yose

It is stated: In truth, they said a woman may say Grace for her husband, a slave for his master, and a minor for his father. Did not Rebbi Aḥa say in the name of Rebbi Yose bar Nahoraï: All they said about a minor is for the latter’s education? Explain it that he recites after him, as we stated there: “He for whom a slave, a woman, or a minor were reading it, repeats after them what they are saying, and may it be a curse for him. In truth, they said there should be a curse on the man of twenty years who needs the child of ten.”

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose, both of them say, even from something else. There (Mishnah Yoma 8:1) we have stated: Eating, drinking, washing, anointing, wearing shoes, and sexual intercourse are forbidden on Yom Kippur. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on Yom Kippur. Does this not contradict Rebbi Joshua ben Levi since Rebbi Joshua ben Levi says, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it is stated: It happened that Rebbi Yose ben Ḥalaphta was seen immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose, both of them say, even from something else. There (Mishnah Yoma 8:1) we have stated: Eating, drinking, washing, anointing, wearing shoes, and sexual intercourse are forbidden on Yom Kippur. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on Yom Kippur. Does this not contradict Rebbi Joshua ben Levi since Rebbi Joshua ben Levi says, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it is stated: It happened that Rebbi Yose ben Ḥalaphta was seen immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

It is stated: “Males and females with discharges, menstruating women, and women having given birth read in the Torah and study midrash, practical rules, and homiletics; the person with qeri is forbidden all these.” Rebbi Abba bar Aḥa in the name of Rebbi: He may study practical rules but not homiletics. It is stated in the name of Rebbi Yose: He may repeat known rules but he may not expound the Mishnah. Some want to say, only that he may not mention the Divine Name. Rebbi Zeïra asked before Rebbi Yasa: Did my teacher not prepare his lecture together with Rebbi Abun in the night? He said, yes. Rebbi Ḥiyya bar Abba prepared his lecture together with his son Rebbi Neḥemiah in the night. The next morning he said, anybody who has to do should go and do it.

Rebbi Yose bar Ḥalaphta came on a footpath in the night and a donkey driver was walking after him along a ditch. He said to him: This man must wash. He said to him: Do not imperil yourself. He said to him: This man must wash because of a menstruating, married woman. Even so he said to him: Do not imperil yourself. Since he did not listen to him he said: May this man descend and not ascend. And that happened to him.

Rebbi Yose ben Yose came on a ship. He saw one who was tying a rope around himself in order to descend and wash. He said to him: Do not endanger your life. He said to him: This one needs to eat. He said to him: eat! This man needs to drink. He said to him: drink! When they came to the harbor, he said to him: There I permitted it only because of danger to your life but here this man may not taste anything before he washes.

Rebbi Yose ben Yose came on a ship. He saw one who was tying a rope around himself in order to descend and wash. He said to him: Do not endanger your life. He said to him: This one needs to eat. He said to him: eat! This man needs to drink. He said to him: drink! When they came to the harbor, he said to him: There I permitted it only because of danger to your life but here this man may not taste anything before he washes.

Rebbi Yose bar Ḥanina said: One removes himself four cubits from animal dung. Rebbi Samuel bar Rav Isaac said, if it is soft, but only from donkeys. Rebbi Ḥiyya bar Abba said, if it arrived from a trip. Levi said, one removes himself four cubits from the excrement of a pig. And it was stated: One removes himself four cubits from the excrement of a pig, four cubits from the excrement of a marten, four cubits from the excrement of chickens. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Only from red ones.

Rebbi Yose bar Ḥanina said: One removes himself four cubits from animal dung. Rebbi Samuel bar Rav Isaac said, if it is soft, but only from donkeys. Rebbi Ḥiyya bar Abba said, if it arrived from a trip. Levi said, one removes himself four cubits from the excrement of a pig. And it was stated: One removes himself four cubits from the excrement of a pig, four cubits from the excrement of a marten, four cubits from the excrement of chickens. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Only from red ones.

Rebbi Ḥalaphta ben Shaul stated: It is a bad sign if one lets wind during one’s prayer. That means on one’s bottom, but not on one’s top. This parallels what Rebbi Ḥanina said: I saw Rebbi yawning, belching, putting his hand on his mouth, but not spitting. Rebbi Yoḥanan said, one may even spit so that one’s cup should be clean; forward is forbidden, behind oneself is permitted. To one’s right is forbidden, to one’s left is permitted; that is what is written (Ps. 91: 7): “On your left hand side will fall a thousand.” Everybody agrees about one who spits toward the stele, that he is forbidden to do so. Rebbi Joshua ben Levi says, he who spits in the synagogue is like one who spits into his own eye. Rebbi Jonah spat and rubbed out. Rebbi Jeremiah, Rebbi Samuel bar Ḥalaphta in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly he who spat should not pray until he walked four cubits.

