yehudah

Rabbi Yehudah answered and said: “‘I called upon Yah in my distress.’ From the part where the beard beginneth to extend, which is from the more remote part (is one), before the ears, beneath the hair (is the second). And therefore is it twice said, IH, IH.

“The seventh conformation is that the hairs hang not over the mouth, and that the mouth is uncovered on every side. Arise thou, Rabbi Yehudah.”

Rabbi Yehudah arose, and commenced, and said, Dan. iv. 17: “‘This matter is by the decree of the Watchers.’

Rabbi Yehudah called him the Sabbath of all the six (Rabbi).

Therefore, all the others having gone forth, there remained Rabbi Eleazar his son, and Rabbi Abba, and Rabbi Yehudah, and Rabbi Yosi Bar Yoqeb, and Rabbi Chiya.

The times of the wood of the priests and the people was nine: On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival.

The times of the wood of the priests and the people was nine: On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival.

The times of the wood of the priests and the people was nine: On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival.

The times of the wood of the priests and the people was nine: On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival.

The times of the wood of the priests and the people was nine: On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival.

The times of the wood of the priests and the people was nine: On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival.

The times of the wood of the priests and the people was nine: On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival.

A man is permitted to marry [the relative] of a woman [whom he has] raped or seduced. He who rapes or seduces [a relative] of his married wife, is guilty. A man may marry a woman whom his father has raped or seduced or a woman whom his son has raped or seduced. Rabbi Yehudah forbids [marriage] with a woman whom one’s father has raped or seduced.

If he stole from his father and ate it on his father’s property, or of strangers and ate it on the property of the strangers, or of strangers and ate on his father’s property, he does not become a “wayward and rebellious son,” until he steals from his father and eats on other’s property. Rabbi Yose bar Yehudah said: “Until he steals from his father and mother.”

In the case of a trough in a rock: One may not fill up [the hatat waters] from it, nor may the [hatat waters] be consecrated in it, nor may one sprinkle from it. And it does not require a tightly stopped-up covering, And it does not invalidate the mikveh. If it was a vessel and had been joined to the ground with lime: One may fill up the hatat waters from it and the hatat waters may be consecrated in it, and one may sprinkle from it, And it requires a tightly stopped-up covering; And it invalidates the mikveh invalid. If a hole was made in it below or at the side so that it could not contain water in however small a quantity, it is valid. And how large must the hole be? Like the tube of a water-skin. Rabbi Yehudah ben Batera said: it happened in the case of the trough of Yehu in Jerusalem that there was a hole in it like the tube of a water-skin, all the pure things in Jerusalem were made using it. But Bet Shammai sent and broke it down, for Bet Shammai say: [it remains a vessel] unless the greater part of it is broken down.

If a man has seen one issue of zov: Bet Shammai says: he is to be compared to [a woman] who observes a day for each day. But Bet Hillel says: he is to be compared to one who has had a seminal emission. Should he see [one day] and on the second it stopped, and on the third day he saw two [issues], or one [issue] that was as copious as two: Bet Shammai says: he is a full zav. But Bet Hillel says: he defiles those objects on which he sits or lies, and must also go into running water, but he is exempt from the sacrifice. Rabbi Elazar ben Yehudah said: Bet Shammai agrees that in such a case he is not real zav. What do they disagree about? The case of one who saw two [issues], or one [issue] that was as copious as two [on one day], and stopped on the second day, and on the third day he saw another [issue]. Bet Shammai says: he is a real zav; But Bet Hillel say: he only defiles those objects on which he sits or lies, and must also go into running water, but he is exempt from the sacrifice.

Rebbi Jacob the Southerner in the name of R. Yehudah ben Pazi: One star (visible) certainly daytime. Two are night. Does he not allow for a period of doubt? He has a doubt between star and star.

Rebbi Samuel bar Ḥiyya bar Yehudah in the name of Rebbi Ḥanina: When the solar disk starts to sink and a man is standing on top of Mount Carmel, he descends and immerses himself in the ocean, ascends and eats his Terumah, one may assume that he immersed himself during daytime. Than is, if he used a shortcut but when he went on the road this does not apply.

The statement of Rebbi Ḥanina is parallel to that of Rebbi Yehudah since it was stated in the name of Rebbi Yehudah: the thickness of the sky is a walk of 50 years. An average person walks 40 mil during a day. Until the sun breaks through in the sky it passes the distance of 50 years; during that time a man can walk four mil. If follows that the thickness of the sky is one tenth [of the path of the sun] in one day. And just as the thickness of the sky is a walk of 50 years so the thickness of the earth and that of the abyss is a walk of 50 years. What is the reason? (Is. 40:22) “He Who thrones over the circle of the earth,” and it is written (Job 22:14): “He passes by the circle of the sky.” And it is written (Prov. 8:27) “When He carved out a circle on the face of the abyss.” “Circle” (חוּג) always has the same meaning.

The statement of Rebbi Ḥanina is parallel to that of Rebbi Yehudah since it was stated in the name of Rebbi Yehudah: the thickness of the sky is a walk of 50 years. An average person walks 40 mil during a day. Until the sun breaks through in the sky it passes the distance of 50 years; during that time a man can walk four mil. If follows that the thickness of the sky is one tenth [of the path of the sun] in one day. And just as the thickness of the sky is a walk of 50 years so the thickness of the earth and that of the abyss is a walk of 50 years. What is the reason? (Is. 40:22) “He Who thrones over the circle of the earth,” and it is written (Job 22:14): “He passes by the circle of the sky.” And it is written (Prov. 8:27) “When He carved out a circle on the face of the abyss.” “Circle” (חוּג) always has the same meaning.

