Berakhot Chapter 2

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

HALAKHAH: Rebbi Abba said: This means that benedictions do not prevent without requiring an interruption for recitations of the benedictions, it follows that benedictions are a separate obligation. In a number of prayer texts from the Genizah, the recitation of the Shema‘ has a separate benediction: “Praised be You, o Eternal, King of the Universe, Who sanctified us through His commandments and commanded us about the recitation of Shema‘, with a full heart to declare Him King over us, and willingly to declare His Unity.” While these texts are from a period about 500 years later than the text of the Yerushalmi, they show that recitation of Shema‘ was then still considered an obligation separate from the benedictions mentioned in the Mishnah. The latter benedictions could then be recited before the Amidah . See Ezra Fleischer,תפילה ומנהגי תפילה ,ארץ־ישראליים בתקופת הגניזה Jerusalem 1988. The paragraph has been explained as parallel to the Babli (11b–12a ) by R. Solomon ben Adrat ( Rashba ) in his responsa, vol. 1, no 319. .

Rebbi Yose said: If you say that one needs to recite the benedictions; when he recited them he must focus his attention for the entire Shema‘ certainly one requires total attention during the recitation of Shema‘ . As seen at the end of this paragraph, this is not the rule. . They objected: Does he not interrupt and it does not appear in our statement? separately since they are written at different places in the Torah scroll. Since the Mishnah does not mention the necessary interruptions in the recital, it might be possible that the Mishnah contemplates interruptions for the recitation of the benedictions before and after Shema‘ ; hence, the inference of Rebbi Abba is not justified. So here also, even though it has not been stated he must recite the benedictions. That means, one must focus one’s attention for the entire Shema‘ . We may hear it from the following: Rebbi Aḥai, in the Yeshivah of Rebbi Ḥiyya. He belongs to the generation between Tannaïm and Amoraïm. His statement, Tosephta Berakhot 2:2 ( Babli Berakhot 13a ), shows that Rebbi Yose’s argument is correct and that Rebbi Abba stated the practice correctly. (In the printed editions of the Babli, the name is Rebbi Aḥa, but in the Munich manuscript, and in all manuscripts of the Tosephta, the name is correctly Rebbi Aḥai. Rebbi Aḥa is an Amora of the fourth generation.) said in the name of Rebbi Yehudah: “He has fulfilled his obligation if he focussed his attention for the first paragraph, even though he did not focus his attention during recitation of the second paragraph”.

What is the difference between the first and second paragraphs? Rebbi Ḥanina said: Everything mentioned in the first paragraph is mentioned in the second. In that case, should one have to recite only one of them? Rebbi Illa said: The first one is directed to the individual, the second one to the community; the first one concentrates on learning, the second one on doing.

Bar Qappara said: One has to focus his attention only during the first three verses 6:4 , must be recited with focussed attention. Another difference between the more demanding Yerushalmi and the Babli is that the Yerushalmi requires the rest of Shema‘ to be “repeated”, i.e., memorized, whereas in the Babli it has only to be read. . It was stated thus: ( Deut. 6:7 ) “You should repeat” until there is the obligation of focussed attention; from there starts the obligation of repetition.

Rebbi Ḥunah, Rebbi Uri since he follows the ruling of Rebbi Aḥai in the name of Rebbi Yehudah that the entire first paragraph requires concentrated attention. , Rav Joseph, Rav Yehudah in the name of Samuel: One has to accept the Kingdom of Heaven standing. Does this mean that one has to get up when one is sitting? No, if one is walking he has to stand still.

It was stated: One has to prolong “is One”.. The composition here is difficult to understand since one starts with a tannaïtic statement (“It was stated”), continues with the opinion of an Amora (Rav Naḥman bar Jacob), and then returns to a Tanna (Symmachos, an outstanding student of Rebbi Meïr). The parallel Babli (13b ) starts with the statement of Symmachos and then continues with the statement of Rav Naḥman bar Jacob which is quoted there in the name of Rav Aḥa bar Jacob. It is possible that “Aḥa”, a name without meaning, is simply a form of endearment of the formal name “Naḥman”, and that in the Babli it is necessary to use the form of endearment to distinguish this Amora from Rav Naḥman, quoted without his father’s name because of his exalted status, whose full name seems to have been Rav Naḥman bar Jacob. Rav Naḥman bar Jacob said: But only at the daleth ., was pronounced like an Arabic ذ, or a voiced English th , a sibilant sometimes close to ז. For example, the Aramaic די appears in the Elephantine papyri as זי. Hence, it really was possible to prolong the consonant daleth since it was not a plosive sound as it is today. In the Babli (13b ), Rav Ashi adds that one should not omit to pronounce the ח. This was because in Babylonia, as in Medieval Ashkenaz, a ח was pronounced like a stronger ה and therefore tended to be silent in the middle of a word, as ה is mostly silent in the middle of a word in modern Hebrew. (Even the masters of the Massorah tried to counteract this tendency, e. g. by punctuating יִֽהְיֶה, to make the Sheva heard when it should be silent by grammatical rules, so that the Torah reader should be forced to pronounce the ה, but obviously to no avail.) Symmachos bar Joseph said: Anyone who prolongs “is One” has his days and years prolonged in wellbeing. Rebbi Jeremiah was prolonging very much. Rebbi Zeïra said to him: So much is unnecessary, only so long that you should think of Him as King of Heaven and Earth and the four directions of the world.

Rav asked Rebbi Ḥiyya: But I never see that Rebbi accepts upon himself the yoke of the Kingdom of Heaven. He answered him: When you will see him cover his face with his hand, at that moment he accepts the yoke of the Kingdom of Heaven. 13b . It seems that Rebbi started his Yeshivah classes early in the morning, before one could recite Shema‘, and continued until it was too late to recite Shema‘ as “acceptance of the yoke of heaven”, but only as “reading from the Torah.” He asked him back: Is it not necessary also to mention the Exodus? He answered him: It is impossible that he should not turn his words. Rebbi Tavyome asked Rebbi Ḥizkiah: Does this not mean that one has to focus attention only for the first verse? while covering his face with his hand during his morning classses, he could not have spent much time on it and, therefore, Rebbi does not accept the opinion of Bar Qappara that the first three verses have to be recited with focussed attention. He said to him: With that he might recite until “You shall repeat.”

. The parallel in the Babli, Megillah 18b , quotes both Rebbi Muna and Rav, but from a discussion of the rules of blowing the shofar , given below; they change the statement of Rav to “practice does not follow” and consider the statement here to be the opinion of Rebbi Yehudah only. Rebbi Muna said in the name of Rebbi Yehudah who said in the name of Rebbi Yose the Galilean: If one interrupted so that he would have been able to read all of it, he did not fulfill his duty. Rebbi Abba, Rav Jeremiah in the name of Rav: The practice follows Rebbi Muna who said in the name of Rebbi Yehudah who said in the name of Rebbi Yose the Galilean.

Rebbi Yoḥanan in the name of Rebbi Simeon ben Jehozadak: The same rule 34b ) quotes the same statement and declares that this is only the opinion of Rebbi Yoḥanan’s teacher but not his own, and, therefore, is not followed in practice, since arbitrary interruptions are allowed for blowing the shofar . The Yerushalmi differs from the Babli in that the principle of time limitation of interruptions in recitals is accepted without reservation; the blowing of shofar on Rosh Hashanah is not a recitation and, therefore, can follow different rules. applies to Hallel and the reading of the Esther scroll.

Abba bar Rav Huna and Rav Ḥisda sat together and said, the same rule applies to blowing the Shofar . They went up to Rav’s Yeshivah and heard Rav Ḥuna in the name of Rav: Even if one heard it in up to nine hours he fulfilled his obligation. Rebbi Zeiïa said: When I was there, this was a problem for me or not. This shows that Rav Ḥuna’s ruling was not widely accepted in Babylonia in his time. . When I came here, I heard Rebbi Yasa in the name of Rebbi Yoḥanan: Even if one heard it during an entire day, one has fulfilled one’s obligation18b , Rosh Hashanah 34b). . But only if one heard it in the correct order. Rebbi Yose investigated: If one needed to hear the first simple tone and another one the final simple tone, one blow of the Shofar serves the requirements of both of them” but “to listen to the sound of the Shofar ”; hence, it is the personal obligation of each listener and does not depend on the intention of the blower. .

Rebbi Abin bar Ḥiyya investigated: The recitation of Shema‘ with its benedictions, it (the recitation of Shema‘ ) without its benedictions, its benedictions without it with its benedictions, or without benedictions, and does the rule of interruptions apply at all to the benedictions? The question remains unanswered. ? If he interrupted after a third, interrupted after a second third? Does one estimate by the reader’s speed or by the average speed of all men? Rebbi Mattaniah(2:2 ), the reading is: Rebbi Mattaniah said: Is it not reasonable that …, with a rhetorical negation [interpretation of Rashba (Rebbi Shelomo ben Adrat) in his commentary to the Mishnah in Berakhot .] said, it seems reasonable by the reader’s.

Rebbi Abbahu asked Rebbi Yoḥanan: Assuming that I am reciting Shema‘ and interrupting while passing by stinking passage ways 34b, where, according to the theory of the Babli mentioned above, R. Yoḥanan answers only according to the opinion of those who think that after a longer interruption one has to start anew. , do I fulfill my obligation? He answered him: Abbahu my son, if you interrupt enough that you could have finished all of it, you did not fulfill your obligation.

Rebbi Eleazar 34b , accepts as the re-interpreted position of Rebbi Yoḥanan. went to pay a sick-bed visit to Rebbi Simeon bar Abba. He said to him: Since I am weak, when I am reciting Shema‘ I tend to slumber; do I fulfill my obligation? He said to him: yes. Rebbi Jeremiah asked before Rebbi Zeïra: Did Rebbi Eleazar give this ruling since he knew that Rebbi Simeon bar Abba is very scrupulous in the execution of his religious duties, or because he was so weak? He answered him: They disagree explicitly; Rebbi Eleazar said he fulfilled his obligation, Rebbi Yoḥanan said he did not fulfill his obligation. They disagree for the recitation of Shema‘ since that is composed of separate chapters, but for the recitation of Hallel and the Esther scroll, Rebbi Eleazar will agree.

It was stated: If someone wants to greet his teacher or anybody who his greater than himself in Torah, he is permitted to do so. That implies that a person has to greet anybody who is greater than himself in Torah. And also from the following is found in Babli Nedarim 87a . A person stands at the deathbed of someone for whom he would be required to mourn. He must tear his clothes after the person’s death. In the case discussed here, he tore his clothes, thinking that the patient was dead but then the dying person showed signs of life. If the final death occurs within the time needed for “speech”, the first tear is sufficient. The baraita is quoted here only to introduce the standard for greeting, which is that the student is required to say: “Peace be with you, my teacher.” This is the standard of behavior for a student. : If one tore his clothes and the soul returned, if it is instantaneous he does not have to tear again. If it is later, he has to tear again. How much is instantaneous? The time for speech. How much is time of speech? Rebbi Simon in the name of Rebbi Joshua ben Levi said: the time one needs to greet his friend 73b ), no names are given but it is stated that there are two measurements of “speech”, one from teacher to student, the same as a person to a friend, and the longer one from student to teacher. . Abba bar bar Ḥana in the name of Rebbi Yoḥanan: the time for greeting between teacher and student, when he says “Peace be with you, my teacher.) has the longer sentence שלום עליך מורי ורבי, “peace be with you, my instructor and teacher.” ”

Rebbi Yoḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; Zeïra did not greet Rabba since they observe ( Job 29:8 ) “Boys see me and hide themselves.” As they were walking, he saw a Bet Midrash . He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismaël but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Yoḥanan. May one pass by a cursed 2:6, Moëd qaṭan 3:2, the word is ארורי “cursed”. statue? He 3:8. said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said: Rebbi Jacob bar Idi, you know how to pacify.