Rebbi Yose bar Ḥanina said: From this verse (1Sam. 1:13) you may learn four things. “Hannah was speaking to her heart,” from here that prayer needs attention. “Only her lips moved,” from here that one must whisper with one’s lips. “Her voice was not heard,” from here that nobody should pray at high voice. “And Eli thought that she was drunk,” from here that a drunk is forbidden to pray.

There (Pesaḥim 5:1) we have stated: “The perpetual sacrifice is slaughtered at 8:30 hours and brought at 9:30 hours. On Passover Eve days it is sacrificed at 7:30 hours and brought at 8:30 hours, whether it be weekday or Sabbath.” Rebbi Jeremiah asked: Here you make Minḥah at two and a half hours and here you make Minḥah at three and a half hours? Rebbi Yose said, Minḥah prayer was not bound to the perpetual sacrifice of evening but to incense burning. What is the reason? (Ps. 141:2): “May my prayer be prepared as incense before You, the lifting up of my hands as the gift of evening.” Take one hour for its preparation and you make Minḥah at two and one half hours.

Rebbi Yose ben Ḥanina used to pray when the sun set so that the fear of Heaven should be on him the entire day long. Rebbi Yose ben Ḥanina said: May my lot be with those who pray at sunset. What is the reason? (Ps. 32:6) “For that, every pious person should pray to You at the time of מצא”, at the time when the day is pushed out.

Rebbi Yose ben Ḥanina used to pray when the sun set so that the fear of Heaven should be on him the entire day long. Rebbi Yose ben Ḥanina said: May my lot be with those who pray at sunset. What is the reason? (Ps. 32:6) “For that, every pious person should pray to You at the time of מצא”, at the time when the day is pushed out.

From where about Neïlah? Rebbi Levi said: (Is. 1:15) “Even if you prolong your prayers.” From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba, the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi (Prov. 14:23) “In all excitement there is something superfluous; and the word of the lips is but for deficit.” Hannah, because she prayed too long, reduced the years of Samuel because she said (1Sam. 1:22) “He shall dwell there forever” but “forever” for a Levite is only 50 years, as it is written (Num. 8:25): “At age fifty he should return from the worshipping hosts”. But in fact it was 52. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? If he ever said it, one for private the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Yoḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr (1Sam. 1:12): “When she prayed very long before the Eternal,” it follows that everyone who extends his prayers will be answered.

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

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.

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.

Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray, should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Saturday (Friday night) prayers on Friday. Rebbi Ammi said: Rebbi Yoḥanan disagrees but he should not have disagreed since one adds from the profane to the holy time; in addition, donkey drivers come from Arab to Sepphoris and say, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me, here my father prayed Saturday night prayers on the Sabbath. But even with that he should not have disagreed, since Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. In the house of Rebbi Yannaï they said: If a man went to bed, one does not bother him to get up. Rebbi Zeïra said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded etc.

Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray, should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Saturday (Friday night) prayers on Friday. Rebbi Ammi said: Rebbi Yoḥanan disagrees but he should not have disagreed since one adds from the profane to the holy time; in addition, donkey drivers come from Arab to Sepphoris and say, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me, here my father prayed Saturday night prayers on the Sabbath. But even with that he should not have disagreed, since Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. In the house of Rebbi Yannaï they said: If a man went to bed, one does not bother him to get up. Rebbi Zeïra said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded etc.

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuẓpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him (Nahum 3:19): “Certainly, on whom did your evil not pass always?” They went and appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there (Mishnah Zebaḥim 1:3) “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There (Mishnah Ketubot 4:6) we have stated: “This inference did Rebbi Eleazar ben Azariah present before the sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

Rebbi Levi said, corresponding to the 18 Divine Names written in (Ps. 29) “Give to the Eternal, o sons of the mighty.” Rebbi Ḥuna said: If it were said that they are 17, tell him the one against sectarians the Sages fixed already at Jabneh. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written (Ps. 29:3) “the God of Glory thundered”? He said to him: Has it not been stated: He takes together the one against sectarians and sinners in “He Who subdues offenders”, the one for elders and proselytes in “Assurance to the righteous”, and the one for David in “He Who builds Jerusalem.” Then you have enough to have a Divine name for each one of them.

Rebbi Levi said, corresponding to the 18 Divine Names written in (Ps. 29) “Give to the Eternal, o sons of the mighty.” Rebbi Ḥuna said: If it were said that they are 17, tell him the one against sectarians the Sages fixed already at Jabneh. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written (Ps. 29:3) “the God of Glory thundered”? He said to him: Has it not been stated: He takes together the one against sectarians and sinners in “He Who subdues offenders”, the one for elders and proselytes in “Assurance to the righteous”, and the one for David in “He Who builds Jerusalem.” Then you have enough to have a Divine name for each one of them.

