zera

Rav Abun in the name of the rabbis there: this implies that the ashes of the stove are prepared only for the commandment. Rebbi Mana said, if he did not prepare it. But if he prepared it, one covers with it (excrement) and commandment. This parallels what Rebbi Shammai said, Rebbi Aḥa preached in the name of Rav Jehudah: If he prepared it for the commandment one covers with it for the commandment, for excrement one covers with it excrement and commandment. Rebbi Yose ben Rebbi Abun said, Rav Zera and Rebbi Abba bar Joseph disagreed. One said, there is preparation for excrement, but the other said, there is no preparation for excrement. The one who said that there is no preparation objected to the one who said that there is preparation, could he not use it to cover {the blood of} the Koy? He answered him, people are apt to err about the Koy, people are not apt to err about excrement. He said to him, if you would say so, he would take the picket and cover. And it was stated so: “If one brought dust to plaster his roof, lime to whitewash his house, one uses it to cover.” There are Tannaim who state, one does not use it to cover. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, he who said, one uses it to cover, after the deed; he who said, one does not use it to cover, one who comes to ask before he starts.

Rebbi Isaac bar Naḥman also said: Rebbi Joshua ben Levi was in Laodicea and met there Rebbi Jehudah the Patriarch. He wanted to leave early, when he said to him wait for us tomorrow to immerse this woman convert. Rebbi Zera asked Rebbi Isaac bar Naḥman: Was that to honor the old man or because one does not immerse a woman convert at night? He said to him, because one does not immerse a woman convert at night. A case came before Rebbi Yose whether one may immerse converts at night. They could not agree.

The word of Rebbi Zera implies that a child of unknown paternity is qualified, for Rebbi Ze‘ira asked before Rebbi Yasa: Is it the same for families? He said to him, so says Rebbi Simeon ben Laqish: There, for families, but here for sanctified food in the country. The word of Rebbi Samuel ben [Rav] Isaac implies that a child of unknown paternity is disqualified, for Rebbi Samuel ben Rav Isaac asked: Does this mean that a child of unknown paternity is does not exist following Rabban Gamliel and Rebbi Eliezer, only following Rebbi Joshua? He turned around and said, a child of unknown paternity is possible following Rabban Gamliel and Rebbi Eliezer, if she remains silent. And even if you say that she talks, if she said that she does not know.

HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught. Achan told him, how? Do you catch me by lots? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them. This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son, honor the Eternal,the God of Israel, … Achan answered Joshua and said, in fact. What means אָמְנָה? Truth. I sinned against the Eternal, God of Israel. He told him, I asked you for one and you are answering me two? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said, the sons of Zeraḥ: Zimri and Ethan, etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri. Rebbi Samuel bar Naḥman said, Heman that is Achan, omna I sinned. Altogether five. Did I not know that they were five? But it teaches that Achan also has part in the World to Come.

HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught. Achan told him, how? Do you catch me by lots? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them. This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son, honor the Eternal,the God of Israel, … Achan answered Joshua and said, in fact. What means אָמְנָה? Truth. I sinned against the Eternal, God of Israel. He told him, I asked you for one and you are answering me two? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said, the sons of Zeraḥ: Zimri and Ethan, etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri. Rebbi Samuel bar Naḥman said, Heman that is Achan, omna I sinned. Altogether five. Did I not know that they were five? But it teaches that Achan also has part in the World to Come.

R. Zera said : Until midnight David used to slumber like a horse, but from thence he grew strong like a lion. Rab Ashe said : Until midnight he was occupied with words of Torah, but from thence with psalms and praises.

R. Zera said : Moses certainly knew [the exact time of midnight], and David also knew it.

R. Zera (another version : R. Hannina b. Pappa) said : Come and see that the attribute of a human being differs from that of the Holy One, blessed be He. What is the attribute of a human being ? When a man sells a valued article to his fellow, the seller grieves and the purchaser rejoices. But with the Holy One, blessed be He, it is not so. He gave the Torah to Israel and rejoiced; as it is said, "For I give you good doctrine ; forsake ye not My teaching."

R. Zera said : At first when I saw the Rabbis hastening to the study-session on the Sabbath, I thought they were desecrating the holy day; but when I heard the statement of R. Tanhum, in the name of R. Joshua b. Levi : A man should always run to hear the Halakah discussed, even on the Sabbath, as it is said, "They shall walk after the Lord, who shall roar like a lion, for He shall roar, and the children shall come hurriedly from the West" (ibid. xi. 10), I also hastened.

R. Zera said : The merit of attending the study-session lies in hastening thereto.

Rab Aha b. R. Hannina said in the name of R. Joshua b. Levi : The Halakah is in accord with R. Simeon who spoke in the name of R. 'Akiba. R. Zera said : This is so, only one does not say, "Cause us, O Lord our God, to lie down."