But Rebbi Yoḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, ( Ps. 61:5 ) “may I dwell in Your tent forever!” Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Yoḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What good does that do to him? Levi, the son of the Nazir 96b , Sanhedrin 90b , Bekhorot 31b ) the statement is R. Yoḥanan’s in the name of R. Simeon (either ben Yoḥai or ben Yehoẓadaq) and the verse is quoted in the name of several authors, one of them Simeon Nazira who probably was the father of Levi, the son of the Nazir who is quoted here. (The Nazir may not cut his hair, drink wine, or become impure by a dead body. Since the destruction of the Temple, any vow of nezirut is permanent.) said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? ( Cant . 7:10 ) “Dripping from the lips of the sleeping ones.” Like that bunch of grapes which drips by itself. Rebbi Ḥanina bar Pappai. (“Spiced wine” from Latin conditura “condiment, spice.”) and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

There is no generation without scoffers. What did the hooligans of that generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Lord’s house? But he said, even though they intend to enrage me, it comes over me that I am happy, ( Ps. 122:1 ) “I enjoy it when they say to me: let us go to the Lord’s house.” ( 2Sam. 7:12 ) “; the quote starts with the second word. When your days will be complete”; Rebbi Samuel bar Naḥmani said, the Holy One, praise to Him, said to David: ‘I am counting full days for you, I am not counting missing days for you 23:26 , that the Just will live complete years; as in fact Moses died on his 120th birthday. It is asserted here that David also lived complete years; his age is never indicated in Tanakh . . Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices.’ What is the reason? ( Prov. 21:3 ) “Upholding justice and law is preferred by the Lord to sacrifice”.

New Section. “Between the sections one greets people out of respect, and answers them.” that one may answer”, they seem to assume that it is obvious that the rules of answering cannot be stricter than those for starting. Also, the Babli takes the two parts together; it is possible that the unnecessary length in the statement of Rebbi Meïr is considered simply as a parallel to the necessary length of the statement of Rebbi Yehudah while for the Yerushalmi the two parallel statements of Rebbi Meïr represent two parallel problems which have to be solved separately. Hence the seemingly repetitous arrangement of the Yerushalmi here; but the first quote of Rebbi Meïr is in support of an argument while the second one presents the topic for further discussion; the two quotes of the identical text are of different status. Why does one answer, out of fear or to show respect? We may hear it from this: “In the middle of a section one may greet because of fear and answer (for respect), the words of Rebbi Meïr.” Hence, in the prior case one may ask because of respect and answer out of respect. “In the middle of a section one may greet because of fear and answer, the words of Rebbi Meïr.” For what does one answer, out of fear or to show respect? We may hear it from this: “Rebbi Yehudah says: in the middle of a section one may greet out of fear and answer for respect.” Hence, in the first case one asks because of fear and answers because of fear.

So far in the middle of a section. Or even in the middle of a verse? Rebbi Jeremiah gave hints Chap. 2 and the authorities depending on him (Rashba and Rosh on Babli Berakhot 14a ), the text reads מרמז. The meaning is in both cases that Rebbi Jeremiah did not talk but give greetings or instructions by pantomime. . Rebbi Jonah made himself understood. Rebbi Ḥuna, Rav Joseph: ( Deut. 6:7 ) “You may talk in them”, from here that one is authorized to talk between them is translated “you must talk about them” (The Divine commandments), but Rebbi Ḥuna takes it to mean “you may talk in them”, i. e., while reciting the verses. .

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

HALAKHAH: Rebbi Levi said and “true”. Hence, the question asked in the Babli, whether after reciting “the Eternal, your God. True!” one stops and starts again “true and outstanding”, is irrelevant for the Yerushalmi. The question in the Babli is whether Rebbi Yehudah disagrees with the first Tanna in principle, that ‘between “the Eternal spoke” and “true and outstanding” ’ there is no interruption allowed or whether he simply moves the end of technical Shema‘ by one word and then allows the regular interruptions there. , the reason of Rebbi Yehudah: ( Num. 15:41 ) “I am the Eternal, your God. ”, and it is written ( Jer. 10:10 ) “But the Eternal is the true God”.

MISHNAH: Ribbi Joshua ben Qorḥah the entire day in the Land of Israel was not unheard-of. said: Why does Shema‘ precede “it shall be when you will really listen”? In order that one should accept the Kingdom of Heaven before he accepts the yoke of the commandments. And “it shall be when you will really listen” to “The Eternal said”? Because “it shall be when you will really listen” is applicable day and night on one’s garment, expressed in the third section of Shema‘, is applicable only during daytime according to most opinions. , “the Eternal said” is applicable only during daytime.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Yoḥanan: Why did they say, a man puts on tefillin , recites the Shema‘ and prays? So that he first should accept upon himself the Kingdom of Heaven completely. Rav said, one reads the Shema‘, puts on tefillin , and prays on one’s garment, expressed in the third section of Shema‘, is applicable only during daytime according to most opinions. . A baraita of Rav himself, tannaïtic statements not made part of the Mishnah. disagrees with him: “If somebody was occupied with a dead person in his grave and the time for the recital of Shema‘ arrived, he should move to a pure place that praying in a graveyard would violate the verse ( Prov. 17:5 ): “He who makes fun of the poor blasphemes his Maker”; hence one has to leave the graveyard if he wants to pray. The order of prayer given in the baraita is the one adopted by Rebbi Yoḥanan. , put on tefillin , recite the Shema‘, and pray”. Does not the Mishnah support Rav: “In order that one should accept the Kingdom of Heaven before he accepts the yoke of the commandments”, while mentioned in the first paragraph, belong to the execution of commandments. It follows that, in the opinion of the Yerushalmi, Rav recommended to put on tefillin between the first and second sections of Shema‘ ; otherwise, the Mishnah would not support his position. This contradicts the opinion of the Babli as quoted above; it eliminates the objection of the Babli that certainly Rav would not put off fulfilling the obligation of tefillin until after the recital of Shema‘ . ?

Rebbi Yannai said: Tefillin need a clean body 49a , 130a ); there Abbai and Rava explain that one may not break wind while wearing tefillin and so may not sleep while wearing them. The Yerushalmi does not go into details. The connection with the previous text probably is the quote that one may not wear tefillin in a graveyard. This also counts as having an unclean body since on leaving the graveyard one has to wash his hands. A Mishnah in the next Chapter also implies that one may not wear tefillin when his body is not cleansed from an emission of semen. Some Medieval authorities imply from the statement of R. Yannai that while wearing tefillin one may not have unclean thoughts. .

Why does one not hold on the entire day but takes them off after praying? Tosaphot [ Šabbat 49a ] explain: Why does one not consider a person wearing tefillin automatically as a trustworthy Jew who may be trusted to keep all miẓwot ? The explanation of Tosaphot is easier to fit into our text but the explanation of Rabbenu Yeruḥam seems to have the correct historical background. Both the Roman and the Byzantine governments from time to time forbade the wearing of tefillin . Therefore, from the start of the reconstruction of Jewish life after the war of Bar Kokhba, tefillin were not worn publicly in the Land of Israel. The reading of the Rome manuscript, “Why does one not hold on to them in the Land of Israel?” seems to explain the situation from a Babylonian point of view where tefillin never were a problem with the government and where, in R. Sherira Gaon’s time at least, tefillin were worn by scholars all day long. But even in Babylonia in the first generations of Amoraïm Rav Sheshet is reported ( Babli Šabbat 118b ) of being proud that he wore tefillin the entire day, not just for a minimal time. to them? Because of the impostors outside of times of prayer may make a person suspect of being a gangster impersonating a pious person. . It happened that a man deposited something with another, and the latter then reneged on it. He said to him: Not you I thought trustworthy but those on your head I thought trustworthy.

Rebbi Yannai was wearing them after his sickness for three days, to show that sickness cleanses is a body cleansed from sinful thoughts, since a person recovered from sickness is a person all whose sins have been forgiven. It is spelled out in Midrash Tehillim 103 that the first three days, R. Yannai wore his tefillin the entire day but after that he was putting them on only for prayer. . What is the reason? ( Ps. 103:2 ): “He Who forgives all my sins, He Who heals all my sicknesses.” Rebbi Yoḥanan ben Zakkai’s tefillin were not coming off from him either in summer or in winter. And so did his student Rebbi Eliezer after him. the entire day in the Land of Israel was not unheard-of.

Rebbi Yoḥanan was wearing both of them. in winter when his head was healthy. But in sommer when his head was not healthy he put on only that of the arm. But is not that forbidden because of nakedness on the arm are worn under the coat or shirt, there is the possibility that no garment separates the holy tefillin from his genitals and that is forbidden as we shall see later. [Only in recent times have tefillin become so large that they cannot be covered by the coat sleeves and the bad habit of praying with the left arm uncovered has taken over Ashkenazic congregations.] ? Rebbi Ḥiyya bar Abba said: He wore an undershirt under his clothes. When he went to bathe, he was taking them off when he came to the oil sellers. . Rebbi Isaac said, he was wearing them up to Jacob, the bath master only into the hands of a reliable Jewish man. . When he exited the bath, they brought them to him. When they were bringing them, he used to say: appears several times: Tosephta Soṭa 4:7 , Mekhilta Beshallaḥ 1, Babli Soṭa 13a . The Hebrew verb קנתר, a few times also קנטר, is probably from Greek κεντρόω “to sting, vex, goad”. Two caskets were travelling with Israel in the wilderness, the ark of Him, Who is the Life of the Universe, and the casket of Joseph. The Gentiles were saying: What is the purpose of these two caskets? Israel was answering them, that is the casket of Joseph with the ark of Him, Who is the Life of the Universe. The Gentiles were taunting Israel and saying, how is it possible that the casket of a dead person is travelling with the ark of Him, Who is the Life of the Universe? But Israel were answering, because this one kept all that is written in that one. Why did he say that? Rebbi Ḥanania said, in order to speak some words of learning. Rebbi Mana said to him: Did he have no other word of learning to say but that? But that was sarcasm, to say that Joseph did only attain kingdom by keeping the commandments of the Holy One, praise to Him, and we received all that glory only because we kept the commandments of the Holy One, praise to Him, but you want to remove His commandments from us!

How does one make the benedictions on them? Rebbi Zeriqan in the name of Rebbi Jacob ben Rebbi Idi: When he puts tefillin on his arm, what does he say: 60b , Menaḥot 36a ) the order of the first two benedictions is inverted; the third benediction never was recited in Babylonia ( Babli Berakhot 44b ). There is a disagreement in principle between the two Talmudim. It is clear that the Yerushalmi requires two separate benedictions for the two tefillin ; therefore, the second one which completes the action is the important and complete one. In the Babli ( Menaḥot 36a ) it seems that if both tefillin are put on together then only one benediction is needed; the first benediction is the one that counts and has to be recited. [This is Sephardic and Oriental practice today; Ashkenazim recite the second benediction, which is strictly required only if no tefillin are available for one’s arm, out of doubt about the situation. In any case, in the Babylonian style, the second benediction is the minor one. Ashkenazic practice is an uneasy adaptation of Yerushalmi practice to Babylonian rules.] “Praised Who sanctified us by His commandments and commanded us about the obligation of tefillin .” When he puts them on his head, what does he say? “Praised Who sanctified us by His commandments and commanded us about the obligation of putting on tefillin .” When he takes them off, what does he say? “Praised Who sanctified us by His commandments and commanded us to obey His laws.” That follows the opinion that the verse 13:10 . In that chapter, verses 1–8 speak of the laws of Passover, v. 9 introduces the commandment of tefillin . V. 10, the last in that paragraph, reads: “You shall keep this law in its time, מימים ימימה.” If the “law” is that of tefillin, one has to translate “from day to day”, meaning that at nighttime the law is either inoperative or that it is forbidden to wear tefillin. If the “law” is that of Passover, one has to translate “from year to year.” The latter meaning is the usual one for the Hebrew expression, but then it would have been rational to expect that verses 9 and 10 traded places. The Yerushalmi refrains from attaching names to the different interpretations. In the Babylonian Talmud ( Erubin 96a ), the first interpretation is that of R. Yose the Galilean, the second one that of R. Aqiba. In the Yerushalmi source Mekhilta deR. Simeon bar Yoḥai (p. 41), the first interpretation is that of R. Aqiba and the second one of R. Eliezer. Since R. Aqiba belongs to the following generation, the basic disagreement can be attributed to Rebbis Yose the Galilean and Eliezer. speaks about the law of tefillin . However, according to those who say that the verse speaks about the law of Passover, that does not apply.

