tefillah

Workers may recite [the Shema] on the top of a tree or the top of a scaffolding, that which they are not allowed to do in the case of the Tefillah.

One whose dead [relative] lies before him is exempt from the recital of the Shema and from the tefillah and from tefillin. The bearers of the bier and their replacements, and their replacements’ replacement, both those in front of the bier and those behind the bier those needed to carry the bier, are exempt; but those not needed to carry the bier are obligated. Both, however, are exempt from [saying] the tefillah.

One whose dead [relative] lies before him is exempt from the recital of the Shema and from the tefillah and from tefillin. The bearers of the bier and their replacements, and their replacements’ replacement, both those in front of the bier and those behind the bier those needed to carry the bier, are exempt; but those not needed to carry the bier are obligated. Both, however, are exempt from [saying] the tefillah.

Women, slaves and minors are exempt from reciting the Shema and putting on tefillin, but are obligated for tefillah, mezuzah, and Birkat Hamazon (the blessing after meals).

If a man was standing saying the tefillah and he remembers that he is one who has had a seminal emission, he should not stop but he should abbreviate [the blessings]. If he went down to immerse, if he is able to come up and cover himself and recite the Shema before the rising of the sun, he should go up and cover himself and recite, but if not he should cover himself with the water and recite. He should not cover himself either with foul water or with steeping water until he pours fresh water into it. How far should he remove himself from it and from excrement? Four cubits.

The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour.

The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour.

One should not stand up to say Tefillah except in a reverent state of mind. The pious men of old used to wait an hour before praying in order that they might direct their thoughts to God. Even if a king greets him [while praying] he should not answer him: even if a snake is wound round his heel he should not stop.

MISHNAH: If somebody said, I shall not stand before the Ark in coloreds, also in whites he shall not stand. With sandals I shall not stand, also barefoot he shall not stand. He who makes his tefillah round puts himself in danger and it is no meritorious deed. If he places it on his forehead or on his hand, it is the way of heretics. If he covered it with gold and put it on his sleeve, it is the way of outsiders.

Tefillin and mezuzzah, which one has precedence? Samuel said, mezuzzah has precedence. Rav Ḥuna said, tefillin have precedence. What is Samuel’s reason? Since it applies on holidays and Sabbath. What is Rav Ḥuna’s reason? Since it applies to travellers on the Seas and those who cross deserts. A baraita supports Samuel: “A worn-out tefillah one may make into mezuzzah, a worn out mezuzzah one may not make into a tefillah. Why? Because one increases in holiness but may not decrease.”

Tefillin and mezuzzah, which one has precedence? Samuel said, mezuzzah has precedence. Rav Ḥuna said, tefillin have precedence. What is Samuel’s reason? Since it applies on holidays and Sabbath. What is Rav Ḥuna’s reason? Since it applies to travellers on the Seas and those who cross deserts. A baraita supports Samuel: “A worn-out tefillah one may make into mezuzzah, a worn out mezuzzah one may not make into a tefillah. Why? Because one increases in holiness but may not decrease.”

They certainly agree with Rabban Gamaliel, and the reason they say Until midnight is to keep a man far from transgression. This is like the teaching: The Sages made a "fence" to their words, so that a man shall not come from the field in the evening and say, "I will go home, eat a little, drink a little, sleep a little, and after that I will read the Shema' and say the Tefillah"; for slumber may overcome him and as a result he may sleep through all the night. Rather should a man come from the field in the evening and enter a Synagogue ; if he is accustomed to read [the Scriptures], let him read; if he is accustomed to study, let him study. Then let him read the Shema' and say the Tefillah; after that he should eat his meal and say Grace.

They certainly agree with Rabban Gamaliel, and the reason they say Until midnight is to keep a man far from transgression. This is like the teaching: The Sages made a "fence" to their words, so that a man shall not come from the field in the evening and say, "I will go home, eat a little, drink a little, sleep a little, and after that I will read the Shema' and say the Tefillah"; for slumber may overcome him and as a result he may sleep through all the night. Rather should a man come from the field in the evening and enter a Synagogue ; if he is accustomed to read [the Scriptures], let him read; if he is accustomed to study, let him study. Then let him read the Shema' and say the Tefillah; after that he should eat his meal and say Grace.

