Jerusalem Talmud Berakhot Chapter 3

מִי שֶׁמֵּתוֹ מוּטָּל לְפָנָיו פָּטוּר מִקִּרְיַת שְׁמַע וּמִן הַתְּפִילִּין. נוֹשְׂאֵי הַמִּיטָּה וְחִילּוּפֵיהֶן וְחִילּוּפֵי חִילּוּפֵיהֶן אֶת שֶׁלִּפְנֵי הַמִּיטָּה וְאֶת שֶׁלְּאַחַר הַמִּיטָּה. אֶת שֶׁהַמִּיטָּה צוֹרֶךְ בָּהֶן פְּטוּרִין. וְאֶת שֶׁאֵין הַמִּיטָּה צוֹרֶךְ בָּהֶן חַיָיבִין. אֵילּוּ וָאֵילּוּ פְטוּרִין מִן הַתְּפִילָּה. תַּנִּי וּמִן הַתְּפִילִּין. אָבֵל בְּיוֹם הָרִאשׁוֹן אֵינוֹ נוֹתֵן תְּפִילִּין. בַּיּוֹם הַשֵׁנִי הוּא נוֹתֵן תְּפִילִּין. וְאִם בָּאוּ פָּנִים חֲדָשׁוֹת הוּא חוֹלְצָן כָּל שִׁבְעָה דִּבְרֵי רִבִּי אֱלִיעֶזֶר. רִבִּי יְהוֹשֻׁעַ אוֹמֵר בָּרִאשׁוֹנָה וּבַשֵּׁנִי אֵינוֹ נוֹתֵן תְּפִילִּין בַּיּוֹם הַשְּׁלִישִׁי הוּא נוֹתֵן תְּפִילִּין וְאִם בָּאוּ פָּנִים חֲדָשׁוֹת אֵינוֹ חוֹלְצָן. אִם בַּיּוֹם הַשֵּׁינִי אֵינוֹ נוֹתֵן תְּפִילִּין צוּרְכָה מֵימַר מִי שֶׁמֵּתוֹ מוּטָּל לְפָנָיו. אֶלָּא בְגִין דְּתַנָּא דָא תַנָּא דָא. רִבִּי זְעִירָה רַב יִרְמְיָה בְשֵׁם רַב הֲלָכָה כְרִבִּי אֱלִיעֶזֶר בִּנְתִינָה וּכְרִבִּי יְהוֹשֻׁעַ בַּחֲלִיצָה. רִבִּי זְעִירָא בָּעֵי נָתַן בְּיוֹם הַשֵּׁנִי כְּרִבִּי אֱלִיעֶזֶר מַהוּ שֶׁיַּעֲשֶׂה רִבִּי אֱלִיעֶזֶר כְּרִבִּי יְהוֹשֻׁעַ שֶׁלֹּא לַחְלוֹץ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן וְכֵינִי נָתָן בַּיּוֹם הַשֵּׁנִי כְּרִבִּי אֱלִיעֶזֶר נַעֲשֶׂה רִבִּי אֱלִיעֶזֶר כְּרִבִּי יְהוֹשֻׁעַ שֶׁלֹּא לַחְלוֹץ וְאִין כֵינִי נֵימָא הֲלָכָה כְרִבִּי אֱלִיעֶזֶר. אָמַר רִבִּי בּוּן כְּתִיב לְמַעַן תִּזְכּוֹר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֵּיךָ. יָמִים שֶׁאַתְּ עוֹסֵק בָּהֶן בַּחַיִּים. וְלֹא יָמִים שֶׁאַתְּ עוֹסֵק בָּהֶן בַּמֵּתִים. תַּנִּי אִם רָצָה לְהַחֲמִיר עַל עַצְמוֹ אֵין שׁוֹמְעִין לוֹ. לָמָּה מִפְּנֵי כְבוֹדוֹ שֶׁל מֵת. אוֹ מִשּׁוּם שֶׁאֵין לוֹ מִי שֶׁיִּשָּׂא מַשּׂוֹאוֹ. מַה [נָפִיק] מִבֵּינֵיהֹן הָיָה לוֹ מִי שֶׁיִּשָּׂא מַשּׂוֹאוֹ. וְאִין תֵּימַר מִפְּנֵי כְבוֹדוֹ שֶׁל מֵת אָסוּר. וְאִם תֹּאמַר מִפְּנֵי שֶׁאֵין לוֹ מִי שֶׁיִּשָּׂא מַשּׂוֹאוֹ הֲרֵי יֵשׁ לוֹ מִי שֶׁיִּשָּׂא מַשּׂוֹאוֹ. וְהָתַנִּי פָּטוּר מִנְּטִילַת לוּלָב. תִּיפְתַּר בְּחוֹל. וְהָתַנִּי פָּטוּר מִתְּקִיעַת שׁוֹפָר. אִית לָךְ מֵימַר בְּחוֹל לֹא בְיוֹם טוֹב. אָמַר רִבִּי חֲנִינָא מִכֵּיוָן שֶׁהוּא זָקוּק לוֹ לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין כְּיַי דְּתַנִּינָן תַּמָּן מַחְשִׁיכִין עַל הַתְּחוּם לְפַקֵּחַ עַל עִיסְקֵי הַכַּלָּה וְעַל עִיסְקֵי הַמֵּת לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין חֲלִילִים וּמְקוֹנְנוֹת כְּמִי שֶׁהוּא נוֹשֵׂא מַשָּׂאוֹ. מֵאֵימָתַי כוֹפִין אֶת הַמִּיטּוֹת מִשֶּׁיָּצָא הַמֵּת מִפֶּתַח הֶחָצֵר דִּבְרֵי רִבִּי אֱלִיעֶזֶר. וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר מִשֶּׁיִּסָּתֵם הַגּוֹלָל. וּכְשֶׁמֵּת רַבָּן גַּמְלִיאֵל כֵּיוָן שֶׁיָּצָא מִפֶּתַח הֶחָצֵר אָמַר רִבִּי אֱלִיעֶזֶר לְתַלְמִידָיו כְּפוּ אֶת הַמִּיטּוֹת. וּכְשֶׁנִּסְתַּם הַגּוֹלָל אָמַר רִבִּי יְהוֹשֻׁעַ כְּפוּ אֶת הַמִּיטּוֹת. אָמְרוּ לוֹ כְּבָר [כְּפִינוּם] עַל פִּי הַזָּקֵן. בְּעֶרֶב שַׁבָּת הוּא זוֹקֵף אֶת מִיטָּתוֹ. וּבְמוֹצָאֵי שַׁבָּת הוּא כוֹפָן. תַּנִּי דַּרְגֶּשׁ נִזְקֶפֶת וְאֵינָהּ נִכְפֵּית. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר שׁוֹמֵט קלבינטרין שֶׁלָּהּ וְדַיּוֹ. רִבִּי יוֹסָה בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲלָכָה כְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹסֵי מִיטָּה שֶׁנַּיקְלִיטֶיהָ עוֹלִין וְיוֹרְדִין בָּה שׁוֹמְטָן וְדַיּוֹ. אֵי זוֹ הִיא מִיטָּה וְאֵי זֶה הוּא דַרְגֵּשׁ. אָמַר רִבִּי יִרְמְיָה כָּל שֶׁמְּסָרְגִין עַל גּוּפָהּ זוֹ הִיא מִיטָּה וְכָל שֶׁאֵין מְסָרְגִין עַל גּוּפָהּ זֶהוּ דַרְגֵּשׁ. וְהָא תַנִּינָן הַמִּיטָּה וְהָעֲרִסָה מִשֶּׁיִּשּׁוֹפָם בְּעוֹר הַדָּג. אִם מְסָרֵג הוּא עַל גּוּפָהּ לְאֵי זֶה דָבָר הוּא שָׁפָהּ. אָמַר רִבִּי אֶלְעָזָר תִּיפְתָּר בְּאִילֵּין עַרְסְתָא קֵיסַרְיְיתָא דְּאִית לָהֶן נְקָבִין. מְנַיִּין לִכְפִיַּית הַמִּיטָּה. רִבִּי קְרִיסְפָּא בְשֵׁם רִבִּי יוֹחָנָן וַיֵּשְׁבוּ אִתּוֹ לָאָרֶץ. עַל הָאָרֶץ אֵין כְּתִיב כָּאן אֶלָּא וַיֵּשְׁבוּ אִתּוֹ לָאָרֶץ. דָּבָר שֶׁהוּא סָמוּךְ לָאָרֶץ. מִיכַּן שֶׁהָיוּ יְשֵׁנִין עַל גַּבֵּי מִיטּוֹת כְּפוּפוֹת. בַּר קַפָּרָא אָמַר אֵיקוֹנִין אַחַת טוֹבָה הָיָה לִי בְּתוֹךְ בֵּיתָךְ וּגְרַמְתָּנִי לְכוֹפְפָהּ. אַף אַתְּ כְּפֵה מִיטָּתָךְ. וְאִית דְּמַפְקִין לִישְׁנָא וְיִכְפֶּה כְּפֵה הַסַּרְסוּר. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי תְּרַוֵּיהוֹן בְּשֵׁם רִבִּי שְׁמְעוֹן בֶּן לָקִישׁ חַד אָמַר מִפְּנֵי מַה הוּא יָשֵׁן בְּמִיטָּה כְפוּיָה שֶׁיְּהֵא נוֹעֵר בַּלַּיְלָה וְנִזְכַּר שֶׁהוּא אָבֵל. וְחָרָנָה אָמַר מִתּוֹךְ שֶׁהוּא יָשֵׁן עַל מִיטָּה כְפוּיָה הוּא נוֹעֵר בַּלַּיְלָה וְנִזְכַּר שֶׁהוּא אָבֵל. אָבֵל כָּל זְמָן שֶׁמֵּתוֹ מוּטָּל לְפָנָיו אוֹכֵל אֵצֶל חֲבֵירוֹ וְאִם אֵין לוֹ חָבֵר אוֹכֵל בְּבַיִת אַחֵר. וְאִם אֵין לוֹ בַיִת אַחֵר עוֹשֶׂה מְחִיצָה וְאוֹכֵל. וְאִם אֵינוֹ יָכוֹל לַעֲשׂוֹת מְחִיצָה הוֹפֵךְ אֶת פָּנָיו לַכּוֹתֶל וְאוֹכֵל. וְלֹא מֵיסָב וְלֹא אוֹכֵל כָּל צוֹרְכוֹ וְלֹא שׁוֹתֶה כָּל צוֹרְכוֹ. וְלֹא אוֹכֵל בָּשָׂר וְלֹא שׁוֹתֶה יַיִן. וְאֵין מְזַמְּנִין עָלָיו. וְאִם בֵּירַךְ אֵין עוֹנִין אַחֲרָיו אָמֵן. וַאֲחֵרִים שֶׁבֵּירְכוּ אֵינוֹ עוֹנֶה אַחֲרֵיהֶן אָמֵן. הֲדָא דְתֵימַר בְּחוֹל. אֲבָל בְּשַׁבָּת מֵיסָב וְאוֹכֵל. וְאוֹכֵל בָּשָׂר וְשׁוֹתֶה יַיִן. וְאוֹכֵל כָּל צוֹרְכוֹ וְשׁוֹתֶה כָּל צוֹרְכוֹ. וּמְזַמְּנִין עָלָיו. וְאִם בֵּירַךְ עוֹנִין אַחֲרָיו אָמֵן. וַאֲחֵרִים שֶׁבֵּירְכוּ עוֹנֶה אַחֲרֵיהֶן אָמֵן. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל הוֹאִיל וְהִתַּרְתִּי לוֹ אֶת כָּל אֵילּוּ חַיְיבֵהוּ בִשְׁאָר כָּל הַמִצְוֹת שֶׁל תּוֹרָה. אִם חַיֵּי שָׁעָה הִתַּרְתָּ לוֹ חַיֵּי עוֹלָם לֹא כָּל שֶׁכֵּן. רִבִּי יוֹדָה בֶּן פָּזִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲלָכָה כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. נִמְסַר לָרַבִּים אוֹכֵל בָּשָׂר וְשׁוֹתֶה יַיִן. נִמְסַר לַכַּתָּפִים כְּמִי שֶׁנִּמְסַר לָרַבִּים. כַּד דָּמָךְ רִבִּי יָסָא קִבֵּיל רִבִּי חִיָיא בַּר וָוה אֲבֵילוֹי וְאַיְיכְלוּן בָּשָׂר וְאַשְׁקִיתוּן חֲמָר. כַּד דָּמָךְ רִבִּי חִיָיא בַּר אַבָּא קִבֵּיל רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אֲבֵילוֹי וְאַיְיכְלוּן בָּשָׂר וְאַשְׁקִיתוּן חֲמָר. כַּד דָּמָךְ רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק קִבֵּיל רִבִּי זְעִירָא אֲבֵילוֹי וְאַיְיכְלוּן טְלוֹפְחִין מֵימַר כְּמַה דְהוּא מִנְהָגָא. רִבִּי זְעִירָא מִידָמָךְ פָּקֵיד וָמַר לֹא תְקַבְּלוּן עָלַי יוֹמָא הֵן אֵבְלָא לְמָחָר מַזְרְחַיָיא. רִבִּי יִצְחָק בְּרֵיהּ דְּרִבִּי [חִיָיא] כָּתוֹבָה מָטְתֵיהּ אוֹנֵס. וְעָלוּן לְגַבֵּיהּ רִבִּי מָנָא וְרִבִּי יוּדָן וַהֲוָּה חֲמָר טָב וְאִישְׁתּוּן סַגִּין וְגָחְכִין. לְמָחָר אָתוּן בַּעְיָין מֵיעוּל גַּבֵּיהּ. אָמַר לוֹן רַבָּנָן אָכֵן בַּר נָשׁ עֲבֵיד לְחַבְרֵיהּ. לָא הֲוִינָן חֲסֵרִין אֶתְמֹל אֶלָּא מֵיקוּם וּמִירְקוֹד. תַּנִּי עֲשָׂרָה כּוֹסוֹת שׁוֹתִין בְּבֵית הָאָבֵל שְׁנַיִם לִפְנֵי הַמָּזוֹן וַחֲמִשָּׁה בְתוֹךְ הַמָּזוֹן. וּשְׁלֹשָׁה לְאַחַר הַמָּזוֹן. אֵילּוּ שְׁלֹשָׁה שֶׁל אַחַר הַמָּזוֹן. אֶחָד לְבִרְכַת הַמָּזוֹן וְאֶחָד לִגְמִילוּת חֲסָדִים. וְאֶחָד לְתַנְחוּמֵי אֲבֵילִים. וּכְשֶׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל הוֹסִיפוּ עֲלֵיהֶן עוֹד שְׁלֹשָׁה אֶחָד לְחַזַּן הַכְּנֶסֶת וְאֶחָד לְרֹאשׁ הַכְּנֶסֶת וְאֶחָד לְרַבָּן גַּמְלִיאֵל. וְכֵיוָן שֶׁרָאוּ בֵּית דִּין שֶׁהָיוּ מִשְׁתַּכְּרִין וְהוֹלְכִין גָּזְרוּ עֲלֵיהֶן וְהֶחֱזִירוּם לִמְקוֹמָן. כֹּהֵן מַהוּ שֶׁיִּטָּמֵא לִכְבוֹד רַבּוֹ. רִבִּי יַנַּאִי זְעִירָא דָּמָךְ חָמוֹי. הוּא הֲוָה חָמוֹי וְהוּא הֲוָה רַבֵּיהּ. שָׁאַל לְרִבִּי יוֹסֵי וְאָסַר לֵיהּ. שָׁמַע רִבִּי אָחָא וָמַר יִטָּמֵאוּ לוֹ תַלְמִידָיו. רִבִּי יוֹסֵי נִטְמְאוּ לוֹ תַלְמִידָיו וְאָכְלוּ בָשָׂר וְשָׁתוּ יַיִן. אָמַר לוֹן רִבִּי מָנָא חָדָא מִן תַּרְתֵּי לָא פְלָטַת לְכוֹן. אִם אֲבֵילִים אַתֶּם לָמָּה אֲכַלְתֶּם בָּשָׂר וְלָמָּה שְׁתִיתֶם יַיִן. וְאִם אֵין אַתֶּם מִתְאַבְּלִין לָמָּה נִטְמֵאתֶם. מַהוּ שֶׁיִּטָּמֵא כֹהֵן לִכְבוֹד תּוֹרָה. רִבִּי יוֹסֵי הֲוָה יָתִיב מַתְנֵי וְאָעַל מִיתָא. מִן דְּנָפִיק לֵיהּ לֹא אָמַר לֵיהּ כְּלוּם. וּמָן דְּיָתִיב לֵיהּ לֹא אָמַר לֵיהּ כְּלוּם. רִבִּי נְחוּמְיָה בְּרֵיהּ דְּרִבִּי חִיָיא בַּר אַבָּא אָמַר אַבָּא לֹא הָיָה עָבוֹר תְּחוֹת כִּפְתָּה דְקֵיסַרִין. רִבִּי אַמִּי רִבִּי חִזְקִיָּה וְרִבִּי כֹהֵן וְרִבִּי יַעֲקֹב בַּר אָחָא הֲווּ מְטַיְּילִין בְּאִילֵּין פְּלָטיוּתָא דְצִיפּוֹרִי. הִגִּיעוּ לְכִיפָּה וּפִירֵשׁ רִבִּי כֹהֵן. הִגִּיעוּ לְמָקוֹם טַהֲרָה וְחָזַר אֶצְלָן. אָמַר לוֹן בְּמַה עַסְּקִין. אָמַר רִבִּי חִזְקִיָּה לְרִבִּי יַעֲקֹב בַּר אָחָא לֹא תֵימוֹר לֵיהּ כְּלוּם. אִין מִשּׁוּם דְּבָאִישׁ לֵיהּ דְּפָרַשׁ שֶׁמִּטָּמֵא לְתַלְמוּד תּוֹרָה לָא יָדְעִין. וְאִין מִשּׁוּם דַּהֲוָה [גּוּיְיסָן] לָא יָדְעִין. תַּנִּי מִטָּמֵּא כֹּהֵן וְיוֹצֵא חוּצָה לָאָרֶץ לְדִינֵי מְמוֹנוֹת וּלְדִינֵי נְפָשׁוֹת וּלְקִידּוּשׁ הַחֹדֶשׁ וּלְעִיבּוּר שָׁנָה. לְהַצִּיל שָׂדֶה מִן הַגּוֹי וְאֲפִילוּ ליטור יוֹצֵא וְעוֹרֵר עָלֶיהָ. לִלְמוֹד תּוֹרָה וְלִישָּׂא אִשָּׁה. רִבִּי יוּדָה אוֹמֵר אִם יֵשּׁ לוֹ מֵאֵיכַן לִלְמוֹד אַל יִטָּמֵא. רִבִּי יוֹסֵי אוֹמֵר אֲפִילוּ יֵשּׁ לוֹ מֵאֵיכַן לִלְמוֹד תּוֹרָה יִטָּמֵא שֶׁלֹּא מִכָּל אָדָם זוֹכֶה לִלְמוֹד. אָמְרוּ עָלָיו עַל יוֹסֵף הַכֹּהֵן שֶׁהָיָה מִטָּמֵּא וְיוֹצֵא אַחַר רַבּוֹ לְצִידָן. אֲבָל אָמְרוּ אַל יֵצֵא כֹּהֵן לְחוּץ לָאָרֶץ אֶלָּא אִם כֵּן הִבְטִיחוּ לוֹ אִשָּׁה. מַהוּ שֶׁיִּטָּמֵא כֹהֵן לִנְשִׂיאַת כַּפָּיִם. [גְּדִילָה] אַחֲוֵי דְרִבִּי אַבָּא בַּר כֹהֵן אָמַר קוֹמֵי רִבִּי יוֹסֵי בְשֵׁם רִבִּי אָחָא מִטָּמֵא כֹהֵן לִנְשִׂיאַת כַּפָּיִם. שָׁמַע רִבִּי אָחָא וָמַר אֲנָא לָא אֲמָרִית לֵיהּ כְּלוּם. חָזָר וְאָמַר אוֹ דִילְמָא לָא שָׁמַע מִינִּי אֶלָּא כְיַי דָמַר רִבִּי יוּדָה בֶּן פָּזִי בְשֵׁם רִבִּי אֶלְעָזָר. כָּל כֹּהֵן שֶׁהוּא עוֹמֵד בְּבֵית הַכְּנֶסֶת וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו עוֹבֵר בַּעֲשֵׂה. וְסָבַר מֵימַר שֶׁמִּצְוַת עֲשֵׂה דוֹחֶה לְמִצְוַת לֹא תַעֲשֶׂה. אֲנָא לָא אֲמָרִית לֵיהּ כְּלוּם. אַיְיתוּנֵיהּ וַאֲנָא אַלְקוּנֵיהּ. רִבִּי אַבָּהוּ הֲוָא יָתִיב מַתְנֵי בִכְנִישְׁתָּא מֶרְדְּתָה בְּקֵיסַרִין וַהֲוָה תַמָּן מֵיתָא. אָתַת עָנְתָא דִנְשִׂיאוּת כַּפַּיִם וְלָא שָׁאֲלוּן לֵיהּ. אָתַת עָנְתָא דְמֵיכְלָא וְשָׁאֲלוּן לֵיהּ. אָמַר לוֹן עַל נְשִׂיאוּת כַּפַּיִם לָא שְׁאִילְתּוּן לִי וּלְמֵיכְלָא שָׁאֲלְתּוּן לִי. כֵּיוָן דְּשָׁמְעוּן כֵּן הֲוָה כָל חַד וְחַד שָׁבַק גַּרְמֵיהּ וְעָרַק. אָמַר רִבִּי יַנּאַי מִטָּמֵא כֹהֵן לִרְאוֹת אֶת הַמֶּלֶךְ. כַּד סְלִיק דִּוֹקְלֵטִיַינוֹס מַלְכָּא לְהָכָא חָמוּן לְרִבִּי חִיָיא בַּר אַבָּא מִיפְסַע עַל קִיבְרֵיהּ דְּצוֹר בְּגִין מֵיחְמָינֵיהּ. רִבִּי חִזְקִיָּה וְרִבִּי יִרְמְיָה בְשֵׁם רִבִּי יוֹחָנָן מִצְוָה לִרְאוֹת גְּדוֹלֵי מַלְכוּת לִכְשֶׁתָּבוֹא מַלְכוּת בֵּית דָּוִד יְהֵא יוֹדֵעַ לְהַפְרִישׁ בֵּין מַלְכוּת לְמַלְכוּת. מַהוּ שֶׁיִּטָּמֵא כֹּהֵן לִכְבוֹד הַנָּשִׂיא. כַּד דָּמָךְ רִבִּי יוּדָן נְשִׂיאָה אַכְרִיז רִבִּי יַנַּאי וָמַר אֵין כְּהוּנָּה הַיּוֹם. כַּד דָּמָךְ רִבִּי יוּדָה נְשִׂיאָה בַּר בְּרֵיהּ דְּרִבִּי יוּדָה נְשִׂיאָה דָּחַף רִבִּי חִיָיא בַּר אַבָּא לְרִבִּי זְעִירָא בִכְנִישְׁתָּא דְגוּפְנָה דְצִיפּוֹרִין וּסְאָבֵיהּ. כַּד דָּמְכַת נְהוֹרַאי אַחְתֵּיהּ דְּרִבִּי יְהוּדָה נְשִׂיאָה שָׁלַח רִבִּי חֲנִינָה בָּתַר רִבִּי מָנָא וְלָא סְלִיק. אָמַר לֵיהּ אִם בְּחַיֵּיהֶן אֵין מִטַּמְּאִין לָהֶן כָּל שֶׁכֵּן בְּמִיתָתָן. אָמַר רִבִּי נַסָּא בְּמִיתָתָן עָשׂוּ אוֹתָן כְּמֵת מִצְוָה. מַהוּ שֶׁיִּטָּמֵא כֹהֵן לִכְבוֹד אָבִיו וְאִמּוֹ. רִבִּי יָסָא שָׁמַע דְּאָתַת אִימֵּיהּ לְבוֹצְרָה. אָתָא שָׁאַל לְרִבִּי יוֹחָנָן מַהוּ לָצֵאת. אָמַר לֵיהּ אִי מִפְּנֵי סַכָּנַת דְּרָכִים צֵא. אִי מִשּׁוּם כְּבוֹד אָבִיו וְאִמּוֹ אֵינִי יוֹדֵעַ. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק עוֹד הִיא צְרִיכָה. אַטְרַח רִבִּי יוֹחָנָן עֲלוֹי וָמַר אִם גָּמַרְתָּ לָצֵאת תָּבֹא בְשָׁלוֹם. שָׁמַע רִבִּי אֶלְעָזָר וָמַר אֵין רְשׁוּת גְּדוֹלָה מִזּוֹ. מַהוּ שֶׁיִּטָּמֵא כֹהֵן לִכְבוֹד הָרַבִּים. תַּנִּי הָיוּ שָׁם שְׁתֵּי דְרָכִים מַתְאִימוֹת אַחַת רְחוֹקָה וּטְהוֹרָה וְאַחַת קְרוֹבָה וּטְמֵאָה. אִם הָיוּ הָרַבִּים הוֹלְכִין בָּרְחוֹקָה הוֹלֵךְ בָּרְחוֹקָה אִם לָאו הוֹלֵךְ בַּקְּרוֹבָה מִפְּנֵי כְבוֹד הָרַבִּים. עַד כְּדוֹן בְּטוּמְאָה שֶׁל דִּבְרֵיהֶם אֲפִילוּ טוּמְאָה שֶׁהִיא מִדִּבְרֵי תוֹרָה. מִן מַה דָמַר רִבִּי זְעִירָא גָּדוֹל הוּא כְבוֹד הָרַבִּים שֶׁהוּא דוֹחֶה מִצְוָה בְלֹא תַעֲשֶׂה שָׁעָה אַחַת. אָדָא אָמְרָה אֲפִילוּ בְּטוּמְאָה שֶׁהִיא מִדְּבַר תוֹרָה. רִבִּי יוֹנָה רִבִּי יוֹסֵי גְלִילִיָּא בְשֵׁם רִבִּי יָסָא בָּר חֲנִינָא אֵין שׁוֹאֲלִין הֲלָכָה לִפְנֵי מִיטָּתוֹ שֶׁל מֵת. וְהָא רִבִּי יוֹחָנָן שָׁאַל לְרִבִּי יַנַּאי קוֹמֵי עַרְסֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק הִקְדִּישׁ עוֹלָתוֹ לְבֶדֶק הַבַּיִת וַהֲוָּה מְגִיב לֵיהּ. נֵימַר כַּד הֲוָה רָחִיק אוֹ כַד הֲווּן מַסְקִין לֵיהּ לְסִדְרָה. וְהָא רִבִּי יִרְמְיָה שָׁאַל לְרִבִּי זְעִירָא קוֹמֵי עַרְסֵיהּ דְּרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. נֵימַר כַּד הֲוָה רָחִיק הֲוָה מְגִיב לֵיהּ. כַּד הֲוָה קָרִיב לָא הֲוָה מְגִיב לֵיהּ. תַּנִּי הַכַּתָּפִים אֲסוּרִין בִּנְעִילַת הַסַּנְדָּל שֶׁמָּא יִפְסוֹק סַנְדָּלוֹ שֶׁל אֶחָד מֵהֶן וְנִמְצָא מִתְעַכֵּב מִן הַמִּצְוָה. רִבִּי זְעִירָא שְׁרָע בְּדִיבּוּרָא אָתוּן בְעַיָין מִיזְקְפָנֵיהּ וְאַשְׁכְּחוּנֵיהּ אִיעָנֵי. אָמְרוּ לֵיהּ מַהוּ כֵן אָמַר לוֹן לָכֵן דְּאָתִינָן עַל שֵׁם וְהַחַי יִתֵּן אֶל לִבּוֹ.