Rebbi Abbahu in the name of Rebbi Eleazar: He who puts on tefillin in the night transgresses a positive commandment. What is the reason? ( Ex. 13:10 ) “ “You shall keep this law in its time, from day to day;” “days” not night, “to days” to exclude Sabbaths and holidays. But Rebbi Abbahu sat studying at night with his tefillin on his head! He put them on the side, as holy objects, have to be deposited in safe places. ; they were like a deposit in his keeping. Some want to say, he only meant not to put them on, but when they were on him during daytime it would be permitted. Some want to say, let us hear it from there ( Ex. 13:9 ): “It shall be for you a sign,” when you need it for a sign, but not holiday or Sabbaths that are all sign. But is it not written “to days”? You have only what Rebbi Yoḥanan said: Everything that is not clear one supports from many places 13:10 may apply to Passover, any derivation from that verse is not clear. In Mekhilta deR. Simeon bar Yoḥai , the first derivation is anonymous, the second one is attributed to Rebbi Aqiba. While the discussion here is of Amoraïm, the entire material is tannaïtic. .

Women from where? ( Deut. 11:19 ) “And you should teach them to your sons”, and not to your daughters. Anyone who is obliged to study Torah is obliged for tefillin , women who are not obliged to study Torah are not obliged for tefillin ., is really from Ex. 13:9 : “It shall be a sign on your hand and a remembrance between your eyes, so that the Torah of the Eternal shall be in your mouth , because with a strong hand the Eternal led you out of Egypt.” Hence, only one who is obliged to study is obliged to wear tefillin . Naturally, for those who declare that Ex. 13:10 speaks of tefillin and nights are not a time for tefillin , it follows that tefillin is a positive commandment bound to stated times and, as a general principle, women are not obligated. However, since that interpretation of v. 10 is in doubt, it is not used here. They objected, but did not Michal, the daughter of the Kushi, wear tefillin , and did not the wife of Jonah make the pilgrimage to the Temple, and the sages did not object. Rebbi Ḥisqiah in the name of Rebbi Abbahu: Jonah’s wife was turned back, the sages forbade it to Michal the daughter of Kushi. and that the wife of Jonah made the pilgrimage, is a tannaïtic statement in the Babli ( Erubin 96a ), and the Babli concludes from it that women may exercise all obligations that are bound to a fixed time from which women are freed. The Yerushalmi Amoraïm and later Yerushalmi sources ( Pesiqta rabbati Chap. 22) disagree. This disagreement is not mentioned in the Babli; i. e., the argument is rejected.

It was stated 2:20 ; a slightly different version is Babli Šabbat 10a . One returns to the problem discussed earlier that tefillin , as objects of holiness, cannot be worn on an arm that is not separated from one’s genitals by some clothing. Hence, tefillin cannot be worn when one is naked, or in the presence of naked people. Prayer and religious study go by the same rules, following the verse ( Amos 4:12 ) “Israel, prepare yourself for your God”. : “Entering a bathhouse, in the room where everybody is fully clothed, and putting on one’s clothes. The outer rooms were used for social affairs, especially in large cities. one may read the Bible, pray”; but these are separately mentioned later. , and needless to say, one may greet people 6:24 ; hence, greeting somebody with שָּׁלוֹם עֲלֵיכֶם is permitted only under circumstances that would allow prayer. The prohibition does not include greetings in other languages if the name of God is not invoked. . One may put on tefillin , and needless to say, one does not remove them. In the room where most people are naked one may not exchange greetings and needless to say, there is no Bible reading or prayer; one removes one’s tefillin and needless to say, one does not put them on. Where some are naked and some are clothed there is greeting, no Bible reading and no prayer, one does not remove tefillin and one does not put them on. But one does not put them on again until he has completely left the grounds of that bathhouse.” This supports what Rebbi Isaac said about Rebbi Yoḥanan, that he wore them until he came to Jacob, the bath master.

Rebbi Jeremiah asked before Rebbi Zeïra: If it was used as bath house in summer but not in the rainy season, what is the rule? He said to him, a bath house even if it is not in use, a toilet even if it does not contain excrement 26a ). . Mar Uqba(Head of the Diaspora) in the time of Rav. The author of the statement is either Rabbana Uqba, grandson of Mar Uqba and Rav, or, more likely, Rav Uqba bar Ḥama, student and son-in-law of Rav Ḥisda. In the Babli ( Berakhot 25a ), the statement is attributed to Rav Papa, student of Rav Ḥisda’s student Rava (brother-in-law of Rav Uqba bar Ḥama). said: a pig is a moving toilet. Rebbi Jonah investigated: A pebble on the sea shore, what is the rule? Rebbi Ammi the physician said: Rebbi Jeremiah taught that one may pass it by pylyvs , “bonnet, felt hat”, also Greek πίλινος “of felt”, πιλίον “a bandage” (E. G.). The reading of the Rome manuscript is פיליונס. The word appears as פיליוס in Mishnah Niddah 8:1; Rashi there explains the word by old French orel , a scarf; Arukh , in its Italian translation ossi , means a scarf used to cover the mouth. The meaningtherefore is that Rebbi Jeremiah counsels to cover one’s face with a scarf. (Musaphia reads pallium , “coverlet, gown.”) , but one does not trust this ruling.

Rebbi Zeïra in the name of Abba bar Jeremiah 23b , Sukkah 41b ), the second part of his statement, about sleeping, is introduced as an anonymous tannaitic statement (תנו רבנן). : One may eat a snack while wearing them. A snack is a meal which does not involve bread. The rule about eating is not mentioned in the Babli; hence, the Babli agrees with it. , but one may not eat a regular meal while wearing them; one may doze while wearing them, but one may not sleep while wearing them. Some Tannaïm formulate: One says the benediction once; some Tannaïm formulate: One says the benediction twice, R. Zeïra then reports that some Tannaïm require that one recite the benediction over tefillin once a day, but some others say that the benediction is recited (at least) two times a day. The objection is that (except for a fast day) one has to eat, hence one has to take off one’s tefillin and put them on again, certainly with a benediction. The anwer is that some people eat only snacks during daytime; hence, it is proved that the Tanna agrees with Abba bar Jeremiah that for a snack one does not have to remove his tefillin . . He who says one says the benediction once, how can he be right? He who says, one says the benediction twice, because he ate and then they are not on him. Rebbi Zeïra said, Abba bar Jeremiah talks about one who eats only snacks.

Rebbi Zeïra in the name of (Rebbi) Abba [bar Jeremiah]: A person should not enter a urinal) wants to identify the “house of water” with a toilet since in Arabic a toilet is called בַּית אַלמַא “house of water”, but L. Ginzburg already noted that this is impossible; in the Yerushalmi as in the Babli a toilet is called בית הכסא. In the Tosephta ( Sanhedrin 4:8 ) it is stated that a king, who has to write for himself a Torah that has to accompany him everywhere ( Deut. 17:19 ), may not take the Torah with him to the “house of water”. This rule is quoted in Babli Sanhedrin 21b , in the reading of R. Ḥananel and ms. ק, in the formulation that he takes the Torah with him neither to the bathhouse, nor to the toilet, nor to urinate. Hence, the toilet and the “house of water” are two different things. with his books or tefillin in his hands. Rebbi Yoḥanan, when he had a book 23a ), a book of sermons. in his hand he gave it to somebody else. When his tefillin were on him, he stood in them) reports that Rebbi Yoḥanan put the tefillin in a pouch which he kept in his hand, not that he was wearing them. But the Babli does not speak about a urinal (with canalization, after the Roman fashion) but of a toilet, i. e., an outhouse. Roman canalization was unknown in Babylonia. Hence, the seemingly parallel passages in reality deal with different subjects. . A baraita disagrees with Abba bar Jeremiah: A man may enter a urinal with his books or tefillin in his hand. Rebbi Zeïra said: Abba bar Jeremiah refers to one case where he can wear them, and to another case where he cannot wear them) in the name of Rebbi Zera (Zeïra). If one takes off the tefillin in the evening, when there is not time anymore to put them on afterwards, one must put the tefillin in a designated bag or chest so as to treat them with respect. Temporary disrespect is only authorized if tefillin have to be ready for immediate use. . For if he cannot perform a mitzwah with them, why should he degrade them?

First they were giving them, when somebody was entering a toilet. In the parallel in the Babli ( Berakhot 23a ), it is not mentioned that first one had to hand the tefillin , which represent a considerable monetary worth, to other people. to others; these were taking them and fleeing. They decreed that one should put them in holes in the wall. When that incident): A prostitute found a pair of tefillin in a hole near a public toilet, took them, and bragged publicly that she had received them for her services from a certain holy man who then committed suicide as a consequence of the public scandal. happened, they decreed that a person should enter and keep them in his hand. Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra said: but only if there is time left during the day to put them on again. But if there is no time left in the day to put them on, it is forbidden. For if he cannot perform a mitzwah with them, why should he degrade them? Maisha (Moses), grandson of R. Joshua ben Levi, said: He who wants to do it right, makes for them a pouch the size of a hand-breadth and puts them on his heart in the pouch and carry them hanging under his outer garment, the strap going around his neck. Since one needs the pouch anyhow for storing the tefillin during nighttime, the counsel of Rebbi Maishe is only to put the straps on so that the pouch can be used also during daytime. The Babli (24a ) forbids expressly to have the tefillin hanging on its own straps (not those of a pouch). . What is the reason? ( Ps. 16:8 ): “I put the Eternal always before me.” There 49a) reads: “Rebbi Yannai said: Tefillin need a clean body, like Elisha of the bird’s wings.” R. Z. Frankel points out that at the start of fol. 4c, the Yerushalmi quotes that “Rebbi Yannai said: Tefillin need a clean body”; hence, the reference to Elisha of the bird-wings is really a Babylonian addition. The story is told only in the Babli, loc. cit. , that Elisha was wearing tefillin when, in the aftermath of the war of Bar Kokhba, wearing tefillin was a capital crime. But he took them off when he saw a policeman and kept them in his hands. When the policeman asked him what he held in his hands, he said: “a couple of bird’s wings.” When he was ordered to open his hands, two birds flew away and his life was saved. (This story shows again that tefillin cases were not supposed to be larger than about 3/8th of an inch square.) The implication of this Babylonian ruling is that nobody can be expected to keep his body perfectly clean for very long; hence, tefillin should be removed after prayers. they say: He who is not like Elisha of the bird’s wings should not put on tefillin .