Rebbi Jonah in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Zeïra in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rebbi Mani said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Rebbi Yose objected that a baraitha disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts.” Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

Rebbi Jonah in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Zeïra in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rebbi Mani said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Rebbi Yose objected that a baraitha disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts.” Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

HALAKHAH: “Rebbi Eliezer says: If one makes his prayer fixed, his prayer is not supplication.” Rebbi Abbahu in the name of Rebbi Eleazar: Only that one should not be like one who reads a letter. Rebbi Aḥa in the name of Rebbi Yose: One has to say something new every day. Aḥitophel used to say three new prayers every day. Rebbi Zeïra said: Any time that I was trying to do that, I was committing errors. Therefore, one has only what Rebbi Abbahu said in the name of Rebbi Eleazar: Only that one should not be like one who reads a letter. Rebbi Eleazar used to say a new prayer every day. Rebbi Abbahu used to recite a new benediction every day.

Rebbi Yose from Sidon in the name of Rebbi Yoḥanan: Before one’s prayer one says (Ps. 51:17) “Master, open my lips that my mouth may proclaim Your praise.” After one’s prayer, one says (Ps. 19:15): “May the sayings of my mouth be agreeable and the thoughts of my heart, before You, my Rock and my Redeemer.” Rebbi Yudan used to say both of them before his prayer.

If one was praying and remembered that he already had prayed, Rav says, he cuts short, and Samuel says, he does not cut short. Simeon bar Abba in the name of Rebbi Yoḥanan: If only one would pray the whole day long, why, because prayer is never in vain. Rebbi Zeïra asked before Rebbi Yose: Did not Rebbi Yoḥanan say that if one is in doubt whether he did pray or not, that he should not pray? He did not give him an answer. Rebbi Abbahu came in the name of Rebbi Yoḥanan: If one is in doubt whether he did pray or not, he should not pray. Rebbi Ḥanina did not say so but: They asked before Rebbi Yoḥanan, if one is in doubt whether he did pray or not? He told them, if only one would pray the whole day long, why, because prayer is never in vain.

Rebbi Jacob bar Aḥa: It has been stated there, in all directions one does not stop him except in the Eastern direction. Rebbi Yose bar Abun said, as of old (Ez. 8:16): “Their backs to the Temple of the Eternal and their faces turned East, they were prostrating themselves Eastwards before the sun.”

Rav says, one must change the text, but Samuel says, one does not have to change the text. Rebbi Zeïra asked before Rebbi Yose: What is the practice, to change the text? He said to him: even if one said only: “And we shall bring before You what is our duty, the perpetual sacrifice of the day and the Musaph sacrifices”, he has satisfied his duty.

HALAKHAH: Rebbi Jeremiah in the name of Rebbi Abba: Prayer is forbidden to him who comes from a trip. What is the reason? (Is. 51:21) “Listen to that, poor woman, drunk and not from wine.” Rebbi Zeriqan, Rebbi Yoḥanan in the name of Rebbi Eliezer, son of Rebbi Yose the Galilean: Prayer is forbidden to one in pain; is that not our verse: “Listen to that, poor woman, drunk and not from wine”?

Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Yoḥanan: The following verse should never leave your lips: (Ps. 46:12) “The Eternal of hosts is with us, the God of Jacob is a refuge to us, Selah”. Rebbi Yose ben Rebbi Abin, Rebbi Abbahu in the name of Rebbi Yoḥanan and the colleagues: (Ps. 84:13) “O Eternal of hosts, hail to the man who trusts in You”.

“One starts to pray only in a serious frame of mind.” Rebbi Joshua ben Levi said, (Ps. 29:2) “Bow down before the Eternal in the splendor of the sanctuary,” in fear of the holy. Rebbi Yose ben Ḥanina said, (Ps. 2:11) “Serve the Eternal in fear, rejoice in trembling.” Rebbi Aḥa said, when an evil day should come, you may rejoice.

“Even if a snake is wound around one’s heel, one should not interrupt.” Rebbi Ḥuna in the name of Rebbi Yose: They mentioned only a snake, but for a scorpion he interrupts. Why, because it stings repeatedly. Rebbi Ilaï said: They stated only “wound around”, but if a snake is attacking him, he hides before him but he should not interrupt his prayer. It is stated: If he was praying in a thoroughfare or on a square he removes himself from before a donkey or before a cart but he should not interrupt his prayer.

Rebbi Jacob from Kefar Ḥanan in the name of Resh Laqish: When Abraham their forefather did My will, I swore to him that dew will never move away from his descendants forever; what is the reason? (Ps. 110:3) “You have the dew of your youth.” And it is written after that (Ps. 110:4) “The Eternal swore and He will not change His intention.” Rebbi Judah ben Pazi said, by a will I gave it to Abraham, as a gift I gave it to him. (Gen. 27:28) “God may give you from the dew of heaven.” Rebbi Samuel ben Naḥmani said, when Israel sin and do evil the rains are arrested. They bring an old man like Rebbi Yose the Galilean, he prays for them and the rains come. But dew does not descend by the merit of any creature, what is the reason? (Micah 5:6) “Like dew from the Eternal, like light showers on grass, that do not listen to anybody nor wait for humans.”