R. Zera said : What is the Scriptural authority foe this? "They shall fear Thee with the sun, and before the moon, throughout all generations" (Ps. Ixxii. 5).

R. Zera exclaimed, "But it is not so! For lo, I united them but mishap befel me!" He asked him, "What was the mishap? That thou didst carry myrtle into the king's palace? Why, thou shouldest even have offered some reward to be privileged to behold a king. For R. Johanan has said : A man should always be eager to run to meet a king of Israel ; and not only to meet an Israelite king, but even a king of the other nations, for if he be worthy, he will distinguish between the kings of Israel and the kings of other peoples."

R. Jonah said in the name of R. Zera: Whoever attends to his personal affairs before offering his prayers is as though he had erected an idolatrous altar. He was asked : Dost thou say "an idolatrous altar"? He answered : No, I only mean it is prohibited; and it is in accordance with the statement of Rab Iddi b. Abin

R. Jonah also said in the name of R. Zera : Whoever sleeps for seven nights without a dream is called evil; as it is said, "He shall abide satisfied [sabea'] he shall not he visited with evil" (Prov. xix. 23). Read not sabea', but sheba' "seven."

R. Zera used to add at the conclusion of his prayer : May it be Thy will, O Lord our God, that we sin not ; neither may we be put to shame nor be confounded before our fathers.

R. Zera was sitting in a tub in a bath-house. He said to his attendant, "Go, bring me nine Kabs of water and dash them over me." R. Hiyya b. Abba said to him, "Why does the master require all that when he is sitting in the midst of water ?" He replied, "It is like the regulation of forty Saot. Just as forty Saot are necessary for immersion but not pouring, so are nine Kabs necessary for pouring but not immersion."

R. Jacob b. Aha said in the name of R. Zera : This teaching only applies when there is still sufficient time left in the day to relay them; but if not, he should make for them a kind of bag, a handbreadth in size, and place them therein.

in the matter of sneezing! No; there is no difficulty; for here it was from above, but the latter refers to one who does so from below. For R. Zera said : This thing was taught me in the school of Rab Hamnuna, and is equal in worth to me to all my studies. He who sneezes during prayer may regard it as a good omen ; for just as it brings him gratification below [on earth], so will it bring him gratification above.

R. Zera said in the name of R. Assi, in the name of R. Eleazar, in the name of R. Hannina, in the name of Rab : At the side of this pillar, R. Ishmael b. R. Jose said the Sabbath-Tefillah on the Sabbath-eve.

When R. Zera was weary of study, he used to go and sit at the entrance of the school of R. Nathan b. Tobi saying, "When the Rabbis pass by, I will stand up before them and receive the reward" He once went out ; and when R. Nathan b. Tobi came he asked him, "Who is stating the Halakah in the House of Study?" He replied, "Thus spake R. Johanan : The Halakah is not according to R. Judah who said , 'He should first recite the additional Tefillah and afterwards that of the afternoon'."

R. Zera asked him, "Did R. Johanan say that?" He replied, "Yes, it was taught us by him forty times." He asked him, "Is this the only one [he expounded] to thee, or was it new to thee?" He replied, "It was new to me, because I was in doubt [whether it was not a teaching] of R. Joshua b. Levi."

R. Zera said : I am able to add something new, but I am afraid that I may become confused.

Abbai b. Abin and R. Hannina b. Abin both said : [His prayer is keba'] who does not pray at dawn and sunset ; for R. Hiyya b. Abba said in the name of R. Johanan : It is a religious duty to pray at dawn and sunset. R. Zera said : What Scriptural authority is there for this? "They shall fear Thee with the sun and before the moon throughout all generations" (Ps. Ixxii. 5). In the West, they cursed anyone who prayed at those times. Why? Perhaps the time will be unsuitable for him.

R. Johanan said, "I noticed that R. Jannai said the Tefillah and then said another Tefillah." R. Jeremiah said to R. Zera, "Perhaps he did not at first direct his heart [to his prayer] and finally did so!" He replied, "See how great a man testifies concerning him."

It has been reported : Rab Isaac b. Abdemi said in the name of our teacher : The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah. R. Hiyya b. Abba said the Tefillah and then said another. R. Zera asked him, "Why did the master act so? Is it because the master did not direct his heart [with the first] ? But R. Eleazar has said : A man should always examine himself; if he can direct his heart, then let him pray, but if not, he should not pray ! Or is it because the master did not include the reference to the New Moon [in the first Tefillah]? But there is a teaching:

R. Jeremiah was sitting in the presence of R. Zera, and noticed that he was very merry. He said to him, "It is written, 'In all pain there is profit'!" (Prov. xiv. 23).

Abbai said : Like that of R. Zera who stated : The daughters of Israel are very strict with themselves ; for if they see even a drop of menstrual flow as small as a mustard seed, they wait seven clear days after it.