The teacher stated above : "Then let him read the Shema' and say the Tefillah." This supports the view of R. Johanan who declared : Who will inherit the world to come? He who joins the Ge'ullah to the evening Tefillah. R. Joshua b. Levi said : The Tefillot were arranged in the middle.

The teacher stated above : "Then let him read the Shema' and say the Tefillah." This supports the view of R. Johanan who declared : Who will inherit the world to come? He who joins the Ge'ullah to the evening Tefillah. R. Joshua b. Levi said : The Tefillot were arranged in the middle.

an analogy is here to be drawn between "lying down" and "rising up" in this sense: as with "rising up" the order is the reading of the Shema' and then the Tefillah, so also with "lying down" the order is the reading of the Shema' and then the Tefillah. R. Joshua b. Levi, however, thinks that the analogy is to be drawn between "lying down" and "rising up" in this sense : as with "rising up" the reading of the Shema' is nearer to his contact with the bed, so with "lying down" the reading of the Shema' must be nearer to his contact with the bed.

an analogy is here to be drawn between "lying down" and "rising up" in this sense: as with "rising up" the order is the reading of the Shema' and then the Tefillah, so also with "lying down" the order is the reading of the Shema' and then the Tefillah. R. Joshua b. Levi, however, thinks that the analogy is to be drawn between "lying down" and "rising up" in this sense : as with "rising up" the reading of the Shema' is nearer to his contact with the bed, so with "lying down" the reading of the Shema' must be nearer to his contact with the bed.

Mar b. Rabina quoted in objection : In the evening [the reading of the Shema'] is both preceded and followed by two benedictions. If, then, thou sayest that the Ge'ullah must be joined to the Tefillah, behold that condition is not fulfilled because one is required to say the prayer "Cause us, O Lord our God, to lie down!

" They answer: Since the Rabbis instituted the prayer "Cause us, etc.," it is to be considered part of the Ge'ullah. If thou dost not admit this, how is it possible to affect the same union in the morning service ; for lo, R. Johanan has said : Before the Tefillah one says, "O Lord, open Thou my lips" (Ps. li. 17), and at its conclusion, "Let the words of my mouth... be acceptable" (ibid. xix. 15) !

In this case, since the Rabbis instituted the saying of "O Lord, open Thou my lips," it is considered part of the Tefillah ; so likewise in the evening prayer, the Rabbis having instituted the saying of "Cause us, etc.," it is considered part of the Ge'ullah.

There is a teaching : Abba Benjamin said : Throughout my life I was most anxious about two things, viz., that my Tefillah should be recited before my bed, and that my bed should be placed between North and South. "That my Tefillah should be recited before my bed." What means "before my bed" ? Is it to be supposed that it was actually in front of the bed? But Rab Judah has said in the name of Rab (another version : R. Joshua b. Levi): Whence do we learn that when one prays, there should be nothing intervening between him and the wall? As it is said, "Then Hezekiah turned his face to the wall and prayed" (Is. xxxviii. 2)! Do not read "before my bed" but "near my bed."

There is a teaching : Abba Benjamin said : Throughout my life I was most anxious about two things, viz., that my Tefillah should be recited before my bed, and that my bed should be placed between North and South. "That my Tefillah should be recited before my bed." What means "before my bed" ? Is it to be supposed that it was actually in front of the bed? But Rab Judah has said in the name of Rab (another version : R. Joshua b. Levi): Whence do we learn that when one prays, there should be nothing intervening between him and the wall? As it is said, "Then Hezekiah turned his face to the wall and prayed" (Is. xxxviii. 2)! Do not read "before my bed" but "near my bed."

Rab Huna said : The Halakah is in accord with the "others." Abbai said: [The Halakah is] in accord with the "others" with respect to the Tefillah; but with respect to the Shema' it is in accord with the Wetikin. For R. Johanan said: The Wetikin used to conclude it with the sunrise.