Rebbi Zeïra in the name of Rebbi Ḥuna: If he did not ask in the benediction “for years” he says it in “He Who hears prayer”. Similarly, if he did not mention the power of rains in “resurrection of the dead” he says it in “He Who hears prayer”. If the request, made under duress, may be recited in “He Who hears prayer,” the mention, made under easy circumstances, so much more! But is it not stated: If he did not ask in the benediction “for years” or that he did not mention the power of rains in “resurrection of the dead”, one makes him repeat? Rebbi Eudaimon the brother of Rebbi Yose said, if he did not say it in “He Who hears prayer”!

At Nineveh they needed to make a fast-day after Passover. They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer. Where may he say it? Rebbi Jeremiah thought to say that he says it in “He Who hears prayer.” Rebbi Yose said to him: Did not Rebbi Zeïra say in the name of Rebbi Ḥuna: If he did notask in the benediction “for years”, or that he failed to mention the power of rains in “resurrection of the dead”, one makes him repeat at “He Who hears prayer?” But Rebbi said to them, go ahead and make one but do not change the form of prayer! According to the opinion of Rebbi Yose, where does one say it? In the six that he adds. That works for the public which has six. A private person who does not have six, where? Rebbi Ḥanina said, did not Rebbi Zeïra say in the name of Rav Ḥuna, a private person asks for his personal needs in “He Who hears prayer,” and these are his needs.

At Nineveh they needed to make a fast-day after Passover. They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer. Where may he say it? Rebbi Jeremiah thought to say that he says it in “He Who hears prayer.” Rebbi Yose said to him: Did not Rebbi Zeïra say in the name of Rebbi Ḥuna: If he did notask in the benediction “for years”, or that he failed to mention the power of rains in “resurrection of the dead”, one makes him repeat at “He Who hears prayer?” But Rebbi said to them, go ahead and make one but do not change the form of prayer! According to the opinion of Rebbi Yose, where does one say it? In the six that he adds. That works for the public which has six. A private person who does not have six, where? Rebbi Ḥanina said, did not Rebbi Zeïra say in the name of Rav Ḥuna, a private person asks for his personal needs in “He Who hears prayer,” and these are his needs.

Rebbi Eleazar ben Rebbi Hoshaiah: Only one should not mention less than three separations. Rebbi Yoḥanan said, they said that he who says little should not say less than three and he who adds should not add more than seven separations. Levi said, but only separations mentioned in the Torah. Naḥum ben Rebbi Simai went out and said in his father’s name: even one separation. But Rebbi Abbahu said, one must seal with “separation”. Rebbi Mana objected, even if he started by “He Who separates between holy and worldly” and ends, seals by “He Who separates between holy and worldly”? Rebbi Yose ben Rebbi Abun said, is it not from the benedictions that one starts with “praised” and ends with “praised”?

HALAKHAH: Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached over a bird’s nest but did not reach this man! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest. Some Tannaïm formulate “over”, some Tannaïm formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said: They do not act well who declare the measures of the Holy One, praise to Him, to be mercy. And those who translate (Lev. 22:21) “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare the measures of the Holy One, praise to Him, to be mercy.

HALAKHAH: Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached over a bird’s nest but did not reach this man! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest. Some Tannaïm formulate “over”, some Tannaïm formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said: They do not act well who declare the measures of the Holy One, praise to Him, to be mercy. And those who translate (Lev. 22:21) “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare the measures of the Holy One, praise to Him, to be mercy.

HALAKHAH: Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached over a bird’s nest but did not reach this man! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest. Some Tannaïm formulate “over”, some Tannaïm formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said: They do not act well who declare the measures of the Holy One, praise to Him, to be mercy. And those who translate (Lev. 22:21) “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare the measures of the Holy One, praise to Him, to be mercy.

“If the one standing before the arc makes a mistake.” Rebbi Yose ben Ḥanina in the name of Rebbi Ḥananiah ben Gamliel: If one erred in one of the first three benedictions, he starts anew. Ada bar bar Ḥana, Ganiva in the name of Rav: If one erred in one of the last three benedictions, he returns to “Temple Service.” Rebbi Ḥelbo, Rav Huna in the name of Rav: If one erred in one of the first three benedictions, he starts anew; in one of the last three benedictions, he returns to “Temple Service”; if he erred and he cannot remember where he erred he returns to the place that is clear to him.