R. Zera was riding on an ass, and R. Hiyya b. Abin was following him. He said to him, "Is it really so as thou didst state in the name of R. Johanan : The Halakah is in agreement with R. Eliezer on a Festival which occurs on the conclusion of the Sabbath ?" He replied, "Yes."

[R. Zera] said to him: It has not been reported that the Halakah [is in accord with R. Eliezer], but it has been reported that we incline [towards his view].

R. Zera said : Take the statement of R. Hiyya. b. Abba in thine hand, because he is most careful to report a teaching exactly as it issued from the mouth of his teacher ; like Rahba of Pombedita.

R. Zera said : Whoever says Shema', Shema' is like him who says "We give thanks, we give thanks" [and is to be silenced].

But if [the wheaten-flour] have another and higher value, should we no longer use the benediction "...Who createst the fruit of the ground," but say instead "...By Whose word all things exist"? And lo, R. Zera said in the name of Rab Mattena in the name of Samuel : Over raw cabbage and barley-flour we use the benediction "...By Whose word all things exist"; is it not then to be supposed that wheaten-flour requires the benediction "...Who createst the fruit of the ground"?

The Rabbis praised Rab Zebid the father of R. Simeon b. Rab Zebid to R. Zera as being a great man and expert in the benedictions. R. Zera said to them, "Should he come to you bring him to me." On one occasion Rab Zebid paid him a visit. He was handed some bread, and began the benediction [using the word] mosi'. R. Zera exclaimed, "Is this he of whom they declare he is a great man and expert in the benedictions ! It would have been right if he had said hammosi';

The Rabbis praised Rab Zebid the father of R. Simeon b. Rab Zebid to R. Zera as being a great man and expert in the benedictions. R. Zera said to them, "Should he come to you bring him to me." On one occasion Rab Zebid paid him a visit. He was handed some bread, and began the benediction [using the word] mosi'. R. Zera exclaimed, "Is this he of whom they declare he is a great man and expert in the benedictions ! It would have been right if he had said hammosi';

The Rabbis praised Rab Zebid the father of R. Simeon b. Rab Zebid to R. Zera as being a great man and expert in the benedictions. R. Zera said to them, "Should he come to you bring him to me." On one occasion Rab Zebid paid him a visit. He was handed some bread, and began the benediction [using the word] mosi'. R. Zera exclaimed, "Is this he of whom they declare he is a great man and expert in the benedictions ! It would have been right if he had said hammosi';

R. Zera asked in astonishment : What has the statement of R. Benjamin b. Jephet to do by the side of that of R. Hiyya b. Abba ! R. Hiyya b. Abba paid careful attention and learnt the teaching from R. Johanan his master, but R. Benjamin b. Jephet was not so attentive. Also, R. Hiyya b.Abba used to revise his study in the presence of R. Johanan his master every thirty days, but R. Benjamin b. Jephet did not do so. Besides, apart from these two reasons, there is the incident when lupines were cooked seven times in a pot and eaten as a dessert ; they came and questioned R. Johanan, and he replied, "...Who createst the fruit of the ground."

R. Jeremiah asked R. Zera, "How could R. Johanan pronounce a benediction over a salted olive since, if the stone had been removed,

because it is nourishing. R. Zera said : When we were at the school of Rab Huna he said to us : For the tops of turnips, if he cut them into large pieces, the benediction is "...Who createst the fruit of the ground"; if into small pieces, it is "...By Whose word all things exist." But when we came to the school of Rab Judah he said : In either case it is "...Who createst the fruit of the ground," because one cuts them up a great deal to sweeten the taste.

Rab Aahe said : I saw Rab Kahana take two loaves but only break one. R. Zera used to break off [on the Sabbath a piece of bread to suffice] for the whole of the meal. Rabina said to Rab Ashe : But this must have looked like voracity ! He replied : Since he did not act so every day but only now [on the Sabbath] it would not have that appearance.

But R. Judah declares : "...Who createst divers kinds of herbs." R. Zera (another version : R. Hinnana b. Pappa) said : The Halakah is not in accord with R. Judah. R. Zera (another version: R. Hinnana b. Pappa) also said: What is R. Judah's reason? The Scriptures state, "Blessed be the Lord day by day" (Ps. Ixviii. 20) — are we to bless Him by day and not by night ! Nay, it means to tell thee : Day by day give Him the appropriate blessing ; so here also, for every species of food give Him an appropriate benediction.

But R. Judah declares : "...Who createst divers kinds of herbs." R. Zera (another version : R. Hinnana b. Pappa) said : The Halakah is not in accord with R. Judah. R. Zera (another version: R. Hinnana b. Pappa) also said: What is R. Judah's reason? The Scriptures state, "Blessed be the Lord day by day" (Ps. Ixviii. 20) — are we to bless Him by day and not by night ! Nay, it means to tell thee : Day by day give Him the appropriate blessing ; so here also, for every species of food give Him an appropriate benediction.