There is a teaching to the same effect : The Wetikin used to conclude it with the sunrise in order to unite the Geullah with the Tefillah, and consequently pray in the day.

R. Jose b. Eliakim testified in the name of the Holy Congregation of Jerusalem: Whoever unites the Ge'ullah with the Tefillah will meet with no mishap all that day.

R, El'ai said to 'Ulla : When thou goest up there [to Palestine], make inquiries about the welfare of my brother, Rab Berona, in the presence of the whole college ; for he is a great man and rejoices in [the performance of] the commandments. On one occasion he united the Ge'ullah with the Tefillah, and laughter did not cease from his mouth all that day.

How was he able to unite them? For lo, R, Johanan has said : At the commencement of the Tefillah one should say "O Lord, open Thou my lips" (Ps. li. 17) and at the conclusion "Let the words of my mouth etc." (ibid. xix. 15) !

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

But R. Johanan has said : Who will inherit the world to come? He who unites the Ge'ullah of the evening to the Tefillah of the evening!

R. Eleazar said : Then it must refer to the Tefillah of the afternoon service.

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,

since one has to say the prayer "Cause us, O Lord our God, to lie down"! But since the Rabbis instituted that prayer, it is considered part of the Ge'ullah ; and so here also, since the Rabbis instituted "O Lord, open etc." in the Tefillah, it is to be considered part thereof.

Since the verse : "Let the words of my mouth be acceptable before Thee" might with equal propriety be said at the conclusion or the commencement [of the Tefillah], why did the Rabbis institute it at the end of the Eighteen Benedictions? Let it be said at the commencement!

Rab Judah said in the name of Rab : He joined the Ge'ullah to the Tefillah. R. Levi said : He hid the Book of Remedies.

Rabbah b. Hinnana [the Elder] also said in the name of Rab : When one prays [the Tefillah] and has to bow, he should bow at the word "Blessed" ; and when returning to the erect position, he should do so on mentioning the Divine Name.

Rabbah b. Hinnana the Elder also said in the name of Rab : During the whole year, one should in the Tefillah use the phrases "The holy God" and "King Who lovest righteousness and judgment" ; except during the ten days from the New Year until the Day of Atonement, when he should substitute "The holy King" for the former and "King of judgment" for the latter.

Rab washed his hands, read the Shema', put on the Tefillin and then offered his prayers. How could he act thus? For lo, there is a teaching : One who is digging a cavity for a corpse is exempt from the obligation of reading the Shema', the Tefillah, Tefillin and all the commandments mentioned in the Torah ; but when the time of reading the Shema' arrives, he ascends, washes his hands, puts on the Tefillin, reads the Shema' and offers his prayers?

He answered : Well has he spoken ; for is it written, "I will wash with water"? No; it is written, "I will wash in cleanliness," i.e. with anything that cleanses. And lo, Rab Hisda cursed anyone who went about in search of water at the time of prayer. This, however, applies only to the reading of the Shema', but for the Tefillah one may go for water.

MISHNAH Workmen may read the Shema' on the top of a tree or on top of scaffolding, but this they may not do with the Tefillah.

GEMARA Our Rabbis have taught : Workmen may read [the Shema'] on the top of a tree or on the top of scaffolding. They may likewise say the Tefillah on top of an olive-tree or fig-tree ; but with all other trees they must descend to the ground to say the Tefillah. The employer must in every instance descend to the ground to say the Tefillah, because his mind is not settled.

GEMARA Our Rabbis have taught : Workmen may read [the Shema'] on the top of a tree or on the top of scaffolding. They may likewise say the Tefillah on top of an olive-tree or fig-tree ; but with all other trees they must descend to the ground to say the Tefillah. The employer must in every instance descend to the ground to say the Tefillah, because his mind is not settled.