Is has been stated: The Tree of Life is wide a parcourse of 500 years. Rebbi Yehudah ben Rebbi Ilaï said: not only its crown but even its stem.All the splitting of primeval waters splits under it since (Ps. 1:3) “He shall be like a tree planted on split waters.” It has been stated: The Tree of Life is one sixtieth of the Garden. (Gen. 2:10) “And a river originated in Eden to irrigate the Garden.” The remainder of a kur is a triple qab, a sixtieth. The remainder of Africa is Egypt, a sixtieth. We find that it is said that Egypt can be traversed in 40 days. Black Africa can be traversed in slightly more than seven years. But the teachers say [the sky is determined] by the days of the patriarchs (Deut. 11:21) “like the days of the sky over the earth.” And just as the sky over the earth is at a distance of a way of 500 years so between one sky and the next is a way of 500 years and its thickness is a way of 500 years. Why did you see fit to say the thickness of the sky is a way of 500 years? Rebbi Abun said (Gen. 1:6): “There shall exist a spread-sky within the water.” The spread-sky shall be in the middle. Rav said: the sky was wet on the first day and jelled on the second day. Rav said: “There shall exist a spread-sky”: the sky shall strengthen, the sky shall jell, the sky shall solidify, the sky shall be spread. Rebbi Yehudah ben Pazi said: The sky (רקיע) shall be made like a piece of cloth, just as it is said (Ex. 39:3) “They stretched (וירקעו) out the gold sheets.”

Is has been stated: The Tree of Life is wide a parcourse of 500 years. Rebbi Yehudah ben Rebbi Ilaï said: not only its crown but even its stem.All the splitting of primeval waters splits under it since (Ps. 1:3) “He shall be like a tree planted on split waters.” It has been stated: The Tree of Life is one sixtieth of the Garden. (Gen. 2:10) “And a river originated in Eden to irrigate the Garden.” The remainder of a kur is a triple qab, a sixtieth. The remainder of Africa is Egypt, a sixtieth. We find that it is said that Egypt can be traversed in 40 days. Black Africa can be traversed in slightly more than seven years. But the teachers say [the sky is determined] by the days of the patriarchs (Deut. 11:21) “like the days of the sky over the earth.” And just as the sky over the earth is at a distance of a way of 500 years so between one sky and the next is a way of 500 years and its thickness is a way of 500 years. Why did you see fit to say the thickness of the sky is a way of 500 years? Rebbi Abun said (Gen. 1:6): “There shall exist a spread-sky within the water.” The spread-sky shall be in the middle. Rav said: the sky was wet on the first day and jelled on the second day. Rav said: “There shall exist a spread-sky”: the sky shall strengthen, the sky shall jell, the sky shall solidify, the sky shall be spread. Rebbi Yehudah ben Pazi said: The sky (רקיע) shall be made like a piece of cloth, just as it is said (Ex. 39:3) “They stretched (וירקעו) out the gold sheets.”

We have stated: Rebbi Yehudah said: It happened that once I was walking behind Rebbi Eleazar ben Azariah and Rebbi Aqiba when they were occupied with duties and time came to recite the Shema‘ and I got the opinion that maybe they had given up on reciting the Shema‘, so I recited it and went over my studies; but after that they started and the sun was already over the mountain tops.

Rebbi Samuel bar Naḥman in the name of Rebbi Yehudah bar Zebida: It would have been logical that one also would have to recite the chapter of Balaq and Balaam every day. Why does one not recite it? Not to incommodate the public too much. Rebbi Ḥuna said, because it mentions lying down and standing up. Rebbi Yose bar Abun said, because it contains the Exodus and God’s kingdom. Rebbi Eleazar said, because it is written in the Torah, in the Prophets, and in the Hagiographs.

There they say one should not start wayyomer but if one did start he has to finish. The rabbis here say one starts but does not finish. The Mishnah disagrees with the rabbis here: “One must mention the Exodus in the night.” Rebbi Abba, Rav Yehudah in the name of Rav: We thank You that You took us out of Egypt and redeemed us from the house of slavery to give thanks to Your Name. A baraita disagrees with the rabbis there: Wayyomer is used only during daytime. The entire section of wayyomer is used only during daytime.

MISHNAH: If someone was reading in the Torah at the time of recital, if he read with intention he fulfilled his duty, otherwise he did not fulfill his duty. Between the sections, one greets people out of respect and answers their greetings. In the middle of a section one may greet because of fear and answer, the words of Rebbi Meïr. Rebbi Yehudah says: in the middle of a section one may greet out of fear and answer for respect, between sections one greets for respect and answers greetings from everybody.

Rebbi Yose said: If you say that one needs to recite the benedictions; when he recited them he must focus his attention for the entire Shema‘. They objected: Does he not interrupt and it does not appear in our statement? So here also, even though it has not been stated he must recite the benedictions. That means, one must focus one’s attention for the entire Shema‘. We may hear it from the following: Rebbi Aḥai said in the name of Rebbi Yehudah: “He has fulfilled his obligation if he focussed his attention for the first paragraph, even though he did not focus his attention during recitation of the second paragraph”.

Rebbi Ḥunah, Rebbi Uri, Rav Joseph, Rav Yehudah in the name of Samuel: One has to accept the Kingdom of Heaven standing. Does this mean that one has to get up when one is sitting? No, if one is walking he has to stand still.

Rebbi Muna said in the name of Rebbi Yehudah who said in the name of Rebbi Yose the Galilean: If one interrupted so that he would have been able to read all of it, he did not fulfill his duty. Rebbi Abba, Rav Jeremiah in the name of Rav: The practice follows Rebbi Muna who said in the name of Rebbi Yehudah who said in the name of Rebbi Yose the Galilean.

Rebbi Muna said in the name of Rebbi Yehudah who said in the name of Rebbi Yose the Galilean: If one interrupted so that he would have been able to read all of it, he did not fulfill his duty. Rebbi Abba, Rav Jeremiah in the name of Rav: The practice follows Rebbi Muna who said in the name of Rebbi Yehudah who said in the name of Rebbi Yose the Galilean.

