THE TALMUD OP JEEU SALEM. TRANSLATED FOB THE FIRST TIME BY Dr. MOSES SCHWAB, OF THE "iilBLlOTHKqUE NATIOXALR," I'AKIS. .Jit. (.'. (■>' VOL. L BEI^AKHOTH[. WILLIAMS AND NOEGATE, 14, HENRIETTA STREET, COVENT GARDEN. 1886. 5 PEEFAGE. The Talmud has very often been spoken of, but is little known. The very great linguistic difficulties, and the vast size of the work, have up to the present time prevented the effecting of more than the translation of the Mishna only into Latin and, later, in German. At the instance of some friends, we have decided upon publishing a complete textual and generally literal version of the Talmud, that historical and religious work which forms a continuation of the Old and even of the New Testament.^ "We are far from laying claim to a perfect translation of all the delicate shades of expression belonging to an idiom so strange and variable, which is a mixture of neo-Hebrew and Chaldean, and concise almost to obscurity. We wish to take every opportunity of improving this work. A general introduction will be annexed, treating of the origin, composition, spirit, and history of the Talmud. This introduction will be accompanied by : 1st. An Alphabetical Index of all the incongruous subjects treated of in this vast and unwieldy Encyclo- paedia; 2nd. An Index of the proper and geographical names; 8rd. Concordantial Notes of the various Bible texts employed, permitting a reference to the commentaries made on them (which will sometimes serve a^ Errata). This general introduction can, for obvious reasons, only appear on the completion of the present version. The com- mencement, however, gives an idea of the contents. The " Version of the Berakhoth " (or Blessing), as Mr. A.d. Franck^ says, carries us into the bosom of a society and a creed in which everything is a subject of blessing and prayer. God is blessed for the bread and the wine,^ for the fruit plucked frOm the trees, and the produce of the ^ See the works of Messrs. J. Barclay, H. Polano, Js. Herslion (with Preface by Rev. F. Farrar), and Dr. H. Oort. 2 Journal des Savants, Septem])er, 1872, pp. iiSS, 554. 3 See the Jewish Prayer-book. 421909 IV PREFACE. earth. Light and fire, the rainbow, the storm, the lightning, the new moon, were so many reasons for blessing God. Every action and event in life was the occasion of blessing and prayer to God ; on rising in the morning, on retiring at night, in repose or in labour, at a birth, marriage, or death, in passing a cemetery, on seeing a prince or a king. Once the principle admitted, all possible inferences must be drawn from it. The formulae of blessing and of prayer, once hallowed and sanctioned by tradition or faith, we shall see under what circumstances and at what hours they are to be recited. Equal care will be taken in defining the various conditions which permit or forbid the blessing or invocation of the Almighty, when man, by reason of his purity, is worthy, or by reason of his legitimate im- jDurity, unworthy to bless or invoke God. This it is that necessi- tates a Treatise, or what may be called the Science of Blessings {Berahliotli). For general philology, the following is a list of the Greek and Latin terms used in this first volume : — a^da-Kavra, 156. aXi/jLo. Eleazar ; the (others) sages (wise men *) say : until midnight, and Rabban Gamaliel says : until the pillar of the morn ascend (daybreak*). GEMAEA. " What is the proper moment for reading the evening SJiema', &c.? " We have seen (by the Mishna) that it commences from the moment at which ^ This is the principal formula of the Jewish liturgy, and is so called from the word Shema', "Hear, Israel," with which it commences. The formula is composed of three sections : 1st, Deut. vi, 4-9 ; 2nd, Deut. xi. 13-21 ; 3rd, jS'um. xv. 37-41 ; and is recited evening and morning. Evening prayer might be said after 12.30 ji.m. (See Acts X. 9.) ^ In the event of a priest of the Temple (cohen) who was legally unclean (Lev. xxii. 7), he could not eat holy things for a whole day ; at sunset he took a bath of purification, he could then eat of the oblations which depended upon his office. ^ The night was divided, according to the Eabbis, into three or four watches of three or four