MISHNAH: Anyone whose dead is lying before him is free from reciting Shema‘ and from tefillin . to Alfassi declares that good manuscripts do not contain the addition and it also seems that the addition was not accepted by Tosaphot. The carriers of the bier, their substitutes, and the substitutes of their substitutes, in front of the bier or behind the bier, those that are needed by the bier are free, those that are not needed by the bier are obligated. All of them are free from the obligation to pray. HALAKHAH: It was stated: “And from tefillin .”A from Moëd Qaṭan (3:5); a similar baraita (with the names of Rebbis Eliezer and Joshua switched) is quoted in Babli Moëd Qaṭan 21a . All authorities in all sources agree that a mourner may not put on tefillin the entire first day of mourning, even if the burial was conducted in the preceding night. So there is no connection between tefillin and the necessity to attend to the burial. mourner may not put on tefillin on the first day; on the second day he puts on tefillin and when new faces appear during the seven days of mourning he takes them off; these are the words of Rebbi Eliezer. Rebbi Joshua says: On the first and second days he does not put on tefillin ; on the third day he puts on tefillin and if new faces come he does not take them off. If he does not put on tefillin even on the second day, why is it necessary to mention “anyone whose dead is lying before him”? Because he stated the one he stated the other(and from prayer, whether that is stated in the Mishnah or not), the mention of tefillin is added as a memory aid. Since for a long time the Mishnah was transmitted by memory, it could not have been written down. Memory aids are an important part of Mishnah composition. . Rebbi Zeïra, Rav Jeremiah in the name of Rav: Practice follows Rebbi Eliezer in putting on and Rebbi Joshua in taking off starting the second day after the funeral and does not take them off for a new visitor. In the Babli, this is a ruling of Ulla, one of the commuters between Babylonia and Galilee in the second generation of Amoraïm. . Rebbi Zeïra inquired: If he put them on on the second day, following Rebbi Eliezer, would Rebbi Eliezer act like Rebbi Joshua, not to take them off? Rebbi Yose bar Abun said: Is it so that Rebbi Eliezer would act like Rebbi Joshua, not to take them off? If it were so, we should say “practice follows Rebbi Eliezer.” for new visitors, then the ruling should have been: Practice follows Rebbi Eliezer on the second day and Rebbi Joshua from the third day on. Since days are not mentioned, it is clear that Rebbi Joshua’s opinion, that one does not take off tefillin for visits of condolence, does not depend on the day. In the Babli, this is the ruling of Rava, of the generation following Rebbi Zeïra. The Babli quotes from the early Tanna Rebbi Jehudah ben Tema that one puts on tefillin and takes them off even a hundred times. Since R. Jehudah ben Tema, whose time cannot be determined, precedes Rav in any case, his opinion is not of much practical value. Rebbi Abun said: It is written ( Deut. 16:3 ) “So that you should remember the day of your exodus from Egypt the totality of the days of your living;” the days when you are occupied with the living, not the days that you are occupied with the dead is one of them, are only for living and are invalid once one has to care for the dead. Rebbi Abun here follows the opponents of Ben Zoma in the first chapter who read כֹל֩, “the entirety” and not “all”. The verse gives a complete justification for the Mishnah, viz ., that the entire first day is not for tefillin , even after the burial. . It was stated: If he wants to be more stringent with himself is one of them, are only for living and are invalid once one has to care for the dead. Rebbi Abun here follows the opponents of Ben Zoma in the first chapter who read כֹל֩, “the entirety” and not “all”. The verse gives a complete justification for the Mishnah, viz ., that the entire first day is not for tefillin , even after the burial. one does not listen to him. . Why? Because of the honor of the deceased or because he has nobody to carry his load? What is the difference between them? If he has someone who is carrying his load; if you say because of the honor of the deceased it is forbidden, but if you say because he has nobody to carry his load, here he has somebody to carry his load. Has it not been stated: he is free from taking the lulab on Tabernacles, nor may he blow the shofar on New Year’s Day. While the rule of lulab applies only to the intermediate days when burials are permitted, one never blows shofar as an obligation except on a holiday. ? Explain that it refers to weekdays. But has it not been stated: he is free from blowing the shofar . Can you say on weekday? No, on holiday. Rebbi Ḥanina said after the end of the Sabbath. The Sabbath domain extends 2000 cubits from the last house of one’s city; one may not move outside that domain on the Sabbath. : Because he is obliged to bring him a casket and burial shrouds as we have stated ( Šabbat 23:4): “One waits for nightfall at the borders of the Šabbat. domain to oversee matters for a bride and matters for a deceased to bring for him a casket, burial shrouds, fifes, and women mourners;” it is as if someone was carrying his load. When does one overturn the couches is found in Massekhet Śemaḥot IX. The entire discussion is taken from Yerushalmi Moëd Qaṭan 3:5; the baraita is also found Babli Moëd Qaṭan 27a . ? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. . And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to his students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: “A dargesh 56a . Maimonides, in his commentary to Nedarim , defines dargesh as a low couch (used for sitting only in the case of a mourner), much lower than a regular couch called miṭṭah . The Babli tentatively defines dargesh as a couch made of a frame onto which a leather mattress is attached by ropes. This definition may be compatible with the description given in the next section. is put upright is lifted to stand either on its front end or its foot end. But already Rosh (Rabbenu Asher ben Yeḥiël, 14th Century in Mayence and Toledo) has shown in his commentary to Babli Nedarim that this explanation is impossible and that the statement must mean: it is left standing as is. The other commentators are influenced by the version of the Babli which instead of the passive form used here have an active “he stands them up”, which seems to imply an action by the mourner, not passive as is implied here. and is not turned over. Rebbi Simeon ben Eleazar, the father of Rebbi and son of Rabban Gamliel. Rebbi Simeon ben Eleazar was a Tanna of the last generation who lived to see the start of the second generation of Amoraïm. says, he removes its qlbnṭryn is קלמנטרין, the corresponding word in the Babli is קרביטין. The last word, according to Z. Frankel, is Greek τὸ κραβάτιον, Byzantine Greek κραββατάριον, “accessories to the bed”; this seems to be correct but is not very instructive. [Cf. also κράββατος “couch, mattress”; Latin grabatus , from Macedonian κράβατος “low couch, camp bed” (E. G.).] and that is enough XI reads: דרגש המקפת אינה נכפת. רבי שמעון בן אלעזר אומר מוריד קלמנטרין שלה וּמניחה כמות שהיא A surrounding dargesh is not turned over. Rebbi Simeon ben Eleazar says, he removes the accessories and leaves it as is.” In this formulation, Rebbi Simeon ben Eleazar explains that while the dargesh is not turned over, some sign of mourning has to be made. It seems that this is also the explanation here, that Rebbi Simeon ben Eleazar adds a certain requirement to the first statement. .” Rebbi Yosa in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yose, a couch whose posts are upright and removed together with it, he takes them off and that is enough. What is a couch and what is a dargesh ? Rebbi Jeremiah 20a/b , this appears in the name of Rebbi Jeremiah in the name of Rebbi Yoḥanan. said, one that one plaits on its body is a couch and one that one does not plait on its body is a dargesh . But have we not stated ( Kelim 16:1 ) “Bed and crib after he rubs them with fish skin.” If he plaits on its body, why does he rub? Rebbi Eleazar said, explain it with those Caesarean cribs that have holes. From where the overturning of beds? Rebbi Crispus in the name of Rebbi Joḥanan: ( Job 2:13 ) “They sat with him towards the ground.” It does not say here “on the ground” but “they sat with him towards the ground,” on something close to the ground. It follows that they were sleeping on overturned couches. Bar Qappara said: A beautiful form I had in your house and you caused me to overturn 3:5 has לכופתה “to overturn it” (Babylonian Talmudic Hebrew.) The form לכופפה has no parallel in the Yerushalmi and might be a scribal error. Bar Qappara seems to think that persons die because of the sins of their relatives. This is appropriate only for children who cannot die for their own sins since nobody below the age of 20 is liable before the heavenly court. The following, alternate version also shows that Bar Qappara speaks about mourning for small children. it, you also overturn your bed! Some quote it by the expression “let him overturn; overturn 5:3. The agent is the bed on which one not only sleeps but also has sex. Hence, the couch is the agent which produces the birth of a new baby. the agent!” Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Simeon ben Laqish. One said, why does he sleep on an overturned coach? So that he should wake up in the night and realize that he is a mourner. The other one said, since he sleeps on an overturned bed he wakes up in the night and realizes that he is a mourner. is found in almost identical form in Babli Berakhot 17b , Moëd Qaṭan 23b, and the Yerushalmi source Śemaḥot X. All the time that his deceased in lying before him, he eats at his neighbor’s, and if he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not anwer “amen”. That is meant on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because I allowed all of these, oblige him for all other obligations of the Torah. If I permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. If he was handed over to the public. , he may eat meat and drink wine. If he was handed over to the carriers it is as if he was handed to the public. When Rebbi Yassa died, Rebbi Ḥiyya bar Abba received his mourners and gave them meat to eat and wine to drink. When Rebbi Ḥiyya bar Abba died, Rebbi Samuel bar Rav Isaac received his mourners and gave them meat to eat and wine to drink. When Rebbi Samuel bar Rav Isaac died, Rebbi Zeïra received his mourners and gave them lentils to eat, saying that this was the tradition16b as a Galilean tradition (transmitted by Rabba bar Mari, a student of Rebbi Joḥanan) that Jacob prepared a meal of lentils ( Gen. 25:29 ) for his father Isaac as the first meal after the burial of Abraham. The same tradition is given anonymously in the Galilean Midrash Bereshit rabba 63:16. The substitution of eggs used today instead of lentils is Babylonian ( Baba batra 16b ). Even though Rebbi Zeïra was Babylonian, the practice might have been that of the city of Rebbi Samuel bar Rav Isaac. . When Rebbi Zeïra was dying he commanded and said: “You should not accept mourning for me this day, tomorrow consolers.; ed. Chavel, p. 144) and those who quote from the latter. The only consistent interpretation is that of Levi Ginzberg: Rebbi Zeïra told his students not to be among the mourners the first day nor among those who arrange meals of consolation the next day. While he was a Babylonian by birth, he objected to the Babylonian practice that students mourn only one day for their teacher ( Babli Moëd Qaṭan 25b ) but wanted them to mourn for him the entire seven days (or not at all). מרזחיּא are those who arrange the meal for the mourners, מַרְזֵחַ; as Levi Ginzberg points out, this meaning in Galilean (not Babylonian) Aramaic is clear from Targum Sheni on Esther 1:2 , towards the end. ” Rebbi Isaac the son of Rebbi Ḥiyya the Scribe suffered an accident. Rebbis Mana and Yudan went to him. There was good wine, they drank a lot about the cups to be drunk in a house of mourning. (A cup of wine consists of two thirds water and one third wine). and laughed. The next day they wanted