Rebbi Zeïra in the name of Rav Abba bar Jeremiah: A person may not enter a cemetery and relieve himself there. When he did it anyway, about him the verse says ( Prov. 17:5 ) “He who makes fun of the poor blasphemes his Maker.” Clarification: The great Rebbi Ḥiyya and Rebbi Jonathan were walking before the bier of Rebbi Simeon bar Yose bar Laqonia when Rebbi Jonathan stepped over his grave. The great Rebbi Ḥiyya said to him: About that they will say, tomorrow they will be with us but they hurt us. He answered him, do they know anything? Is it not written: ( Prov. 9:5 ) “But the dead do not know anything.” He told him: you know how to read, you do not know how to preach. ( Prov. 9:5 ) “The living know that they will die”, these are the Just who even in death are considered living; “but the dead do not know anything;” these are the wicked who even in life are called dead. From where that the wicked even in life are called dead? It is said ( Ez. 18:32 ) “For I have no pleasure in the death of the dead;” how can a dead person die? But these are the wicked who even in life are called dead. And from where that the Just even in death are considered living? It is written ( Deut. 34:4 ) “And He said to him: This is the land I had sworn to Abraham, Isaac, and Jacob, to tell.” Why does the verse say “to tell”? He said to him: go and tell the patriarchs that all I had promised I fulfilled to your descendants after you.

If one connected the letters, mezuzot and Torah scrolls, not about wearing them. The main discussion is in Yerushalmi Megillah 1:9 ; here it is quoted since it is somehow connected with the topic of tefillin but mainly because it belongs to a sequence of statements by Rebbi Idi in the name of Rebbi Simeon in the name of Rebbi Yoḥanan, which belong to the topic of prayer. The explanation of this paragraph follows the interpretation of Rashba (Solomon ben Adrat, Responsa , vol. 1, #711). The problem is the legal status of a holy text in which two letters touch one another. The Babli states ( Menaḥot 49a ) that every letter must be surrounded by white parchment. The Yerushalmi has no equivalent statement but one may assume that it subscribes to the same standard. It is also required that a letter should be written, not carved out. Hence, if a letter is completely written and its foot accidentally touches the following letter, as with a slightly too long foot of נ in נו, one may scratch off the superfluous length and has a complete acceptable letter. But when a letter has its head elongated, so that from the start the letter was not standing free, then the entire letter has to be scratched out and the writing has to start anew. The questionable case is a situation with a letter that is hanging down below the line, as in the combination תך when the small foot of ת meets the downward stroke of ך. In that case, the ת was complete but the ך was not; this case remains unsettled (i. e., for practical rulings both letters have to be erased and rewritten.) ; there is a Tanna who stated: it is valid, and there is a Tanna who stated: it is invalid. Rebbi Idi in the name of Rebbi Simeon in the name of Rebbi Yoḥanan: He who says it is valid, below; he who said it is invalid, on top. For example, ארצך .ארצנו, תפארתנוּ is questionable, תפארתך is questionable.

Rebbi Idi in the name of Rebbi Simeon in the name of Rebbi Yoḥanan 1:9 and in the Rome ms. here. The parallel in the Babli ( Berakhot 10 ) is aatributed to Rebbi Yose ben R. Ḥanina in the name of the Tanna Rebbi Eliëzer ben Jacob. Venice print: ר׳ אידי בר׳ שמעון בשם ר׳ יוסה. : No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai Pappai”; the Galilean Amora Rebbi Abba lived a generation before the Babylonian Amora Rav Pappi, one of the successors of Rava. said: ( Ps. 130:1 ) “From the depth I call on You, o Eternal!”

Rebbi Idi in the name of Rebbi Simeon in the name of Rebbi Yoḥanan said: No man should pray when he has an urge to go to the bathroom 23a ) this appears as a statement of R. Samuel ben Naḥmani in the name of Rebbi Jonathan. It is really a Tosephta ( Berakhot 2:18). . What is the reason? ( Amos 4:12 ) “Prepare yourself before Your God, o Israel!” Rebbi Alexandri said: ( Eccl. 4:17 ) “Watch you feet when you go to God’s house”; watch yourself from the drops that drip from between your feet. That means, for urine. But for defecation, if he can bear it, let him bear it without going to the bathroom (about a 70 minutes’ walk). .

Rebbi Jacob bar Abbai) this is also a statement of R. Samuel bar Naḥmani in the name of Rebbi Jonathan, i. e., of the first generations of Israeli Amoraïm. in the name of Rebbi Aḥa: ( Eccl. 4:17 ) “Watch you feet when you go to God’s house”; watch yourself when you are called to God’s house that you should be pure and innocent. Rebbi Abba said: ( Prov. 5:18 ) “Your fountain shall be blessed”, your being called to the grave shall be blessed. Rebbi Berekhiah said ( Eccl. 3:1 ): “A time to be born and a time to die”, hail to the man whose hour of death is like the hour of his birth; just as at the hour of his birth he was innocent so at the hour of his death may he be innocent.

MISHNAH: He who recited the Shema‘ and did not make his ear hear, (Rebbi Yehudah says that) that the editors of the Yerushalmi did not read the words in parenthesis and, maybe, considered the full text as a baraita . A similar instance appears in the Babli (15a ) where the Mishnah is presented in this form: He who recited the Shema‘ and did not make his ear hear has fulfilled his obligation, and the Gemara two lines later treats this as anonymous statement, but five lines further down quotes the Mishnah (דתנן) as: ‘He who recited the Shema‘ and did not make his ear hear has fulfilled his obligation, these are the words of Rebbi Yehudah.’ One of the editors of 18th Cent. editions of the Talmud, R. Joel Sirkes known as Baḥ , wants to cross out the last part of the quote, but the Yerushalmi shows that two versions of the Mishnah did exist and, since it is impossible to write two versions at the same place, one is quoted as a separate Mishnah and the other in the text. he has fulfilled his obligation, Rebbi Yose says that he has not fulfilled his obligation. If he recited and was not exact in its letters, Rebbi Yose says that he has fulfilled his obligation, Rebbi Yehudah says that he has not fulfilled his obligation. He who reads backwards has not fulfilled his obligation. If he recited and made a mistake then he should return to the place of the mistake.

HALAKHAH: Rav said: practice follows both of them for leniency 15b ), this is a statement of Rebbi Ṭabi in the name of Rebbi Josiah; the latter was a student of Rebbi Yoḥanan. The statement in the Babli is accepted without discussion because, as Rav Haï Gaon points out in his commentary, the Talmud previously did establish that the first statement is Rebbi Yehudah’s and, therefore, the question asked in the Yerushalmi has no place in the Babli. One may assume that the fact that the ruling is attributed to a Babylonian in the Yerushalmi and to a Galilean in the Babli is intentional, to show that this is the universally accepted practice [necessary, because in general borrowing leniencies from opposing points of view is frowned upon.] . If it were not so, what could one say? An anonymous statement and Rebbi Yose, practice follows the anonymous. Rebbi Yose and Rebbi Yehudah, practice follows Rebbi Yose 46b . It follows that the statement of Rav seems superfluous. . So why does Rav have to say, practice follows both of them for leniency? Because he had heard Rebbi Ḥiyya formulating it in the name of Rebbi Meïr), Rebbi Meïr states that the obligation of reciting Shema‘ “is in the mind”; this implies that one does not have to hear what he himself is saying. Since the Mishnah or an equivalent is never quoted in the name of Rebbi Meïr, R. Zachariah Frankel wants to correct “Rebbi Meïr” to “Rebbi Yehudah” and considers the second version of the Mishnah in both Talmudim as the Mishnah of Rebbi Ḥiyya, in contrast to the Mishnah of Rebbi that is formulated anonymously. However, there is no textual support for such a theory. Practice follows Rebbi Yose even against Rebbi Meïr; hence, the statement of Rav is necessary for the first part of the Mishnah. , he has to say that practice follows both of them for leniency.

It was stated: “He who did pray prayer. and did not make his ear hear did fulfill his obligation.” For whom do we need that? For Rebbi Yose! For which statement of Rebbi Yose? For that which we have stated: “He who recites the Shema‘ and did not make his ear hear has fulfilled his obligation, Rebbi Yose says that he has not fulfilled his obligation.” Rav Mattanah 2:4 : “The insane, the deaf and dumb, and minors cannot read the Megillah (for others)”. Rav Mattanah notes that, obviously, one does not mean a deaf and dumb person who cannot talk, but a deaf person who cannot hear. Since the Mishnah is anonymous, it must be the consensus of the Sages that one cannot fulfill the obligation of reading the Megillah if one does not hear what he himself is saying. Hence, the general consensus in Megillah is identical with the opinion of Rebbi Yose in Berakhot . The practice, therefore, should follow Rebbi Yose for stringency, in contrast to Rav’s statement in the preceding paragraph. said: That formulation is Rebbi Yose’s. Rebbi Yose said: We could be of the opinion that the rabbis and Rebbi Yose disagree only about Shema‘ since there it is written: “hear!”, but not about any other obligations. Since Rav Mattanah said “that formulation is Rebbi Yose’s”, it is the same for all obligations. What is the reason of Rebbi Yose? ( Ex. 15:26 ) “Bend your ear to His commandments”, your ears should hear what your mouth says.

Rav Ḥisda said: The deaf and dumb person is not mentioned, it is a formula. may well be Rebbi Yehudah’s. Then the Mishnah might be Rebbi Yehudah’s. Rebbi Yose said: It is reasonable to think that Rav Ḥisda concedes that the statement from Terumot is from Rebbi Yose, the heave, is the first gift of grain to the Cohen from the new harvest. There is no amount fixed for terumah in the Pentateuch; it must be consecrated explicitly. Only a person of sound mind can consecrate terumah . The first Mishnah in tractate Terumot reads: “Five categories of people cannot consecrate terumah and if they did it anyhow, their actions are null and void: the deaf and dumb, the insane, minors, one who is not the owner, and a non-Jew.” The sixth Mishnah then reads: “Five categories of people should not consecrate terumah (since a priori it requires the recitation of a benediction) but if they did it anyhow their actions are valid: the speechless, the drunk, the naked, the blind, those impure by emission of semen.” In between it is explained that חרש means a deaf and dumb person who is not legally capable of acting but that the deaf who can talk belongs to the same category as the second group of five. . Rabbi Ḥanina said in the name of Rav Ḥisda, this one is by Rebbi Yose. Rebbi Yose bar Rebbi Abun said: It must be said that that one is Rebbi Yose’s since we have stated the first five cases and did not include it, because their terumah is no terumah . Then we have stated the five later ones and did not include it. So in the end you must say, that one is by Rebbi Yose, explaining that the deaf who is able to speak can give terumah , has to be formulated separately and could not be included in the sixth Mishnah since the first and sixths Mishnayot are Rebbi Yose’s who will object to the inclusion of the deaf-but-not-speechless in the second group. .

These need careful attention: al-lĕvāvĕkhā , al-lĕvavkhem , ēśev bĕśādĕkhā , waăvadt̂em mĕh̃ēr̄āh , hakkānāph pĕt́īl , etkhem mēereẓ 15b ) this list is an appendix by Rava to a baraita stating that in reciting the Shema‘ one has to differentiate between identical sounds. There is no problem with the words in Shema‘ where final and initial 1 and m clash. More of a problem is the clash of soft and hard ב, פ. The late Prof. Y. Kutscher pointed out that in classical Arabic there is a tendency to pronounce fb as bb [ Contemporary Studies in North-Western Semitic , Journal of Semitic Studies 10(1965) pp. 21–51, see p. 30] but it seems clear at least for ב which, under the influence of the Greek that was the common vernacular, in Galilee both ב and בּ were pronounced “v”. For example, the technical term מחוור “logically consistent” in the Babli appears as מְחוּבָּר “connected” in Yerushalmi Peah 2:1, fol.l6d. It does not make any sense to derive מחוור from Aramaic חוור “pale”. Hence, Galilean מחבר sounded מחוור in Babylonian ears. (Possibly both ב and בּ were pronounced as “b” in Babylonia, as they still are today in dialects of Jews from Arabic speaking countries.) It is less certain but still possible that פ was pronounced “p-h” rather than “f”. . Rebbi Ḥanina in the name of Rebbi Aḥa: ăšer nišb̀a’ ădonay .