R. Zera (another version : R. Hinnana b. Pappa) also said : Come and see that the attribute of the Holy One, blessed be He, is not like that of the human being. The attribute of the human being is to support the empty vessel but not the full ; but the Holy One, blessed be He, is not so — He supports the full vessel, not the empty. As it is said, "And He said. If hearing, thou wilt hear" (sic ! Exod. xv. 26) — i.e. if thou wilt hear [once], thou wilt hear again; but if not, thou wilt not hear. Another explanation is : If thou wilt hear the old, thou wilt also hear the new; but should thine heart turn aside [from the Torah], thou wilt never again hear.

Over fruit which falls unripe from the tree [nobelot]. What are nobelot? R. Zera and R. El'a [differ in their explanation]. One says: They are the fruit scorched by the sun; the other says : They are dates blown from the tree by the wind.

Shitin, Rabbah b. Bar Hannah said in the name of R. Johanan, are a species of figs. Rimin are lote. 'Uzradin are crab-apples. Benot Shuah, Rabbah b. Bar Hannah said in the name of R. Johanan, are white figs. Benot Shikmah, Rabbah b. Bar Hannah said in the name of R. Johanan, are sycamore-figs. Gofnin are late grapes. Nispah is the caper-bush. Nobelot Temarah — R. El'a and R. Zera [differ in their explanation] — One says "Fruit scorched by the sun" ; the other says "Dates blown from the tree by the wind."

Raba and R. Zera went on a visit to the house of the Exilarch. After the tray had been taken away from before them, there was sent to them from the Exilarch's house a gift [of fruit]. Raba ate it, but R. Zera did not. The latter said to him, "Does not the master hold that if the table has been cleared, it is forbidden to eat?" He replied, "We depend upon the Exilarch's tray."

Raba and R. Zera went on a visit to the house of the Exilarch. After the tray had been taken away from before them, there was sent to them from the Exilarch's house a gift [of fruit]. Raba ate it, but R. Zera did not. The latter said to him, "Does not the master hold that if the table has been cleared, it is forbidden to eat?" He replied, "We depend upon the Exilarch's tray."

R. Zera said in the name of Raba b. Jeremiah : From what time may we say the benediction over the smell [of the perfume]? From the time its column of smoke ascends. R. Zera said to Raba b. Jeremiah , "But one has not yet smelt it!" He replied, "According to thy reasoning, one says the Grace before meals but has not yet eaten ! His intention is to eat, and so here likewise it is his intention to smell."

R. Zera said in the name of Raba b. Jeremiah : From what time may we say the benediction over the smell [of the perfume]? From the time its column of smoke ascends. R. Zera said to Raba b. Jeremiah , "But one has not yet smelt it!" He replied, "According to thy reasoning, one says the Grace before meals but has not yet eaten ! His intention is to eat, and so here likewise it is his intention to smell."

and we ask the question : What does he intend to inform us ? For we have the teaching : If a man heard [Grace said by another], although he does not make the responses, he has complied with the requirements of the law ! And R. Zera said : He means to tell us that there can be no Grace with Zimmun between the two of them. Thus it is to be concluded [that R. Johanan is the author of the above statement].

Raba stated : The following have I said and it has been similarly reported in the name of R. Zera : If three ate together, one should interrupt his meal for the other two but two need not interrupt their meal for one.

R. Zera was ill. R. Abbahu went in to visit him, and took [a vow] upon himself, "If the little one with the scorched legs recovers, I will make a joyous day for the Rabbis." He did recover, and R. Abbahu made a feast for all the Rabbis. When it was time to commence the meal, he said to R. Zera, "Let the master begin for us." He replied, "Does not the master hold with R. Johanan's statement, 'The master of the house should break the bread'?" He commenced for them.

R. Zera was ill. R. Abbahu went in to visit him, and took [a vow] upon himself, "If the little one with the scorched legs recovers, I will make a joyous day for the Rabbis." He did recover, and R. Abbahu made a feast for all the Rabbis. When it was time to commence the meal, he said to R. Zera, "Let the master begin for us." He replied, "Does not the master hold with R. Johanan's statement, 'The master of the house should break the bread'?" He commenced for them.

When the time came to say Grace after meals, he said to R. Zera, "Let the master say Grace for us." He replied, "Does not the master hold with the statement of Rab Huna of Babylon, 'The one who breaks bread should say Grace after meals'?"

And the idolator may not be included for Zimmun. That is evident ! With what are we here dealing ? With a proselyte who has been circumcised but not undergone immersion ; for R. Zera said in the name of R. Johanan : He is certainly not to be regarded as a proselyte until he has been circumcised and undergone immersion, and so long as he has not undergone immersion he is still a non-Jew.