to visit him again. He said to them: Rabbis, is that what a man does to his friend? Yesterday, the only thing that was missing for us was that we would get up and dance! It is stated XIV. The Babli version, Ketubot 8b , has 3 cups before the meal, 3 during the meal, and 4 after the meal for the four benedictions of Grace. : Ten cups one drinks in the house of a mourner: two before the meal, five during the meal, and three after the meal. These are the three after the meal: one for Grace, one for those who exercise charity, one for those who console mourners. And when Rabban (Simeon ben) Gamliel died, they added another three: One for the Ḥazzan of the community was not only the reader but also the ritual slaughterer and general servant of the community.) , one for the head of the community, and one for Rabban Gamliel. But when the Rabbinical authorities saw that they regularly got drunk they decreed and returned it to the original status. May a Cohen defile himself 21 ). The main place of these discussions is in Yerushalmi Nazir 7:1 . for the honor of his teacher? The father-in-law of Rebbi Yannai the younger died. He was both his father-in-law and his teacher. He asked Rebbi Yose who forbade it. Rebbi Aḥa heard it and said: His students should defile themselves for him. The students of Rebbi Yose defiled themselves for him but ate meat and drank wine. Rebbi Mana told them: One of two things you cannot escape. If you are mourners, why did you eat meat and drink wine; if you are not mourners, why did you defile yourselves? May a Cohen defile himself for the honor of Torah? Rebbi Yose was sitting and teaching when a dead body was brought in. He did not say anything either to those who left or to those who remained sitting. Rebbi Nehemiah the son of Rebbi Ḥiyya bar Abba said: My father did not walk under the arch of Caesarea 61a ), following R. Simeon bar Yoḥai, that only Jewish graves defile “in a tent” but not Gentile ones. The problem is not mentioned in any of the surviving parts of the Yerushalmi; one might infer from the stories told here that the ruling of the Babli was not that accepted in Galilee. Nachmanides (ענין ההוצאה, תורת אדם ed. Chavel, vol. 2, p. קה) adds: “but R. Ammi (who also was a Cohen) did pass under them.” The rest of the paragraph supports the reading of Nachmanides. . Rebbi Ammi, Rebbi Ḥizqiah, Rebbi Cohen and Rebbi Jacob bar Aḥa went walking on those streets, Greek πλατεῖα ( scil . ὁδός), “street”. of Sepphoris. They came to the arch and Rebbi Cohen left. They reached a place of purity and he returned to them. He asked them: “What were you discussing?” Rebbi Ḥizqiah said to Rebbi Jacob bar Aḥa: “Do not tell him anything!” We do not know whether it was because he was angry that he left since one defiles oneself for words of Torah or whether it was because he 13a , for all defilements that have a Biblical basis.) was haughty of Nachmanides has גייסן. The Venice print has טייסן, “a flyer” which makes no sense. The implication seems to be that Rebbi Ḥizqiah, the Rabbinic authority, was piqued by the fact that Rebbi Cohen, a very minor figure, did not ask his opinion whether he might pass under the arc. . It is stated is in similar form in other Yerushalmi sources, Nazir 7:1 , Śemaḥot IV:25,26, Tosephta Moëd qaṭan 1:12, Avodah zarah 1:8, and in materially different Babylonian tradition in Babli Avodah zarah 13a , Erubin 47a . : A Cohen may defile himself by leaving the Land 7:17 . (The Babli takes the impurity of the “land of Gentiles” to be rabbinic, but this refers to the time when no ashes of a red heifer were available anymore and every Cohen was impure from the start, whereas the Yerushalmi baraita might refer to earlier times, cf. Chapter 1, Note 3 .) The prohibition for the Cohen to defile himself willingly derives from Lev. 21:1–15 . for civil and criminal suits, for the consecration of the New Moon and intercalation of a year, to save a field from a Gentile, and he even may leave and lodge a complaint about it, to study Torah and to marry a wife. Rebbi Judah says, if he has a place to study, he should not defile himself. Rebbi Yose says, even if he has a place to study, he may defile himself, since a man may not have the luck to learn from every teacher. They said about Joseph the Cohen that he defiled himself and followed his teacher to Sidon. In truth, they said a priest should not go abroad unless one promised him a wife. May a Cohen defile himself for the lifting of hands 6:24–26 ) that the Cohen has to recite during morning prayers. Since the priest has to lift his hands for the blessing, in imitation of Aaron the High Priest ( Lev. 9:22 ), the entire ceremony is called “the lifting of hands”. ? Gedilah, the brother of Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: A Cohen defiles defile himself to fulfill the obligation of reciting the priestly blessing. himself for the lifting of hands. Rebbi Aḥa heard it and said: I never told him anything. On second thoughts he said, maybe he heard from me that which Rebbi Jehudah ben Pazi said in the name of Rebbi Eleazar: Every Cohen who stays in the synagogue and does not lift his hands transgresses a positive commandment, and he wanted to say that a positive commandment supersedes a negative commandment. I never told him anything. Bring him in and I will cause him to be flogged! Rebbi Abbahu was sitting teaching in the fortified synagogue in Caesarea; there was a coffin there. There came the time for lifting the hands and they did not ask him. There came the time for eating and they asked him. He said to them: For the lifting of hands you did not ask me, for eating you are asking me? When they heard this, each one was taking himself away and fled. Rebbi Yannai said: A Cohen defiles himself in order to see the king. When king Diocletian visited here, Rebbi Ḥiyya bar Abba was seen stepping over graves at Tyre in order to see him 19b ), the ruling (and the statement of Rebbi Joḥanan) is not by an early Amora but by a very early Tanna, Rebbi Eleazar bar Ẓadoq, a Cohen who mentions having seen the late Herodian rulers before the destruction of the Temple. It was reported before that Rebbi Ḥiyya bar Abba was a Cohen. We also saw before that the Yerushalmi does not seem to exclude Gentile graves from the defilement of a “tent”; hence, it is not proven that Rebbi Ḥiyya bar Abba stepped over Jewish graves at Tyre. (The Babli, loc. cit. , notes that a Cohen is prohibited by Biblical commandment from stepping over a grave only if there is less than a hand-breadth of space between the corpse and the upper cover of the coffin, as explained in Mishnah Ahilot VII; in most cases stepping over a grave is only a rabbinical prohibition which may be lifted in special circumstances.) . Rebbi Ḥizqiah and Rebbi Jeremiah in the name of Rebbi Joḥanan: There is an obligation to see great persons of government, so that when the kingdom of the dynasty of David will return one will know how to distinguish one government from the other. When Rebbi Judah the Prince died, Rebbi Yannai proclaimed and said: “There is no priesthood today.” When Rebbi Judah the Prince, grandson of Rebbi Judah the Prince, died, Rebbi Ḥiyya bar Abba did push Rebbi Zeïra in the Gufna synagogue of Sepphoris and defiled him. When Nahoraï, the sister of Rebbi Judah the prince, died, Rebbi Ḥanina sent for Rebbi Mana but the latter did not come. He said to him, if one does not defile himself for them during their lifetime, so much less in their death. Rebbi Nassa.) said, in their death they made them like a corpse of obligation defile himself for a corpse of obligation. It is not too clear who is meant. We may assume that Maimonides writes from tradition when he formulates ( Hilkhot Evel , 3:10) ’’When a patriarch dies, everybody defiles himself for him, including Cohanim; they made him like a corpse of obligation for everybody because everybody is required to honor him and everybody is stunned by his death.” Hagahot Maimuniot ( ad loc. ) note that the sentence “they made him like a corpse of obligation” is the statement of Rebbi Nassa. The discussion goes as follows: The sister of the patriarch Judah II died after him. Rebbi Ḥanina demanded that Rebbi Mana, a Cohen, should defile himself for her. Rebbi Mana retorted that, since he would not defile himself for her during the patriarch’s lifetime, when it would have constituted an honor for the patriarch, he might not do so after the patriarch’s death. Rebbi Nassa, in support of Rebbi Mana, explains that the defilement of Cohanim for the patriarch is because he is considered an obligation for all of Israel. . May a Cohen defile himself in honor of his father and mother? Rebbi Yasa heard that his mother had come to Bostra 31b ) is much more explicit, stating that Rebbi Assi’s (Yasa’s) mother was mentally disturbed and that it turned out that her coffin arrived at Bostra. . He went and asked Rebbi Yoḥanan, may I leave? He said to him, if it is because of danger on the road, leave. If it is in order to honor father and mother, I do not know. Rebbi Samuel bar Rav Isaac said, Rebbi Yoḥanan still needs to answer. He importuned him, so he said: If you decided to go, return in peace. Rebbi Eleazar heard this and said: there is no greater permission than that. May a Cohen defile himself in honor of the public? It is stated: When there are two acceptable roads, one long and pure, the other one short and impure: If the public was walking is from Semaḥot 4:14. Since the following baraita 15 speaks about digging the grave, the text here speaks of the procession preceding the actual burial. A similar but different baraita in the Babli ( Berakhot 19b ) deals with people returning after the burial. on the long one, he goes on the long one; otherwise, he goes on the short one in honor of the public. That refers to impurity by their words; also for impurity that is from the words of the Torah? From what Rebbi Zeïra said, so great is the honor of the public that it temporarily pushes aside a prohibition 9:2 that if somebody notices that his clothing is forbidden as shaätnez , he may keep his clothes on until he gets home and does not have to stand naked or in his underwear in public. , that means even impurity that is from the words of the Torah. Rebbi Jonah, Rebbi Yose the Galilean, Rebbi Yasa bar Ḥanina: One does not ask rulings on practice before the bier of a deceased 3b ) it is stated more generally, in the name of R. Joshua ben Levi, that words of Torah are forbidden in presence of a coffin. According to Rashi, the reason is ( Prov. 17:5 ): “He who scoffs at the poor blasphemes his Maker.” Since the dead person can no longer study Torah, he is poor in this respect. . But Rebbi Yoḥanan asked Rebbi Yannai before the bier of Rebbi Simeon ben Yoẓadaq about him who dedicated his holocaust sacrifice for the upkeep of the Temple, and he answered him 32a) states that a forbidden substitution is valid only from lesser to higher sanctity. The highest sanctity of a sacrifice is the עוֹלָה, the holocaust, which is totally burnt on the altar, whereas gifts for the upkeep of the Temple are only a monetary obligation. So it should be impossible to dedicate an ‘olah for the upkeep of the Temple. However, a baraita ( Babli Temurah 32b ) states that a holocaust which afterwards was dedicated for the upkeep of the Temple cannot be slaughtered unless redeemed first and the money given to the Temple. The answer given there (presumably by Rebbi Yannai) is that the obligation of redemption is purely rabbinical, a kind of fine, but that from the Torah the second dedication is invalid. ! Let us say when he was far away or when they were bringing him to the study hall. But Rebbi Jeremiah asked Rebbi Zeïra before the bier of Rebbi Samuel bar Rav Isaac! Let us say that he answered him when he was far away; when he was close he did not answer him. It is stated: The carriers may not wear sandals on Shulḥan Arukh Yore Dea 358:3, this applies only to professional carriers, or members of a society that monopolizes the mitzvah of carrying the bier, who will have to walk barefooted. However, it seems that shoes without laces would be permitted by the Yerushalmi. lest a shoelace of one of them break so he would be eliminated from the good deed. Rebbi Zeïra bent down during a eulogy. They wanted to straighten him up and found that he tarried. They said to him, what is this? He said to them, because we will go there, following ( Eccl. 7:2 ): “Let the one who is alive take it to heart.”