Rebbi Samuel bar Ḥanina in the name of Rebbi Hoshaiah: “He Who forms light and creates darkness, it appears here in the context of the recitation of Shema‘ . The language is that of the verse ( Is. 45:7 ) “He Who forms light and creates darkness, makes peace and creates evil.” In prayer, the verse is changed to “He Who forms light and creates darkness, makes peace and creates all” to soften the language. Rebbi Hoshaiah notes that one may not go so far as to eliminate the mention of darkness, in the words of the Babli (12a ) “to mention night at day and day at night”, to negate any Zoroastrian dualism. ”; one should not say: “He Who forms light and creates radiance.” Rebbi Ḥaggai in the name of Rebbi Abba bar Zavda: “There they sang for You: “We thank You that You took us out of Egypt and redeemed us from the house of slavery to thank Your Name”. The Babli (14b ) has the corresponding Galilean version: “We thank You that You took us out of Egypt and redeemed us from the house of slavery, did for us wonders and great deeds on the sea, and we sang for You”. The version “There they praised You” seems to be an alternative Babylonian form that is rejected here (since it is not a proper introduction to the required recitation of Ex. 15:11 , 19 . In later times, the Israeli standard introduction to these verses was בגילה ברנה בשמחה רבה ואמרו כולם, retained in the Ashkenazic service on holiday nights.) ”, one should not say: “There they praised You”. Rebbi Levi, Rebbi Eudaimon of Haifa, in the name of Rebbi Levi bar Sisi: one has to pronounce tizkeru voiced 15:40 ) “you shall remember” and תסכרו “you shall dam up”, תשׂכרו “you shall hire”, and even, under the influence of Greek, which knows no sh sound, תשׁכרו “you will get drunk”. . Rebbi Jonah in the name of Rav Ḥisda: one has to pronounce ki lĕ‘ôlām ḥasdȏ voiced R. Zachariah Frankel notes that the two Aramaic verbs חֲסַד ḥăsad “to be loving” and חַסַּד ḥassad “to insult, degrade” differ in the quality of its s sound; hence, one has to take care that “truly, His kindness is forever” should not sound as “truly, His insulting is forever”. It seems that while s should not really sound like z , care has to be taken not to make it sound like ss . Maybe the same difference was once heard between Hebrew חסד I “to show kindness” and חסד II “to insult.” . It was stated: One does not take as reader anyone from Haifa, Beth Sheän or Tiv‘on since they read ח like until the middle of the sixteenth Century. Under the influence of Polish, which in contrast to German has only one ch - sound, Ashkenazic pronunciation lost the difference between ח ( ḥ ) and כ ( kh ). In all other Jewish dialects, the problem is not the identification of כ,ח but of ע . ח,ה is lost in all Ashkenazic pronunciations; it is retained in Italian and Portuguese Hebrew as ng . ה and ע like א. If his pronunciation was orderly, it would be permitted.

New Section. He who reads backwards has not fulfilled his obligation. Rebbi Jonah said that Rav Naḥman bar Ada stated, Rebbi Yose said that Naḥman the Old stated, ( Deut. 6:6 ) “They shall be”, they shall be unaltered. We have stated: The same holds for Hallel and the reading of the Esther scroll.

This is fine for the Esther scroll since it is written there ( Esther 9:27 ): “As they are written” and it its time, every single year.” Hence, the scroll must be read as it is written. . But for Hallel , since it is written ( Ps. 113:3 ): “From sunrise to sunset, may the name of the Eternal be praised?” What can you understand from that? Rebbi Abun said: It also is written in order. ( Ps. 114:1 ) “When Israel left Egypt” in the past. ( Ps. 115:1 ) “Not for us, o Eternal, not for us” in the present 118a ), this sentence is applied by Rebbi Yoḥanan either to the oppression by hostile governments or to the sufferings preceding the coming of the Messiah. That may be the meaning of the sentence here also. Alternatively, the psalm is interpreted there as the song of Hananiah, Mishael and Azariah in the fiery oven. . ( Ps. 116:1 ) “I loved, truly the Eternal listened to my voice” in the days of the Messiah. ( Ps. 118:27 ) “Bind the holiday sacrifice with ropes” in the days of Gog and Magog, Ps. 118:24 “This is the day the Eternal made, let us rejoice and be happy on it” is taken to describe the time when one can be sure that the deliverance will not be followed by another oppression. . ( Ps. 118:28 ) “You are my God” in the future world.

Rebbi Aḥa in the name of Rebbi Joshua ben Levi: Also he who composed this prayer. Another derivation is given in the following paragraph. composed it in good order. The first three and the last three are the praise of the Omnipresent, the middle ones are the needs of the creatures. Give us knowledge. You gave us knowledge, accept our repentance. You accepted our repentance, forgive us. You forgave us, save us. You saved us, heal our diseases. You healed our diseases, bless our years. You blessed our years, gather us in. You gathered us in, judge us in justice. You judged us in justice, subdue those who arise against us. is an institution of the Men of the Great Assembly, its place was chosen in the spirit of those who first formulated the prayer. You subdued those who arise against us, justify us. You justified us, build Your house, listen to our supplications, be pleased with us in it. Is it necessary after “build Your house,” listen to our supplications, be pleased with us in it? But as the verse is, so is the tradition ( Is. 56:7 ): “I shall bring them to My holy mountain, make them happy in My house of prayer. 17b–18a . ”

17b–18a . Rebbi Jeremiah said: 120 elders, among them more than 80 prophets, instituted this prayer. Why did they follow “the holy God”. What follows is a description of the benedictions of the week-day Amidah . by “He Who favors with knowledge”? Because ( Is. 29:23–24 ) “they sanctify the Holy One of Jacob” is followed by “and those of erring spirit will know insight.” “Knowledge” followed by “Repentance”, ( Is. 6:10 ) “Makefat the heart of this people, make it hard of hearing and its eyes sticky, that it should not see with its eyes, nor hear with its ears, nor understand with its heart, because if it would repent then it would be healed.” “Repentance” by “Forgiveness”, ( Is. 55:7 ) “He should return to the Lord that He would have mercy on him, and to our God because He forgives much.” “Forgiveness” by “Redemption”, ( Ps. 103:2–3 ) “He Who forgives all your sins, He Who hears all your maladies, He Who redeems your soul from destruction.” Then he should say “Healer of the sick” before that. Rebbi Aḥa said: why did they institute “Redeemer of Israel” as the seventh benediction? To teach you that Israel will be redeemed only in a Seventh Year) in a Jubilee cycle. The “seventh song” in the next sentence is the seventh of the songs of ascent. . Rebbi Jonah in the name of Rebbi Aḥa: ( Ps. 126 ) “A song of ascent. When the Eternal will return the returnees of Zion” is the seventh song, to show you that Israel will be redeemed only in a Seventh Year. Rebbi Ḥiyya bar Abba said: Why did they institute “Healer of the sick” as the eighth benediction? That is for circumcision which is done on the eighth, following ( Maleachi 2:5 ) “My covenant was with him: Life” Covenant refers to circumcision. . Rebbi Alexander said: Why did they institute “He Who blesses the years” as the ninth benediction? Corresponding to ( Ps. 29:5 ) “The sound of the Eternal breaks cedars”, since in the future He will break all market manipulators 10:15 , which in Babylonian (and Rashi’s) count was Ps. 9:36 and, therefore, is appropriate for the Ninth benediction. Our texts of Psalms which split an alphabetic acrostich between Psalms 9 and 10 is the Yerushalmi tradition which, therefore, cannot use the verse quoted in the Babli. . Rebbi Levi in the name of Rebbi Aḥa bar Ḥanina: Why did they follow “He Who blesses the years” by “Ingatherer of the dispersed of Israel”? Because of ( Ez. 36:8 ) “you, mountains of Israel, sprout your branches and carry your fruits for my people Israel”, why? “because they will soon come.” When the dispersed are gathered in then justice will be done, the evildoers will succumb, and the just will be happy. It was stated: One includes the apostates and the wicked in “He Who subdues the evildoers”, the converts and the elders in “refuge of the just”, David in “Builder of Jerusalem”. ( Hosea 3:5 ) “Then the children of Israel will repent, seek the Eternal, their God, and their king David.”

The Rebbis say: This King Messiah, if he is from the living, his name is David. If he is from the dead, his name is David. Rebbi Tanḥuma said: I am declaring the reason ( Ps. 18:51 ) “He gives kindness to His anointed, to David. 98b , where for the first case a verse in Jeremiah (30:9 ) is cited: “They shall serve the Eternal, their God, and their king David whom I shall raise for them” which also is written in the future tense. The second case, that the original David will be resurrected as Messiah, is based on a verse in Ezechiel (34:24 ) “I, the Eternal, shall be for them their God, and My servant David prince in their midst”, seems to refer to the historical David in Messianic times. The Babylonian Talmud points out that a prince is less than a king and, therefore, the new King Messiah will have the status of a Roman Augustus whereas the resurrected David will occupy the position of Caesar, or Crown Prince. In any case, the next paragraph makes is quite clear that the Messiah was born on the day of the destruction of the Temple and that, therefore, nobody with a recorded date of birth can ever be considered as Messiah. There is no reason to believe that the Babli would disagree with this conclusion. In addition, Maimonides in his Letter to Yemen is quite adamant that the Messiah can only appear in the Land of Israel and must be a political figure. ’

Rebbi Joshua ben Levi said, his name is Ẓemaḥ. Rebbi Yudan, the son of Rebbi Aivu, said his name is Menaḥem 1(57). The verse of R. Joshua ben Levi is Zach. 6:12 : “Behold, a man of the name of Ẓemaḥ, he will sprout from below and build the Eternal’s temple.” The verse of Rebbi Yudan is Threni 1:16 : “Behold, far from me is Menaḥem who will restore my spirit.” . Ḥanina the son of Rebbi Abbahu said: they have no disagreement since the numerical value of one is the numerical value of the other: Ẓemaḥ is equal to Menaḥem. Since Rebbi Yudan the son of Rebbi Aivu said, it happened to a Jew who was plowing in the valley of Arbel that his ox was bellowing. An Arab passed by and heard the bellowing of the ox. He said to him: Jew, Jew, unharness your ox, unharness your plow “small vessel”. However, this קנקן appears several times also in the Babli (noted in the Rabbinic dictionary ‘Arukh under קנקן ב׳) and seems to mean the central peg by which the motion of the plow is controlled; possibly from old Persian gan , “plow”. because the Temple was destroyed. The ox bellowed a second time. He said: Jew, Jew, harness your ox, fix your plow because King Messiah has been born. He said to him: What is his name? Menaḥem. He said to him: What is his father’s name? Ḥizqiah. He said to him: Where is he? He said to him: At the king’s palace in Bethlehem in Judea. He went and sold his ox and plow and made himself a vendor of baby linens. He went to towns and left towns until he came to that town. All the women bought from him but the mother of Menaḥem did not buy. He heard the women say: Menaḥem’s mother, Menaḥem’s mother, come and buy for your son! She said: I would rather strangle him like a hater of Israel because he was born on the day the Temple was destroyed. He said to her: I like him, because for him it was destroyed and for him it will be rebuilt. She said to him, I have no money. He said to her, that does not bother me, come and buy for him! If you have nothing with you today, I shall return another day and I will take it then. After some time he went up to that town and said to her: How is your baby doing? She said to him: After you had seen me there came storms and raised him and tore him from my hands (II, 7b–8b) improves on the story and asserts that the Messiah is living in Paradise at a place known as “bird’s nest”. . Rebbi Abun said: We do not need to learn from that Arab, is it not a full verse ( Is. 10:35): “The Lebanon will fall through a noble one”? 3:25 , where Moses begs to see “this good mountain and the Lebanon.” Since God later showed Moses all he wanted to see, but nothing North of the city of Dan, it follows that “Lebanon” here cannot mean the mountain range. The verse here was used by Rabban Joḥanan ben Zakkai to predict to Vespasian that he would be emperor before he could conquer Jerusalem because the Temple could fall only to a noble one ( Ekha rabbati 1(32)). In Isaiah, the verse is the introduction to a description of Messianic times. And the next verse is (11:1) “A sprout will come from the stem of Jesse.”