GEMARA Our Rabbis have taught : Workmen may read [the Shema'] on the top of a tree or on the top of scaffolding. They may likewise say the Tefillah on top of an olive-tree or fig-tree ; but with all other trees they must descend to the ground to say the Tefillah. The employer must in every instance descend to the ground to say the Tefillah, because his mind is not settled.

And so there is a teaching : Labourers who are working for an employer should read the Shema' say the Tefillah, then eat their meal, but should not say Grace before it, only two benedictions after it. How is this meant? The first benediction as ordained; the second commences with the benediction of "the land," and they include "Who... rebuildest Jerusalem" in the benediction of "the land."

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.).

MISHNAH He whose dead is lying before him [unburied] is exempt from the reading of the Shema', from Tefillah, Tefillin and all the commandments mentioned in the Torah.

The bearers of the bier and they who relieve them, and they who relieve these latter — such as are before the bier and such as are behind it — they who are before it, whose services will be required, are exempt ; but they who are behind it, whose services may still be required, are under the obligation. But both are exempt from the Tefillah.

nor do others say Grace on his behalf or include him for Zimmun. He is likewise exempt from the reading of the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah. On the Sabbath, however, he may recline at his meal, eat meat and drink wine, say Grace and arrange Zimmun, and others may say Grace on his behalf and include him for Zimmun ; and he is under the obligation of reading the Shema' and Tefillah, and all the commandments mentioned in the Torah. Rabban Simeon b. Gamaliel says : Since he is under the obligation of these, he has obviously the obligation of them all !

nor do others say Grace on his behalf or include him for Zimmun. He is likewise exempt from the reading of the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah. On the Sabbath, however, he may recline at his meal, eat meat and drink wine, say Grace and arrange Zimmun, and others may say Grace on his behalf and include him for Zimmun ; and he is under the obligation of reading the Shema' and Tefillah, and all the commandments mentioned in the Torah. Rabban Simeon b. Gamaliel says : Since he is under the obligation of these, he has obviously the obligation of them all !

It is here at any rate taught that [the mourner, although he is not in the same room as the body,] is exempt from reading the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah ! Rab Pappa replied : [The Baraita] is to be interpreted as referring to one who turns his face from the body and eats. Rab Ashe said : Since the duty of burying rests upon him, it is to be regarded as though the body was lying before him; as it is said, "And Abraham rose up from before his dead" (Gen. xxiii. 3) and it is said "That I may bury my dead from before me" (ibid. v. 4), i.e. so long as the duty of burial rested upon him, it was as though the body was actually before him.

Who watches the body, although it is not his dead, is exempt from reading the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah ! "Who watches the body, although it is not his dead" [so stated the Baraita ; therefore it is to be inferred] if it is his dead, although he does not watch the body, [he is exempt].

It was stated above [in the Baraita] : "Who watches the body, although it is not his dead, is exempt from reading the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah." Should there be two [watchers], they take it in turn to watch and read. Ben Azzai says : Should they be bringing the body in a boat, they place it in one corner and they both pray in another corner !

Such as are before the bier and stich as are behind it. Our Rabbis have taught : Those who are occupied with the funeral oration at the time when the body is lying before them should slip away one by one and read the Shema'; but if the body is not present, they sit and read the Shema' and the orator sits in silence ; they stand and say the Tefillah, and he justifies the divine decree, saying : "Lord of the Universe, I have often sinned before Thee, and Thou hast not exacted punishment from me for one in a thousand. May it be Thy will, O Lord our God, to repair our breaches and the breaches of all Thy people, the house of Israel, in mercy."

and from Tefillin; but they are under the obligation of Tefillah, Mezuzah and Grace after meals.

GEMARA Why are the reading of the Shema' and Tefillin different [from the others] ? Because they are commands the observance of which depends upon a certain point of time, and women are exempt from all commands of this class. Tefillah, Mezuzah and Grace after meals, being commands the observance of which does not depend upon a certain point of time, are obligatory upon women. That the reading of the Shema' [is not obligatory upon women] is self-evident, because it is a command the observance of which depends upon a certain point of time, and women are exempt from all commands of this class!