קָבְרוּ אֶת הַמֵּת וְחָזְרוּ אִם יְכוֹלִין לְהַתְחִיל וְלִגְמוֹר עַד שֶׁלֹּא יַגִּיעוּ לְשׁוּרָה יַתְחִילוּ וְאִם לָאו לֹא יַתְחִילוּ. הָעוֹמְדִין בְּשׁוּרָה הַפְּנִימִיִּין פְּטוּרִין וְהַחִיצוֹנִין חַיָיבִין. תַּנִּי אֵין מוֹצִיאִין אֶת הַמֵּת סָמוּךְ לְקִרְיַת שְׁמַע אֶלָּא אִם כֵּן הִקְדִּימוּ שָׁעָה אַחַת. אוֹ אִם אִיחֲרוּ שָׁעָה אַחַת כְּדֵי שֶׁיִּקְרְאוּ וְיִתְפַּלְלוּ. וְהָא תַנִּינָן קָבְרוּ אֶת הַמֵּת וְחָזְרוּ. תִּיפְתָּר בְּאִילֵּין דַּהֲווּן סָבְרִין דְּאִית בֵּיהּ עֹנָה וְלֵית בֵּיהּ עֹנָה. תַּנִּי [הַמְּהַסְפֵּד] וְכָל הָעוֹסְקִין בָּהֶסְפֵּד מַפְסִיקִין לְקִרְיַת שְׁמַע וְאֵין מַפְסִיקִין לִתְפִילָּה. מַעְשֵׂה הָיָה וְהִפְסִיקוּ רִבּוֹתֵינוּ לְקִרְיַת שְׁמַע וְלִתְפִילָּה. וְהָא תַנִּינָן אִם יְכוֹלִין לְהַתְחִיל וְלִגְמוֹר. מַתְנִיתָא בְּיוֹם הָרִאשׁוֹן. וּמַה דְתַנִּי תַּנָּא בְּיוֹם הַשֵּׁנִי. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְדּוּמָא זֶה שֶׁהוּא נִכְנַס לְבֵית הַכְּנֶסֶת וּמָצְאָן עוֹמְדִין וּמִתְפַּלְלִין. אִם יוֹדֵעַ הוּא מַתְחִיל וְגוֹמֵר עַד שֶׁלֹּא יַתְחִיל שְׁלִיחַ צִיבּוּר כְּדֵי לַעֲנוֹת אַחֲרָיו אָמֵן יִתְפַּלֵּל וְאִם לָאו אַל יִתְפַּלֵּל. בְּאֵי זֶה אָמֵן אָמְרוּ תְּרֵין אֲמוֹרָאִין חַד אָמַר בְּאָמֵן שֶׁל הָאֵל הַקָּדוֹשׁ. וְחַד אָמַר בְּאָמֵן שֶׁל שׁוֹמֵעַ תְּפִילָּה. אָמַר רִבִּי פִּינְחָס וְלֹא פְלִיגֵי. מַאן דָּמַר בְּאָמֵן שֶׁל הָאֵל הַקָּדוֹשׁ בְּשַׁבָּת. וּמַאן דָּמַר בְּשׁוֹמֵעַ תְּפִילָּה בְּחוֹל. תַּנִּי רִבִּי יוּדָה אוֹמֵר הָיוּ כוּלָּם שׁוּרָה אַחַת הָעוֹמְדִין מִשּׁוּם כָּבוֹד חַיָיבִין. מִשּׁוּם אֵבֶל פְּטוּרִין. יָרְדוּ לְסֶפֶד הָרוֹאִים פְּנִים פְּטוּרִין. וּשְׁאֵינָן רוֹאִין פְּנִים חַיָיבִין. הֲוֵי הֲדָא דְתַנִּינָן הָעוֹמְדִין בַּשּׁוּרָה הַפְּנִימִיִּים פְּטוּרִין וְהַחִיצוֹנִים חַיָיבִין מִשְׁנָה אַחֲרוֹנָה. הֲדָא דְתַנִּי הָעוֹמְדִין מִשּׁוּם כָּבוֹד חַיָיבִין. מִשּׁוּם אֵבֶל פְּטוּרִין מִשְׁנָה רִאשׁוֹנָה. וְהַיי דְתַנִּינָן תַּמָּן וּכְשֶׁהוּא מְנַחֵם אֶת אֲחֵרִים דֶּרֶךְ כָּל הָעָם עוֹבְרִין זֶה אַחַר זֶה. וְהַמְמוּנֶּה מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם מִשְׁנָה אַחֲרוֹנָה. ס״א ראשונה. אָמַר רִבִּי חֲנִינָא בָּרִאשׁוֹנָה הָיוּ מִשְׁפָּחוֹת עוֹמְדוֹת וַאֲבֵלִים עוֹבְרִין. מִשֶּׁרָבַת תַּחֲרוּת בְּצִיפּוֹרִין הִתְקִין רִבִּי יוֹסֵי בֶּן חֲלַפְתָּא שֶׁיְּהוּ הַמִּשְׁפָּחוֹת עוֹבְרוֹת וְהָאֲבֵלִים עוֹמְדִין. אָמַר רִבִּי [שְׁמוּאֵל תּוֹסֶפְתָּה] חָזְרוּ הַדְּבָרִים לְיוֹשְׁנָן.

MISHNAH: When they buried the deceased and returned, if they are able to start and finish before they form the row would pass. The words “start” and “finish” refer to the recitation of Shema‘ . they should start, otherwise they should not start. Those who stand in the row, the innermost are exempt and the outer ones are obliged. HALAKHAH: 2:2 (fol. 20a). It is stated: “One does not take the dead for burial close to the recitation of the Shema‘ unless one does it one hour in advance or one hour afterwards, so that they may recite and pray.” But did we not formulate: “When they buried the deceased and returned” is correct? ? Explain it for those who thought that they have a free period 19a ), it is stated flatly that the restriction of the baraita does not apply to funerals of important persons. In the opinion of the Babli, the situation envisaged by the Mishnah can apply to previously planned funerals. but they did not have a free period. It is stated 2:11 . This Tosephta comes after the one dealing with the funeral (which will be quoted later in this Halakhah.) Hence, it clearly deals with a eulogy after the funeral. The text of the Tosephta follows that of the Genizah fragments; it is slightly corrupted in the Venice (and Leyden) texts that have ההספד instead of the unusual המהספד (the corresponding word in the Babli would be המספיד.) [A seemingly similar baraita in the Babli, Berakhot 19a , deals with a eulogy before burial and has nothing in common with the text given here.] : The eulogizer and all who participate in a eulogy interrupt for the recitation of Shema‘ and do not interrupt for prayer. It happened that our teachers interrupted for the recitation of Shema‘ and prayer. Did we not formulate: “If they are able to start and finish”? Our Mishnah speaks of the first day, what is stated for the second day. Rebbi Samuel ben Eudaimon said: He who enters the synagogue and finds them standing and praying, if he knows that he could start and finish before the reader starts, so that he may answer “Amen”, he may pray, otherwise he should not pray. About which “Amen” did they talk? Two Amoraïm, one says the Amen of “the holy King” was recited only on special days; it probably was not recited in the Sabbath afternoon prayers and, hence, it is not mentioned that one should be able to respond to Qedushah . and the other says the Amen of “He Who listens to prayer”. Rebbi Phineas said, they do not disagree. He who said: the Amen of “the holy King”, on the Sabbath, and he who said: the Amen of “He Who listens to prayer” on weekdays. It is stated ( Tosephta Berakhot 2:11 ): “Rebbi Judah says, if they all are standing in one row, those who are standing because of honor are obliged, those because of mourning are exempt 19b ), Rashi reads: “those who come because of themselves”, not “because of honor”, but most manuscripts and old authors have “because of honor”. Also, in the Babli only the second part of the Tosephta is attributed to Rebbi Yehudah. According to Rashi, only those are obliged to read the Shema‘ who come out of curiosity whereas according to most others those who come to honor the dead and his family but do not actively console are not exempt. The Babylonian Talmud makes no comment; we have to assume that it accepts the position of R. Samuel Tosephta. . When they descend for a eulogy, those who see inside are exempt, those who do not see inside are obliged for themselves without offending anybody. .” It would be that what we stated: “Those who stand in the row, the innermost are exempt and the outer ones are obliged” is the last teaching, and what is stated: “Those who are standing because of honor are obliged, those because of mourning are exempt”, is the first teaching. And what we have stated there ( Mishnah Sanhedrin 2:2 ): “When he19a , where it is noted that also under that system people quarrelled in Jerusalem. Here the copyist (or the editor) seems to have doubts whether to go with the definition of “first” and “last” as above or to call “first” the first practice reported by Rebbi Ḥanina and “last” the second one. Hence, there are two opinions about the attribution but the meaning is clear. If the uncertainty is the editor’s, then the note “Another opinion: the first” belongs to the text. If it is the scribe’s or some reader’s, then it is a gloss that has entered the text from the margin. For consistency, the hypothesis of a gloss is preferable. consoles others, all the people stand one behind the other and the executive officer becomes a partition between himself and the people”, the last teaching. (Another opinion: the first.) Rebbi Ḥanina said: Originally, all families were standing still and the mourners passed between them. When competition increased in Sepphoris, Rebbi Yose ben Ḥalaphta decreed that the families should pass by and the mourners stand still. Rebbi Samuel Tosephta 2:2 (fol. 20a) “Rebbi Samuel of Sofephta”. Tosephta might be the region of Northern Armenia, called Thospitis by Ptolemy, which was the birthplace of Rabba Tosphaä, one of the later heads of the Academy of Sura in Babylonia. said: Matters returned to their original state.

נָשִׁים וַעֲבָדִים וּקְטַנִּים פְּטוּרִין מִקִּרְיַת שְׁמַע וּמִן הַתְּפִילִּין וְחַיָיבִין בִּתְפִילָּה וּבִמְזוּזָה וּבְבִרְכַּת הַמָּזוֹן. נָשִׁים מְנַיִין וְלִמַּדְתֶּם אוֹתָם אֶת בְּנֵיכֶם. אֶת בְּנֵיכֶם וְלֹא אֶת בְּנוֹתֵיכֶם. עֲבָדִים מְנַיִין שֶׁנֶּאֱמַר שְׁמַע יִשְׂרָאֵל יי אֱלֹהֵינוּ יי אֶחָד. אֶת שֶׁאֵין לוֹ אָדוֹן אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא יָצָא הָעֶבֶד שֶׁיֵּשּׁ לוֹ אָדוֹן אַחֵר. קְטַנִּים מְנַיִין לְמַעַן תִּהְיֶה תּוֹרַת יי בְּפִיךָ בְּשָׁעָה שֶׁהוּא תָדִיר בָּהּ. וְחַיָיבִין בִתְפִילָּה כְּדֵי שֶׁיְּהֵא כָּל אֶחָד וְאֶחָד מְבַקֵּשׁ רַחֲמִים עַל עַצְמוֹ. וּבַמְּזוּזָה דִּכְתִיב וּכְתַבְתָּם עַל מְזוּזוֹת בֵּיתֶךְ וּבִשְׁעָרֶיךָ. וּבִרְכַּת הַמָּזוֹן דִּכְתִיב וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יי אֱלֹהֶיךָ. תַּמָּן תַּנִּינָן כָּל מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָהּ אֲנָשִׁים חַיָיבִין וְהַנָּשִׁים פְּטוּרוֹת. וְכָל מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמָן גְּרָמָהּ אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָיבִין. אֵי זֶהוּ מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָהּ כְּגוֹן סוּכָּה לוּלָב שׁוֹפָר וּתְפִילִּין. וְאֵי זוּ הִיא מִצְוַת עֲשֵׂה שֶׁאֵין הַזְּמָן גְּרָמָהּ כְּגוֹן אֲבֵידָה וְשִׁילּוּחַ הַקַּן מַעֲקֶה וְצִיצִית. רִבִּי שִׁמְעוֹן פּוֹטֵר אֶת הַנָּשִׁים מִמִּצְוַת צִיצִית שֶׁהוּא מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָהּ. שֶׁהֲרֵי כְסוּת לַיְלָה פָּטוּר מִן הַצִּיצִית. אָמַר רִבִּי לִיָיא טַעֲמוֹן דְּרַבָּנָן שֶׁכֵּן אִם הָיְתָה מְיוּחֶדֶת לוֹ לְיוֹם וּלְלַיְלָה שֶׁהִיא חַיֶיבֶת בְּצִיצִית. תַּנִּי כָּל מִצְוֹת שֶׁאָדָם פָּטוּר אָדָם מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן חוּץ מִבִּרְכַּת הַמָּזוֹן. וְהָא דְתַנִּינָן כָּל שֶׁאֵינוֹ חַיָיב בַּדָּבָר אֵין מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. הָא אִם הָיָה חַיָיב אֲפִילוּ אִם יָצָא מוֹצִיא. אָמַר רִבִּי לִיָיא שַׁנְיָיא הִיא בִּרְכַּת הַמָּזוֹן דִּכְתִיב בָּהּ וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יי אֱלֹהֶיךָ. מִי שֶׁאָכַל הוּא יְבָרֵךְ. רִבִּי יוֹסֵי וְרִבִּי יוּדָה בֶּן פָּזִי הֲווּ [יָתְבִין וְאָמְרִין] לָא מִסְתַּבְּרָא בְקִרְיַת שְׁמַע שֶׁיְּהֵא כָל אֶחָד וְאֶחָד מְשַׁנֵּן בְּפִיו. לָא מִסְתַּבְּרָא בִתְפִילָּה שֶׁיְּהֵא כָל אֶחָד וְאֶחָד מְבַקֵּשׁ רַחֲמִים עַל עַצְמוֹ. מַה בֵּין סוּכָּה וּמַה בֵּין לוּלָב. סוּכָּה אֵינָהּ טְעוּנָה בְרָכָה אֶלָּא לֵילֵי יוֹם טוֹב הָרִאשׁוֹן בִּלְּבַד. לוּלָב טָעוּן בְּרָכָה כָּל שִׁבְעָה. רִבִּי יוֹסֵי וְרִבִּי אָחָא הֲווּ יָתְבִין אָמְרִין מַה בֵּין סוּכָּה וּמַה בֵּין לוּלָב. סוּכָּה נוֹהֶגֶת בַּלֵּילוֹת וּבְיָמִים. לוּלָב אֵינוֹ נוֹהֵג אֶלָּא בַיּוֹם. הָתִיב רִבִּי יַעֲקֹב דְּרוֹמַיָּא הֲרֵי תַלְמוּד תּוֹרָה נוֹהֵג בַּלֵּילוֹת כִבְיָמִים. מַיי כְדוֹן סוּכָּה אֵיפְשַׁר לָהּ לִיבָּטֵל. תַּלְמוּד תּוֹרָה אִיפְשַׁר לוֹ שֶׁלֹֹּא לִיבָּטֵל. תַּנִּי אֲבָל אָמְרוּ אִשָּׁה מְבָרֶכֶת לְבַעֲלָהּ וְעֶבֶד מְבָרֵךְ לְרַבּוֹ וְקָטָן לְאָבִיו. לֹא כֵן אָמַר רִבִּי אָחָא בְשֵׁם רִבִּי יוֹסֵי בַּר נְהוֹרָאִי כָּל שֶׁאָמְרוּ בְקָטָן כְּדֵי לְחַנְּכוֹ. תִּיפְתָּר בְּעוֹנֶה אַחֲרֵיהֶן (אמן). כְּיַי דְתַנִּינָן תַּמָּן מִי שֶׁהָיָה עֶבֶד אוֹ אִשָּׁה אוֹ קָטָן מַקְרִין אוֹתוֹ עוֹנֶה אַחֲרֵיהֶן מַה שֶׁהֵן אוֹמְרִין וּתְהֵא לוֹ מְאֵירָה. אֲבָל אָמְרוּ תָּבוֹא מְאֵירָה לְבֶן עֶשְׂרִים שֶׁצָּרִיךְ לְבֶן עֶשֶׂר.