Rab Judah b. Rab Samuel b. Shelat said in the name of Rab : If nine ate corn-food and one ate vegetables, they are to be reckoned together. R. Zera said, "I asked Rab Judah, 'How is it with eight or seven ?' He replied, 'It makes no difference.' Concerning six there was no need for me to ask." R. Jeremiah said to him, "Well hast thou done in not asking [about six]. What is the reason there? Because there is a majority [who have eaten cornfood]." But here also [with six] there is a majority ! But R. Zera was of opinion that we require a clearly recognisable majority.

Rab Judah b. Rab Samuel b. Shelat said in the name of Rab : If nine ate corn-food and one ate vegetables, they are to be reckoned together. R. Zera said, "I asked Rab Judah, 'How is it with eight or seven ?' He replied, 'It makes no difference.' Concerning six there was no need for me to ask." R. Jeremiah said to him, "Well hast thou done in not asking [about six]. What is the reason there? Because there is a majority [who have eaten cornfood]." But here also [with six] there is a majority ! But R. Zera was of opinion that we require a clearly recognisable majority.

R. Zera said to Rab Hisda, "Let the master come and teach." He replied, "[The regulations concerning] Grace after meals have I not learnt, so shall I teach !" R. Zera asked him, "How is that?" He replied, "When I visited the house of the Exilarch and said the Grace after meals, Rab Sheshet stretched his neck over me like a serpent." "But why ?" "Because I made no reference to the Covenant, the Torah or the Kingship." "And why didst thou not mention them?" "In accord with the statement of Rab Hananel in the name of Rab, viz. : If one has not referred to the Covenant, the Torah and the Kingship, he has complied with the requirements of the law — 'the Covenant' because it does not apply to women ; 'the Tordh and the Kingship' because they apply neither to women nor slaves." "And thou didst abandon all these Tannaim and Amoraim and act according to the view of Rab!"

R. Zera said to Rab Hisda, "Let the master come and teach." He replied, "[The regulations concerning] Grace after meals have I not learnt, so shall I teach !" R. Zera asked him, "How is that?" He replied, "When I visited the house of the Exilarch and said the Grace after meals, Rab Sheshet stretched his neck over me like a serpent." "But why ?" "Because I made no reference to the Covenant, the Torah or the Kingship." "And why didst thou not mention them?" "In accord with the statement of Rab Hananel in the name of Rab, viz. : If one has not referred to the Covenant, the Torah and the Kingship, he has complied with the requirements of the law — 'the Covenant' because it does not apply to women ; 'the Tordh and the Kingship' because they apply neither to women nor slaves." "And thou didst abandon all these Tannaim and Amoraim and act according to the view of Rab!"

Rabbah b. Bar Hannah said in the name of R. Johanan : The benediction "Who art kind and dealest kindly" requires a reference to the Kingship. What does he intend to tell us — that a benediction which contains no reference to the Kingship has not the name of benediction ? But R. Johanan has already told us this once ! R. Zera said : He means to say that it needs two references to the Kingship, one for its own sake and one for "Who...rebuildest Jerusalem."

Strictly speaking, even "Who...rebuildest Jerusalem" does not require one ; but since it mentions the kingdom of the house of David, it is not proper to omit a reference to the [Divine] Kingship. Rab Pappa said : This is what R. Zera meant to say: It requires two references to Kingship besides the one for its own sake.

R. Zera sat behind Rab Giddel and Rab Giddel sat before Rab Huna ; he sat and said : If one erred and omitted to mention the reference to the Sabbath [in the Grace after meals], he says "Blessed be He Who has given Sabbaths for rest to His People Israel in love for a sign and a covenant. Blessed [art Thou, O Lord,] Who sanctifiest the Sabbath." Rab Huna asked Rab Giddel : Who said that ? Rab. Again he sat and said :

But what is the use [of undiluted wine] according to the Rabbis? R. Zera said : It may be used for a beverage made of caryota.

R. Zera said in the name of R. Abbahu (another version: it was taught in a Baraita) : Ten things are said with reference to the cup used for the Grace after meals : It requires washing and rinsing, undiluted [wine] and must be full, crowning and covering ; he takes it with both hands and places it in the right hand, raises it a handbreadth from the floor and gazes at it. Some also say : He sends it as a present to his household,

Rab Judah said in the name of Rab : One does not go looking for a light as we do for other commandments. R. Zera said : At first I used to go about [searching for a light] but since I heard the statement of Rab Judah in the name of Rab, I also do not go searching for it ; but should it chance to me of its own accord, I say the benediction.

Our Rabbis have taught : Who dreams of a reed [kaneh] may hope for wisdom ; as it is said, "Get [keneh] wisdom" (Prov. iv. 5). Who dreams of reeds may hope for understanding ; as it is said, "With all thy getting get understanding" (ibid. v. 7). R. Zera said: A pumpkin [kara], a palm-heart [kora], wax [kira] and a reed [kanya] are all auspicious in a dream. There is a teaching : Nobody is shown a gourd [in a dream] except him who is a fearer of Heaven with all his strength.