But they are under the obligation of Tefillah ; [obviously] because this is prayer! [not translated] But thou mightest say that since it is written thereby, "Evening and morning and at noonday" (Ps. lv. 18), it is like a command the observance of which depends upon a certain point of time [and women are exempt]; therefore it informs us [the obligation is theirs].

But Tefillah is also a matter with which the Community is engaged, and there is a Mishnaic teaching: If he was standing in the Tefillah and recollected that he is a Ba'al Keri, he should not interrupt [his prayer] but shorten it. The reason is because he had already commenced it ; hence, if he had not commenced it, he should not do so !

But Tefillah is also a matter with which the Community is engaged, and there is a Mishnaic teaching: If he was standing in the Tefillah and recollected that he is a Ba'al Keri, he should not interrupt [his prayer] but shorten it. The reason is because he had already commenced it ; hence, if he had not commenced it, he should not do so !

It is different with Tefillah, because it contains no reference to the Kingdom of Heaven. But in the Grace after meals there is also no reference to the Kingdom of Heaven, and yet our Mishnah declares : At his meal, he says the Grace after but not the Grace before ! Quite so ; but the reading of the Shema' and the Grace after meals are ordained by the Torah, whereas Tefillah is ordained by the Rabbis.

It is different with Tefillah, because it contains no reference to the Kingdom of Heaven. But in the Grace after meals there is also no reference to the Kingdom of Heaven, and yet our Mishnah declares : At his meal, he says the Grace after but not the Grace before ! Quite so ; but the reading of the Shema' and the Grace after meals are ordained by the Torah, whereas Tefillah is ordained by the Rabbis.

R. Eleazar said : If one is in doubt whether he has read the Shema' or not, he should repeat it ; but if he is in doubt whether he has said the Tefillah or not, he need not repeat it. But R. Johanan said: Would that a man could pray all day.

Rab Judah also said in the name of Samuel : If a man was standing in the Tefillah and recollected that he had already said it, he must stop even in the middle of a benediction. But it is not so ! For lo, Rab Nahman has said : When we were at the school of Rabbah b. Abbuha we asked him, "How is it with those young disciples who made a mistake and said the week-day Tefillah on the Sabbath, should they finish it?" And he replied, "They should finish the whole of that benediction" !

Rab Judah also said in the name of Samuel : If a man was standing in the Tefillah and recollected that he had already said it, he must stop even in the middle of a benediction. But it is not so ! For lo, Rab Nahman has said : When we were at the school of Rabbah b. Abbuha we asked him, "How is it with those young disciples who made a mistake and said the week-day Tefillah on the Sabbath, should they finish it?" And he replied, "They should finish the whole of that benediction" !

Now is this analogy correct? In the latter instance, he was at any rate under the obligation [to say the Tefillah] and the Rabbis did not trouble him out of regard for the Sabbath ; but in the former case, he had already said the prayer.

Rab Judah also said in the name of Samuel : Should one have already said the Tefillah and then enter a Synagogue and find the Congregation saying it, if he is able to add anything new to the prayer, he may repeat it ; but if not, he should not repeat it.

It was necessary [to have both this and the former teaching of Rab Judah in the name of Samuel] ; for if he had given us only the first teaching, [we might have argued,] To whom does this apply ? To a person who said the Tefillah alone and is repeating it alone ;

or to a person who said the Tefillah with the Congregation and is repeating it with the Congregation ; but having said it alone, he is like one who has not prayed when he finds himself with a Congregation ! Therefore he informs us [that having once said the Tefillah in private, there is no need to say it a second time with a Congregation], And if he had only given us the latter teaching, [we might have supposed that he does not say the Tefillah a second time with the Congregation] because he has not actually commenced it; but in the former circumstance, having commenced it, therefore he should not [interrupt it on discovering his error] ! Consequently it was necessary [to have the first teaching of Rab Judah].