MISHNAH: Women, slaves, and minors are exempt from reciting the Shema‘ and from phylacteries but are obliged for prayer, mezuzah , are based on verses in Shema‘ , their status is different. and Grace for food. HALAKHAH: Women from where? ( Deut. 11:19 ) “You must teach them to your sons.” To your sons but not to your daughters, the same is valid for reciting the Shema‘ . It is general practice that women may recite Shema‘ ; it follows that in the opinion of the Yerushalmi, women may study any subjects of Torah they wish. [The Babli, Berakhot 20b , simply notes that Shema‘ is an obligation to be executed at stated times, of which women and slaves are automatically exempted. Since the Yerushalmi brings this argument in relation to other things later in this section, it follows that for it the recital of Shema‘ is simply an aspect of Torah study and Torah study is required “day and night”, not depending on any particular time.] . Slaves from where? ( Deut. 6:4 ): “Hear, o Israel, the Eternal, our Power, the Eternal is unique.” He who has only one Lord, this excludes the slave who has another lord as an obligation to be performed at stated times; therefore, a separate argument is necessary to free from the obligation slaves who accepted Judaism. . Minors from where? ( Ex. 13:9 ) “So that the Torah of the Eternal should stay in your mouth”, at a time when he is permanent in it. 2) The verse deals only with tefillin . In the Yerushalmi tradition, the statement and the tradition are not unquestioned. Both Mekhiltot ( Mekhilta dR. Ismael , ed. Horovitz-Rabin, p. 68; Mekhilta dR. Simeon bar Ioḥai , p.41), the Tannaïtic commentaries to Exodus, give the same commentary on the next verse ( Ex. 13:10 ): “You must preserve this decree in its time, from year to year”. “Why has this been said? Because it has been said (v.9): ‘It shall be for you a sign on your hand’, I might understand this to include minors. And it is logical, since mezuzah is a positive commandment and tefillin are a positive commandment; if you find that mezuzah applies to minors the same way it applies to adults you might think that tefillin apply to minors the same way they apply to adults, but the verse says ‘you must preserve this decree’, I spoke only about those able to watch over their tefillin ; from here they said: If a minor knows how to watch his tefillin , his father makes him tefillin .” The argument presupposes the statement that minors are obliged to have mezuzot on their doors (meaning that if they live alone, the rabbinic authorities have to see to it that they have mezuzot on their doors). Mezuzah and tefillin are always mentioned together in the first two paragraphs of Shema‘ . Hence, one may assume that they are identical in those details that are not spelled out. Both Yerushalmi and Mekhiltot agree that some explanation is needed to distinguish between the rules for mezuzah and those for tefillin . However, the Mekhiltot extend the obligation of tefillin to all school children whereas the Yerushalmi restricts it to those for whom the study of Torah is a permanent obligation, i. e., from Bar-Miẓwah onwards. In itself the argument about minors is totally irrelevant; it is needed to exclude the opinion of the Mekhiltot. . They are obliged to pray so that everybody ask mercy for himself 20b ), the argument of the Yerushalmi is repeated but then it is stated that in Psalms ( Ps. 55:18) three times daily are stated for prayer and if that were a general obligation, women would be automatically dispensed from it. Hence, it follows that the rabbinical obligation of prayer for women cannot mean for the Babli an obligation to pray at those stated times, which it could mean in the interpretation of the Yerushalmi. The opinion of the Babli is that of Maimonides, the possible one of the Yerushalmi that of Nachmanides. . And for mezuzah , as it is written ( Deut. 6:9 ): “You shall write them on the doorpost of your house and your gates. And grace after meals, as it is written ( Deut. 8:10 ): “You will eat and be satiated; then you must praise the Eternal, your God.), this remains questionable. ” There ( Mishnah Qiddushin 1:7 ) we have stated: “Every positive commandment that is activated by time, men are obliged by it but women are exempt. Every positive commandment that is not activated by time, both men and women are obliged by it.” ( Tosephta Qiddushin 1:10 ): “What is a positive commandment that is activated by time? For example sukkah , lulab , shofar , and tefillin . What is a positive commandment that is not activated by time? For example lost articles 22:1–3 . , sending away the nest 22:6–7 . , railing 22:8 . , and ẓiẓit in the third section of Shema‘ where it is stated that they must be seen, so garments, worn exclusively in the night when it is dark, do not need ẓiẓit . The Babli ( Qiddushin 33b–34a ; Menaḥot 43a ) mentions neither ẓiẓit nor the opinion of Rebbi Simeon in its quotes from the Tosephta; it assumes the position of Rebbi Simeon to be generally accepted. . Rebbi Simeon exempts women from ẓiẓit because it is a positive commandment activated by time.” Because a nightgown is exempt from ẓiẓit . Rebbi Lia said: The reason of the rebbbis is that, if a garment is designated both for daytime and for night, it needs ẓiẓit . It is stated: “For every obligation that a man is free of, he may help the congregation to fulfill their obligation, except for Grace.” But have we not stated: “Anybody who is not obligated may not help the congregation to fulfill their obligation”? If he were obligated, he could help them to fulfill even if he himself already fulfilled it! on Rosh Hashanah nevertheless may blow the shofar and recite the appropriate benediction for somebody who did not hear the blowing. The only exception mentioned is that of saying Grace. The second statement means, e. g., that a woman, not being obligated to hear the shofar , may not blow the shofar for a man who is obligated. Since everybody is obligated to say Grace after a meal, there seems to be no reason why Grace should be exempted in the first statement. Rebbi Lia said: There is a difference about Grace since it is written ( Deut. 8:10 ): “You will eat and be satiated, then you must praise the Eternal, your God;” he who ate must give praise. Rebbi Yose and Rebbi Judah ben Pazi were sitting together and saying: It would be reasonable and prayer. The argument for Shema‘ rests on the expression ( Deut. 6:7 ) ושננתם ל֩בניך “you should repeat it to your sons”; it implies a personal action and cannot be performed by listening to a reader. The discussion of prayer presupposes the Galilean practice that the reader recite the Amidah aloud, without silent prayer, and it is stated that everyone is required to say the prayer with the reader, not just to respond with “Amen”. In Babylonia the question did not arise since silent prayer was always required before the repetition by the reader. for reciting the Shema‘ that every single person should repeat it aloud. It would be reasonable for prayer that every single person should pray for mercy by himself. What and lulab were mentioned as examples of temporary obligations and 2) it was the subject of a discussion between Rebbi Yose (the Amora) and one of his colleagues. is the difference between sukkah and lulab? Sukkah does not need a benediction after the first night of the holiday, lulab needs a benediction all seven days 6:9 , 10 ) discussed more in detail later ( Halakhah 9:4 , fol. 14a) and in Babli Sukkah 46a , where Rebbi states that one makes a benediction all seven days of Sukkoth and that Babylonian practice follows Rebbi. Galilean practice followed the rule that the benediction “Who commanded us to dwell in the sukkah ” was recited only once during the entire holiday. About lulab , the Babli notes correctly that in the absence of a Temple, taking the lulab after the first day is a rabbinic ordinance, not a Torah commandment; hence, the obligation of the second day cannot be covered by the benediction of the first. It may be that this distinction caused Rebbi Yose to be dissatisfied with the first explanation. . Rebbi Yose and Rebbi Aḥa were sitting and saying, what is the difference between sukkah and lulab? Sukkah applies both nights and days, lulab applies only during daytime is one continuous obligation, lulab represents seven distinct periods of obligation of which each one merits a new benediction. . Rebbi Jacob the Southerner objected: But the study of Torah applies by night as by day? How is this? Sukkah will end; the study of Torah, it is impossible that it should ever end at least gets a new benediction every year. . It is stated 5:17 , Babli Berakhot 20b , Sukkah 38a . The entire piece is found in Sukkah 3:11 , Rosh Hashanah 3:9. : 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.”

בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרֶיהָ וְאֵינוֹ מְבָרֵךְ לְפָנֶיהָ. רִבִּי יְהוּדָה אוֹמֵר מְבָרֵךְ לִפְנֵיהֶן וּלְאַחֲרֵיהֶן. מַהוּ מְהַרהֵר בְּרָכוֹת. מַתְנִיתָא בְּמָקוֹם שֶׁאֵין מַיִם וּכְרִבִּי מֵאִיר דְּתַנִּי בַּעַל קֶרִי שֶׁאֵין לוֹ מַיִם לִטְבּוֹל הֲרֵי זֶה קוֹרֵא אֶת שְׁמַע וְאֵינוֹ מַשְׁמִיעַ לְאָזְנוֹ וְאֵינוֹ מְבָרֵךְ לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ דִּבְרֵי רִבִּי מֵאִיר וַחֲכָמִים אוֹמְרִין קוֹרֵא אֶת שְׁמַע וּמַשְׁמִיעַ לְאָזְנָיו וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. תַּנִּי בַּעַל קֶרִי חוֹלֶה שֶׁנָּפְלוּ עָלָיו תִּשְׁעָת קַבִּין מַיִם וְטָהוֹר שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְעַל רוּבּוֹ שְׁלֹשָׁה לוֹגִין מַיִם שְׁאוּבִים טִהֵר לְעַצְמוֹ אֲבָל אֵינוֹ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן עַד שֶׁיָּבֹא בְּאַרְבָּעִים סְאָה. רִבִּי יוּדָה אוֹמֵר אַרְבָּעִים סְאָה מִכָּל מָקוֹם. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יָסָא בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֵין קֶרִי אֶלָּא מִתַּשְׁמִישׁ הַמִּיטָּה. רַב חוּנָא אָמַר וַאֲפִילוּ רָאָה אֶת עַצְמוֹ נֵאוֹת בַּחֲלוֹם. הֲווּן בָּעִיין מֵימַר וּבִלְבַד מֵאִשָּׁה. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי תְּרַוֵּיהוֹן אָמְרִין וַאֲפִילוּ מִדָּבָר אַחֵר. תַּמָּן תַּנִּינָן יוֹם הַכִּיפּוּרִים אָסוּר בַּאֲכִילָה וּשְׁתִיָּיה וּבִרְחִיצָה וְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּיטָּה. וְתַנִּי עֲלָהּ בַּעֲלֵי קֶרִיִּין טוֹבְלִין כְּדַרְכָּן בְּצִינְעָה בְיוֹם הַכִּיפּוּרִים. וְלֵית הֲדָא פְלִיגָא עַל רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר אֵין קֶרִי אֶלָּא מִתַּשְׁמִישׁ הַמִּיטָּה. פְּתַר לָהּ בְּשֶׁשִּׁימֵּשׁ מִיטָּתוֹ מִבְעוֹד יוֹם וְשָׁכַח וְלֹא טָבַל. וְהָתַנִּי מַעֲשֶׂה בְּרִבִּי יוֹסֵה בֶּן חֲלַפְתָּא שֶׁרָאוּ אוֹתוֹ טוֹבֵל בְּצִינְעָה בְיוֹם הַכִּיפּוּרִים. אִית לָךְ מֵימַר עַל אוֹתוֹ הַגּוּף הַקָּדוֹשׁ בּשׁוֹכֵחַ. אָמַר רִבִּי יַעֲקֹב בַּר אָבוּן כָּל עַצְמָן לֹא הִתְקִינוּ אֶת הַטְּבִילָה הַזֹּאת אֶלָּא שֶׁלֹֹּא יְהוּ יִשְׂרָאֵל כְּתַרְנְגוֹלִין הַלָּלוּ מְשַׁמֵּשׁ מִיטָּתוֹ וְעוֹלֶה וְיוֹרֵד וְאוֹכֵל. רִבִּי חֲנִינָא הֲוָה עָבַר עַל תַּרְעֵי דֵימוֹסִין בִּקְרִיצְתָּא וַאֲמַר מַה טוֹבְלֵי שַׁחֲרִית עוֹשִׂין פֹּה יֵיזְלוּן וִיתַנּוּן. בְּהַהִיא דְצַפְרָא הֲוָה אֲמַר מַאן דְּאִית לֵיהּ עֲבִידָא יֵיזִיל וַעֲבַד. מַהוּ לְהַרְהֵר בְּבֵית הַכִּסֵּא. חִזְקִיָּה אָמַר מוּתָּר. רִבִּי יָסָא אָמַר אָסוּר. אָמַר רִבִּי זְעוּרָא כָּל סֶבֶר קָשֶׁי דַּהֲוָה לִי תַּמָּן סְבֵירְתֵיהּ. אָמַר רִבִּי אֶלְעָזָר בַּר שִׁמְעוֹן כָּל הַהוּא סְבָרָא קַשְׁיָא דִטְבוּל יוֹם תַּמָּן סְבֵירְתֵיהּ. רִבִּי אָחָא בְשֵׁם תַּנְחוּם בֵּי רִבִּי חִיָיא בְּיוֹמוֹי רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בִּיקְשׁוּ לַעֲקוֹר אֶת הַטְּבִילָה הַזֹּאת מִפְּנֵי נַשֵּׁי הַגָּלִיל שֶׁהָיוּ נֶעֱקָרוֹת מִפְּנֵי הַצִּינָּה. אָמַר לָהֶן רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי דָּבָר שֶׁהוּא גוֹדֵר אֶת יִשְׂרָאֵל מִן הָעֲבֵירָה אַתֶּם מְבַקְּשִׁים לַעֲקוֹר אוֹתוֹ. מַהוּ גוֹדֵר יִשְׂרָאֵל מִן הָעֲבֵירָה. מַעֲשֶׂה בְשׁוֹמֵר כְּרָמִים אֶחָד שֶׁבָּא לְהִיזָּקֵק עִם אֵשֶׁת אִישׁ. עַד שֶׁהֵן מְתַקְּינִין לָהֶן מָקוֹם אֵיכַן הֵן טוֹבְלִין עָבְרוּ הָעוֹבְרִין וְהַשָּׁבִין וּבָטְלָה הָעֲבֵירָה. מַעֲשֶׂה בְּאֶחָד שֶׁבָּא לְהִיזָּקֵק עִם שִׁפְחָתוֹ שֶׁל רִבִּי. אָמְרָה לוֹ אִם אֵין גְּבִירְתִּי טוֹבֶלֶת אֵינִי טוֹבֶלֶת. אָמַר לָהּ וְלֹא כִבְהֵמָה אַתְּ. אָמְרָה לוֹ וְלֹא שָׁמַעְתָּ בְּבָא עַל הַבְּהֵמָה שֶׁהוּא נִסְקַּל שֶׁנֶּאֱמַר כָּל שׁוֹכֵב עִם בְּהֵמָה מוֹת יוּמָת. אָמַר רִבִּי חִיָיא בַּר וָוה כָּל עַצְמָן לֹא הִתְקִינוּ אֶת הַטְּבִילָה הַזֹּאת אֶלָּא מִפְּנֵי תַלְמוּד. שֶׁאִם אַתָּה אוֹמֵר לוֹ שֶׁהוּא מוּתָּר אַף הוּא אוֹמֵר אַף אֲנִי אֵלֵךְ וְאֶעֱשֵׂה צָרְכִי וּבָא וְשׁוֹנֶה כָל צוֹרְכוֹ וּמִתּוֹךְ שֶׁאַתָּה אוֹמֵר אָסוּר הוּא בָא וְשׁוֹנֶה כָל צוֹרְכוֹ. תַּמָּן אָמְרִין אֲפִילוּ לִשְׁמוֹעַ דִּבְרֵי תוֹרָה אָסוּר. אָמַר רִבִּי יוּדָה בַּר טִיטֻס רִבִּי אָחָא בְשֵׁם רִבִּי אֶלְעָזָר כַּתְּחִילָּה וְהָיוּ נְכוֹנִים לַיּוֹם הַשְּׁלִישִׁי אַל תִּגְּשׁוּ אֶל אִשָּׁה. תַּנִּי זָבִין וְזָבוֹת נִדּוֹת וְיוֹלְדוֹת קוֹרִין בַּתּוֹרָה וְשוֹנִין מִדְרַשׁ וַהֲלָכוֹת וְהַגָּדוֹת. וּבַעַל קֶרִי אָסוּר בְּכוּלָּן. רִבִּי אַבָּא בַּר אָחָא בְשֵׁם רִבִּי שׁוֹנֶה הֲלָכוֹת וְאֵינוֹ שׁוֹנֶה הַגָּדוֹת. תַּנִּי בְשֵׁם רִבִּי יוֹסֵי שׁוֹנֶה הִילְכוֹת רְגִילִיּוֹת וּבִלְּבַד שֶׁלֹּא יַצִּיעַ אֶת הַמִּשְׁנָה. אִית דְּבָעֵי מֵימָר וּבִלְּבַד שֶׁלֹּא יַזְכִּיר אַזְכָּרוֹת. רִבִּי זְעִירָא בָּעֵי קוֹמוֹי רִבִּי יָסָא לֵית רִבִּי פָּשַׁט בֵּי עִם רִבִּי בִּין פִּירְקֵיהּ בַּלַּיְלִיָּא. אֲמַר לֵיהּ אִין. רִבִּי חִיָיא בַּר אַבָּא פָּשַׁט עִם רִבִּי נְחֶמְיָה בְרֵיהּ פִּירְקֵיהּ בַּלַּיְלִיָּא. בְּהַהִיא צַפְרָא הֲוָה מַר מַה דְאִית לֵיהּ עֲבִידָא יֵיזִיל עֲבֵיד. מַעֲשֶׂה בְּאֵחָד שֶׁעָמַד לִקְרוֹת בַּתּוֹרָה בִּנְצִיבִין כֵּיוָן שֶׁהִגִּיעַ לְהַזְכָּרָה הִתְחִיל מְגַמְגֵּם בָּהּ. אָמַר לוֹ רִבִּי יְהוּדָה בֶּן בְּתֵירָה פְּתַח פִּיךָ וְיָאִירוּ דְבָרֶיךָ שֶׁאֵין דִּבְרֵי תוֹרָה מְקַבְּלִין טוּמְאָה. אֲמַר רִבִּי יַעֲקֹב בַּר אָחָא וּנְהִגִין תַּמָּן כְּרִבִּי אִלָּעְאִי בְּרֵאשִׁית הַגֵּז וּכְרִבִּי יֹאשִׁיָּה בְּכִלְאֵי הַכֶּרֶם וּכְרִבִי יְהוּדָה בֶּן בְּתֵירָה בְּבַעֲלֵי קֶרִיִין. כְּרִבִּי אִלָּעְאִי בְּרֵאשִׁית הַגֵּז דְּתַנָּא רִבִּי אִלָּעְאִי אָמַר אֵין רֵאשִׁית הַגֵּז אֶלָּא בָאָרֶץ. כְּרִבִּי יֹאשִׁיָּה בְּכִלְאַיִם דְּתַנִּי רִבִּי יֹאשִׁיָּה אוֹמֵר לְעוֹלָם אֵינוֹ חַיָיב עַד שֶׁיִּזְרַע חִטָּה וּשְׂעוֹרָה וְחַרְצָן בְּמַפָּלַת יָד. כְּרִבִּי יְהוּדָה בֶּן בְּתֵירָה בְּבַעֲלֵי קֶרִיִין דְּתַנִּי רִבִּי יְהוּדָה [בֶּן בְּתֵירָה] אוֹמֵר אֵין דִּבְרֵי תוֹרָה מְקַבְּלִין טוּמְאָה. רִבִּי יוֹסֵי בַּר חֲלַפְתָּא הֲוָה אָתֵי בְאִיסְמְטָא בַלַּיְלִיָּא וַהֲוָה חַמָּרָא מְהַלֵּךְ בַּתְרֵיהּ עַל חַד בֵּית שִׁיחַ. אֲמַר לֵיהּ הַהוּא גַבְרָא בָּעֵי מִסְחֵי. אֲמַר לֵיהּ לָא תַסְכֵּן נַפְשָׁךְ. אֲמַר לֵיהּ מִן נִדָּה וּמִן אֵשֶׁת אִישׁ הַהוּא גַבְרָא בָּעֵי לְמִיסְחֵי. אֲפִילוּ כֵן אֲמַר לֵיהּ לֹא תַסְכֵּן בְּנַפְשָׁךְ. כֵּיוָן דְּלֹא שָׁמַע לֵיהּ אֲמַר לֵיהּ יֵיחוֹת הַהוּא גַבְרָא וְלָא יְסוֹק. וְכֵן הֲוָות לֵיהּ. רִבִּי יוֹסֵי בֶּן יוֹסֵי הֲוָה אָתֵי בְאִילְפָא חֲמָא חַד קָטַר גַרְמֵיהּ בְּחַבְלָא מֵיחוֹת וּמִיסְחֵי. אֲמַר לֵיהּ לָא תַסְכֵּן בְּנַפְשָׁךְ. אֲמַר לֵיהּ הַהוּא מֵיכַל בָּעֵינָא. אֲמַר לֵיהּ אֲכֵיל. הַהוּא גַבְרָא בָּעֵי מִישְׁתָא. אֲמַר לֵיהּ שְׁתֵי. כֵּיוָן דְּמָטוּן לְלִמֵינָה. אֲמַר לֵיהּ תַּמָּן לָא שָׁרִי לָךְ אֶלָּא בְגִין סְכַנְתָּא דְנַפְשָׁא בְּרַם הָכָא אָסוּר לְהַהוּא גַבְרָא לְמִיטְעַם כְּלוּם עַד שַׁעְתָּא דְיַסְחֵי. אָמַר רִבִּי יַנַּאי שָׁמַעְתִּי שֶׁמְּקִילִין וּמַחְמִירִין בָּהּ. וְכָל הַמַּחְמִיר בָּהּ מַאֲרִיךְ יָמִים בְּטוֹבָה. מִקִיל בָּהּ לִרְחוֹץ בְּמַיִם שְׁאוּבִין מַחְמִירִין בָּהּ לִטְבּוֹל בְּמַיִם חַיִּים.