hours each; this division of the night is retained by the Church under the denomination of Vigils (for its offices). The night, Avhatever its length, is divided into twelve hours which vary according to the season, for they are not so much hours as fractions of the night of more or less duration ; the first hour was from six to seven o'clock, and so on. * Or greater part of the Eabbis, that is to say, the majority of the Assembly. * According to Maimonide's Commentaries, the daybreak precedes sunrise by 1^ hours. He attributes the optical phenomenon to vapours which, rising ceaselessly from the earth, bring the solar light, by refraction, nearer to us. He fixes the height of the atmospheric clouds at 51 Talmudick miles, which are, according to some, of 18 minutes, and according to others, of 24 minutes. 3 2 BERAKilOTlI. the priests enter in order to eat Troomd. U. I.Iiya taug-lit that it is at tlie hour at which the people usually return home on Friday evening- to take their meal. It is added that these two opinions are almost identical. But wait ! (we have an objection to offer) : When the priests enter to eat Troomd, it is still day, and the stars are not yet out, whilst on the other hand, when the people sit down to the Friday evening-'s meal, it is g-ene rally an hour or two after nightfall. How, then, can v/e admit tliat the two o[)inions coincide? H. Yosse answers that it relates to the small villages, the inhabitants of which leave the fields before nightfall, in order to avoid the wild beasts. It has been taught that " He who recites the evening prayer before that hour has not fulfilled his obligation.^' If this is so, why is it done at the Sj^nagogue ? li. Yosse replies : It is not recited in the Synagogue as a matter of duty, but in order to remain in prayer after the study of the Law. R. Zcira, speaking in the name of R. Jeremie, says : If one is uncertain of having said grace before meals, it must be re-said, for it is a law written in the Turd, ^IVy\^1 : " IF/ien. thoii hast eaten and art fall, then thoit shall bless the Lord" (Deut. viii. 10). If there is a doubt of having said the prayer^, it is not to be said again, for it is only prescribed by the Rabbis. This is contrary to the opinion of R. Yohanan, who says : V/ould to God that man would pray all the d;iy, for prayer (even repeated) is never lost'. As regards the question relative to the recital of the Shema^, this is a question to be resolved by the following rule: It has been taught that if the Shema,' is recited before the appointed time, the duty has not been accomplished. Now, is there not, at the moment preceding the time appointed, a doubt whether it is day or night? Therefore, in case of doubt, the Shema^ must certainly be said. What is the material indication of the hour at which the priests eat Troomd ? The appearance of the stars. Nothing- proves this in an irrefutable manner, but there is, on this subject, an allusion in the Bible (Neh. iv. 21) : " So v.'e laboured in the work ; and half of them held the spears from the rising of the morning till the stars appeared/^ and further, "That in the night they may be a guard to us, and labour in the day^' (Neh. iv. 32). Thus the duration of the day and the night are determined. How many stars should be visible to make it night? R. Pinchas, in the name of R. Abba bar-Papa, says: When only one star is to be seen, it is still day ; when two are to be seen, it is doubtful ; but when three are to be seen, night has certainly fallen*. How can it be maintained, that when two stars are out it is doubtful? Is it not said : " When •^ By the word j)ra//(3r must be understood the eighteen benedictions called Shemone- essre or 'Amida, -which is not prescribed by the Torn, but by the Eabbis. Hereafter, we Avill use the word 'Amida, which is the shortest. ' See hereafter, 1.2, iv. 4 ; tr. Sabhat, i. 2 (5) ; MelihiUui, chap. xxi. " Cf. r>., iv. Shcd>baf/i, fol. 35 b. CHAPTEU I. a the star-s appear/' which means at least two stars ? Yes, hut the first one does not count. If on Friday evening-, one star beino" visilde^ work is still going- on, there is no transgression of the Sabbath ; if two stars arc out there is a doubt, and the "trespass