Rebbi Tanḥuma said: Why did they institute “He Who listens to prayer” as the fifteenth benediction? Corresponding to ( Ps. 29:10 ) “The Eternal throned over the Deluge”, that He avert the catastrophy, that it should not come over the world.

Temple service (precedes) Thanksgiving. The 16th (Israeli count) prays for restoration of the Temple service and acceptance of our prayer as if performed in the Temple. The 17th benediction is Thanksgiving, the 18th is for Peace, following (in the Morning Service) the Priestly Blessings that end in “peace”. : ( Ps. 50:23 ) “He who brings a sacrifice of thanksgiving honors Me and shows a path; I shall make him see God’s help.” One finishes with Peace, since all benedictions end with peace. Rebbi Simeon bar Ḥalaphta 3:12 ). said: There is no vessel that contains more blessing than peace. What is the reason? ( Ps. 29:11 ) “The Eternal gives strength to His people, the Eternal blesses His people with peace.”

“If he recited and made a mistake then he should return to the place of the mistake.” 16a . If he made a mistake between the first and second mention of “writing” he must return to the first “writing” 6:9 , 11:20 , read: “You shall write them on the doorposts of your house and your gates.” Since the verses are identical, a person who recited Shema‘ mechanically has no way of deciding between the two but must start anew from the first verse. . If he made a mistake and does not know where he made the mistake, he returns to the start, to any place that he is sure about 2:5 ) that one has to return to the start of the section he remembers. Since the language from the start of the paragraph to here is in pure Hebrew, it probably represents an Israeli version of that Tosephta. . An explanation: Rebbi Ḥiyya, Rebbi Yasa, Rebbi Ammi were preparing the wedding canopy, ium (n., plur.) “marriage bed, marriage” (E. G.). Rebbi Ḥiyya mentioned here is R. Ḥiyya bar Abba; his name is missing in the Babli. for Rebbi Eleazar. They heard the voice of Rebbi Joḥanan when he explained something new. They said: Who is going down to hear that from him? They said, let Rebbi Eleazar go down since he is very careful. He descended, ascended, and said to them: So says Rebbi Joḥanan, if he recited and found himself at למען one can be sure that he had the right intention.

Rebbi Lia, Rebbi Yasa in the name of the great Rebbi Aḥa: If he prayed and he found himself in “He Who hears prayer”, he may assume that he prayed with intent is a long prayer, it is probable that he lost concentration on what he was saying somewhere in between but when he realizes that he recited the last of the intermediary benedictions he may assume that he said all others in the required order. . Rebbi Jeremiah in the name of Rebbi Eleazar: If he prayed without intent and he knows that the second time he will pray with intent, he may pray a second time; otherwise he should not pray 34b , a statement of Rebbi Ḥiyya (bar Abba) in the name of the Babylonian Rav Safra] requires total concentration only during the first benediction; hence, for the Babli someone who did not concentrate during the first benediction has to repeat the Amidah . {In the Shulḥan Arukh (Sec. 101,1), R. Josef Qaro follows the Babli but R. Moshe Isserles decides Ashkenazic practice according to the Yerushalmi.] . The great Rebbi Ḥiyya said: I never managed to pray with intent, but one time I made an effort to concentrate and I started to think and said to myself, who enters first before the king, the ἀργαπέτης “citadel”, پد pad (old Persian pat ) “master, overseer”. So the title seems to designate the person who overseas the royal castle (Fleischer) or “commandant of a fort” (Liddell & Scott). or the Resh Galuta ? Samuel said: I counted chicks. . Rebbi Abun bar Ḥiyya said: I counted stone rows. Rebbi Mattaniah said: I an thankful to my head that when I come to modim it bends down by itself.

MISHNAH: Professional workers read; since this recitation needs concentration only for the first verse, we may assume that the professional can concentrate for that short time span without fear of falling down. The rest of Shema‘ can be recited by rote from memory. In contrast, prayer (the Amidah ) needs concentration from beginning to end and can be recited only on the ground. on top of a tree or on top of a wall in construction; they are not permitted to do this for prayer.

HALAKHAH: So read כיני as given here. is the Mishnah: The hourly workers read on top of a tree and the professionals on top of a wall in construction.

It was stated 2:8 : “Hourly workers read on top of a tree and on top of a wall in construction; they pray on top of an olive tree and a fig tree but for all other trees they have to descend and pray. The owner descends in any case for prayer. “A similar text, only with “professionals” instead of “hourly workers”. is quoted in Babli Berakhot 16a . : “They pray on top of an olive tree or on top of a fig tree.” Hence, on all other trees he descends and prays on the ground. “The owner descends in all cases and prays on the ground.” And why on top of an olive tree or on top of a fig tree? Rebbi Abba and Rebbi Simon say both, because those are very laborious.

It was stated( Berakhot 2:7 ) where, however, the exemption for the carrier of a large load is not mentioned. : “The porter may recite the Shema‘ even with his load on his shoulders, the porter is mentioned before the worker. but he should start neither when he unloads nor when he loads because he cannot then concentrate. In any case he may not pray until he unloads, but if he was carrying a load of 4 qab is 4 log , about 2.17 liters. 4 qab are a Roman modius , about a British peck, a fourth of a bushel. The Babli, Baba meẓi‘a 105b, quotes a baraita which states that the porter may pray with his load on his back if the load is less than 4 qab , but not if the load is 4 qab or more. Therefore, it seems that in the Yerushalmi the meaning is that the porter may pray without unloading if his load does not exceed 4 qab , on condition that it be balanced. The two differences between Yerushalmi and Babylonian practice are that for the Babli, the load has to be strictly less than 4 qab , for the Yerushalmi it may reach 4 qab , and for the Babli the load has to be all on the back and not distributed fore and aft. it is permitted.” Rebbi Joḥanan said: only if he is in equilibrium. What means that he is in equilibrium? Two parts on his back and one part in front.

It was stated is given in the Babli, Yoma 19b , in the name of the early Babylonian Amora Rav Isaac bar Samuel Bar Martha. However, the Biblical justification of the prohibition is there given in the name of the early Tanna Rebbi Eleazar Ḥisma. Hence, the statement of the Yerushalmi is a genuine tannïtic one. : “Nobody should give messages with his eyes while reciting.”

It was stated: “The hourly workers who worked for an employer have to recite the first benediction of Grace and subsume that of Jerusalem in the benediction for the Land and close with the benediction for the Land on Ṭur Oraḥ Ḥayyim 191). In order to reduce the expense for the employer (and, hence, increase employment for the poor), the hourly workers whose lunchbreak is paid for by their employer recite an abbreviated version of Grace that still contains all required elements. Since the Yerushalmi does not mention the benedictions before the meal it seems that the hourly workers are required to recite these [this is also the reading of the Tosephta (5:24 ) and most of the manuscripts of the Babli, against the Venice text of the Babli (16a )]. . But if they were working for him for their meals or if the employer was eating with them, then they recite all four benedictions.” Rebbi Mana said: This means that one may not work while reciting Grace. Otherwise, why do we have to say this? Let him work and recite the benedictions!

Rebbi Samuel bar Rav Isaac in the name of Rav Ḥuna: One should not stand and pray while he keeps a coin in his hand; (having the coin) in front of him is forbidden, at his back it is allowed. Rebbi Yasa used to bind them together and grab them in his hand. And for money matters, ( Deut. 14:25 ) “you shall bind the money together in your hand”, only in your hand. Rebbi Yose bar Abun thus taught his son-in-law Rebbi Hillel.

Rebbi Ḥizqiah and Rebbi Jacob bar Aḥa were sitting at one place and Rebbi Jacob bar Aḥa had coins on him. There came the time for prayer, he unbound them and gave them to Rebbi Ḥizqiah. He bound them together little by little. They became untied and lost. He asked: What have you left?

Rebbi Ḥanina that allowed praying if the carrier’s load did not exceed 4 qab . The statement is introduced here since it is explained on the authority of R. Jacob ben Aḥa who was the main person in the preceding section. The water referred to here is water used for the sprinkling with the ashes of the red heifer to cleanse from impurity caused by contact or closeness to the body of a dead Jew, as explained in Num. 19 and the Mishnah tractate Parah. The ashes of the red heifer have to be given into מים חיים אל כלי, virgin fresh water in a vessel. This means that after being drawn from flowing water, the water has to be watched so that no kind of work is done with it. A lapse of attention to the water makes it unfit for use in cleansing from impurity. Nevertheless, Rebbi Ḥanina states that one may recite Shema‘ and even pray while carrying such water. This statement is obviously difficult to accept. Rav Ḥuna (the second) dismisses Rebbi Ḥanina’s statement as in obvious contradiction to generally accepted principles. said: Also one who has his water on his shoulder may recite Shema‘ and pray. Rav Ḥuna said: So the reciting of Shema‘ and praying do not require concentration? Rebbi Mana said: I pointed out the difficulty before Rebbi Phineas that even if you say that the recitation of Shema‘ does not need concentration, does prayer not need concentration, its reference to prayer must be a mistake even though it refers to a prior statement about prayer only. The sentence is a rhetorical question. In a text from the Cairo Genizah, it is formulated as a declarative sentence: “recitation of Shema‘ does not need concentration; prayer needs concentration”. The meaning is the same in both versions. ? Rebbi Yose said: I confirmed it following what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: You got it, the completion of the works of water nor pray while guarding it. that are not clear from the words of the Torah.

MISHNAH: The bridegroom is free from reciting the Shema‘ in the first night since this is a positive commandment occurring at stated times and does not apply to women. ; until the end of Sabbath if he did not do the act, ed. I. Zimer, I. M. Peles, vol. 2, p. 47; there the editor gives several conjectural reasons in note 16. He also indicates that this is a possible reflection of old usages from the Land of Israel, never followed in Babylonia. It seems to me that the usage is quite understandable if it is noted that bride and bridegroom were in their low teens, the girl possibly even a pre-teen. The marriage was arranged by the parents, with minimal involvement of the parties to the wedding. Some time was needed for the parties to get acquainted enough to get intimate. . An action: Rabban Gamliël married and recited in the first night. His students said to him: Our teacher, did you not teach us that the bridegroom is free? He said to them: I will not listen to you to lift from me the Kingdom of Heaven even for one hour.

HALAKHAH: Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar the son of Rebbi Yannai: This means that it is permitted to start sexual relations on the Sabbath Friday evening if he did not yet have intercourse with his wife, it follows that we expect him to be anxious about it also Friday night. If he were not allowed to have intercourse, then he could defer his anxiety for a day and recite Shema‘ . The problem is that he will make a wound in deflowering his wife and, in the normal case of a very young girl, the making of the wound is automatic. Now, the making of a wound is forbidden on the Sabbath but, according to Rebbi Simeon (bar Yoḥai), any work not done for its own sake is not forbidden, except in the case of an automatic consequence (פסיק רישא “cut off its head, will it not die?’). For the very young girls discussed here, the wound might be an automatic consequence. The entire discussion belongs more to Niddah X:1 where all the parallels in the Babli are found. The second part of the Yerushalmi Niddah is lost and it cannot be ascertained anymore whether the entire discussion of our Mishnah is taken from there. . Rebbi Ḥaggai said before Rebbi Yose: Explain it for a widow where he does not make a wound. He answered him: Did we not formulate “Four nights?: “About a young girl who marries before puberty, the House of Shammai say that one allows four nights and the House of Hillel say until the wound is healed” (one does not suspect any blood to be menstrual). While it is quite possible that a very young girl can already be a widow, the Mishnah cannot apply to her since the marriage festivities of a widow are only three days (Thursday, Friday, Sabbath) while those of a virgin are seven days ( Ketubot 1:1 ). Hence, we cannot talk here about a widow. ” Can you say four nights for a widow?