MISHNAH: He who had qeri thinks but does not recite any benediction before or after. ; on his food he recites the benedictions afterwards but not before. Rebbi Yehudah says, he recites benedictions before and after. HALAKHAH: What does he think of? The benedictions, which is an obligation from the Torah, he recites normally. But Rashi explains “he thinks the Shema ‘ ”, and this also seems to be the opinion of Maimonides in his decision based on the Babli. . The Mishnah deals with a place where there is no water that even Rebbi Yehudah agrees that after an emission one may not recite unless he washed first. So this statement is agreed to by everybody in the Yerushalmi. and follows Rebbi Meïr, as it is stated ( Tosephta Berakhot 2:13 ): “He who had qeri but no water to immerse himself reads the Shema‘ but not so that he himself can hear it, but he does not recite any benediction before or after; these are the words of Rebbi Meïr. But the Sages say, he reads so that he himself can hear it and recites benedictions before and after. 22a ) quotes a parallel but different baraita in which the position of “the Sages” is in the name of R. Yehudah. ” It is stated ( Tosephta Berakhot 2:12 ): “A sick person who had qeri on whom fell nine qab equals 4 log , one log is .533 liter or .164 gallons, so that a qab equals approximately .563 gallons, 9 qab about 5.07 U. S. gallons. One seäh is 6 qab or about 3.38 gallons, so 40 seäh equal about 135.2 gallons or 512 liter. In Roman measures, the log corresponds to the sextarius , and the seäh to the urna . That makes 40 seah equal to a Roman culleus . of water (and a pure one on whose head and body fell three log of drawn water) 15:16 ) but the prohibition of studying Torah and speaking sacred words is from the institutions of Ezra, i. e., it is pre-rabbinic. On the other hand, the impurity of a person washing himself with drawn water after an immersion in a miqweh belongs to the “18 ordinances” passed by the adherents of the house of Shammai before the Jewish revolt against the Romans and is purely rabbinical. It was passed because most miqwaöt were not built but were water holes in natural caves that were naturally muddy and people had the tendency to wash off the mud after they emerged from the miqweh . The rabbis of the time were afraid that in time washing would supersede immersion as (illegal) means of purification, so they decreed that washing after immersion resurrects some mild form of ritual impurity. is clean for himself but he cannot lead the public in their obligations until he immersed himself in 40 seah . Rebbi Yehudah says, 40 seah in all cases. cit .) takes the statement of Rebbi Yehudah to mean that he requires the stated amount of water but not that it should be in a miqweh that satisfies all rules. However, as Levi Ginzberg points out, that requires the expression בכל מקום which is found in manuscripts of the Babli; it represents the majority opinion in the Babli. The idiomatic translation of מכל מקום is “in every case”, including the sick person. R. Yehudah then is more restrictive than the other sages if water is available, and this may be the meaning of the Yerushalmi. If the parenthesis is genuinely part of this baraita , then the latter interpretation is the only possible one since an impurity imposed to enforce immersion in a genuine miqweh can be removed only by such an immersion. .” 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 4:5 and Babli Yoma 88a the reading is: Men with qeri immerse themselves normally on Yom Kippur; one speaks of a full immersion and “in secret” is not mentioned. The Tosephta seems to be a Babylonian formulation. (The entire paragraph is also found in Yerushalmi Yoma 8:1). . 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 Abun said: This immersion has only been enacted so that Jews should not be like chickens, that one would have sex: mount, descend, and eat 22a , in the name of R. Yose bar Abun) reads: “so that scholars should not be found near their wives like roosters.” One may conclude that there are two main differences between Galilean and Babylonian practice: In the Yerushalmi, the duty of immersion applies uniformly to everybody and requires a kosher miqweh , in the Babli it is necessary only for study and may be done by washing. R. Jacob bar Abun was a Galilean Amora of the third generation, colleague of R. Jeremiah. There is no hint anywhere that one is forbidden to eat after intercourse or before immersion; the expression here is just a graphic expression of the behavior of cocks (commentary of Levi Ginzberg). . Rebbi Ḥanina passed by the gates of public baths only hinders one to pronounce the Divine name (and, hence, to pray) but not to study where the Divine name is seldom mentioned and, if mentioned at all, only by paraphrase. On the other hand, when morning came and the time for morning prayers, he told those that had intercourse to go and immerse themselves before praying. before dawn and said: What are those who have to immerse themselves in the morning doing here? They should go and study Mishnah! In the morning he said: He who has to do it shall go and do it. What are the rules about thinking in the study of Torah subjects. in the toilet? Ḥizqiah said it is permitted; Rebbi Yasa said it is forbidden. Rebbi Zeïra said, all difficult arguments that I had became clear to me there. Rebbi Eleazar bar Simeon 102b . In Babylonia ( Babli Berakhot 24b ) it was accepted by everybody that thinking about Torah subjects in a toilet is forbidden except if the person cannot help doing it. In Galilee the practical rule was to allow it. said, the entire difficult subject of ṭĕbūl yōm became clear to me there. Rebbi Aḥa in the name of Tanḥum ben Rebbi Ḥiyya: In the days of Rebbi Joshua ben Levi they wanted to abolish this immersion because of the Galilean women who became sterile were cold-water miqwaöt ; in a parallel in Babli Berakhot 22a , Rav Huna notes that instead of a miqweh one could use a hot bath in Babylonia. because of the cold. Rebbi Joshua ben Levi told them: Do you want to uproot something that fences Israel off from sin? What means: Fences Israel off from sin? It happened that a watchman of vinyards wanted to have an affair with a married woman. By the time they were preparing a place where they could immerse themselves, passers-by came by and the sin was not committed 22a is explicitly designated as a baraita , dating from Mishnaic times, and applying the need for immersion only to the man. [Levi Ginzberg conjectures that the watchman was a bachelor; hence, he could not use the public miqweh (except on holiday eve) without drawing public attention to his unmarried sexual activities. However, it is stated explicitly at the end of this halakhah that a miqweh was not used for this immersion.] . It happened that someone wanted to have an affair with Rebbi’s slave girl. She said to him: If my mistress does not immerse herself, I do not immerse myself and, therefore, cannot have sex with any man. The slave girl was quite famous for speaking better classical Hebrew than the rabbis. . He said to her: Are you not like an animal? She said to him: Did you not hear that one who has relations with an animal will be stoned, as it is said ( Ex. 22:18 ): “Anyone lying with an animal shall certainly be executed.” Rebbi Ḥiyya bar Abba said: They ordered this immersion essentially only for study. For if you tell him that he is permitted, he is going to say: “I shall go, satisfy my needs, and then come and study what is needed,” but since you say that it is forbidden, he will come and study all he needs. There they said it is even forbidden to hear words of Torah. Rebbi Judah bar Titus, Rebbi Aḥa in the name Rebbi Eliezer: as at the start ( Ex. 19:11 ) “They shall be prepared on the third day, do not approach a woman for the study of Torah is derived from the theophany at Sinai where the Israelites purified themselves for three days from any impurity caused by marital relations. This gives support to the opinion stated earlier by R. Joshua ben Levi that the impurity of qeri is only caused by sexual intercourse. The Talmud notes (Babli Šabbat 86a, Yerushalmi Šabbat 9:3, fol. 11c) that a separation of three days was needed only for the women since a woman may lose live sperm from her body up to three days after intercourse. For men a simple immersion in water the next day would be enough. This proves that women were included by Divine decree among the original recipients and students of the Torah; the inclusion of women in the Tosephta quoted in the next paragraph is intentional. .” It is stated 2:12 . In the parallel in the Babli, Berakhot 22a , only males are in the list. The baraita in the Babli is a Babylonian formulation of material ascribed to the students of Rebbi Aqiba. : “Males and females with discharges suffering from gonorrhea and similar diseases, the female bleeding other than menstruating, see Lev. Chapter 15 . , menstruating women, and women having given birth 12:1–8 . read in the Torah and study midrash to the last four books of the Pentateuch. , practical rules, and homiletics; the person with qeri is forbidden all these.” Rebbi Abba bar Aḥa in the name of Rebbi 2:24 ); since a slave is not legally able to contract a marriage, he is missing the essential human quality of having to marry. That makes questionable humans out of adults who are bachelors by choice. [The sex life of slaves is not discussed in the Yerushalmi. In the Babli ( Niddah 47a ) it is stated that slaves may have sex with anybody except a Jew (and a married Gentile woman).] : 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 is the same as one who is at a place with no water. While the sources do not discuss the position of Torah study at a place without water, it seems from here and the story about Rebbi Yose in the paragraph following the next that in the night one never goes for the immersion required and that, therefore, all involved here may study Torah during the night and immerse themselves in the morning before prayers. . It happened that someone was reading the Torah in Nsebin 22a ), the reason is given that God’s word is compared to fire and fire cannot become impure. ; when he came to the Divine Name he started to stutter. Rebbi Yehudah ben Bathyra told him: Open your mouth and let your words shine because words of the .Torah cannot receive impurity. Rebbi Jacob bar Aḥa said: There they act following Rebbi Illaï regarding the first shearing 18:4 . While it is not spelled out in the Pentateuch that this is an obligation only on sheep owners in Israel, “there” in Babylonia one did not give first shearings to the Cohen. The entire statement is quoted in the Babli ( Berakhot 22a ) in the formulation “people follow these three”, in the name of Rav Naḥman bar Isaac, a Babylonian contemporary of R. Jacob bar Aḥa. , following Rebbi Josiah regarding kilaim in a vineyard are based on Deut. 22:9 : “Do not sow your vineyard kilaim ”. Usually, a vineyard is not sown but planted; R. Josiah therefore restricts the prohibition to the case where even the vines are grown from seeds sown, not planted one by one in separate places. in the vineyard, and following Rebbi Yehudah ben Bathyra regarding people with qeri . Following Rebbi Illaï regarding the first shearing. as we have stated: “Rebbi Illaï said: The first shearing applies only in the Land.” Following Rebbi Josiah regarding kilaim as it is stated: “One is never guilty unless one sowed wheat, barley, and grape kernels falling from the same hand.” Following Rebbi Yehudah ben Bathyra regarding people with qeri as it is stated: “Rebbi Yehudah ben Bathyra says, words of the Torah cannot receive impurity.” Rebbi Yose bar Ḥalaphta came on a footpath (the Rome ms. has איסרטא, strata “a paved [street].”) This story belongs to the discussion of the paragraph before the last and shows that in the minds of the people the original intention of the ordinance requiring washing was inverted, that instead of “fencing off Israel from sin” it became a ritual in the minds of the uneducated with which one could wash off even adultery with a menstruating women, combining a capital crime with one punishable by extirpation. Hence, the story supports Rebbi Yehudah ben Bathyra who negates the importance of the ritual even for public reading of the Torah, not only for Torah study. 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, Saur, München 1996, p. xviii). 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 Yannai for the immersion of qeri ; either one uses a regular bath or a running stream or the sea (whose total volume is certainly greater than 40 sĕa .) The parallel in the Babli ( Berakhot 22a ) has only the first part of the statement and no hint of using running water. Running water is required for the cleansing of the male with gonorrhea ( Lev. 15:13 ). said: I heard that some take it lightly and some are stringent and every one who is stringent lives a long, good life. Some take it lightly by washing in drawn water; some are stringent to immerse themselves in running water.