New Section. “Between the sections one greets people out of respect, and answers them.” Why does one answer, out of fear or to show respect? We may hear it from this: “In the middle of a section one may greet because of fear and answer (for respect), the words of Rebbi Meïr.” Hence, in the prior case one may ask because of respect and answer out of respect. “In the middle of a section one may greet because of fear and answer, the words of Rebbi Meïr.” For what does one answer, out of fear or to show respect? We may hear it from this: “Rebbi Yehudah says: in the middle of a section one may greet out of fear and answer for respect.” Hence, in the first case one asks because of fear and answers because of fear.

MISHNAH: The following are “between the sections”: between the first benediction and the second, between the second and Shema‘, between Shema‘ and (Deut. 11:13) “it shall be when you will really listen”, between “it shall be when you will really listen” and (Num. 15:37) “the Eternal spoke”. Between “the Eternal spoke” and “true and outstanding”. Rebbi Yehudah said, between “the Eternal spoke” and “true and outstanding” one may not interrupt.

HALAKHAH: Rebbi Levi said, the reason of Rebbi Yehudah: (Num. 15:41) “I am the Eternal, your God”, and it is written (Jer. 10:10) “But the Eternal is the true God”.

MISHNAH: He who recited the Shema‘ and did not make his ear hear, (Rebbi Yehudah says that) he has fulfilled his obligation, Rebbi Yose says that he has not fulfilled his obligation. If he recited and was not exact in its letters, Rebbi Yose says that he has fulfilled his obligation, Rebbi Yehudah says that he has not fulfilled his obligation. He who reads backwards has not fulfilled his obligation. If he recited and made a mistake then he should return to the place of the mistake.

MISHNAH: He who recited the Shema‘ and did not make his ear hear, (Rebbi Yehudah says that) he has fulfilled his obligation, Rebbi Yose says that he has not fulfilled his obligation. If he recited and was not exact in its letters, Rebbi Yose says that he has fulfilled his obligation, Rebbi Yehudah says that he has not fulfilled his obligation. He who reads backwards has not fulfilled his obligation. If he recited and made a mistake then he should return to the place of the mistake.

HALAKHAH: Rav said: practice follows both of them for leniency. If it were not so, what could one say? An anonymous statement and Rebbi Yose, practice follows the anonymous. Rebbi Yose and Rebbi Yehudah, practice follows Rebbi Yose. So why does Rav have to say, practice follows both of them for leniency? Because he had heard Rebbi Ḥiyya formulating it in the name of Rebbi Meïr, he has to say that practice follows both of them for leniency.

Rav Ḥisda said: The deaf and dumb person is not mentioned, it is a formula. Then the Mishnah might be Rebbi Yehudah’s. Rebbi Yose said: It is reasonable to think that Rav Ḥisda concedes that the statement from Terumot is from Rebbi Yose. Rabbi Ḥanina said in the name of Rav Ḥisda, this one is by Rebbi Yose. Rebbi Yose bar Rebbi Abun said: It must be said that that one is Rebbi Yose’s since we have stated the first five cases and did not include it, because their terumah is no terumah. Then we have stated the five later ones and did not include it. So in the end you must say, that one is by Rebbi Yose.

It was stated: One may step to one side because of obstacles on the road. And when one sinks, even into a field full of saffron. Rebbi Abbahu said: It happened that Rabban Gamliel and Rebbi Joshua were on the road and stepped on the side because of obstacles on the road when they saw Rebbi Yehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Yehudah ben Pappos, all whose deeds are done for Heaven’s sake. He said to him: Did we not formulate “In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.” He answered him: Did we not also formulate, “In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him.” Rebbi Zeïra said, but only if he does not shame others.

It was stated: One may step to one side because of obstacles on the road. And when one sinks, even into a field full of saffron. Rebbi Abbahu said: It happened that Rabban Gamliel and Rebbi Joshua were on the road and stepped on the side because of obstacles on the road when they saw Rebbi Yehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Yehudah ben Pappos, all whose deeds are done for Heaven’s sake. He said to him: Did we not formulate “In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.” He answered him: Did we not also formulate, “In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him.” Rebbi Zeïra said, but only if he does not shame others.

MISHNAH: He who had qeri thinks but does not recite any benediction before or after; on his food he recites the benedictions afterwards but not before. Rebbi Yehudah says, he recites benedictions before and after.

It is stated (Tosephta Berakhot 2:12): “A sick person who had qeri on whom fell nine qab of water (and a pure one on whose head and body fell three log of drawn water) is clean for himself but he cannot lead the public in their obligations until he immersed himself in 40 seah. Rebbi Yehudah says, 40 seah in all cases.”

It happened that someone was reading the Torah in Nsebin; when he came to the Divine Name he started to stutter. Rebbi Yehudah ben Bathyra told him: Open your mouth and let your words shine because words of the .Torah cannot receive impurity. Rebbi Jacob bar Aḥa said: There they act following Rebbi Illaï regarding the first shearing, following Rebbi Josiah regarding kilaim in the vineyard, and following Rebbi Yehudah ben Bathyra regarding people with qeri. Following Rebbi Illaï regarding the first shearing. as we have stated: “Rebbi Illaï said: The first shearing applies only in the Land.” Following Rebbi Josiah regarding kilaim as it is stated: “One is never guilty unless one sowed wheat, barley, and grape kernels falling from the same hand.” Following Rebbi Yehudah ben Bathyra regarding people with qeri as it is stated: “Rebbi Yehudah ben Bathyra says, words of the Torah cannot receive impurity.”