or to a person who said the Tefillah with the Congregation and is repeating it with the Congregation ; but having said it alone, he is like one who has not prayed when he finds himself with a Congregation ! Therefore he informs us [that having once said the Tefillah in private, there is no need to say it a second time with a Congregation], And if he had only given us the latter teaching, [we might have supposed that he does not say the Tefillah a second time with the Congregation] because he has not actually commenced it; but in the former circumstance, having commenced it, therefore he should not [interrupt it on discovering his error] ! Consequently it was necessary [to have the first teaching of Rab Judah].

or to a person who said the Tefillah with the Congregation and is repeating it with the Congregation ; but having said it alone, he is like one who has not prayed when he finds himself with a Congregation ! Therefore he informs us [that having once said the Tefillah in private, there is no need to say it a second time with a Congregation], And if he had only given us the latter teaching, [we might have supposed that he does not say the Tefillah a second time with the Congregation] because he has not actually commenced it; but in the former circumstance, having commenced it, therefore he should not [interrupt it on discovering his error] ! Consequently it was necessary [to have the first teaching of Rab Judah].

Rab Huna said : Should one enter a Synagogue and find the Congregation saying the Tefillah, if he is able to commence and finish before the Precentor reaches the words "We give thanks unto Thee," he should say the Tefillah; but if not, he should not say it. R. Joshua b. Levi said : If he is able to commence and finish before the Precentor reaches the "Sanctification," he should say the Tefillah ; but if not, he should not say it.

Rab Huna said : Should one enter a Synagogue and find the Congregation saying the Tefillah, if he is able to commence and finish before the Precentor reaches the words "We give thanks unto Thee," he should say the Tefillah; but if not, he should not say it. R. Joshua b. Levi said : If he is able to commence and finish before the Precentor reaches the "Sanctification," he should say the Tefillah ; but if not, he should not say it.

Rab Huna said : Should one enter a Synagogue and find the Congregation saying the Tefillah, if he is able to commence and finish before the Precentor reaches the words "We give thanks unto Thee," he should say the Tefillah; but if not, he should not say it. R. Joshua b. Levi said : If he is able to commence and finish before the Precentor reaches the "Sanctification," he should say the Tefillah ; but if not, he should not say it.

But everybody agrees that a man must not interrupt [the Tefillah in order to make the responses to the "Sanctification" or "We give thanks"].

The question was raised : May one interrupt [the Tefillah] to respond, "Let His great name be blessed"? When Rab Dimai came [from Palestine] he reported that R. Judah and R. Simeon, disciples of R. Johanan, said: For no response may we interrupt [the Tefillah] except for "Let His great name be blessed"; for even one engaged with the study of the Ma'aseh Merkabah must interrupt [to make this response]. But the Halakah is not in accord with their view.

The question was raised : May one interrupt [the Tefillah] to respond, "Let His great name be blessed"? When Rab Dimai came [from Palestine] he reported that R. Judah and R. Simeon, disciples of R. Johanan, said: For no response may we interrupt [the Tefillah] except for "Let His great name be blessed"; for even one engaged with the study of the Ma'aseh Merkabah must interrupt [to make this response]. But the Halakah is not in accord with their view.

MISHNAH If he was standing in the Tefillah and recollects that he is a Ba'al Keri, he should not interrupt [his prayer] but shorten it.

GEMARA Our Rabbis have taught : If a man was standing in the Tefillah and recollects that he is a Ba'al Keri, he should not interrupt [his prayer] but shorten it. If he was reading in the Torah and recollects that he is a Ba'al Keri, he should not interrupt and go away, but should continue reading with hurried pronunciation of the words. R. Meir says : A Ba'al Keri is not permitted to read more than three verses in the Torah.

There is another teaching : If a man was standing in the Tefillah and saw some excrement opposite him, he should step forward until he has left it behind him a distance of four cubits. There is, however, a teaching [that in these circumstances he should step] sideways! There is no contradiction; [he should step forward] when that is possible, and [sideways] when he cannot do the other.

If a man was reciting the Tefillah and found excrement where he was standing, Rabbah said : Even if he himself was responsible for it, his Tefillah is valid. Raba retorted : But lo [it is written], "The sacrifice of the wicked is an abomination" (Prov. xxi. 27)! Therefore, said Raba, since he is responsible [for the excrement], although he has uttered the prayer, his Tefillah is an abomination.