Rebbi Abba said: Rav and Samuel both say, on cooked vegetable one says “that everything was created by His word.” Rebbi Zeïra in the name of Samuel: Large cooked pieces of liftan, if they are recognizable one says on them “Creator of the fruit of the earth;” if one mashed them one says “He, by Whose word everything was created.” Rebbi Yose said, does the Mishnah say so? “Except for bread because on bread one says ‘He Who produces bread from the earth.’.” Is bread not mashed? But it says only “except for bread”, hence all other things even if they are mashed are recognizable in their state.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yoḥanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: (Pesaḥim 2:6) “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeïra said, who understands well what Rebbi Yoḥanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin bar Yephet? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you want, you may say there is a difference, since the Torah said “bitter herbs”, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rav Huna said: If one put something into his mouth and forgot to recite the benediction, if it is fluid he spits it out, if it is food he puts it to one side. Rebbi Isaac bar Mari before Rebbi Yose ben Rebbi Abun in the name of Rebbi Yoḥanan even if it is food he takes it out since it is written (Ps. 71:8) “May my mouth be full of Your praise, all day long of Your glory.”

He who chews wheat kernels says on them “Creator of kinds of seeds.” If he baked or cooked them, as long as pieces are recognizable he recites on them “He Who produces bread from the earth” and afterwards three benedictions. If the pieces are not recognizable, he recites “Creator of kinds of food” and afterwards one benediction in the kind of three. Down to which size are there pieces? Rebbi Yose bar Rebbi Abun, Cahana bar Malkiah in the name of Rav: down to olive-sized bits.

He who chews rice says for it: “Creator of kinds of seeds.” If he baked or cooked it, even if there are recognizable pieces he says for it: “Creator of kinds of food” and he does not have to recite a benediction afterwards. Rebbi Jeremiah said, “Creator of the fruit of the earth.” Bar Marina recited before Rebbi Zeïra and Rebbi Ḥiyya bar Abba “By Whose word everything was created.” Rebbi Simeon the pious said “Creator of all sorts of delicacies.” Rebbi Yose bar Rebbi Abun said: They do not disagree. He who says “Creator of kinds of food”, if he made it into a ball. He who said “Creator of the fruit of the earth”, if it is separated. He who said “By Whose word everything was created”, if it is cooked in water a long time. He who said “Creator of all sorts of delicacies”, if it is torn.

That is at the end. At the start? Rebbi Ḥaggai said: “Creator of kinds of living things.” Rebbi Yose objected, does not the Mishnah (6:4) disagree? “On vinegar, on locusts, and on fallen fruits he says: “By Whose word everything was created.” And is a locust not a living thing?

Rebbi Jacob bar Idi in the name of Rebbi Ḥanina: Everything that is cereal and like dough put in boiling water and is of the Five Kinds, over it one says “Creator of kinds of foods”, and one recites after it one benediction imitating three. And everything that is cereal and like dough put in boiling water, but is not of the Five Kinds, Rebbi Jonah said that Rebbi Zeïra sent to those of the Yeshivah of Rebbi Yannai and they told him, but I do not know what they told him. What is it? Rebbi Yose said, it is reasonable to assume “That everything was created by His word.” Rebbi Jeremiah inquired: He who ate cereal, what does he recite at the end? Rebbi Yose said, and therefore Rebbi Jeremiah never ate any cereal. That is the only one thing about which he was in doubt.

Rebbi Jacob bar Idi in the name of Rebbi Ḥanina: Everything that is cereal and like dough put in boiling water and is of the Five Kinds, over it one says “Creator of kinds of foods”, and one recites after it one benediction imitating three. And everything that is cereal and like dough put in boiling water, but is not of the Five Kinds, Rebbi Jonah said that Rebbi Zeïra sent to those of the Yeshivah of Rebbi Yannai and they told him, but I do not know what they told him. What is it? Rebbi Yose said, it is reasonable to assume “That everything was created by His word.” Rebbi Jeremiah inquired: He who ate cereal, what does he recite at the end? Rebbi Yose said, and therefore Rebbi Jeremiah never ate any cereal. That is the only one thing about which he was in doubt.

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.

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.

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.

Marinos, the son of Rebbi Joshua said: He who ate dessert and cereal, even though he recites a benediction on the dessert at the end, he did not cover cereal. Is he like the House of Shammai, since the House of Shammai say, “neither cooked food?” Rebbi Yose said, this is everybody’s opinion. If one recited the benediction on bread, he also covers little pieces and cooked food; the House of Shammai say, neither did he cover cooked food. But if one first recited the benediction over little pieces, everybody agrees that he covered neither bread nor cooked food. Rebbi Abba, the son of Rebbi Ḥaggai asked: He who ate cereal and he has the intention of later eating bread, does he have to recite a separate benediction for cereal at the end? The rabbis of Caesarea find it obvious that he has to recite a separate benediction at the end.