offering ^^ must be made (Lev. v. 16). If three stars are out, the sin offering must be made (in case of transgression). And therefore, if on Saturday evening work is done while one star is visible, the sin offering is necessary; if two stars are out, the doubt must be atoned for; if there are three stars out, there has been no transgression. R. Yossc bar-Aboon mentions, in support of this (doubtful case) : If we admit that there is a doubt when two stars are out, it follows that if a man work on Friday evening after two stars are out, and continues work after having been warned, and if he do the same on Saturday evening, an inevitable dilemma will arise; for, if in the first case it is still day, it must also be admitted to be day in the second case, and therefore tlicre would be transgression of the Sabbath ; and if in the second case, night has already set in, the same must be admitted for the previous day, and therefore there would be transgression. And again: If a man cuts half a fig'' on Friday evening after two stars arc visible, and in the morning he cuts the other half, and he again cuts another half on Saturday evening after two stars are out, then we must reason that, if in the first case it is still day, it is also day in the last case; add the half done in the morning to the half done on Saturday evening, the result is a transgression then accomplished ; if in the second case it is night, it would be th.e same in the first case, and by adding the morning^s work to that of Friday evening, there would be a transgression in the first case. "What has been said about the stars, applies to tliose which are not generally seen until nightfall ; for, no note is taken of those which appear before the day is terminated. Therefore, E. Yosse bar R. Aboon says : It means three stars not counting, KJI^IDO \ R. Jacob from Darom " (south) says : One star ^ A transgression of the Sabbath consists in having accomplished an entire task, or two halves of a task in the same day, ^ These stars must be disposed thus : A. According to Z. Frankel's Commentary, they are three stars similar to one. This expression (i-ijl^^l^) had remained incomprehen- sible in spite of the Commentaries ; but, thanks to Mr. Goldberg's interpretation given in the Magrjid (25 May, 1870, Xo. 21, p. 157), it is now clear. He says that in Syriac this expression applies to Venus, called the Queen of the Heavens (Jer. vii. 18, Chaldean version). l!-J"ow, as she is visible very early by reason of her brightness (from Avhich is derived her Hebrew name HJIJ), she cannot be taken as a guide to fix the limits of day and night. Therefore, R. Yosse says tliat to fix the commencement of the night, three stars must be visible ; but Venus does not count, she is often seen before nightfall and also after daybreak. ^ See Jos. Derenbourg, Revue Critique, 24 Feb., 1872, p. 114, n. 3; Xeubauer, Geofjmjjlile du Talmud, pp. 46 and 64. B 2 4 BERAKHOTH. indicates that it is still day; but two stars certainly show that it is niiji-ht. !:> there any doubt of this ? No; the doubt can only exist between the stars visible by day, and the other stars. With reg-ard to this, we are taught^ that it is still day as long- as the sky is red towards the east; if it becomes shadowy, the intermediate period'' (twilight) has arrived. If darkness has set in^ so that the upper atmosphere has become indistinguishable from the lower^ night has arrived. Rabbi says : When, at the period of the new moon, the sun commences to go down and the moon to appear, it is twilight. R. Hanina says : The sun must have gone down and the moon have commenced to rise. In effect R. Samuel says : The moon cannot shine as long as the sun still lightens, neither can the moon shine after the sun has darted his (morning) beams. R. Samuel bar-Hij^a, in the name of R. Hanina, says : If a man, when the sun has begun to set, descends from the summit of Mount Carmel to bathe in the sea, and re-ascends to partake of the oblations, he has certainly bathed during the daytime ^ It is, however, only a certainty in the case of one taking cross-roads to shorten the route; but not in the case of one who follows the high road (Strata). What is meant by "the intermediate