If a man was reciting the Tefillah and found excrement where he was standing, Rabbah said : Even if he himself was responsible for it, his Tefillah is valid. Raba retorted : But lo [it is written], "The sacrifice of the wicked is an abomination" (Prov. xxi. 27)! Therefore, said Raba, since he is responsible [for the excrement], although he has uttered the prayer, his Tefillah is an abomination.

If a man was reciting the Tefillah and found excrement where he was standing, Rabbah said : Even if he himself was responsible for it, his Tefillah is valid. Raba retorted : But lo [it is written], "The sacrifice of the wicked is an abomination" (Prov. xxi. 27)! Therefore, said Raba, since he is responsible [for the excrement], although he has uttered the prayer, his Tefillah is an abomination.

Our Rabbis have taught : If he was standing in the Tefillah and the urine began to drip upon his knees, he should interrupt [his prayer] until it ceases and then repeat the Tefillah. To what point does he return? Rab Hisda and Rab Hamnuna [differ]. One says that he recommences from the beginning; the other says that he goes back only to the place where he stopped.

Our Rabbis have taught : If he was standing in the Tefillah and the urine began to drip upon his knees, he should interrupt [his prayer] until it ceases and then repeat the Tefillah. To what point does he return? Rab Hisda and Rab Hamnuna [differ]. One says that he recommences from the beginning; the other says that he goes back only to the place where he stopped.

One is of opinion that if the man has waited sufficient time to finish the remainder of the Tefillah, he should recommence from the beginning. The other is of opinion that [in any event] he should go back only to the point where he stopped.

Rab Ashe said : The phrase "If the man has waited" must be altered to "If the man has not waited"; because everybody agrees that if he waited sufficient time to finish the remainder of the Tefillah, he recommences from the beginning; but the point of divergence there [between Rab Hisda and Rab Hamnuna] is the case where the man did not wait. One is of the opinion that the man was in an uncomfortable state and unfit [to pray], and therefore his Tefillah is invalid; while the other is of opinion that the man was fit [to pray] and his Tefillah is valid.

Rab Ashe said : The phrase "If the man has waited" must be altered to "If the man has not waited"; because everybody agrees that if he waited sufficient time to finish the remainder of the Tefillah, he recommences from the beginning; but the point of divergence there [between Rab Hisda and Rab Hamnuna] is the case where the man did not wait. One is of the opinion that the man was in an uncomfortable state and unfit [to pray], and therefore his Tefillah is invalid; while the other is of opinion that the man was fit [to pray] and his Tefillah is valid.

Rab Ashe said : The phrase "If the man has waited" must be altered to "If the man has not waited"; because everybody agrees that if he waited sufficient time to finish the remainder of the Tefillah, he recommences from the beginning; but the point of divergence there [between Rab Hisda and Rab Hamnuna] is the case where the man did not wait. One is of the opinion that the man was in an uncomfortable state and unfit [to pray], and therefore his Tefillah is invalid; while the other is of opinion that the man was fit [to pray] and his Tefillah is valid.

Our Rabbis have taught : If a man feels the need to relieve himself, he should not say the Tefillah; and if he does, his prayer is an abomination. Rab Zebid (another version : Rab Judah) said : This teaching is meant to apply only to one who is unable to contain himself; but if he is able to contain himself, his Tefillah is valid.

Our Rabbis have taught : If a man feels the need to relieve himself, he should not say the Tefillah; and if he does, his prayer is an abomination. Rab Zebid (another version : Rab Judah) said : This teaching is meant to apply only to one who is unable to contain himself; but if he is able to contain himself, his Tefillah is valid.

But for how long [must one be able to contain himself before venturing to say the Tefillah]? Rab Sheshet said : [Sufficient time to enable one to walk] a Parsah. There are some who make [this statement of Rab Zebid] a part of the Baraita [quoted above ; thus :] Of what does this speak? Of a case where a man is unable to contain himself; but if he is able to contain himself, his Tefillah is valid. But for how long [must one be able to contain himself before venturing to say the Tefillah]? Rab Zebid said : [Sufficient time to enable one to walk] a Parsah.