הָיָה עוֹמֵד בִּתְפִילָּה וְנִזְכַּר שֶׁהוּא בַּעַל קֶרִי לֹא יַפְסִיק אֶלָּא יְקַצֵּר. יָרַד לִטְבּוֹל אִם יָכוֹל לַעֲלוֹת וּלְהִתְכַּסּוֹת וְלִקְרוֹת עַד שֶׁלֹּא תֵנֵץ הַחַמָּה יַעֲלֶה וְיִתְכַּסֶּה וְיִקְרָא וְאִם לָאו יִתְכַּסֶּה בַמַּיִם וְיִקְרָא. לֹא יִתְכַּסֶּה לֹא בַמַּיִם הָרָעִים וְלֹא בְמֵי הַמִּשְׁרָה עַד שֶׁיַּטִּיל לְתוֹכָן מַיִם. וְכַמָּה יִרְחִיק מֵהֶן וּמִן הַצּוֹאָה אַרְבַּע אַמּוֹת. מַתְנִיתָא בְּרַבִּים אֲבָל בֵּינוֹ לְבֵין עַצְמוֹ מַפְסִיק וּכְרִבִּי מֵאִיר. בְּרַם כְּרִבִּי יְהוּדָה אֲפִילוּ בֵּינוֹ לְבֵין עַצְמוֹ אֵינוֹ מַפְסִיק. בְּשֶׁאֵין לֹוֹ מַיִם לִטְבּוֹל. אֲבָל יֵשׁ לוֹ מַיִם לִטְבּוֹל אַף רִבִּי יוּדָה מוֹדֵי שֶׁהוּא מַפְסִיק. חוֹלֶה שֶׁשִּׁימֵּשׁ מִיטָּתוֹ אָמַר רִבִּי אַמִּי אִם הוּא גָּרַם לְעַצְמוֹ יִטְבּוֹל וְיָמוּת. וְאִם בְּאוֹנֵס אֵין מַטְרִיחִין עָלָיו. רִבִּי חַגַּי בְשֵׁם רִבִּי אַבָּא בַּר זַבְדָּא בֵּין כַּךְ וּבֵין כַּךְ אֵין מַטְרִיחִין עָלָיו. חוֹלֶה מַרְגִּיל צָרִיךְ תִּשְׁעָת קַבִּין. בָּרִיא מַרְגִּיל צָרִיךְ אַרְבָּעִים סְאָה. חוֹלֶה מֵאוֹנֵס אֵין מַטְרִיחִין עָלָיו. בָּרִיא מֵאוֹנֵס צָרִיךְ תִּשְׁעָת קַבִּין. רִבִּי זְבַדְיָה בְּרֵיהּ דְּרִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי יוֹנָה עִיר שֶׁמַּעֲיַינָּהּ רָחוֹק הֲרֵי זֶה קוֹרֵא אֶת שְׁמַע וְיוֹרֵד וְטוֹבֵל וְעוֹלֶה וּמִתְפַּלֵּל. אִם הוּא אָדָם מְסוּיָים עָשׂוּ אוֹתוֹ כְּמַעֲיָין רָחוֹק. פיסקא. וְאִם לָאו יִתְכַּסֶּה בַמַּיִם וְיִקְרָא. מַתְנִיתָא בַּעֲכוּרִין אֲבָל בִּצְלוּלִין אָסוּר. וְאִם הוּא יָכוֹל לַעֲכוֹר בְּרַגְלָיו יַעֲכוֹר. תַּנִּי מַרְחִיקִין מִצּוֹאַת אָדָם אַרְבַּע אַמּוֹת וּמִצּוֹאַת כְּלָבִים אַרְבַּע אַמּוֹת וּבְשָׁעָה שֶׁהוּא נוֹתֵן לְעוֹרוֹת. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעִוֹרָה נְבֵילָה שֶׁנִּסְרְחָה צָרִיךְ לְהַרְחִיק מִמֶּנָּהּ אַרְבַּע אַמּוֹת. אָמַר רִבִּי אֲבִינָא וּמַתְנִיתָא אָמְרָה כֵן. וְכַמָּה יִרְחִיק מֵהֶן וּמִן הַצּוֹאָה אַרְבַּע אַמּוֹת. אָמַר רִבִּי אַמִּי אָמַר רִבִּי שַׁמַּאי תִּיפְתָּר בְּמִישְׁרָה שֶׁל כּוֹבְסִין. אָמַר לֵיהּ רִבִּי מָנִי אִם בְּמִישְׁרָה שֶׁל כּוֹבְסִין הָא תַנִּינָן לֹא בַמַּיִם הָרָעִים וְלֹא בְמֵי הַמִּשְׁרָה. תַּנִּי קָטָן שֶׁהוּא יָכוֹל לֶאֱכוֹל כְּזַיִת דָּגָן פּוֹרְשִׁין מִצּוֹאָתוֹ וּמִמֵּימֵי רַגְלָיו אַרְבַּע אַמּוֹת וְאִם אֵינוֹ יָכוֹל לֶאֱכוֹל כְּזַיִת דָּגָן אֵין פּוֹרְשִׁין לֹא מִצּוֹאָתוֹ וְלֹא מִמֵּימֵי רַגְלָיו אַרְבַּע אַמּוֹת. בָּעֵי קוֹמִי רִבִּי אַבָּהוּ מִפְּנֵי מַה פּוֹרְשִׁין מִצּוֹאָתוֹ וּמִמֵּימֵי רַגְלָיו. אָמַר לוֹן מִפְּנֵי שֶׁמַּחְשְׁבוֹתָיו רָעוֹת. אָמְרִין לֵיהּ וְלֹא קָטָן הוּא. אָמַר לוֹן וְלָא כְתִיב כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעוּרָיו. אָמַר רִבִּי יוּדָן מִנְּעָרָיו כְּתִיב. מִשָּׁעָה שֶׁהוּא נִנְעָר וְיוֹצֵא לָעוֹלָם. רִבִּי יוֹסֵי בַּר חֲנִינָא אָמַר מַרְחִיקִין מִגְּלַלֵּי בְהֵמָה אַרְבַּע אַמּוֹת. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אָמַר בְּרַכִּים וּבִלְבַד בְּשֶׁל חֲמוֹר. רִבִּי חִיָיא בַּר אַבָּא אָמַר בְּבָא מִן הַדֶּרֶךְ. לֵוִי אָמַר מַרְחִיקִין מִצּוֹאַת חֲזִיר אַרְבַּע אַמּוֹת. וְתַנִּי כֵן מַרְחִיקִין מִצּוֹאַת חֲזִיר אַרְבַע אַמּוֹת. וּמִצּוֹאַת הַנְּמִיָיה אַרְבַּע אַמּוֹת. וּמִצּוֹאַת הַתַּרְנְגוֹלִין אַרְבַּע אַמּוֹת. רִבִּי יוֹסֵי בֵּרִבִּי אָבוּן בְּשֵׁם רַב חוּנָא וּבִלְבַד בַּאֲדוֹמִים. תַּנִּי מַרְחִיקִין מֵרֵיחַ רַע אַרְבַּע אַמּוֹת. אָמַר רִבִּי אַמִּי מִסּוֹף רֵיחַ רַע אַרְבַּע אַמּוֹת. הֲדָא דְאָמַר לְאַחֲרָיו אֲבָל לְפָנָיו עַד מָקוֹם שֶׁעֵינָיו רוֹאוֹת אוֹתוֹ. כַּהֲדָא רִבִּי לִיָּיא וַחֲבֵרָיָא הֲווּ יָתְבִין קוֹמֵי פּוֹנְדָּקִיָּא בְּרַמְשָׁא. אָמְרִין מַהוּ מֵימָר מִילַּיָיא דְּאוֹרָיְתָא. אֲמַר לוֹן מִכֵּיוָן דְּאִילּוּ הֲוָה אִימָמָא הֲוִינָן חָמִיָין מַה קוֹמֵינָן. בְּרַם כְּדוֹן אָסוּר. תַּנִּי גֶּרֶף אֶחָד שֶׁל רְיעִי וְאֶחָד שֶׁל מַיִם צָרִיךְ לְהַרְחִיק מִמֶּנּוּ אַרְבַּע אַמּוֹת. וְשֶׁלִּפְנֵי הַמִּטָּה נָתַן לְתוֹכוֹ מַיִם כָּל שֶׁהוּא יִקְרָא וְאִם לָאו לֹא יִקְרָא. רִבִּי זָכַּאי אָמַר נָתַן לְתוֹכוֹ רְבִיעִית מַיִם יִקְרָא וְאִם לָאו לֹא יִקְרָא. וּמַהוּ כְדֵי רִבִיעִית רְבִיעִית בְּתוֹךְ רְבִיעִית. אֶחָד כֶּלִי קָטוֹן וְאֶחָד כֶּלִי גָדוֹל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר שֶׁלְּאַחַר הַמִּיטָּה יִקְרָא שֶׁלִּפְנֵי הַמִּיטָּה לֹא יִקְרָא. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר אֲפִילוּ טְרִקְלִין עֶשֶׂר עַל עֶשֶׂר לֹא יִקְרָא עַד שֶׁיְּכַסֶּנּוּ אוֹ עַד שֶׁיַּנִּיחֶנּוּ תַּחַת הַמִּיטָּה. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִי חִיָיא בַּר וָוא הוֹרֵי רִבִּי חֲנִינָא תֹּרְתַּיָּה כְּהַדָּא דְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. רִבִּי בִנְיָמִן בַּר יֶפֶת בְּשֵׁם רִבִּי יוֹחָנָן צוֹאָה כָּל שֶׁהִיא מְבַטְּלָהּ בְּרוֹק. רִבִּי זְעוּרָא רִבִּי יַעֲקֹב בַּר זַבְדִּי הֲווּ יָתְבִין חָמִין צוֹאָתָה. קָם רִבִּי יַעֲקֹב בַּר זַבְדִּי רָקַק עַלָּהּ. אֲמַר לֵיהּ רִבִּי זְעוּרָא מִן יַמָּא לְטֵיגְנָא. תֵּיבָה שֶׁהִיא מְלֵיאָה סְפָרִים נוֹתְנָהּ מְרַאֲשׁוֹתֵי הַמִּיטָּה וְאֵינָוֹ נוֹתְנָהּ מַרְגְּלוֹת הַמִּיטָּה. רִבִּי אָבוּן בְּשֵׁם רִבִּי חוּנָא וְהוּא שֶׁתְּהֵא הַמִּיטָּה גָּבוֹהַּ עֲשָׂרָה טְפָחִים. וּבִלְבַד שֶׁלֹּא יְהוּ חֶבְלֵי הַמִּיטָּה נוֹגְעִין בַּתֵּיבָה. הוֹרֵי רִבִּי יָסָא בִּמְקוֹמֵיהּ דְּרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק כְּהַדָּא דְּרִבִּי חוּנָה. לֹא יְשַׁמֵּשׁ אָדָם מִיטָּתוֹ וְסֵפֶר תּוֹרָה עִמּוֹ בַבַּיִת. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי אַבָּהוּ אִם הָיָה כָּרוּךְ בְּמַפָּה אוֹ שֶׁהָיָה נָתוּן בְּחַלּוֹן שֶׁהוּא גָּבוֹהַּ עֲשָׂרָה טְפָחִים מוּתָּר. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי עוֹשֵׂה לוֹ כִּילְיוֹן. לֹא יֵשֵׁב אָדָם עַל גַּבֵּי סַפְסָל שֶׁסֵּפֶר תּוֹרָה נָתוּן עָלָיו. מַעֲשֶׂה בְּרִבִּי אֱלִיעֶזֶר שֶׁהָיָה יוֹשֵׁב עַל גַּבֵּי סַפְסָל שֶׁסֵּפֶר תּוֹרָה נָתוּן עָלָיו וְהִרְתִּיעַ מִלְּפָנָיו כְּמַרְתִּיעַ מִלִּפְנֵי הַנָּחָשׁ. אִם הָיָה נָתוּן עַל גַּבֵּי דָבָר אַחֵר מוּתָּר. עַד הֵיכָן. רִבִּי אַבָּא בְשֵׁם רִבִּי חוּנָא טֶפַח. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעוּרָא אֲפִילוּ כָּל שֶׁהוּא. דִּייסַקִּי שֶׁהִיא מְלֵיאָה סְפָרִים אוֹ שֶׁהָיוּ בְתוֹכָהּ עַצְמוֹת הַמֵּת הֲרֵי זֶה מִפְשִׁילָן מֵאֲחוֹרָיו וְרוֹכֵב. תְּפִילִין תּוֹלֶה אוֹתָן מְרַאֲשׁוֹת הַמִּיטָּה וְאֵינוֹ תוֹלֶה אוֹתָם מַרְגְּלוֹת הַמִּיטָּה. רִבִּי שְׁמוּאֵל רִבִּי אַבָּהוּ רִבִּי אֶלְעָזָר בְּשֵׁם רִבִּי חֲנִינָא רִבִּי הָיָה תוֹלֶה אֶת הַתְּפִילִין בִּמְרַאֲשׁוֹת הַמִּיטָּה. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אַבָּהוּ וּבִלְבַד דְּלָא יַעֲבֵיד כְּהָדֵין דִּייקֻלָּרָא אֶלָּא תְּפִילִּין מִלְּמַעְלָן וּרְצוּעוֹת מִלְּמַטָּן. תַּנָּא רִבִּי חֲלַפְתָּא בֶּן שָָׁאוּל הָעוֹטֵשׁ בִּתְפִילָּתוֹ סִימָן רַע לוֹ. הֲדָא דְאַתְּ אֲמַר מִלְּמַטָּה אֲבָל מִלְּמַעֲלָה לֹא. אַתְיָא דָּמַר רִבִּי חֲנִינָא אֲנִי רָאִיתִי אֶת רִבִּי מְפַהֵק וּמְעַטֵּשׁ וְנוֹתֵן יָדָיו עַל פִּיו אֲבָל לֹא רוֹקֵק. רִבִּי יוֹחָנָן אָמַר אֲפִילוּ רוֹקֵק כְּדֵי שֶׁיְּהֵא כוֹסוֹ נָקִי. לְפָנָיו אָסוּר לְאַחֲרָיו מוּתָּר. לִימִינוֹ אָסוּר לִשְׂמֹאלוֹ מוּתָּר. הֲדָא הִיא דִכְתִיב יִפֹּל מִצִּדְּךָ אֶלֶף. כָּל עַמָּא מוֹדַיי בְּהָהֵין דְּרָקַק אִיצְטְלִין דְּהוּא אָסוּר. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר הָרוֹקֵק בְּבֵית הַכְּנֶסֶת כְּרוֹקֵק בְּבָבַת עֵינוֹ. רִבִּי יוֹנָה רָקַק וְשִׁיֵיף. רִבִּי יִרְמְיָה רִבִּי שְׁמוּאֵל בַּר חֲלַפְתָּא בְּשֵׁם [רַב] אָדָא בַּר אַחֲוָה הַמִּתְפַּלֵּל אַל יָרוֹק עַד שֶׁיְּהַלֵּךְ אַרְבַּע אַמּוֹת. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי אָבוּן וְכֵן הָרוֹקֵק אַל יִתְפַּלֵּל עַד שֶׁיְּהַלֵּךְ אַרְבַּע אַמּוֹת. תְּנִי הַמִּתְפַּלֵּל אַל יָטִיל אֶת הַמַּיִם עַד שֶׁיְּהַלֵּךְ אַרְבַּע אַמּוֹת. וְכֵן הַמַּטִּיל מַיִם אַל יִתְפַּלֵּל עַד שֶׁיְּהַלֵּךְ אַרְבַּע אַמּוֹת. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא לֹא סוֹף דָּבָר עַד שֶׁיְּהַלֵּךְ אַרְבַּע אַמּוֹת. אֶלָּא אֲפִילוּ שָׁהָא כְּדֵי הִילּוּךְ אַרְבַּע אַמּוֹת. אָמַר רִבִּי אַמִּי אִם אוֹמֵר אַתָּה עַד שֶׁיְּהַלֵּךְ אַרְבַּע אַמּוֹת יְהֵא אָסוּר אֲנִי אוֹמֵר אַחֵר בָּא וְהִטִּיל שָׁם. רִבִּי אַבָּא בְשֵׁם רַב צוֹאָה עַד שֶׁתְּיַבֵּשׁ כְּעֶצֶם. מַיִם כָּל זְמָן שֶׁהֵן מַטְפִּיחִין. גְּנִיבָא אָמַר מַיִם כָּל זְמָן שֶׁרִישׁוּמָן נִיכָּר. שְׁמוּאֵל אָמַר עַד שֶׁיִּקְרְמוּ פָנֶיהָ. שִׁמְעוֹן בַּר וָוא בְשֵׁם רִבִּי יוֹחָנָן עַד שֶׁיִּקְרְמוּ פָנֶיהָ. רִבִּי יִרְמְיָה רִבִּי זְעוּרָא בְּשֵׁם רַב צוֹאָה אֲפִילוּ עֲשׂוּיָה כְעֶצֶם אֲסוּרָה. שְׁמוּאֵל אָמַר עַד שֶׁיִּקְרְמוּ פָנֶיהָ. שִׁמְעוֹן בַּר וָוא אָמַר בְּשֵׁם רִבִּי יוֹחָנָן עַד שֶׁיִּקְרְמוּ פָנֶיהָ. אָמַר חִזְקִיָּה רִבִּי אַבָּא מַחְמִיר בְּמַיִם יוֹתֵר מִן הַצּוֹאָה. אֲמַר לֵיהּ רִבִּי מָנָא מִן הֲדָא דִגְנִיבָה. אָמַר לֵיהּ אֲפִילוּ עֲשׂוּיָה כְעֶצֶם אֲסוּרָה מִפְּנֵי שֶׁמַּמָּשָׁהּ קַיָים מַיִם אֵין מַמָּשָּׁהּ קַיָים.