It happened that someone was reading the Torah in Nsebin; when he came to the Divine Name he started to stutter. Rebbi Yehudah ben Bathyra told him: Open your mouth and let your words shine because words of the .Torah cannot receive impurity. Rebbi Jacob bar Aḥa said: There they act following Rebbi Illaï regarding the first shearing, following Rebbi Josiah regarding kilaim in the vineyard, and following Rebbi Yehudah ben Bathyra regarding people with qeri. Following Rebbi Illaï regarding the first shearing. as we have stated: “Rebbi Illaï said: The first shearing applies only in the Land.” Following Rebbi Josiah regarding kilaim as it is stated: “One is never guilty unless one sowed wheat, barley, and grape kernels falling from the same hand.” Following Rebbi Yehudah ben Bathyra regarding people with qeri as it is stated: “Rebbi Yehudah ben Bathyra says, words of the Torah cannot receive impurity.”

It happened that someone was reading the Torah in Nsebin; when he came to the Divine Name he started to stutter. Rebbi Yehudah ben Bathyra told him: Open your mouth and let your words shine because words of the .Torah cannot receive impurity. Rebbi Jacob bar Aḥa said: There they act following Rebbi Illaï regarding the first shearing, following Rebbi Josiah regarding kilaim in the vineyard, and following Rebbi Yehudah ben Bathyra regarding people with qeri. Following Rebbi Illaï regarding the first shearing. as we have stated: “Rebbi Illaï said: The first shearing applies only in the Land.” Following Rebbi Josiah regarding kilaim as it is stated: “One is never guilty unless one sowed wheat, barley, and grape kernels falling from the same hand.” Following Rebbi Yehudah ben Bathyra regarding people with qeri as it is stated: “Rebbi Yehudah ben Bathyra says, words of the Torah cannot receive impurity.”

It happened that someone was reading the Torah in Nsebin; when he came to the Divine Name he started to stutter. Rebbi Yehudah ben Bathyra told him: Open your mouth and let your words shine because words of the .Torah cannot receive impurity. Rebbi Jacob bar Aḥa said: There they act following Rebbi Illaï regarding the first shearing, following Rebbi Josiah regarding kilaim in the vineyard, and following Rebbi Yehudah ben Bathyra regarding people with qeri. Following Rebbi Illaï regarding the first shearing. as we have stated: “Rebbi Illaï said: The first shearing applies only in the Land.” Following Rebbi Josiah regarding kilaim as it is stated: “One is never guilty unless one sowed wheat, barley, and grape kernels falling from the same hand.” Following Rebbi Yehudah ben Bathyra regarding people with qeri as it is stated: “Rebbi Yehudah ben Bathyra says, words of the Torah cannot receive impurity.”

HALAKHAH: The Mishnah refers to someone in public, but if he is alone he interrupts following Rebbi Meïr. But following Rebbi Yehudah he does not interrupt even when alone, on condition that he have no water to immerse himself. But if he has water to immerse himself even Rebbi Yehudah agrees that he must interrupt.

HALAKHAH: The Mishnah refers to someone in public, but if he is alone he interrupts following Rebbi Meïr. But following Rebbi Yehudah he does not interrupt even when alone, on condition that he have no water to immerse himself. But if he has water to immerse himself even Rebbi Yehudah agrees that he must interrupt.

MISHNAH: The person with gonorrhea who had an emission of semen, as well as a menstruating woman who lost semen, and the woman who started menstruating while having intercourse, need immersion, but Rebbi Yehudah frees them

HALAKHAH: So far the person with gonorrhea who had an emission of semen; is it good for anything if the person immerses himself who had an emission and afterwards has an episode of gonorrhea? We hear it from this: “The woman who started menstruating while having intercourse needs immersion, but Rebbi Yehudah frees her.”

What is Rebbi Yehudah’s reason? Is it because what would one profit if he immersed himself or whether there is a name for light impurity in the presence of severe impurity? What is the difference between these possibilities? If he saw qeri, if you say what would one profit if he immersed himself, he would profit! Hence, the only reason is that there is no name for light impurity in the presence of severe impurity!

That is if the light impurity came at the end. Is it even if the severe impurity came at the end? We may understand it from this: “The woman who started menstruating while having intercourse needs immersion, but Rebbi Yehudah frees her.” That means, one case is like the other case.

MISHNAH: Morning prayers are until noon; Rebbi Yehudah says, until four hours. Afternoon prayers are until evening, Rebbi Yehudah says until half ofʹ Minḥah. Evening prayers have no fixed time. Musaph prayers have all day.

MISHNAH: Morning prayers are until noon; Rebbi Yehudah says, until four hours. Afternoon prayers are until evening, Rebbi Yehudah says until half ofʹ Minḥah. Evening prayers have no fixed time. Musaph prayers have all day.

Rebbi Yehudah learned from words of the Torah, since Rebbi Ismael stated: (Ex. 16:21) “The sun was hot and it melted,” four hours into the day. You say four hours or should it be six hours? When it says (Gen. 18:1): “In the heat of the day”, that means at six hours. Therefore, how can I interpret: “The sun was hot and it melted,” four hours into the day! You derive it from (Ex. 17:21): “In the morning,” (Num. 28:4) “in the morning.” Since the first “morning” meant “four hours”, “morning” mentioned there also means “four hours.” At four hours the sun is warm and the shadow is cool. At six hours both sun and shadow are hot. Rebbi Tanḥuma said (Gen. 18:1): “In the heat of the day”, at an hour when there is no shadow for any creature.

Or Rebbi Yehudah learned from testimony since Rebbi Simon said in the name of Rebbi Joshua ben Levi: In the time of the hellenistic government they lowered them two boxes with gold and they gave them two lambs to pull up. Once they lowered them two boxes with gold and they gave them two kid goats to pull up. At that moment the Holy One, praise to Him, enlightened their eyes and they found two certified lambs in the hall of lambs. About that time did Rebbi Yehudah bar Abba testify that the perpetual morning sacrifice was brought at four hours.