R. Hiyya b. Abba said : Who dreams of wheat will see peace ; as it is said, "He maketh thy borders peace ; He giveth thee in plenty the fat of wheat" (Ps. cxlvii. 14). Who dreams of barley, his iniquities will depart; as it is said, "Thine iniquity is taken away, and thy sin expiated" (Is. vi. 7). R. Zera said : I never went up from Babylon to the Land of Israel without dreaming of barley.

But it is not so ! For lo, Rab Judah said in the name of Rab : A man should always accustom himself [to perform his natural functions] morning and evening so that it will be unnecessary for him to go far [and find a secluded spot]. And further, Raba used to go as far as a Mil by day ; but at night he would say to his attendant, "Prepare for me a place in the street of the town." Similarly used R. Zera to say to his attendant, "See whether there is anybody behind the Seminary, as I wish to relieve myself"! Read not [in the Baraita] "in the same place," but read "in the same manner that he relieves himself by day."

Rabbi Zera said: From the following verse, "And there shall be a sukkah for shade in the daytime from the heat" (Isaiah 4:6). Up to twenty cubits [high] one sits in the shade of the sukkah; but with one higher than twenty cubits he sits, not in the shade of the sukkah but in the shade of its walls.

R. Zera answered: It is written winepress and it is impossible to cover the Sukkah with this!

R. Yirmiyah objected: But perhaps it means the solidified wine that comes from Senir, which resembles fig-cakes? R. Zera said: We had something in our hands, and R. Yirmiyah came and cast an axe at it

GEMARA. What is the reason of R. Judah? R. Zera and R. Abba b. Mamal disagree. One says, It is because the Sukkah has no permanence, and the other says, It is because he props it up with something susceptible to [ritual] uncleanliness.

What is the reason of R. Meir? Abaye said: Lest it die. R. Zera said: Lest it escape. Concerning an elephant securely bound, all agree [that the Sukkah is valid], since even ifs it die, there is still ten [handbreadths height] in its carcass. Regarding what then do they dispute? Regarding an elephant which is not tied up. According to the one who says: Lest it die, we are not concerned; According to him who says, We fear lest it escape, we are concerned.

R. Zera said, I ate in the Sukkah and rejoiced in the huppah and my heart rejoiced all the more since I was fulfilling two [commandments].

Our rabbis taught: "willows of the brook" those that grow by the brook excluding the tzafzefah which grows on the mountains. R. Zera said: What is the verse [that proves this]? "He planted and set it beside the waters, he set it as a tzaftzefah" (Ezekiel 17:5).

Some teach this verse in connection with the baraitha: "He placed it beside many waters, he set it as a tzaftzefah." R. Zera raised a difficulty: Is it not possible that [the latter part] is merely an explanation: "He placed it beside many waters" and what was it? A tzaftzefah? If so, what is meaning of ‘he set it’? R. Abbahu said: The Holy One, Blessed be He, said: I said that Israel should be before me as something placed beside many waters, that is, a willow, but they have made themselves as a tzaftzefah of the mountains.

R. Zera said: What difficulty is this? Perhaps it is a mitzvah to interrupt [one's meal for the purpose of taking the lulav] but if he did not interrupt it he should take [the lulav] at any time before dusk, since the whole day is valid for the taking of the lulav? Rather said R. Zera: [The difficulty] is indeed as we said previously; and with regard to your difficulty one is from the Torah and one is from the rabbis, here we are dealing with the second day of the Festival when [the obligation of taking the lulav on] which is only Rabbinical.

R. Zera said: What difficulty is this? Perhaps it is a mitzvah to interrupt [one's meal for the purpose of taking the lulav] but if he did not interrupt it he should take [the lulav] at any time before dusk, since the whole day is valid for the taking of the lulav? Rather said R. Zera: [The difficulty] is indeed as we said previously; and with regard to your difficulty one is from the Torah and one is from the rabbis, here we are dealing with the second day of the Festival when [the obligation of taking the lulav on] which is only Rabbinical.

R. Zera sad to R. Abbahu, Did R. Yohanan really say that? Did not R. Yohanan say in the name of R. Nehunya of the Valley of Beth Hovartan that ‘the law of the ten plants, the aravah ... and the water libation were given to Moses on Mount Sinai? He was silent for a while (Daniel 4:16), and then he answered: They were forgotten and the prophets re-instituted them.