Rebbi Jacob bar Savdi said: I asked the question before Rebbi Yose: What is the difference between her and him who breaks a clay amphora in order to eat a dried fig from it XXII:3: “One may break a clay amphora (whose top has been closed off by solid clay) in order to eat a dried fig from its contents, but he may not have the intent to make it into a permanent vessel,” i. e., he may not break the seal open in such a way that it needs no more action after the Sabbath to make the opening a permanent one that is easy to use. This follows the principle quoted before that according to R. Simeon, work not needed for its own sake is not forbidden on the Sabbath. Even R. Yehudah, who disagrees and states that any complete work is forbidden on Sabbath irrespective of intent, will agree that breaking off an irregular piece of the covering does not constitute complete work since it needs further regularization after the Sabbath. Rebbi Yose’s answer is that breaking the hymen is a complete action in itself and, therefore, both R. Simeon and R. Yehudah will forbid it: R. Simeon because of his intent and R. Yehudah because it is a complete action. In the Babli, the deflowered woman is called a vessel; the Yerushalmi only compares her to a vessel. ? He said to me: But it says afterwards, “only he should have no intent to make it into a usable vessel.” And here when he has the intention of making her a married woman it is as if he had the intention of making her into a vessel. Rav Isaac bar Rav Meshirshia 6b ), the same question is asked by Rebbi Ammi, the Galilean authority two generations earlier. said similarly: What is the difference between her and him who opens a boil on the Sabbath 107a) for the same reason as why the top of an amphora may be broken, with the same restriction as to intent. ? He said to him, but it says afterwards: “only he should have no intention of making a permanent opening.” And here when he has the intention of making her a married woman it is as if he had the intention of making her into a vessel.

It was stated is also quoted in Babli Ketubot 5b , where it is determined that “others” means R. Simeon who states that an action not expressly intended is not forbidden on the Sabbath. It is explained there, that even though R. Simeon forbids actions which automatically imply some other action that desecrates the Sabbath, here he allows a first sex act on Sabbath since splitting the hymen is not a necessary consequence if the male partner is considerate (and, consequently, an intact hymen is no guarantee of virginity.) Since we decide on the Sabbath according to the opinion of Rebbi Simeon and since the medical statement is by Samuel, the greatest medical authority in the Babli, it is clear that the Babli decides that first sex relations on Friday night are permitted. (In the Middle Ages, poor people married on Friday afternoon in order to save expenses for a separate wedding meal.) It is seen here that the Yerushalmi is strictly of the opposite opinion; hence, the identity of “others” is not determined here. : “A man should not have first sexual relations on the Sabbath because he makes a wound; but others allow it.” Rebbi Yose bar Abun said: The reason of the others is that he is intent on his job; the wound results automatically. Assi said, it is forbidden. Benjamin from Ginzak 65a . According to the version which allows first sex acts on the Sabbath, Benjamin, called there “from Saqasan”, tried to follow a ruling attributed to Rav to the effect that a second sex act would be permitted even without waiting the seven days of a cleansing period regularly required of a menstruating women, and applied to the newlyweds since blood from the breaking of the hymen is indistinguishable from menstrual blood, as discussed in the following section. In the Babylonian version, Benjamin tried to act according to this ruling but he died before he could do so. went out and said in the name of Rab, it is allowed. Samuel heard it and resented it, he [Benjamin] died, he [Samuel] recited for him: praised be He Who smote him 25:39 . . About Rav, he [Samuel] recited: ( Prov. 12:21 ) “The just will cause no wrong.”

Samuel said: All the rules spelled out at the start of the last chapter of Niddah are theoretical and not for practical application 65a . . Rebbi Yannai fled even from married pre-puberty girls. They asked before Rebbi Yoḥanan: What about a second sex act? They said, he did not teach to take all for blood of the wound, how could he rule for a second sex act? What we are asking about is the case when there were days of interruption, days of purity, in between. Rebbi Abbahu said: I was the best man of Rebbi Simeon bar Abba and I asked Rebbi Eleazar: is it possible to have the second sex act? He permitted it, since he holds like Samuel, and Samuel said: One may enter a narrow gap 6b and is used there for the same argument as here. on the Sabbath, even if one rubs off some pebbles. Rebbi Ḥaggai said: I was the best man of Rebbi Samuel the Cappadocian; I asked Rebbi Josiah and he shrank from it. I asked Rebbi Samuel bar Isaac; he said: now, what is blood of a period and what is blood of virginity? It was stated in Massekhet Kallah 1 (a collection in the Yerushalmi tradition.) At any meal during all seven days after the wedding, seven benedictions are said over a cup of wine for the newlyweds after grace is recited. The bride is required to drink from the cup of which her husband drank, as a fertility rite. Rebbi Eliezer notes that the groom is not allowed to take the cup back from the bride since she has to follow all the rules of the menstruating woman. : “The bride is forbidden for her house all seven days and he may not take from her the cup of blessings, the words of Rebbi Eliezer.” What is the reason of Rebbi Eliezer? It is impossible that not some menstrual blood be mixed in the blood of virginity.

MISHNAH: He took a bath in the first night after his wife died. His students said to him: Did you, our teacher, not teach us that the mourner may not take a bath. He said to them: I am not like most other people, I am asthenic.

HALAKHAH: Who ( Halakhah 5, fol. 62d). There are some textual differences between the two texts, an occurrence rare in the Yerushalmi. But in fact the deviations of the text here from its original in Moëd Qaṭan are all scribal or printer’s errors, as is shown from the Rome ms. and the Genizah fragments. Therefore, the text here follows the Moëd Qaṭan text wherever there is manuscript evidence from Berakhot to support that version. stated that the mourner is forbidden to take a bath during the entire seven days? Rebbi Nathan. Something happened to Rebbi Ammi, he asked Rebbi Ḥiyya bar Abba who instructed him “all seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent Rebbi Abba bar Cohen to Rebbi Aḥa; he said to him: Rebbi, did you not so teach us that something happened to Rebbi Ammi, he asked Resh Laqish who instructed him “all seven days following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Resh Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rebbi Oshaya, he asked the rabbis and they forbade it.

Rebbi Yose asked, which rabbis? The rabbis here or the rabbis in the South? If you say the rabbis of here, it is fine. If you would say the rabbis from the South, would he have asked minor authorities when greater ones were before him? If you say the rabbis of the South, some of them would allow and some of them would forbid, as we have stated: “At a place where it is customary to bathe after a funeral, one may bathe; in the South one bathes.” Rebbi Yose bar Abun said: He who permits that bath makes it like eating and drinking, ed. Chavel, p. 175–176), Rebbi Yose bar Abun restricts the bathing to the aftermath of the funeral and says that in the same way that the mourner must have his first meal prepared for him by his relatives and friends, so his relatives and friends must cleanse him after the funeral from dust and germs (שיבתא). Hence, where it is customary, e. g. in the South, the mourner can have one bath, prepared by others, just after the funeral but is forbidden to have another one for the rest of the period of mourning. It then is difficult to understand the question of Rabban Gamliel’s students. Ramban writes that either he lived in a community where that bath was not customary or he was not satisfied with the cold bath prepared for him but took a full warm bath with following rubbing with oil for his asthenic condition. .

That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. An example is the case of Samuel bar Abba who developed scab. They came and asked Rebbi Yose, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die takes this as hyperbole since in case of danger to life everything is permitted except murder, incest, and idolatry; he does not consider the remark of Rebbi Yose a restriction on the use of any medically indicated bath. ? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur 77b . .

They saw Rebbi Yose, son of Rebbi Ḥanina, immersing himself. They did not know whether it was for his emission, they did not know whether it was to cool down because bathing in cold water is not called bathing 13a ) declare that a cold bath is forbidden to a mourner (and, therefore, on the Ninth of Av) but is allowed on fast days (in a year of draught) when the emphasis is on deprivation. .

Rebbi Abba taught like that which was stated (fol. 44d) or the first chapter of Taäniot : “When somebody goes (on the Ninth of Av or Yom Kippur) to see his teacher and has to pass a river on the way, he crosses it without compunction.” The statement is given here to show that, in fact, taking a cold bath by walking through the ford of a river, is no infringement of the prohibition of taking a bath on these fast days. . Rebbi Aḥa taught about him who comes from the road and his feet ache that he is permitted to wash them with water.

It has been stated: “A mourner and one banned on a trip are permitted to wear sandals. When they come to town they should remove them. The same holds for the Ninth of Av and public fasts.”

It is stated: “In a place where one is used to greet mourners on the Sabbath one may do so. In the South one does greet.” The great Rebbi Oshaya went to some place, saw there mourners on the Sabbath and greeted them. He said to them: “I do not know the custom of your place, but be greeted according the custom of our place.” Rebbi Yose, son of Rebbi Ḥalaphta, praised Rebbi Meïr before the people of Sepphoris: A great, holy, and meek man. At some time, he saw mourners on the Sabbath and greeted them. They said to him 23a ,b); according to that source the dispute was only settled in favor of the Southern stance in the days of Rebbi Yoḥanan. : Is that the one whose praise you proclaim? He said to them, what are his works? They said to him, he saw mourners on the Sabbath and greeted them. He said to them: you have to recognize his strength; he comes to make you aware that there is no mourning on the Sabbath. That is what is written ( Prov. 10:22 ): “The blessing of the Lord makes rich,” that is the blessing of Sabbath, “He will not add grief to it,” that is mourning, as it is said ( 2Sam. 19:3 ): “The king is grieving about his son.” is translated by “labor”, but the explanation here substitutes the more common meaning “grief”.

MISHNAH: And when his slave Tevi died, he received condolences about him. They said to him: Our teacher, did you not teach us that one does not accept condolences for slaves? He said to them: My slave Tevi was not like other slaves, he was honest.

HALAKHAH: Hence, about unrelated freed men one accepts condolences? So is the Mishnah: one does not accept condolences for slaves. 16b : Since the slave is not related to his master, even if he were free the master would not accept formal condolences for him since these are restricted to those close relatives for which one has to keep a period of formal mourning. The answer is that the Mishnah has to declare explicitly that one does not accept formal condolences since the slave is a member of the household and, presumably, is treated like a family member, parallel to the case of a student for whom the teacher may accept condolences; see the section after the next.

It happened that Rebbi Eliezer’s maidservant died 16b and, in the Yerushalmi version, in Evel Rabbati 1:9,10. and his students came to him for condolences but he did not accept. He entered the courtyard, they followed him there. He entered the house, they followed him there. He told them: I was thinking that you would be burned by lukewarm water but you are not burned even by boiling water. Did they not say that one does not accept condolences for slaves because slaves are in this like animals? If one does not accept condolences for unrelated free persons, so much more for slaves one does not accept condolences for slaves”, meaning that this is a rule that cannot be waved. In the Babli, his attitude is directly contradicted by Rebbi Yose, the most authoritative of the Tannaïm of the fourth generation. Rebbi Yose even recommends eulogies for honest slaves; this represents the Galilean attitude (not shared in Babylonia) and, while not spelled out in the Yerushalmi, is taken for granted in this passage which immediately after the present story gives examples of model eulogies for rabbis. . If one’s slave or animal died, people say to him: The Omnipresent may replace your loss.