period " ? R. Tanhooma says : It resembles the delay of a drop of blood placed on the edge of a sword, i.e. the time required for the drop of blood to divide and run down on either side of the blade, is equivalent to the period of transition. According to R. Nehemias, it means the time it would require for a man to run half a mile, after sunset. R. Yosse says : This twilight lasts no longer than the twinkling of an eye^ and not even the men of science could measure it. Whilst the R. Yosse and R. Aha were together, the former said to the latter : Does it not seem to you that the passage of this half a mile (twilight) lasts but a second^? It is certainly my opinion, said R. Aha. However, R. Hiya does not say so, but each twinkling of an eye, measured by the duration of the passage of half a mile (as R. Nehemias), is doubtful. R. Mena says : I have made an objection in the presence of R. Aha : Have we not learnt elsewhere ", that if an impurity is seen, once during the day and again during the intermediate period, or once in the twilight and again on the morrow *, when the certainty exists that the impurity dates partly from this day and partly from the next day, ^ Cf. B., tr. Sliahhath, fol. 3i b ; tr. Ah6da Zam, fol. 41 b ; J., ibid., chap. iii. § 1. * The spirit of minutiae is carried to such an extent in tlie»o discussions, that it even makes reference to the passage of day to night, which is called " between the two suns," ^ As prescribed in Lev. xxii. 6. ^ Tlie moment of doubt would therefore be equal to that given by R. Yosse. '' Mishna, vi., tr. Zabin, i. 6. ® See hereafter, chap. iii. § 6, and notes. CHAPTER I. 5 there is a certainty as to the circumstances of the impurity^ and the sacrifice is ohlig-atory. But if the doubt exists^ that the sight of the impurity dates partly from to-day and partly from the morrow, the impurity is certain, but the sacrifice uncertain. On account of this, R. Hiya bar-Joseph answered in the presence of R. Yohanan : Who is it who taught that one of these occasions of impurity can be divided into two ? It was R. Yosse. He answered : Thou refutest thus thy own opinion; for thou sayest that each twinkling- of an eye of the time accomplished in a half-mile, according- to R. Nehemiah, is doubtful, and not only the end of it. JN^o contradiction can be offered to this; when the Prophet Elias shall return to this world, and will explain to us wliat this twilight means, no one will contest him. R. Hanina argued against the condisciples of the Rabbis : Since, said he, it is night as soon as three stars are visible, be the sun still high in the heavens, the same must apply (before the day) in the morning. R. Abba said : It is written (in Gen. xix. 23) : "■ The sun was risen upon the earth when Lot entered into Zoar;" and is written (in Lev. xxii. 7) : ''And when the sun is down he shall be clean.'"' The sunrise is compared with the sunset : As sunset corresponds to the disappearance of the sun from the sight of man, so also sunrise is manifested by the appearance of the sun to the eye of man. R. Aha said : It is written (in Gen. xliv. 3) : " As soon as the morning was light.'-' The TurCi calls the light "morning.-" R. Ismael taught: It is written "every morning V^ so as to give a limit for him who desires to know when the morning commences. R. Yosse bar R. Aboon said : If you think to call night, the time that the sun takes to traverse the heavens (from dawn to radiancy), it would be equivalent to saying that the day and the night do not resemble each other (the night would lengthen out to the morning by this addition ; but we are taught that on the first day of the Equinox of Nissan ', and on the first day of the Ecjuinox of Tissri, the day and the night are equal). R. Hoona says: One can accept the usual custom as a term of comparison. Thus, when the king starts to go out, he is said to be out; but when he commences to return, he is not said to be returned, until it is an accomplished f;ict (it is the same with the sun). In standing up to recite the Prayer (^Amida), the feet must be met. There are two opinions on this subject, viz. that of R. Levi, and that of R. Shimon. The one says : it is to imitate the angels; the other