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

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

R. Zera or, as some say, R. Hanina b. Papa further stated: Come and see that the ways of a human being are not like the ways of the Holy One, blessed be He. According to the ways of a human being, an empty vessel

But Levi said: The etrog is forbidden even on the eighth day; And the father of Shmuel said The etrog is forbidden on the seventh day, but permitted on the eighth. The father of Shmuel subsequently adopted the view of Levi. R. Zera adopted the [earlier] view of the father of Samuel, for R. Zera ruled:... It is forbidden to eat an etrog [even one] that has become invalid, all the seven days.

But Levi said: The etrog is forbidden even on the eighth day; And the father of Shmuel said The etrog is forbidden on the seventh day, but permitted on the eighth. The father of Shmuel subsequently adopted the view of Levi. R. Zera adopted the [earlier] view of the father of Samuel, for R. Zera ruled:... It is forbidden to eat an etrog [even one] that has become invalid, all the seven days.

R. Zera said: One should not transfer possession of the hoshana to a child on the first day of the Festival. What is the reason? — Because a child is able to acquire possession but not to transfer possession, and it will turn out that he will fulfil his duty with a lulav which is not his.

R. Zera further said: One should not promise a child to give him something and then not give it to him, because he will thereby teach him lying, as it is said, “They have taught their tongues to speak lies” (Jeremiah 9:4).

R. Yannai said in the name of R. Zera: You may even say that there is a fixed amount for the water [of libation] and that ministering vessels of ministry do not sanctify their contents unless there was intention, [but the use of a sanctified vessel was nevertheless forbidden] as a preventive measure lest people will think that it was filled with the water for the purpose of using it for the washing of the hands and the feet [of the High Priest].

We are the Lord’s and our eyes are turned to the Lord etc But can it be so? Did not R. Zera say, One who says Shema, Shema is as though he said Modim, Modim [and he is silenced]? Rather this is what they used to say, “They worshipped toward the east” but as for us we give thanks to the Lord, and to the Lord do our eyes hope.”

We have learned “On the eve of Shabbat during the intermediate days of the festival there were [therefore] forty-eight blasts.” Now if it were so, why was it not stated that on Shabbat during the festival it was possible to have fifty-one blasts? R. Zera answered, Because the trumpet was not sounded at the opening of the gates on the Shabbat.

But do we postpone it? Have we not in fact learned: The fats [of offerings performed on] Shabbat may be offered on Yom Kippur; And R. Zera stated:

Said R. 'Asi in the name of R. Johanan, the law is in accordance with R. Judah. Said R. Zera to R. 'Asi: Did R. Johanan really say so? Did we not read (above, p. 2): On the third of Marḥeshwan we begin to pray for rain; R. Gamaliel says on the seventh thereof. Now R. Eleazar, commenting upon the statement, said, the law is in accordance with R. Gamaliel! Said R. 'Asi: Do you pit one authority (R. Eleazar) against another (R. Johanan)?! Moreover, I can say that there is no contradiction between the two, for the one refers to praying and the other to mentioning. But did not R. Johanan say, whenever one prays for rain one also mentions it? This statement refers only to the time of discontinuation. But was not reference made to both, R. Johanan saying explicitly, when one begins to mention the rain he begins to pray for it, and when he stops praying for it he stops mentioning it? Nevertheless there is no difficulty, for in the one statement he has reference to us (the Babylonians), in the other to them (the Palestinians). Why such difference? Is it because we have produce in the field? (Then there should be no difference, because) they have pilgrims! R. Johanan speaks of the time after the destruction of the Temple. Now that we have arrived at this point we can say that both statements have reference to them (Palestinians), and yet there will be no contradiction, for the one refers to the time before, and the other to that after the destruction of the Temple.

It is quite proper to set a date for the first rainfall, because from that date on we are to pray for rain; it is also proper to fix a date for the third rainfall, because from that date on distinguished individuals begin to fast; but what is the object in fixing a date for the second rainfall? Said R. Zera: It is of importance for vows, for we read

R. Jeremiah said to R. Zera: Come, Master, teach me something. R. Zera replied: My heart feels faint, and I cannot do it. Then (said R. Jeremiah) tell me something haggadic. R. Zera thereupon said: Why is it written (Deut., 20.19): "For man is the tree of the field?" Is man, indeed, a tree of the field? But the explanation is this: Having said immediately before: "for thou mayest eat of them, and thou shalt not cut them down," the Bible adds the expression in question to intimate that if a scholar is a worthy man, thou mayest eat (learn) from him and shalt not cut him down, but if not, thou shalt destroy and cut him down.

R. Jeremiah said to R. Zera: Come, Master, teach me something. R. Zera replied: My heart feels faint, and I cannot do it. Then (said R. Jeremiah) tell me something haggadic. R. Zera thereupon said: Why is it written (Deut., 20.19): "For man is the tree of the field?" Is man, indeed, a tree of the field? But the explanation is this: Having said immediately before: "for thou mayest eat of them, and thou shalt not cut them down," the Bible adds the expression in question to intimate that if a scholar is a worthy man, thou mayest eat (learn) from him and shalt not cut him down, but if not, thou shalt destroy and cut him down.