When Rebbi Ḥiyya bar Ada on 6:2 , Ecclesiastes on 5:11 . , the nephew of Bar Qappara, died did Resh Laqish accept for him since he was his teacher and a student is beloved as a son 26b), only a student may formally mourn a teacher. . He went and eulogized him: ( Song of Songs 6:2) “My friend descended to his garden, to the spice patch, to shepherd in the gardens.” It would have been necessary only to say “ “My friend descended to shepherd in the gardens.” But “my friend” is the Holy One, praise to Him. “He descended to His garden”, that is the world. “To the spice patch”, that is Israel. “To shepherd in the gardens”, these are the peoples of the world. “And to collect lilies”, these are the just ones whom He removes from their midst. They gave a parable, to what can this be compared? To a king who had a son whom he loved very much. What did the king do? He planted a garden for him. When the son did the will of his father, the father searched in the entire world for a nice plant and planted it in his garden. When the son was making him angry, he cut down all his plants. So when Israel does the will of the Holy One, praise to Him, he searches the entire world and observes the just person, brings him and attaches him to Israel, like Jethro and Rahab. And when they are making him angry he removes the just ones from amongst them.

A clarification. Rebbi Ḥiyya bar Abba identified this R. Ḥiyya bar Abba as a Tanna of the fourth generation, contemporary of Rebbi Yose, Rebbi Jacob, and, therefore, Rebbi Simeon bar Yoḥai, since he appears there as a major partner in dialogues with the latter. and his group, some say Rebbi Yose bar Ḥalaphta and his group, and some say Rebbi Jacob and his group, were sitting to study Torah under a fig tree. The owner of the fig tree was coming every morning at sunrise and collected figs. They said, maybe he mistrusts us, let us change place. The next day, the owner of the fig tree came to them; he said to them: the one miẓwah that you used to do with me you are withholding from me. They said to him: We thought that maybe you mistrust us. During the morning he came and informed them that if the sun shines on ripe figs they get wormy. At that time they said, the owner of the fig tree knows the best time to collect figs and he collects them. Likewise, the Holy One, praise to Him, knows the time of the just ones to be removed from the world and He removes them.

When Rebbi Abun bar Rebbi Ḥiyya died, Rebbi Zeïra ascended his pulpit and eulogized him: ( Eccl. 5:11 ) “Sweet is the year of the worker.” It does not say here “sleeps” but “whether he eats little or much.” To what can Rebbi Bun bar Ḥiyya be likened? To a king who hired many workers and there was one worker who was exceptionally productive in his work. What did the king do? He took him and walked with him the long and the short. In the evening, the workers came to receive their wages and he gave him his total wages with them. The workers complained and said: we were toiling the entire day and this one did toil only for two hours and he gave him his total wages with us! The king told them: This one produced in two hours more than what you produced all day long. So Rebbi Bun produced in Torah in 28 years what an outstanding student cannot learn in a hundred years.

When Rebbi Simon bar Zevid died, Rebbi Illai ascended and eulogized him: Four things are used in the world and if they are lost, they have replacement, ( Job 28:1 , 2 ) “But silver has a source, and a place is where gold is refined; iron is taken from dust, and stone is smelted into copper.” Those, if they are lost, have replacement. But a scholar who died, who can bring us his replacement, who can bring us his substitute? ( Job 28:12 ,21) “Wisdom, where can it be found, where is the place of understanding? It is hidden from the eyes of all living!” Rebbi Levi3:8 (fol. 38b) also has Rebbi Levi. said: If the brothers of Joseph lost their spirit because they found something, as it is written ( Gen. 42:28 ) “they lost their spirit”, we, who lost Rebbi Simon bar Zevid, so much more!

When Rebbi Levi bar Sisi); his collection became the foundation of study in Nahardea. died, the father of Samuel came and eulogized him: ( Eccl. 12:13 ) “Final word: Everything has been heard, fear God.” To what can Rebbi Levi ben Sisi be compared? To a king who had a vineyard with a hundred vines which gave him every year a hundred barrels of wine. He reduced them to 50, to 40, to 30, to 20, to ten, to one, and this one gave him a hundred barrels of wine. This one vine was as dear to him as the entire vineyard. So Rebbi Levi bar Sisi was beloved before the Holy One, praise to Him, like all mankind. This is what is written ( loc. cit. ) “Because that is all of man,” that one is like all of mankind 6b ) this is a sermon of Rebbi Abba bar Kahana, a Babylonian who became preacher of the third generation of Amoraïm in Galilee. .

Cahana117a ,b; the interpretation is Rashi’s (117b). Rav Cahana was a young member of the Academy of Rav when Rav unsuccessfully tried to dissuade a Jew from informing against another Jew before the Persian authorities. Rav Cahana was so outraged that he slapped the would-be informer and broke his neck. Rav pointed out to him that under the new Sassanid regime the Jews had lost the criminal jurisdiction they had under the Parthians and that, therefore, he was liable to be prosecuted. Rav told him to go (“ascend”) to the Land of Israel, to the Academy of Rebbi Yoḥanan, but he warned him not to ask difficult questions from Rebbi Yoḥanan for seven years. This must have happened between the Sassanid victory in 226 C.E. and Rav’s death in 247 C.E. (Since the organization of the new Persian empire must have taken some time, the earliest time for Rav Cahana’s flight is probably around 235 C.E. When Rav Cahana returned to Babylonia, he became a student of Rav’s successors Rav Yehudah and Rav Huna; hence, he returned after 247 C.E.) In Tiberias, Cahana (whose rabbinical title is not recognized in the Yerushalmi) first kept Rav’s injunction but in the end he found a way to get around it and was recognized by Rebbi Yoḥanan as a great scholar. Unfortunately, by a birth defect or an accident, Cahana had unsymmetric lips which gave his face the look of a permanent smirk and Rebbi Yoḥanan got offended. He gave him an evil eye so that Cahana died. When informed that the smirk was no smirk but a bodily feature of Cahana, he went to the cave where Cahana was buried. The entrance to the cave was guarded by a poisonous snake which let Rebbi Yoḥanan enter only after he had publicly acknowledged that he had been a student of Cahana. Then he prayed in the cave and Cahana was resurrected from the dead. This is the basis of the questions asked here by the hoodlums. According to the Babli, Rav Cahana found the presence of R. Yoḥanan too dangerous. This will explain the roundabout way in which he asked for leave from the Academy in the Yerushalmi version. was very young when he came up here. A person in rags saw him and asked him, what is new in Heaven? He answered: The judgment over this man has been sealed. This happened to him and he was stricken. Another one in rags saw him and asked, what is new in Heaven? He answered: The judgment over this man has been sealed. This happened to him. He said: Did I not go up to gain merit, but I am sinning! Did I come up to kill the people of the Land of Israel? I shall go and step down the way I came up. He came to Rebbi Yoḥanan and said to him: A man whose mother wishes him well and whose step mother honors him, should he go there? He said to him, he should go there where he is honored. Cahana descended the way he came up. They came and told Rebbi Yoḥanan that Cahana had descended to Babylonia. He said, how could he go without asking permission? They told him: that question, that he asked of you, was his request for permission.

Rebbi Zeïra went to have himself bled when he ascended here. He went and wanted to buy a pound, λίτρα) of twelve Roman ounces, slightly more than 12 avoirdupois ounces. It seems that Rebbi Zeïra incurred the wrath of the butcher by using the correct feminine form litrĕta for the Greek litra , while common usage was litra which in Aramaic really should be masculine (but was not taken as such in popular use). of red meat from a butcher. He asked him: How much is that pound? He said to him, 50 minas and one slap. He said to him: Take 60, but he did not accept. Take 70, but he did not accept. Take 80, take 90, until he came to 100 and he did not accept. Then he said: Do what is your routine. The next morning he went to the Academy and said to them: Rabbis, what is this bad practice here that nobody can eat a pound of red meat unless they slap him! They said to him: Who is that? He said, the butcher so-and-so. They sent to him to bring him but they found that his coffin was being carried out. They said to him: Our teacher, all that? He said to them: That should happen to me, but I was not angry about him; did I not think that this was general practice?

When Rebbi Yasa ascended here, he went to a barber. He wanted to bathe in a public bath of Tiberias. He met a scoffer who hit him once on his neck and said: The noose of this man is loose. There was an admistrator. sitting who was interrogating a robber. He went and stood there all laughing opposite him. The administrator asked him: Who was with you? He looked around and said: The one who is laughing here was with me. He fetched him, interrogated him, and he confessed about one murder. When they both went out, carrying two beams, Rebbi Yasa passed by going to the bath. He said to him: That noose which was loose you already tightened. He answered him: That is the bad luck of this man, is it not written ( Is. 28:22 ): “Now do not scoff, that your fetters should not be tightened.” Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Samuel bar Rav Isaac: Scoffing is hard since its start is pain and its end destruction. Its start is pain since it is written “Now do not scoff, that your fetters should not be tightened,” and its end is destruction as it is written ( loc. cit. ) “For destruction and finality I heard from the Lord of Hosts over the entire earth.”

MISHNAH: The bridegroom may recite the Shema‘ in his first night if he wishes. Rabban Simeon ben Gamliël says, not everyone who wants to grab a reputation can do so.

HALAKHAH: It was stated 1:7 ) refers to the Mishnah ( Taänit 1:4 ) that if there was no rain by the middle of the month of Ḥeshwan, distinguished people start fasting; public fasts because of the draught start only in Kislev. Rabban Simeon ben Gamliel states that in matters that bring pain, everybody can join with the distinguished persons; only in matters that bring prestige, not everyone can join and a scholar cannot join if he has been duly appointed to a position of authority since in that case he has to avoid even the appearance of being better than the people under his authority. The Yerushalmi quotes this Tosephta anonymously, hence it accepts it as valid ruling. : In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him. In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.

It was stated: One may step to one side because of obstacles on the road 81b , Yerushalmi Bava Batra 5:1 ). If a road is impassable, one may walk on the shoulder even if the field is planted up to the roadbed. . And when one sinks, even into a field full of saffron. Rebbi Abbahu said 81b ) concerning Rebbi, Rebbi Ḥiyya, and Rebbi Yehudah ben Qanosa. The disapproving conclusion, given here in the name of the late Amora R. Zeïra, an immigrant from Babylonia, in the Babli is attributed to Rebbi. This shows that the note of Rebbi Zeïra is a belated accomodation of Galilean practice to Babylonian standards. : It happened that Rabban Gamliel and Rebbi Joshua were on the road and stepped on the side because of obstacles on the road when they saw Rebbi Yehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Yehudah ben Pappos, all whose deeds are done for Heaven’s sake. He said to him, R. Astorre Parḥi gives the name as Pappos ben Yehudah, a man known for his extreme habits, cf. Tosephta Soṭa 5:9 . However, of the two men of this name mentioned in Talmudic literature, one is too early, in Temple times, and the other one is mentioned in the prehistory of the revolt of Bar Kokhba, too late). : Did we not formulate “In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.” He answered him: Did we not also formulate, “In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him.” Rebbi Zeïra said, but only if he does not shame others.

Clarification. Rebbi Miasha and Rebbi Samuel bar Rav Isaac were sitting and eating in one of the upper synagogues. There came the time of prayer and Rebbi Samuel bar Rav Isaac got up to pray. Rebbi Miasha said to him: Teacher, did you not teach us that once one started one does not interrupt 1:5. If the speaker is Rebbi Yasa, one would have to translate: “Did not Rebbi (the editor of the Mishnah) teach us …”. . And Ḥizkiah stated: Every one who is free from an obligation and does it anyway is called uneducated. He answered him: Did we not state but that he may do so if he wishes. : “The bridegroom is free?” The bridegroom, if he wants. He answered him: Is that not from Rabban Gamliël? He said to him, I can free myself as Rabban Gamliel did; Rabban Gamliel said: I shall not listen to you to lift from me the Kingdom of Heaven.