“ He who drinks water for his thirst says ‘That everything was created by His word.’” Rebbi Jonah said, except pick-axe water. Rebbi Yose said, on any water that he thirsts for. Rebbi Abun said, he who drinks pick-axe water, what does he say? “Praise to Him Who created medicinal waters.” Some Tannaïm state “deqarim water”, other Tannaïm state “deqalim waters”. He who said deqarim (pick-axe) waters, because they pierce the gall bladder. And he who says deqalim (date palm) waters, because they gush forth between two palm trees.

Rebbi Zeïra asked: These three that are called, how are you treating them? As three who ate together or as three who ate each one for himself? If you treat them as three who ate together then the first one recites the benediction before, the last one recites the benediction after, and the middle one does not recite any benediction at all. If you treat them as three who ate each one for himself then even the middle one recites benedictions before and after. Rebbi Samuel ben Eudaimon said, they did learn the benedictions for the Torah from Grace only in public. If in public, then in private one should not recite any benediction! Rebbi Abba Mari, the brother of Rebbi Yose, said: They made it equal to other commandments of the Torah. Just as other commandments of the Torah need benedictions, this also needs a benediction.

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?

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?

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?

Rebbi Berekhiah said that Rebbi Jacob bar Zavdi asked before Rebbi Yose: “What are we dealing with? There one makes him an appendix for ten, one should say that here one should make him an appendix for three. Since there one makes him an appendix for the mention of the Divine Name, here, when one does not mention the Divine Name, a fortiori should one make him an appendix.” He answered him: “It is not a fortiori! There, since they must mention the Name, one makes him anappendix; here, since one does not recite the Name, there is no need to make him an appendix!”

MISHNAH: How does one ‘invite’? If there are three, he says: let us praise. If there are three in addition to himself, he says: praise! If there are ten, he says: let us praise our God. If there are ten in addition to himself, he says: praise! There is no difference between ten and ten myriads. If there are a hundred, he says: let us praise the Eternal, our God. If there are a hundred in addition to himself, he says: praise! If there are a thousand, he says: let us praise the Eternal, our God, the God of Israel. If there are a thousand in addition to himself, he says: praise! If there are ten thousand, he says: let us praise the Eternal, our God, the God of Israel, God of Hosts, Who thrones over the Cherubim, for the food that we ate. Rebbi Yose the Galilean says, the praise has to be according to the multitude of the assembled, as it is said (Ps. 68:27): “In assemblies praise God, the Lord, from the root of Israel.” Rebbi Aqiba said, do we not find in the synagoge that one recites “Praise the Eternal” whether there are many or few? Rebbi Ismael says, “Praise the Eternal, the Praised One!”

From where that “congregation” means ten people? Rebbi Abba and Rebbi Yasa in the name of Rebbi Yoḥanan: It is said here “congregation” and it says there “congregation”. Since “congregation” mentioned there means ten, so also “congregation” mentioned here must mean ten. Rebbi Simon said, it is said here “in the midst” and it is said there “in the midst” (Gen. 42:5): “The sons of Israel came to buy grain in the midst of those who came.” Since “in the midst” said there means ten, so also here it must mean ten. Rebbi Yose ben Rebbi Abun said to him, if you deduce from “in the midst”, there are too many of them. But it is said here “the children of Israel” and it is said there “the children of Israel.” Since “children of Israel” said there means ten, so here it also must mean ten.

How do the Sages use the reason of Rebbi Yose the Galilean? “In assemblies”, in each separate congregation. Rebbi Ḥanina the son of Rebbi Abbahu said, it is written במקהלת.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

Rebbi Yose said: From the words of both of them it follows that for wine and Havdalah, the wine comes first. Is not the reason of the House of Shammai that the Sanctification of the Day causes the wine to be served? But here, Havdalah does not cause the wine to be served; wine therefore has precedence. Is not the reason of the House of Hillel that the wine is frequent, Sanctification of the Day is less frequent? Also here, wine is frequent and Havdalah is less frequent: the wine has precedence. Rebbi Mana said: From the words of both of them it follows that for wine and Havdalah,Havdalah comes first. Is not the reason of the House of Shammai that he was obligated for the Sanctification of the Day before the wine came? Also here, since he is obligated for Havdalah before the wine came, Havdalah has precedence. Is not the reason of the House of Hillel that the wine causes the Sanctification of the Day to be recited? But here, the wine does not cause Havdalah to be recited: Havdalah has precedence.

The Great Rebbi Yose said: Over there, they have the custom that at a place without wine, the reader stands before the Ark, recites one benediction that contains seven, and closes by “He Who sanctifies Israel and the Sabbath Day.”

A holiday that starts at the end of Sabbath. Rebbi Yoḥanan said YQNH, wine, Qiddush, light, Havdalah. Ḥanan bar Abba said in the name of Rav: Wine, Qiddush, light, Havdalah, sukkah, time. Rebbi Ḥanina said, NHYQ. Samuel follows the opinion of Rebbi Ḥanina since Rebbi Aḥa said in the name of Rebbi Joshua ben Levi: A king leaves and a prefect comes. One accompanies the king and only afterwards does one receive the prefect. Levi said YNHQ. It seems that Levi says it both ways. Rebbi Zeïra asked before Rebbi Yose: What does one do in practice? He said to him: one follows Rav and Rebbi Yoḥanan. And so it became the practice following Rav and Rebbi Yoḥanan.