Or Rebbi Yehudah learned from testimony since Rebbi Simon said in the name of Rebbi Joshua ben Levi: In the time of the hellenistic government they lowered them two boxes with gold and they gave them two lambs to pull up. Once they lowered them two boxes with gold and they gave them two kid goats to pull up. At that moment the Holy One, praise to Him, enlightened their eyes and they found two certified lambs in the hall of lambs. About that time did Rebbi Yehudah bar Abba testify that the perpetual morning sacrifice was brought at four hours.

What is the reason of the rabbis? (Num. 28:3) “Two for the day”, split the day in two. The reason of Rebbi Yehudah: “two for the day”, two advocates per day; “two for the day” that they should be slaughtered expressly for the day.

Rav acted according to Rebbi Yehudah. If you do it following the rabbis, Rebbi Yehudah will not agree. If you do it following Rebbi Yehudah, the rabbis also will agree.

Rav acted according to Rebbi Yehudah. If you do it following the rabbis, Rebbi Yehudah will not agree. If you do it following Rebbi Yehudah, the rabbis also will agree.

Rav acted according to Rebbi Yehudah. If you do it following the rabbis, Rebbi Yehudah will not agree. If you do it following Rebbi Yehudah, the rabbis also will agree.

What does one read? Rebbi Yose said, one reads blessings and curses. Rebbi Mana said to him: For example to tell them about the fast day? They are lying on their bellies and should not know that it is a fast day? He said to him: To tell you that one reads blessings and curses. Rebbi Yudan the Kappadokian said before Rebbi Yose in the name of Rebbi Yehudah ben Pazi: One reads about the New Moon. Rebbi Yose met Rebbi Yehudah ben Pazi. He asked him: Did you hear that from your father? He said to him: My father did not say so, except that at Eyn Ṭab, since they know for sure that it is the New Moon, they read about the New Moon. Hence, at all other places one reads blessings and curses.

What does one read? Rebbi Yose said, one reads blessings and curses. Rebbi Mana said to him: For example to tell them about the fast day? They are lying on their bellies and should not know that it is a fast day? He said to him: To tell you that one reads blessings and curses. Rebbi Yudan the Kappadokian said before Rebbi Yose in the name of Rebbi Yehudah ben Pazi: One reads about the New Moon. Rebbi Yose met Rebbi Yehudah ben Pazi. He asked him: Did you hear that from your father? He said to him: My father did not say so, except that at Eyn Ṭab, since they know for sure that it is the New Moon, they read about the New Moon. Hence, at all other places one reads blessings and curses.

MISHNAH: Rebbi Eleazar ben Azariah says, Musaph prayer is said only in an organized community, but the Sages say, with and without an organized community. Rebbi Yehudah says in his name, at any place where there is an organized community a private person is free from reciting Musaph prayers.

HALAKHAH: Rebbi Bibi in the name of Rebbi Ḥana: Practice follows Rebbi Yehudah who said in the name of Rebbi Eleazar ben Azariah. What we know of Samuel means the same; for Samuel said: I never prayed Musaph except once when the son of the Resh Galuta died and there was no public prayer, then I prayed.

The words of the rabbis disagree since Rebbi Jacob bar Idi said in the name of Rebbi Simeon the pious: For shepherds and field guards. Hence, the Mishnah spoke only for shepherds and field guards; therefore, everybody else is obliged. The words of Rebbi Yoḥanan agree since Rebbi Yoḥanan said: I saw Rebbi Yannai standing in the market of Sepphoris praying; then he walked four cubits and prayed Musaph. Is there no organized community in Sepphoris? You infer from this three conclusions. You infer that the markets of Sepphoris have the status of Sepphoris. You infer that one disagrees with Rebbi Yehudah who spoke in the name of Rebbi Eleazar ben Azariah. You infer that a person may pray, walk four cubits, and then pray Musaph. Rebbi Abba said, not necessarily four cubits but even if he waited the time necessary to walk four cubits.

“And Havdalah in ‘He Who by His grace grants knowledge’ ”. Simeon bar Abba asked before Rebbi Yoḥanan: Something that one does all the time, and the Sages differ about it? He said to him: Since its main place is over a cup they forgot it in prayer. His statement means that its main place is over a cup. Rebbi Jacob bar Idi in the name of the old Rebbi Isaac: If he said it over a cup he must repeat it in prayer; it was in order to let children participate. His statement means that its main place is in prayer. Rebbi Zeïra, Rav Yehudah in the name of Samuel: If he said it over a cup he must repeat it in prayer, if he said it in prayer he must repeat it over a cup. His statement means that its main place is here as well as there.

Rebbi Zeïra, Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar ben Rebbi Yannai in the name of the important Rebbi Yehudah: If he did not recite Havdalah at the end of Sabbath, he recites even on Thursday. That is restricted to Havdalah proper, but “illuminating fire” he may say only immediately.

Rebbi Zeïra in the name of Rav Yehudah, Rebbi Abba in the name of Abba bar Jeremiah: Even if a holiday falls in the middle of the week onerecites “He Who separates between Sabbath and the six workdays” Rebbi Zeïra said to Rav Yehudah: Has one six workdays before him? He said to him: Has one impurity and purity before him?

Rebbi Zeïra in the name of Rav Yehudah, Rebbi Abba in the name of Abba bar Jeremiah: Even if a holiday falls in the middle of the week onerecites “He Who separates between Sabbath and the six workdays” Rebbi Zeïra said to Rav Yehudah: Has one six workdays before him? He said to him: Has one impurity and purity before him?