But for how long [must one be able to contain himself before venturing to say the Tefillah]? Rab Sheshet said : [Sufficient time to enable one to walk] a Parsah. There are some who make [this statement of Rab Zebid] a part of the Baraita [quoted above ; thus :] Of what does this speak? Of a case where a man is unable to contain himself; but if he is able to contain himself, his Tefillah is valid. But for how long [must one be able to contain himself before venturing to say the Tefillah]? Rab Zebid said : [Sufficient time to enable one to walk] a Parsah.

But for how long [must one be able to contain himself before venturing to say the Tefillah]? Rab Sheshet said : [Sufficient time to enable one to walk] a Parsah. There are some who make [this statement of Rab Zebid] a part of the Baraita [quoted above ; thus :] Of what does this speak? Of a case where a man is unable to contain himself; but if he is able to contain himself, his Tefillah is valid. But for how long [must one be able to contain himself before venturing to say the Tefillah]? Rab Zebid said : [Sufficient time to enable one to walk] a Parsah.

R. Samuel b. Nahmani said in the name of R. Jonathan : If a man feels the need to relieve himself, he should not say the Tefillah; because it is said, "Prepare to meet thy God, O Israel" (Amos iv. 12).

He went and found a Tanna teaching the following in the presence of Rab Judah : If one was standing in the Tefillah and broke wind, he should wait until the odour passes off and then resume the prayer [from where he interrupted it] ; another version is : If he was standing in the Tefillah and felt the need to break wind, he should step back four cubits and having relieved himself, wait until the odour passes off and then resume his prayer, saying, "Lord of the universe ! Thou hast created us with many orifices and vessels. Revealed and known to Thee is our shame and confusion in our lifetime, and in our end we are but worm and vermin"; he then resumes at the place where he interrupted.

He went and found a Tanna teaching the following in the presence of Rab Judah : If one was standing in the Tefillah and broke wind, he should wait until the odour passes off and then resume the prayer [from where he interrupted it] ; another version is : If he was standing in the Tefillah and felt the need to break wind, he should step back four cubits and having relieved himself, wait until the odour passes off and then resume his prayer, saying, "Lord of the universe ! Thou hast created us with many orifices and vessels. Revealed and known to Thee is our shame and confusion in our lifetime, and in our end we are but worm and vermin"; he then resumes at the place where he interrupted.

but for the Tefillah [it is not permitted] until he covers his heart.

There is a teaching in agreement with Rab Hisda : A man should not read the Shema' opposite the excrement of a human being, or of dogs, or pigs, or poultry ; nor opposite the filth of a dunghill which gives forth a bad odour. If there be a place ten cubits higher or lower, he sits down at the side and reads the Shema'; but if not, he removes himself as far as he can see it. The same rule applies to the Tefillah. "If there is a foul odour for which there is a cause [present], he removes himself a distance of four cubits from the place of the odour and reads the Shema'."

To what distance must he remove himself from it and excrement [if he wishes to read the Shema'] ? Four cubits. Raba said in the name of Rab Sahorah in the name of Rab Huna : This teaching applies only to [excrement which is behind him ; but if it is in front of him, he must remove himself as far as the eye can see it. Similarly is it with the Tefillah.

But it is not so ! For Rafram b. Pappa said in the name of Rab Hisda : A man may stand opposite a privy and say the Tefillah ! With what are we here dealing ? With a privy which does not contain excrement.

MISHNAH The morning Tefillah [may be said] until midday. R. Judah says: Until the fourth hour. The afternoon Tefillah [may be said] until the evening. R. Judah says : Until the middle of the afternoon.

MISHNAH The morning Tefillah [may be said] until midday. R. Judah says: Until the fourth hour. The afternoon Tefillah [may be said] until the evening. R. Judah says : Until the middle of the afternoon.