Rebbi Vivan in the name of Rebbi Yoḥanan: It turns out that the House of Shammai is consistent with Rebbi Yose and the House of Hillel with Rebbi Meïr, since we have stated there (Mishnah Kelim 25:7): “Rebbi Meïr said, for impure and pure hands. Rebbi Yose said, they spoke only about pure hands.”

Rebbi Vivan in the name of Rebbi Yoḥanan: It turns out that the House of Shammai is consistent with Rebbi Yose and the House of Hillel with Rebbi Meïr, since we have stated there (Mishnah Kelim 25:7): “Rebbi Meïr said, for impure and pure hands. Rebbi Yose said, they spoke only about pure hands.”

Rebbi Yose in the name of Rebbi Sabbatai and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: For ḥallah and for washing one’s hands, he has to walk up to four mil. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: That is, going forward; but one does not bother him to return on his way.

Rebbi Yose in the name of Rebbi Sabbatai and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: For ḥallah and for washing one’s hands, he has to walk up to four mil. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: That is, going forward; but one does not bother him to return on his way.

Samuel went to visit Rav and saw him eating with his hands covered by cloth. He asked him, what is that? He answered him, I am asthenic. When Rebbi Zeïra immigrated here, he saw Cohanim eating with their hands covered by cloth. He told them, was not that of Rav and Samuel explained away? Rebbi Yose bar bar Cahana came in the name of Samuel: Handwashing is for profane food, not for terumah. Rebbi Yose says, for terumah and for profane food.

Samuel went to visit Rav and saw him eating with his hands covered by cloth. He asked him, what is that? He answered him, I am asthenic. When Rebbi Zeïra immigrated here, he saw Cohanim eating with their hands covered by cloth. He told them, was not that of Rav and Samuel explained away? Rebbi Yose bar bar Cahana came in the name of Samuel: Handwashing is for profane food, not for terumah. Rebbi Yose says, for terumah and for profane food.

Rebbi Yose in the name of Rebbi Ḥiyya bar Abba, and Rebbi Jonah, and Rav Ḥiyya bar Ashi in the name of Rav: Handwashing for terumah is to the wrist but for profane food it is to the finger joints. Maisha, the grandson of Rebbi Joshua ben Levi said: If someone wanted to eat with my grandfather and he did not rinse his hands to the wrist, he would not eat with him.

“Nor over lamp and spices for the dead.” Rebbi Ḥizqiah and Rebbi Jacob bar Aḥa in the name of Rebbi Yose, son of Rebbi Ḥanina: That is, if they are put at the head of the bier. But if they are put in front of the bier one may recite the benediction; I say they are put there for the honor of the living.

He who passes by a pagan temple says (Prov. 15:25): “The Eternal will tear down the house of the haughty.” Rebbi Yose, son of Rebbi Abun, in the name of Rebbi Levi: “If he saw them sacrificing to an idol, he says (Ex. 22:19): He who sacrifices to gods shall be devoted to destruction.”

He who sees beautiful trees or beautiful people says: Praise to Him Who created beautiful creatures in His world. It happened that Rabban Gamliel saw a beautiful Gentile woman and recited a benediction over her. Did not say Rebbi Zeïra in the name of Rebbi Yose bar Ḥanina in the name of Rebbi Yoḥanan (Deut. 7:2): “Do not favour them,” do not ascribe charm to them? He did not say “may there be no harm” but “Who created beautiful creatures in His world,” since even if one sees a beautiful horse or a beautiful donkey, one says: Praise to Him Who created beautiful creatures in His world. Does Rabban Gamliel usually look at women? It was a curved road, like a pwpsdws; he looked at her because he could not avoid her.

“On lightning.” Rebbi Jeremiah, Rebbi Zeïra in the name of Rav Ḥasdai: It is enough once a day. Rebbi Yose said, what are we talking about? If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence. The force of Rebbi Yose from the following: If he was sitting in the perfumer’s store all day long, he would recite the benediction only once. But if he enters and leaves, enters and leaves, he recites a benediction every time. It came, it was said by Rebbi Aḥa (and) Rebbi Ḥanina in the name of Rebbi Yose: If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence.

“On lightning.” Rebbi Jeremiah, Rebbi Zeïra in the name of Rav Ḥasdai: It is enough once a day. Rebbi Yose said, what are we talking about? If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence. The force of Rebbi Yose from the following: If he was sitting in the perfumer’s store all day long, he would recite the benediction only once. But if he enters and leaves, enters and leaves, he recites a benediction every time. It came, it was said by Rebbi Aḥa (and) Rebbi Ḥanina in the name of Rebbi Yose: If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence.