MISHNAH: Which benedictions are recited on produce? On tree-grown fruits one says “Creator of the fruit of the tree” except for wine, because on wine one says “Creator of the fruit of the vine.” But on fruits of the land one says “Creator of the fruit of the soil” except for bread, because on bread one says “He Who produces bread from the earth.” On vegetables one says “Creator of the fruit of the soil”, Rebbi Yehudah says: “Creator of kinds of vegetables.”

The statement of Rebbi Simeon the pious turns out like that of Rebbi and both of them like Rabban Gamliel, as it was stated: “The following is the principle: Rebbi Yehudah said in the name of Rabban Gamliel that on everything that is of the Seven Kinds but is not flour, or flour but not baked as bread, Rabban Gamliel says that he recites afterwards three benedictions; but the Sages say, one benediction. On everything that is neither from the Seven Kinds nor a kind of flour, Rabban Gamliel says he recites benedictions before and after, but the sages say before, but not after.”

It has been stated: “One recites the benediction on the better kind of flour. Rolls and a full home baked loaf, one recites over a roll. A broken roll and a full home baked loaf, one recites on the full home baked loaf. Wheat bread and barley bread, one recites on wheat bread. A broken loaf of wheat bread and a full loaf of barley bread, one recites on the broken wheat bread. Barley bread and spelt bread, one recites on barley bread. But is not spelt bread better? But this is from one of the Seven Kinds, that one is not of the Seven Kinds.” Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: This is from Rebbi Yehudah, since Rebbi Yehudah said (Mishnah 4), “if there is among them a fruit of the Seven Kinds, on it he recites the benediction.” Impure bread and pure bread, Rebbi Ḥiyya bar Abba said, he recites on the pure one. Impure white bread and pure coarse bread, Rebbi Ḥiyya bar Ada in the name of Rebbi Aḥa: He may recite on the one that he prefers.

It has been stated: “One recites the benediction on the better kind of flour. Rolls and a full home baked loaf, one recites over a roll. A broken roll and a full home baked loaf, one recites on the full home baked loaf. Wheat bread and barley bread, one recites on wheat bread. A broken loaf of wheat bread and a full loaf of barley bread, one recites on the broken wheat bread. Barley bread and spelt bread, one recites on barley bread. But is not spelt bread better? But this is from one of the Seven Kinds, that one is not of the Seven Kinds.” Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: This is from Rebbi Yehudah, since Rebbi Yehudah said (Mishnah 4), “if there is among them a fruit of the Seven Kinds, on it he recites the benediction.” Impure bread and pure bread, Rebbi Ḥiyya bar Abba said, he recites on the pure one. Impure white bread and pure coarse bread, Rebbi Ḥiyya bar Ada in the name of Rebbi Aḥa: He may recite on the one that he prefers.

HALAKHAH: Rebbi Ḥizqiah in the name of Rebbi Jacob bar Aḥa: This is Rebbi Yehuda’s since Rebbi Yehudah makes trees like straws. Rebbi Yose said, it is everybody’s opinion since fruits of a tree are also fruits of the soil but fruits of the soil are not fruits of the tree. Rav Huna said, except for bread and wine. The Mishnah (6:1) says so: Except for wine because on wine one says “Creator of the fruit of the vine;” except for bread because on bread one says “He Who produces bread from the earth.”

It has been stated: Rebbi Yose says, anyone who changes the formula established by the Sages did not fulfill his duty. Rebbi Yehudah says, everything that has been changed from the way it was created but one did not change its benediction, he did not fulfill his duty. Rebbi Meïr says, even if he says: “Praised be He Who created this property, how beautiful it is,” he has fulfilled his duty. Rebbi Jacob bar Aḥa in the name of Samuel: practice follows Rebbi Meïr. The words of Rav also say so. A Persian came before Rav: “Since I am eating my piece of bread, but I do not know how to recite the benediction over it, I use to say: ‘Praise to Him Who created this piece of bread,’ did I fulfill my duty?” He said to him: yes.

Rav Yehudah in the name of Abba bar bar Ḥana: Bar Qappara and two of his students were with the innkeeper at the “inn of blessings”. He brought before them partridge, orach, and leeks. They said, if we recite the benediction on leeks, it will serve also for orach but not for the partridge. If we recite on orach, it will not serve for anything else. One of them jumped the gun and recited “by Whose word everything was created” on the partridge. His colleague laughed at him. Bar Qappara said to that one, not about that glutton but about you scoffer. This one acted in his gluttony, why did you laugh? And to the other one he said, is there no rabbi here, is there no old man here? They said, within a year they both died. Rebbi Yose said, there two are gone and we did not learn anything from the incident. What is it? It is reasonable that one recites the benediction on leeks because “By Whose word everything was created” is secondary for vegetables.

MISHNAH: On food that is not grown on the soil one recites “that all was by His word.” On vinegar, on locusts, and on wind-fall fruit one recites “that all was by His word.” Rebbi Yehudah says, one does not recite a benediction on a kind that comes from a curse.

MISHNAH: If there were many kinds before him, Rebbi Yehudah said, if among them is one of the Seven Kinds that is the one over which he recites the benediction. But the Sages say, on any one that he wishes.

HALAKHAH: Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards, everybody agrees that if among them one is of the Seven Kinds, that is the one over which he recites the benediction. Rebbi Abba said, he has to recite a benediction at the end. Rebbi Yose said, the statement of Rebbi Abba disagrees with Rebbi Joshua ben Levi since Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards everybody agrees that if among them is one of the Seven Kinds, that is the one over which he recites the benediction; but Rebbi Abba said, he has to recite a benediction at the end. If he did not recite a benediction at the end it became an accessory and we have stated there (Mishna 7): “In every situation where there is a main course and side dishes, one recites the benediction for the main course and thereby frees the side dishes.”

