shabbat before. It was stated: If Rosh Hodesh Adar falls on Friday: Rav says that [Parshat Shekalim] is read on the Shabbat before. But Shmuel says that it is read on the Shabbat after.

Rav says it is read before, because otherwise there will be too few days of the tables. Shmuel says it is read after. He could say to you that in the end, the fifteenth day [from Rosh Hodesh] falls on a Friday, and the tables will not be taken out till the Sunday; therefore we delay the reading [of Shabbat Shekalim].

Shmuel said: It should read “on it.” So too a Tanna of the house of Shmuel taught: “On it.”

Shmuel said: It should read “on it.” So too a Tanna of the house of Shmuel taught: “On it.”

On the second, Zakhor etc. It was stated: If Purim falls on Friday, Rav says that the portion of Zakhor is read on the Shabbbat before, while Shmuel says it is read on the Shabbat after.

Rav says it is read on the Shabbat before, so that the celebration [of Purim] should not precede the remembrance [of Amalek]. Shmuel says on the Shabbat after. He could say to you that since there are the walled cities which celebrate on the fifteenth, celebration and remembrance come together.

Shmuel said: [The proper reading is] “on it”; and so a Tanna of the school of Shmuel taught, “On it.”

Shmuel said: [The proper reading is] “on it”; and so a Tanna of the school of Shmuel taught, “On it.”

GEMARA: R' Yehudah said, Shmuel said, the Sabbatical year clears a ten-year loan.

Some say, R' Yehudah said in the name of R' Shmuel a loan for ten years is not cancelled. And even though eventually he will come to collect, however you cannot collect it.

And R' Yehudah said in the name of R' Shmuel, He says to his fellow, [I will lend money] only on condition that the Sabbatical year does not cancel, the Sabbatical still cancels. Is this to say that Shmuel explains this as a condition that is against the Torah? And all conditions that contradict the Torah are null and void.

And R' Yehudah said in the name of R' Shmuel, He says to his fellow, [I will lend money] only on condition that the Sabbatical year does not cancel, the Sabbatical still cancels. Is this to say that Shmuel explains this as a condition that is against the Torah? And all conditions that contradict the Torah are null and void.

Has it not been said, he says to his fellow, [I will lend] on condition that you have no refund of a fraud. Rav says, he does have a refund and Shmuel says he doesn't have a refund.

No, R' Anan said, Shmuel explained it to me himself, on condition that you have no fraud against me, there is no fraud, [but if he says] there is no fraud [at all], there is fraud.

Shmuel said to R' Matana, do not sit down until you explain the origin of the Rabbis' dictum an informal loan to his fellow cannot be demanded back within thirty days, whether written or verbal.

It has been said, Rav Yehuda says in the name of Shmuel, The law follows Rebbi Yosi. And Rav Nachman says, The law follows Rebbi.

By a cohabitation related crime what would they do? Abaye and Rava said together, Did you see [the equivalent] of a brush being out into a tube? And what would the Rabbis do [to execute in such a case]? They would go like Shmuel, that Shmuel says, They are sinners when they act in a manner like sinners.

By a cohabitation related crime what would they do? Abaye and Rava said together, Did you see [the equivalent] of a brush being out into a tube? And what would the Rabbis do [to execute in such a case]? They would go like Shmuel, that Shmuel says, They are sinners when they act in a manner like sinners.

Gemara: From where is it derived [that downward motion that kills someone is punished by exile]? Shmuel said that the verse said: “And he cast it upon him, and he died” (Numbers 35:23) [meaning] until it falls in the way of falling.

Gemara: [The one who throws a stone] into the public domain is an intentional [sinner]! Rav Shmuel bar Yitzchak said: [Rather this is in a case when] he is taking down his wall. He should have been paying attention! [Rather this is in a case when] he is taking down his wall at night. At night also, he should have been paying attention!

Rather, it is like that which was said by Rabbi Shmuel bar Nahamni. For Rabbi Shmuel bar Nachamni said in the name of Rabbi Yonatan: This is what [God] said [to Avimelech] "But now return the man's wife"—in any instance. And regarding that which you said, "Will you slay people even though innocent" (Genesis 20:4)? Did he not tell me, "She is my sister!" [God]: He is a prophet, and from you one should learn, when a visitor comes to a city, regarding maters of food and drink you should ask him, but you should not ask him "is this your wife or your sister?"

Rather, it is like that which was said by Rabbi Shmuel bar Nahamni. For Rabbi Shmuel bar Nachamni said in the name of Rabbi Yonatan: This is what [God] said [to Avimelech] "But now return the man's wife"—in any instance. And regarding that which you said, "Will you slay people even though innocent" (Genesis 20:4)? Did he not tell me, "She is my sister!" [God]: He is a prophet, and from you one should learn, when a visitor comes to a city, regarding maters of food and drink you should ask him, but you should not ask him "is this your wife or your sister?"

Rebbi Abahu says, The curse of a sage, even on an [unfulfilled] condition will be fulfilled. From where [is this derived]? From Eli. That Eli said to Shmuel (Samuel 1 3, 17) "So will God do to you and so will he add on if you withhold from me anything". And even though it is written (Samuel 1 3, 18) "And Shmuel related to him all of the matter and did not withhold from him", it is still written (Samuel 1 8, 3) " And his sons did not follow in his ways etc.".

Rebbi Abahu says, The curse of a sage, even on an [unfulfilled] condition will be fulfilled. From where [is this derived]? From Eli. That Eli said to Shmuel (Samuel 1 3, 17) "So will God do to you and so will he add on if you withhold from me anything". And even though it is written (Samuel 1 3, 18) "And Shmuel related to him all of the matter and did not withhold from him", it is still written (Samuel 1 8, 3) " And his sons did not follow in his ways etc.".

Rav Yehuda said in the name of Rav, A ban made conditionally needs to be annulled. From where [is this derived]? From Yehuda. That the Torah says (Genesis 43, 9), "If you do not bring him back to me etc.". And Rav Shmuel bar Nachmani said in the name of Rebbi Yonason, What is the meaning of the verse (Deuteronomy 33, 6), "Let Reuvan live and not die etc. And this is for Yehuda?!"?

Rebbi Shmuel bar Rav Yitzchak accepted [as an answer], "According to his wickedness" according to one wickedness you can punish him, according to two wickednesses you cannot punish him. This rule it's only referring to punishments given by court [i.e. not kares].

Shmuel said: "One of makes an incision with a tool (kli) is culpable [for the punishment of lashes]." But there's a contradiction here: [it has just been said that] an incision (serita) and a gash (gedidah) are one in the same, but an incision is made by hand and a gash is made by a tool. This one who spoke in accordance with Rabi Yossi,

Shmuel said if they tied him [to the post] and then he fled from court, he is exempt. They challenged this [from the following baraisa], If he soiled himself whether after the first lash or after the second lash, he is exempt. If the strap broke, by the second lash, we exonerate him, by the first lash, however, we do not exonerate him. Why is this? Let him be like the one fled? There he fled [which is humiliation enough]. Here, however, he did not flee.

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.

In the court of Shmuel, as it is written, (Samuel 1,12,3) "Behold, testify before me and before his anointed one, who's ox have I taken? And they answered him, you have wrongfully taken from us, and you have not robbed us. And he said let Hashem be a witness, and let his annointed one be a witness that you have not found in my hand anything. And he said 'A witness'." "And he said"? "And they said" it should have said!? A heavenly voice called out and said, "I am witness in this matter".

Shmuel also, all of Israel is referred to in a singular term, as it is written (Isaiah 45,17) "Israel is saved by Hashem".