R. Jeremiah said to R. Zera: Come, Master, teach me something. R. Zera replied: My heart feels faint, and I cannot do it. Then (said R. Jeremiah) tell me something haggadic. R. Zera thereupon said: Why is it written (Deut., 20.19): "For man is the tree of the field?" Is man, indeed, a tree of the field? But the explanation is this: Having said immediately before: "for thou mayest eat of them, and thou shalt not cut them down," the Bible adds the expression in question to intimate that if a scholar is a worthy man, thou mayest eat (learn) from him and shalt not cut him down, but if not, thou shalt destroy and cut him down.

In the days of R. Samuel b. Nahamani there was a famine accompanied with pestilence. Said the Rabbis, what are we to do? One cannot pray at once for the cessation of two afflictions; let us therefore pray for the staying of the pestilence and let us suffer famine. But R. Samuel b. Nahamani advised: Let us pray for the cessation of the famine, for when the Merciful gives plenty, He gives it to the living, as it is said (Ps., 145.16): "Thou openest Thy hand and satisfiest every living thing with favour." But whence do we know that it is not proper to pray for two things at the same time? It is written (Ezra, 8.23): "So we fasted and besought our God for this." The word "this" implies that there was yet another thing to pray for. In Palestine it was derived in the name of R. Zera from this verse (Dan., 2.18): "That they would desire mercies of the God of heaven concerning this secret." The implication of "this" is that there was also another thing to be desired.

In the days of R. Zera there was a religious persecution and the Jews were forbidden to fast. R. Zera therefore said: Let us for the present resolve to fast, and when the persecution ceases we will carry out our resolution. On what did he base his opinion? It is written (Dan., 10.12): "Then said he unto me: Fear not, Daniel; for from the first day that thou didst set thy heart to understand, and to humble thyself before thy God thy words were heard, and I am come because of thy words."

In the days of R. Zera there was a religious persecution and the Jews were forbidden to fast. R. Zera therefore said: Let us for the present resolve to fast, and when the persecution ceases we will carry out our resolution. On what did he base his opinion? It is written (Dan., 10.12): "Then said he unto me: Fear not, Daniel; for from the first day that thou didst set thy heart to understand, and to humble thyself before thy God thy words were heard, and I am come because of thy words."

It is right to forbid all the other actions, because they give pleasure, but why should work be forbidden which causes pain? Said R. Ḥisda in the name of R. Jeremiah b. 'Abba: Scripture says (Joel, 1. 14): "Sanctify ye a fast, call a solemn assembly," which indicates that just as on days of a solemn assembly work is forbidden, so also on fast days. If this is the reason, then, just as on days of solemn assembly work must be stopped on the evening before, so it should be stopped on the evening before fast days! Said R. Zera, to me the matter was thus explained by R. Jeremiah b. 'Abba: Since Scripture says (ibidem): "Gather the elders," the fast must be similar to the gathering of the elders, hence just as the gathering of the elders takes place during the day, so the fast is obligatory only during the day. Said R. Shisha, son of R. 'Idi, this statement supports that of R. Huna, who said: The fast-meeting takes place in the morning. What do they do the whole day? Said 'Abbayi: From morning to midday they consider communal affairs, from midday to evening, one quarter of the day is spent in reading the portions from the Pentateuch and the Prophets and the other quarter in praying and asking for mercy, for it is said (Nehem., 9. 3): "And they stood up in their place, and read in the book of the law of the Lord their God a fourth part of the day; and another fourth part they confessed, and prostrated themselves before the Lord their God."

R. Eleazar said: A prominent man is not allowed to fall upon his face in prayer unless he knows that he will be answered, as was Joshua, as it is said (Josh., 7. 10): "And the Lord said unto Joshua: 'Get thee up; wherefore, now, art thou fallen upon thy face?'" R. Eleazar further said: A prominent man is not allowed to put on sackcloth unless he knows that he will be answered, as was Jehoram, as it is said (II Kings, 6. 30): "And the people looked, and, behold, he had sackcloth within upon his flesh." R. Eleazar further said: Not all were to fall upon their faces (for prayer) and not all were to rend their clothes, but Moses and Aaron were to fall upon their faces, while Joshua and Caleb were to rend their clothes. As to Moses and Aaron, it is said (Num., 14. 5-6): "Then Moses and Aaron fell on their faces"; and as to Joshua and Caleb, it is said (ibidem, 14. 6): "And Joshua the son of Nun and Caleb the son of Jephunneh, who were of them that spied out the land, rent their clothes." R. Zera or, as some say, R. Samuel b. Naḥamani, raised an objection: If Scripture had only the word "Joshua," it would mean what you said, but since it has "and Joshua," Scripture indicates that they (Joshua and Caleb) did both.