HALAKHAH: Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards, everybody agrees that if among them one is of the Seven Kinds, that is the one over which he recites the benediction. Rebbi Abba said, he has to recite a benediction at the end. Rebbi Yose said, the statement of Rebbi Abba disagrees with Rebbi Joshua ben Levi since Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards everybody agrees that if among them is one of the Seven Kinds, that is the one over which he recites the benediction; but Rebbi Abba said, he has to recite a benediction at the end. If he did not recite a benediction at the end it became an accessory and we have stated there (Mishna 7): “In every situation where there is a main course and side dishes, one recites the benediction for the main course and thereby frees the side dishes.”

From the Patriarch they sent Nicolaus dates to Rebbi Ḥanina bar Sisai. He left them for dessert after his meal and recited a benediction over them before and after. Rav Ḥuna ate dates with his bread. Rav Ḥiyya bar Ashi said to him, are you disagreeing with your teacher? Leave them for dessert after your meal and you may recite a benediction over them before and after. He said to him, they are the main thing my teeth get to bite. Rebbi Jonah and Rebbi Yose went to the marriage feast of Rebbi Ḥanina Eyntanaya. They brought before them kisnīn bread after the meal. They said, let us leave our learning and let us bring a baraita: Rebbi Mana stated in the name of Rebbi Yehudah, who said in the name of Rebbi Yose the Galilean: Bread that comes kisnīn after the meal needs a benediction before and after. They said, since they are the minority and the rabbis disagree with them, let us act following the rabbis.

MISHNAH: One does not ‘invite’ women, slaves, and minors. What is the minimum to ‘invite’? Down to the size of an olive, Rebbi Yehudah says to the size of an egg.

HALAKHAH: Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Shaul in the name of Rebbi: One makes a minor an appendix for ten. But did we not state: One does not investigate a minor? Rebbi Yose said, one confirms Rebbi Simon, Rebbi Ḥanina, Rebbi Simon in the name of Rebbi Joshua ben Levi: it is needed for two minors; if he is a minor, one considers him doubtful, if he is doubtful, one considers him certain. Rebbi Yehudah ben Pazi in the name of Rebbi Yose: nine that look like ten, does one “invite” only those that are certain? Also if a minor was among them?

When does one start to make him an appendix? Rebbi Avina said: Rab Ḥuna and Rav Yehudah disagreed, both in the name of Samuel. One said, that he has to understand the nature of a benediction; the other one said that he has to understand to Whom one has to recite the benediction. Rebbi Nassa said, many times did I eat with my father Taḥlipha and my uncle Aninia bar Sisai and they did not recite the ‘invitation’ with me until I grew two pubic hairs.

It is difficult in the opinion of the House of Hillel, how may one proceed at the end of the Sabbath if someone was sitting and eating on Sabbath, it got dark, and there was only one cup of wine? You say, he reserves it until after the meal and connects everything to it. What can you say? Shall he recite the benediction for the wine, Grace has precedence. Shall he recite Grace, the light has precedence. Shall he recite for the light, Havdalah has precedence. We may infer from the following: “Rebbi Yehudah said, the house of Shammai and the house of Hillel do not disagree that Grace comes first and Havdalah at the end. They disagree only over light and spices because the House of Shammai say spices and afterwards light, but the house of Hillel say light and afterwards spices.” Rebbi Abba and Rav Jehudah: Practice follows him who says spices and afterwards light. What should he do following the opinion of the House of Hillel? He should say Grace first, afterwards he should recite the benediction over wine and afterwards Havdalah.

There (Mishnah Idiut 4:6) we have stated: “Someone who rubbed himself with pure oil, then he became impure, he descended and immersed himself. The House of Shammai say, he is pure even if it drips, but the House of Hillel say impure. But if the oil was impure to start out with, the House of Shammai say, up to the anointing of a small limb; but the House of Hillel say, moist fluid. Rebbi Yehudah says in the name of the House of Hillel, moist and making moist.” The opinions of the House of Hillel are reversed! There they say “impure” and here they say “pure.” There it is visible, here it is absorbed in the towel.

HALAKHAH: It was stated: “Rebbi Yehudah said, the house of Shammai and the house of Hillel did not disagree that Grace comes first and Havdalah at the end. They disagree only over light and spices because the House of Shammai say spices and afterwards light, but the house of Hillel say light and afterwards spices.” Rebbi Abba and Rav Yehudah: Practice follows him who says spices and afterwards light.

HALAKHAH: It was stated: “Rebbi Yehudah said, the house of Shammai and the house of Hillel did not disagree that Grace comes first and Havdalah at the end. They disagree only over light and spices because the House of Shammai say spices and afterwards light, but the house of Hillel say light and afterwards spices.” Rebbi Abba and Rav Yehudah: Practice follows him who says spices and afterwards light.

Fire and hybrids were not created in the six days of Creation but they were in the Divine plan of the six days of Creation. Hybrids (Gen.36:24): “These are the sons of Ẓiv‘on, Ayyah and Anah. He is the Anah who invented the yemim in the prairie.” What is yemim? Rebbi Yehudah ben Simon said ἡμίονος (“Half she-ass, mule”) and the rabbis say ἥμισυς (“half”), half horse and half donkey. These are its signs: Rebbi Jonah says, if it has small ears, its mother is a horse and its father a donkey. If they are large, its mother is a donkey and its father a horse. Rebbi Mana ordered those of the patriarch’s estate: If you want to buy a mule, you should buy one with small ears whose mother is a horse and whose father is a donkey.