“On lightning.” Rebbi Jeremiah, Rebbi Zeïra in the name of Rav Ḥasdai: It is enough once a day. Rebbi Yose said, what are we talking about? If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence. The force of Rebbi Yose from the following: If he was sitting in the perfumer’s store all day long, he would recite the benediction only once. But if he enters and leaves, enters and leaves, he recites a benediction every time. It came, it was said by Rebbi Aḥa (and) Rebbi Ḥanina in the name of Rebbi Yose: If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence.

He who sees the moon in its renewal says: Praise to Him Who renews months. Until when? Rebbi Jacob bar Aḥa in the name of Rebbi Yose: Until it is seen like half a stick. Rebbi Aḥa and Rebbi Ḥinena in the name of Rebbi Yose: Until its missing part is filled. The rabbis of Caesarea say, until the fourteenth day. Rebbi Yose bar Abun said, that is correct; the missing part is never filled before the fourteenth day. Hence, all fourteen days one needs to recite the benediction.

He who sees the moon in its renewal says: Praise to Him Who renews months. Until when? Rebbi Jacob bar Aḥa in the name of Rebbi Yose: Until it is seen like half a stick. Rebbi Aḥa and Rebbi Ḥinena in the name of Rebbi Yose: Until its missing part is filled. The rabbis of Caesarea say, until the fourteenth day. Rebbi Yose bar Abun said, that is correct; the missing part is never filled before the fourteenth day. Hence, all fourteen days one needs to recite the benediction.

He who sees the moon in its renewal says: Praise to Him Who renews months. Until when? Rebbi Jacob bar Aḥa in the name of Rebbi Yose: Until it is seen like half a stick. Rebbi Aḥa and Rebbi Ḥinena in the name of Rebbi Yose: Until its missing part is filled. The rabbis of Caesarea say, until the fourteenth day. Rebbi Yose bar Abun said, that is correct; the missing part is never filled before the fourteenth day. Hence, all fourteen days one needs to recite the benediction.

In prayer, Rebbi Yose bar Nahorai said: “He Who sanctifies Israel, renews months.” Rav Ḥiyya bar Ashi said: “He Who sanctifies Israel and the New Moon.” Samuel said, one must say “bestow on us.” Rav said, one must mention “time.” Rebbi Hoshaya stated: (Gen. 1:14) “They should be for signs and appointed times, days and years.”

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.

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.

When does one recite the benediction for commandments? Rebbi Yoḥanan said, just before he starts doing them. Rav Huna said, when he does it. Rav Huna agrees with Samuel, since Rebbi Yose bar Abun said in the name of Samuel: All commandments need a benediction while one is doing them except blowing and immersion, and, some say, qiddušin by sexual relations. Rebbi Jonah said, you have others: Tefillin on the hand before he takes them off, and on the head before he puts them on. Before he puts them on? When he puts on, he puts them on!

When does one recite the benediction for šeḥiṭah? Rebbi Yoḥanan says, if he prepares to slaughter. Yose ben Nehorai says, after he slaughtered. Why? Maybe its slaughtering is producing a carcass. Now, should he not first check the signs? The ḥazaqah of intestines is that they are in order. It was stated: If it was slaughtered and the wolves took its innards, it is in order. Should one question whether they were pierced? Rebbi Abba in the name of the rabbis from there: Intestines have ḥazaqah that they are in order.

It was stated: He who urinates turns his face towards North. He who spreads his feet turns his face towards South. Rebbi Yose bar Abun said, this baraita is from Mount Scopus towards the interior. Rebbi Aqiba says, everywhere but only where there is no wall. If was stated: He who spreads his feet should not face East with his back facing West but at an angle. Rebbi Yehudah says, when the Temple exists. Rebbi Yose said, from Mount Scopus towards the interior. Rebbi Aqiba says, everywhere but only where there is no wall.

It was stated: He who urinates turns his face towards North. He who spreads his feet turns his face towards South. Rebbi Yose bar Abun said, this baraita is from Mount Scopus towards the interior. Rebbi Aqiba says, everywhere but only where there is no wall. If was stated: He who spreads his feet should not face East with his back facing West but at an angle. Rebbi Yehudah says, when the Temple exists. Rebbi Yose said, from Mount Scopus towards the interior. Rebbi Aqiba says, everywhere but only where there is no wall.

It was stated: Nobody should enter the Temple Mount in shoes, with dust on his feet, or his coins tied up in his head-scarf, or his money belt on him outside. What is the reason? (Eccl. 4:17) “Watch your feet when you go to God’s house.” Rebbi Yose ben Yehudah says (Esth. 4:2): “He came as far as the king’s gate because nobody may enter the king’s gate in sackcloth.” He said, if it is so for a foul smelling drop, so much more for the gate of the Omnipresent!