MISHNAH: If someone was standing and praying. when he remembered that he had qeri , he should not stop but shorten his prayer. If he descended to immerse himself, if he can ascend, get dressed, and recite The leniency mentioned here is not only if otherwise the time for Shema‘ would pass but even for the usage of the very religious ( Chapter 1, Note 155 ) even though it is totally impossible to pray the Amidah while immersed in the water and, therefore, one cannot completely follow the practice of the very religious. by the time of sunrise he should ascend, get dressed, and recite; otherwise, he should cover himself with water and recite. He should cover himself neither with stinking water nor with steeping water unless he diluted them with water. How much does one have to remove oneself from these and excrement? Four cubits. HALAKHAH: The Mishnah refers to someone in public, but if he is alone he interrupts following Rebbi Meïr is composed of benedictions, it is clear that Mishnah 4 forbids formal praying. Both Mishnah 4 and Mishnah 5 are anonymous; an anonymous Mishnah is always supposed to represent the ideas of Rebbi Meïr since the latter’s collection was the basis of Rebbi’s edition of the Mishnah. To avoid two contradicting Mishnayot, it is spelled out here that the public embarrassment that would be caused by the rule of Mishnah 4 has to be avoided, see Halakhah 1, note 119. The opinion of R. Yehudah is given in Mishnah 4 . . But following Rebbi Yehudah he does not interrupt even when alone, on condition that he have no water to immerse himself. But if he has water to immerse himself even Rebbi Yehudah agrees that he must interrupt. About a sick person who had intercourse, Rebbi Ammi said: If he caused it by himself, let him immerse himself and die; if it was forced upon him one does not bother him comes only from intercourse or also from involuntary emissions. If the second case is accepted, “forced” does not speak of intercourse but only of involuntary emissions. In the second case, one cannot say that one speaks of a sick man fulfilling his marital duties even if it hurts him since in that case he is free from these duties. Even if he was seduced by his wife, there is really no intercourse against one’s will. Hence, one has to conclude that all authorities here decide that involuntary emissions require immersion in water. . Rebbi Ḥaggai in the name of Rebbi Abba bar Zavda: One does not bother him in any case. A sick person 22b ), Rava reports that any מרגיל needs 40 seah . Since the immersion was not practiced in Babylonia, this statement is purely historical or theoretical; the difference between Babylonia and Israel was in the essence of this immersion and not in little details. who does it habitually upon himself by having intercourse.” A strictly grammatical explanation would be: “he causes it to be usual”. However, such a translation would require three categories: 1) one who runs after sex, 2) a normal person, 3) a sick person. Since only two categories are mentioned where one would expect three, Rashi’s explanation is the only consistent one even if it does not explain the particular verb form. needs nine qab , a healthy person who does it habitually needs 40 sĕah . A sick person forced, one does not bother him. A healthy person forced needs nine qab . Rebbi Zevadiah, the son of Rebbi Jacob bar Zavdi, in the name of Rebbi Jonah: In a city whose well is far away, he may recite the Shema‘ , then descends and immerses himself, ascends and prays. If he is blind, but this makes no sense here. In other Talmudic passages “an outstanding man” means a particularly pious one and it is unimaginable that a pious man should claim for himself exemption from some religious duty. Hence, the derivation from the root sm’ “to blind”, in the passive “to be blinded”, makes much more sense. they made him like a far-away well. New Section. “Otherwise, he should cover himself with water and recite.” The Mishnah deals with opaque water, but in clear water it is forbidden 25b ). . And if he is able to make it opaque by stirring with his feet he may make it opaque. It is stated: One removes himself. from human excrement four cubits and from dog’s excrement four cubits, the latter when it is given on skins explains that “steeping water” in the Mishnah refers to tanner’s steeping water and not to launderer’s steeping water that simply does not smell good. This statement is from Tosephta Berakhot 2:16 ; the Babli (25a ) has a different baraita that refers to the paragraph after the next one here. . Rebbi Jeremiah in the name of Rebbi Zeïra: One must remove hinself four cubits from a stinking carcass. Rebbi Avina said: Does not the Mishnah say all this : “How much does one have to remove himself from these and excrement? Four cubits.” Rebbi Ammi in the name of Rebbi Shammai, Chap. 3, #44) in the name of Rebbi Simlaï (without mention of Rebbi Ammi), a preacher and Amora of the first generation. : Explain it by steeping water of launderers. Rebbi Mani said to him: About steeping waters of launderers, we have stated: “neither with stinking water nor with steeping water.” It is stated: One removes himself four cubits from excrement and urine of a toddler who can eat grain the volume of an olive 42b ) is defined as the time a grown-up can eat half a stuffed pitta. The Yerushalmi does not give a time limit. , but if he cannot yet eat grain the volume of an olive one does not need to remove himself four cubits either from his excrement or from his urine. They asked before Rebbi Abbahu: Why does one separate himself from his excrement and urine? He said to them, because his thoughts are evil. They said to him: But is not he too young? He said to them, is it not written ( Gen. 8:21 ): “For the inclination of man’s heart is evil from his youth?” Rebbi Yudan said, it is written “from his awakening, is written defective in the Bible; hence, it can be vocalized נִעֲרָיו “his awakenings”, not only puberty, the sexual awakening usually referred to by the root נער but also the first awakening of the baby during birth. According to Rebbi Abbahu, the awakening comes only when the baby is weaned. ”, from the moment that the awakes and enters the world. 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 14b as a separate kind. All these are singled out for their obnoxious smell. ones. It is stated: One removes himself four cubits from a bad smell. Rebbi Ammi said, four cubits from the end of the bad smell. That means behind his back, but in front of him until he can no longer see it. Like that of Rebbi Lia and his colleagues who were sitting in front of a hostelry in the night. They said, may one say words of Torah? He said to them: If it were daytime, we would see what is before us. But like that it is forbidden. It is stated: One must remove himself four cubits from a chamberpot, be it used for excrement or for urine 2:16 ) is quite explicit: “A chamberpot with him in the house , he has to remove himself four cubits.” The Babli (25a ) deals separately with full and empty chamberpots. . If it is before the bed, if he put some water in the pot he may recite. , otherwise he may not recite. Rebbi Zakkai said, if he put a quartarius of .533 liter or about 4.5 fl. oz. U.S. of water in, he may recite; otherwise, he may not recite. How many corresponding quartarii ? One quartarius , corresponding to one quartarius , be the vessel small or large. Rabban Simeon ben Gamliel said, if it stands behind the bed he may recite, before the bed he may not recite. Rebbi Simeon ben Eleazar said, even in a dining hall, from Greek τρικλίνιον “dining room”, a hall of three dining couches arranged in U-shape. large ten-by-ten.] he may not recite until he covers it up or until he puts it under the couch. Rebbi Jacob bar Aḥa in the name of Rebbi Ḥiyya bar Abba: Rebbi Ḥanina Tortayya ruled following Rebbi Simeon ben Eleazar. Rebbi Benjamin ben Yephet 38b , Yerushalmi Pesaḥim 2:5 ) that R. Benjamin is not trustworthy as witness to the opinions of Rebbi Yoḥanan. His statement is quoted in the Babli (25b ) as original Babylonian tradition. in the name of Rebbi Yoḥanan: A minute amount of excrement can be eliminated by spit. Rebbi Zeïra and Rebbi Jacob bar Zavdi were sitting; they saw some excrement. Rebbi Jacob bar Zavdi got up and spat on it. Rebbi Zeïra said to him: From the sea to the pan 44a) and ‘Arukh (1 טגן) explain this expression to mean: “immediately”, like a fish that has to be fried immediately before it spoils. Most commentators explain that R. Zeïra declares the entire rule invalid since spit dries quickly and afterwards is useless. The Babli avoids the problem by allowing only thick spit, probably from the bronchiae, which does not evaporate. One may consider the treatment of the Babli as answer to R. Zeïra’s criticism. ! A chest full of scrolls one may put under the head of the bed but one may not put it under the foot end of the bed. Rebbi Abun in the name of Rebbi Ḥuna: But only if the bed is 10 hand-breadths (hand-breadth) is one-sixth of a cubit. The basic information one has about length is that the distance one may travel from a town on Sabbath is one mil or 2000 cubits. If the mil is taken to be the traditional 1111m = 3648 feet then a cubit is 1.824 ft and a ṭefaḥ is 3.65 inches. (If the mil is taken to be an unlikely Roman mile of 1473.2m = 4833.33 ft, then a cubit is 2.417 ft and a ṭefaḥ is 4.836 inches.) Another approach is based on Mishnah Kelim 17:11 which reports an opinion that fluid measures are Roman. The Babli ( Pesaḥim 109 a/b ) defines 40 seah as three cubic cubits. By the data quoted in note 164, the cubit would be 55.47 cm and the ṭefaḥ 9.25 cm or 3.64 in. Anything more than 10 ṭefaḥ above the ground is considered to be in another domain. This reason also applies to the next paragraph. high, and only if the ropes of the bed do not touch the chest. Rebbi Yasa taught the ruling of Rebbi Ḥuna in the town of Rebbi Samuel bar Rav Isaac. A person should not have sexual intercourse when there is a Torah scroll with him in the room. Rebbi Jeremiah in the name of Rebbi Abbahu: it is permitted if it was wrapped in a wrapper or if it was in a window opening that is ten hand-breadths above the ground. Rebbi Joshua ben Levi made a small curtain 25b , states the dangers of sexual intercourse in the presence of a Torah scroll; its connection with the preceding discussion of praying in presence of a chamberpot can be understood only as a commentary on the Yerushalmi.) for it. A person should not sit on a low bench “bench”. on which a Torah scroll was placed. It happened that Rebbi Eliezer sat down on a low bench on which a Torah scroll was placed and he recoiled from it as one recoils before a snake 3:13, and Massekhet Sefer Torah 3:10 (where it says “he got up as if bitten by a snake”); also quoted in Babli Menaḥot 32b . The reason given is the verse ( Lev. 26:6 ): “You shall fear My holy things.” This is then qualified that one may not sit on a bench on which there is a Torah scroll, but if the scroll is on a separate table or chair, there is no minimum distance to be kept. . If it was placed on something other, it is permitted. How far? Rebbi Abba in the name of Rebbi Ḥuna: One handbreadth. Rebbi Jeremiah in the name of Rebbi Zeïra: Anything. A double sack full of scrolls or if there were in it bones of a dead person, one carries it on his back and rides. Tefillin one may hang on the headboard of the bed but one may not hang them at the foot end of the bed. Rebbi Samuel, Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Ḥanina: Rebbi did hang his tefillin on the headboard of his bed. Rebbi Ḥizqiah in the name of Rebbi Abbahu: But only that he should not do in the way of makers of palm leaf baskets but tefillin on top and the straps on the bottom should never hang down. [While דיקולא are palm-leaf baskets, the Latin ending - arius is suspect. It might be better to derive the word from Latin collare , collarium “neck chain, collar”, with the prefix די meaning either “double” or being the Aramaic relative pronoun (E. G.). Tefillin should not hang as a pendant from its chain.] In the Babli (24a ), this is a rejected opinion. One requires there that the tefillin be put in a pouch, the pouch then may be hung at the head of the bed. . Rebbi Ḥalaphta ben Shaul. In the Babli, he mostly appears as Rebbi Taḥlipha ben Shaul. The section here is a continuation of the discussion of respect due to either places of holiness (the synagogue) or acts of holiness (prayer). 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 n, Lĕšōnēnū 32 (5728), 276–277]. This passage appears in many corrupt versions in early medieval rabbinic authors (e. g., R. Abraham bar David and the student of Rabbenu Jonah) and has given rise to many phantastic conjectures. , 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. Similarly, he who urinates should not pray until he walks four cubits 2:19 ), the language is more restrictive: “A person should not urinate at the place where he prays unless he removes himself four cubits. Once he urinated he should not pray unless he removed himself four cubits. If it is dry or absorbed (in the earth) it is permitted.” This text is the basis of the discussion of the Babli ( Megillah 27b ) but not of the Yerushalmi. . Rebbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. Rebbi Ammi said, if you say that he is forbidden until he removes himself four cubits, I say that maybe somebody else came and urinated there 25a ) explicitly rules out this argument and states that one is forbidden only at a place where certainly somebody urinated and the moisture is still recognizable. . Rebbi Abba in the name of Rav: Excrement until it is hardened like bone, urine all the time it makes moist for urine but the conclusion, that excrement is forbidden even if it is hard like bone, while supported there in the name of R. Yoḥanan, is finally rejected as a matter of common practice. . Ganiva said: All the time that its impression is visible. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Rebbi Jeremiah, Rebbi Zeïra in the name of Rav: Excrement is forbidden even if it is hard like bone. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Ḥizqiah said: Rebbi Abba is more restrictive for urine than for excrement? Rebbi Mana said to him: From that of Ganiva; he said to him: Even if it is hard like bone it is forbidden because its matter exists; urine’s matter no longer exists

זָב שֶׁרָאָה קֶרִי וְנִדָּה שֶׁפָּלְטָה שִׁכְבַת זֶרַע וְהַמְּשַׁמֶּשֶׁת שֶׁרָאֲתָה נִדָּה צְרִיכָה טְבִילָה וְרִבִּי יוּדָה פּוֹטֵר. עַד כְּדוֹן זָב שֶׁרָאָה קֶרִי וַאֲפִילוּ קֶרִי שֶׁרָאָה זוֹב מוֹעִיל הוּא שֶׁהוּא טוֹבֵל. נִשְׁמְעִנָהּ מִן הֲדָא הַמְּשַׁמֶּשֶׁת שֶׁרָאֲתָה נִדָּה צְרִיכָה טְבִילָה. וְרִבִּי יוּדָה פּוֹטֵר. מַה טַעַם דְּרִבִּי יוּדָה מִשֻּׁם מַה מוֹעִיל הוּא שֶׁהוּא טוֹבֵל שֶׁאִם שֵׁם לְטוּמְאָה קַלָּה אֵצֶל טוּמְאָה חֲמוּרָה. מַה נָפַק מִבֵּינֵיהוֹן רָאָה קֶרִי אִין תֵּימַר מַה מוֹעִיל שֶׁהוּא טוֹבֵל מוֹעִיל הוּא הֲוֵי לֵית טַעֲמֵיהּ דְּלָא מִשּׁוּם שֶׁאֵין שֵׁם לְטוּמְאָה קַלָּה אֵצֶל טוּמְאָה חֲמוּרָה. עַד כְּדוֹן כְּשֶׁבָּאָת לוֹ טוּמְאָה קַלָּה בְּסוֹף. אֲפִילוּ בָּאָת לוֹ טוּמְאָה חֲמוּרָה בְסוֹף. נִשְׁמְעִינָהּ מִן הֲדָא וְהַמְּשַׁמֶּשֶׁת שֶׁרָאֲתָה נִדָּה צְרִיכָה טְבִילָה וְרִבִּי יוּדָה פּוֹטֵר. הֲדָא אָמְרָה הִיא הֲדָא הִיא אֲדָא.

MISHNAH: The person with gonorrhea who had an emission of semen, as well as a menstruating woman who lost semen, and the woman who started menstruating while having intercourse, need immersion, but Rebbi Yehudah frees them 15 that the man with gonorrhea makes everything around himself impure and cannot be become pure except by a lengthy procedure. Similarly, the menstruating woman needs at least seven days for her purification. If any of these is polluted by the minor impurity of qeri as explained in the preceding halakhah , any immersion for qeri has no influence on the severe impurity already existing (or the one additional in the case of the woman who notices her period while she is already impure by having intercourse). Rebbi Yehudah notes that since the immersion for qeri has no practical consequences, it is not needed. The other sages seem to think that since the immersion does not need miqweh or flowing water and since it is needed to let the persons pray it is of a completely different character and independent of the other impurities. Since the woman noticing her period during intercourse has to stop it immediately, even before emission of semen, it is clear that her impurity is not the Biblical one described in Lev. 15:16–18 but the rabbinic one of qeri . HALAKHAH: So far the person with gonorrhea who had an emission of semen; is it good for anything if the person immerses himself who had an emission and afterwards has an episode of gonorrhea? We hear it from this: “The woman who started menstruating while having intercourse needs immersion, but Rebbi Yehudah frees her. preceded the severe Biblical impurity and, nevertheless, the disagreement between the majority and Rebbi Yehudah is the same as when the severe impurity precedes qeri . This particular case, which is not in the Mishnah, is treated in Babli 26a where it is stated explicitly not only that Rebbi Yehudah does not require immersion but that the majority require it. ” What is Rebbi Yehudah’s reason? Is it because what would one profit if he immersed himself or whether there is a name for light impurity in the presence of severe impurity? What is the difference between these possibilities? If he saw qeri , if you say what would one profit if he immersed himself, he would profit without washing. ! Hence, the only reason is that there is no name for light impurity in the presence of severe impurity! That is if the light impurity came at the end. Is it even if the severe impurity came at the end? We may understand it from this: “The woman who started menstruating while having intercourse needs immersion, but Rebbi Yehudah frees her.” That means, one case is like the other case.