“Also, one does not recite the benediction over a lamp unless one has profited from its light.” Rebbi Zeïra, the son of Rebbi Abbahu, preached: (Gen. 1:4) “God saw the light that it was good” and after that, “God separated between the light and the darkness.”. Rebbi Berekhiah said: The following was preached by the two greats of the world, Rebbi Yoḥanan and Rebbi Simeon ben Laqish: “God separated,” a true separation. Rebbi Yehudah, the son of Rebbi Simon, said: He separated it for Himself. But the rabbis say, He separated it for the just in the future world. They gave a parable, to what can this situation be compared? To a king who had two generals; both of them said: “I want to command during the day.” He called the first one and told him: day shall be your domain. He called the second one and told him: night shall be your domain. That is what is written: (Gen. 1:5) “God called the light ‘day’, etc.” To the light he said: day shall be your domain; but to the darkness he said: night shall be your domain. Rebbi Yoḥanan said, that it is which the Holy One, praise to Him, said to Job: (Job 38:12) “Did you ever command the morning, did you inform the morning of its place?” Do you know the place where the light of the Six Days of Creation was hidden? Rebbi Tanḥuma said: I shall give its reason. (Is. 45:7) “He Who fashioned the light and created darkness, He makes peace.” When it left, it made peace between them.

“One does not recite the benediction over a lamp unless he has profited from its light.” Rav Yehudah in the name of Samuel: So that women would be able to spin by its light. Rebbi Yoḥanan said: So that his eye should see what is in the cup or in the bowl. Rav Ḥinena said, so that he should be able to distinguish between two coins.

Rebbi Zeïra and Rebbi Yehudah in the name of Rav: Any benediction without mention of the Kingdom is no benediction. Rebbi Tanḥuma said, I shall give the reason (Ps. 145:1): “I shall elevate You, my God, o King!” Rav said, one has to say “You,” but Samuel said, one does not have to say “You.”

They came back and asked him: What is that which is written (Deut. 4:8): “Where is a great people that has ĕlōhīm close to them?” He answered them, it is not written: “Like the Eternal, our ĕlōhīm, always when we call on them”, but “always when we call on Him.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them, he is close in all kinds of closeness, as Rebbi Phineas said in the name of Rebbi Yehudah bar Simon: Idolatry seems close but is very far. What is the reason? (Is. 46:7) “They take it on the shoulder, carry it, etc.” Finally, his god is with him in the house and he cries until he dies but that one will not hear and not save him from his distress. But the Holy One, praise to Him, seems to be far away when there is no one closer than Him, as Levi said: From the earth to the (first) heaven is a distance of 500 years’ walk. From one heaven to the next is a distance of 500 years’ walk. The thickness of each heaven is a distance of 500 years’ walk. And Rebbi Berekhiah and Rebbi Ḥelbo in the name of Red Rebbi Abba said, also the toes of the heavenly Ḥayot are a length of 515 years’ walk, the number YŠRH. See how much higher He is than His world! But a person enters the synagogue, stands behind a pillar, prays in a whisper, and the Holy One, praise to Him, listens to his prayer, as it has been said (1Sam. 1:13): “Hannah spoke to herself, only her lips were moving, but her voice was not heard.” But the Holy One, praise to Him, listened to her prayer. And so it is with all His creatures, as it has been said (Ps. 102:1): “Prayer of the poor when he wraps himself up,” just like a man whispering into the ear of his friend and the latter understands. Can you have a God who is closer than that to His creatures, from mouth to ear?”

It has been stated: Rebbi Yehudah says, three things a man has to recite every day: Praise to Him Who did not make me a Gentile. Praise to Him Who did not make me uncivilized. Praise to Him Who did not make me a woman. “Praise to Him Who did not make me a Gentile,” because Gentiles are not considered to be anything, (Is. 40:17) “all Gentiles are nothing before Him.” “Praise to Him Who did not make me uncivilized,” because an uncivilized person cannot fear sin. “Praise to Him Who did not make me a woman,” because women are not commanded about benedictions.

MISHNAH: On ziqin, earthquakes, lightning, thunder, and hurricanes, one says: Praise to Him Whose power fills the world. On mountains, hills, seas, rivers, and deserts, one says: Praise to the Maker of Creation. Rebbi Yehudah says, he who sees the ocean says: Praise to Him Who made the ocean; if he sees it at intervals. On rains and good tidings one says: Praise to Him Who is good and does good. On bad news, one says: Praise to the True Judge.

“Rebbi Yehudah says, he who sees the ocean says: Praise to Him Who made the ocean, if he sees it at intervals.” What is an interval? Once in thirty days. Simeon the hard-working man asked Rebbi Ḥiyya bar Abba: Since I am a donkey driver and go up to Jerusalem all the time, how do I have to tear? He said to him: If it is within thirty days, you do not have to tear, after thirty days you have to tear.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start, that it should fertilize, at the end that the surface should be wet. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start, that it should fertilize, at the end that the surface should be wet. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days.

Rav Yehudah bar Ezechiel said, my father used to recite for rainfall: May Your Name be magnified, sanctified, praised, and elevated, our King, for every drop that You bring down to us, and you make them refrain one from the other. (Job 36:27) “For He reduces water drippings;” as one says (Lev. 27:18): “Your value will be reduced.” Rebbi Yudan said, not only that, but He brings them down in measure, as it is said (Job 28:25): “Water He determined by measure.” Rebbi Yose bar Jacob went to visit Rebbi Yudan from Migdal. While he was there, rain started to come down and he heard his (R. Yudan’s) voice saying: Thousands of thousands and myriads of myriads we are obliged to thank Your Name, our King, for every drop that You bring down to us, for You do good things for the guilty ones. He said to him: From where do you have this? He said to him: This is the benediction that Rebbi Simon recited for rainfall.

How much rain should fall that it is considered fertilizing? If it fills a vessel of three hand-breadths, the words of Rebbi Meïr. Rebbi Yehudah says, the first rainfall one hand-breadth, the second one two hand breadths, and the third one three hand-breadths. It has been stated: Rebbi Simeon ben Eleazar says, there is no hand-breadth that falls from above that the earth does not raise two hand-breadths towards it. What is the reason? (Ps. 42:8) “The deep calls to the deep by the sound of Your water spouts.”