says : it is to imitate the priests. The latter opinion is founded on the verse, " Neither shalt thou go up by steps to mine altar'-" (Exod. xx. 2G); for the priests had to go to the altar ' by placing the toe beside the heel^ and the heel beside the toe (i.e. by taking very little steps). ^ See MelilnUa, sect. B6, chap. vi. ; sect. Beshalah, chap. iv. ^ See Medrash Ralha on Leviticus, and the Muihath coJicn, at the paragraph relating to the sun. - See Medrasli Rahha on Exod. xxx. ; McMllta, sect. Y'dhro, clinp. xi. 6 BERAKHOTH. The former opinion is based on the verse; " And their feet were straight feet'' (Ezek. i. 7). Now, Iv, Hanina bar-Andiia, in ilie name of R. Samuel ljar-Zootai_, says : The ang-els have no knee-joint, according- to (Dan. vii. IG), " I came near unto one of them, that stood (always) by.-" R. Hoona says : If one sees the priests in the Synagogue at the time of tlieir first blessing of the people, one must say : "Bless the Lord, ye his angels^' (Ps. ciii. 20); if at the second benediction: "Bless ye the Lord, all ye his hosts" (Ps. ciii. 21); if at the third benediction: "Bless the Lord, all his works^^ (Ps. ciii. 22). For the Prayer of Mousaph (additional) at the first blessing is said: "Behold, bless ye the Lord, all ye servants of the Lord, which by night stand in the house of the Lord '' (Ps. cxxxiv. 1) ^ ; at the second blessing : '* Lift up your hands in the sanctuary'^ (Ps. cxxxiv. 2) ; and at the third blessing: " The Lord that made heaven and carlh, bless thee out of Sion " (Ps. cxxxiv. 3). If there are four blessings of the people (as on the day of Klpjiitr), the verse used at the first blessing is repeated at the third, and at the fourth blessing the verse used at the second is repeated. R. Ilatzna says : From dawn to daylight, a man can accomplish a journey of four miles ^ ; and again from then until the sun darts its rays a like distance. How do we know that the last calculation is correct? Because it is written: "And when the morning arose," &c. (Gen. xix. 15); and: "The sun was risen upon the earth when Lot entered into Zoar*'-" (Gen. xiv. 23). But, was it not more than four miles from Sodom to Zoar ° ? R. Zeira answered: The ann-el accompanying Lot shortened the road (l)y levelling it). How do we know that from dawn to sunrise there is an interval of four miles? The repetition of the words "and when (as)" shows this, by correlation, to be the case''. R. Yosso bar-Aboon said : He who likens the light of dawn with the presence of a star*, may deceive himself: sometimes it is a little before, sometimes a little alter. How is the opening of the dawn to be recognized ? It has the appearance of two ^ There the verses 1 to 3 are considered as gradations. * Jer., tr. Yoma, chap. iii. § 2 ; B., tr. Pesahim, fol. 9-t. ® It results, according to this verse, that the sun had risen Avlien Lot had accom- plished four miles to Zuar : the time is thus measured. ® For accordin'"'' to a })assage of the Midrash Rabba, it was five miles (see Cercshith Eabba on this passage). ' See last note but one. ® Mr. Goldberg's interpretation, as mentioned above (p. 3), serves also to explain this passage : " The presence, at dawn, of the planet Venus may cause an error ; sometimes she appears, and may be seen early before the close of tlie day, and sometimes she is seen late in tlic morning, after the day has already broken." AVliat then is meant by the term "iniyn d'?"'''J^ (found in Ps. xxi. 1)1 "It resembles two rays starting from the East, &c." There is indeed a musical instrument or lyre, the summit of which is provided with two horns or rays, so to say. See the Jewish Journal Marfijid, I.e. CHAPTER I. 7 spots of lii^lit starting from the cast to difTusc the light. R. Ili}a lluhba (the great) and R. Simon ben Halaphta were one morning walking in the valley of Arbel, and they noticed the dawn darting its rays of light; R. Hiya said to his companion: Master, this represents to me the salvation of Israel; at first it is slightly perceptible^ but it increases as it advances. Many examples of this are to be seen in the Bible : " When I sit in darkness, the Lord shall be a light unto me " (Micah vii. 8) ; and again in the history of Esther : Mordecai was at first only seated in the king's gate ; then Haman took the king's robe and the horse, &c. ; then Mordecai returned to the gate of the king, and again came out from the presence of the king in royal apparel, and the Jews had light and gladness. The opinion (aforesaid) of R. Hiya is conformable with that of R. Juda : for it has been taught, in the name of the latter, that to traverse the firmament it would take fifty years ^ Now, a man of ordinary speed can traverse forty miles a day ; therefore during the time that the sun takes to arrive at the middle of the firmament, that is, a journey of fifty years, a man would have accomplished four miles. This is equivalent to saying that the breadth of the firmament to be traversed (with reference to the sun-'s progress) represents a tenth part of the day. As the breadth of the firmament is a journey of fifty years, so also the breadth of the earth, including the depths thereof, is a fifty years' journey. Why ? The following verses seem to prove it : " It is he that sitteth upon the circle of the earth,'' &c. (Isa. xl. 22) ; and : " he walketh in the circuit of heaven " (Job xxii. 14) ; and again : " when he set a compass upon the face of the depth " (Prov. viii. 27). Now, the identity of the terms (JIH) demonstrates the comparison (between these three objects). It has been taught: The tree of life ^ was of such a length that it would have taken five hundred years to go over it ; R. Juda, in the name of R. Elae, said : It is not by adding the extent of the branch, but the trunk itself is of this length ; and all the rivers of the Creation spring from its feet. Allusion is made to this by the verse, '' And he shall be like a tree planted by the rivers of water " (Ps. i. 3). It is further taught^: The tree of life represents the sixtieth part of the garden, and the garden the sixtieth part of Eden ; it is also said : " And a river went out of Eden to water the garden" (Gen. ii. 10) ; the garden therefore represents only a part of Eden. The bottom or overflow of a coor (K6po<;, measure) may be put into another ^ It must not be forgotten that astronomy had not made great progress at this epoch, and it was still thought that in the morning the sun issued from the firmament. See B., tr. Pesahim, fol. 95 b. ^ See BeresliWi Rahha, chap, iv, ; Deharlm lialha, chap. ii. ; Mcdrtu^li Ilazith, or on Canticus vi. 2 ; Mcdr. Shohar tob, chap. i. =* See B., tr. Taanlfh, fol. 10 a. 8 BERAKHOTH. mcnstu'o called a lirlcah^,'" \\\ the same way as the residue of Ethi()]>ia is received by Egypt; that is equivalent to sayiuj^" that : If it requires forty days to traverse Ei>ypt, it would require more than six years for Ethiopia^. The Rabbis say: " Tlie lenirth of life of the Patriarchs "ivcs the sum of the distance of heaven from the earth '"." As there is between heaven and earth a journey of five hundred years, so there is the same distance between one heaven and another •'^ and its breadth is the equivalent of it. And who is it who tells us that this is the breadth of heaven? R. Aboon says: It is written (in Gen. i. 6) : ^' And Goa said, Let there be a firmament in the midst of the waters; let it be exactly in the middle of them." Rab said : The heavens were humid the first daj^, and they were dried on the second. Rab also says : The words, let the heavens Ije, mean " let the heavens be solid," as they congeal, let them be hard and let them extend. R. Juda ben Pazi thus explains the word J'pl : " Let the heaven be like a garment spread over the earth;" this is similar to what is said (in Exod. xxxix. 3) : "And they did beat the gold into thin plates" (which has the same meaning as '^ extend^'). It has been taught, in the name of R. Joshua, that the thickness of the heavens is of two fingers. It is, then, R. Hanina's opinion which is under discussion; R. Aha thus exj^lains, in the name of R. Hanina, the following verse : " Hast thou with him spread out the sky, which is strong, and as a molten looking-glass ? " (Job xxxvii. IS). The term "spread out ^' indicates that they are made like a plate. One might have thought the sky was not thus formed (but was primitive) ; that is why the word consolidated is used. To show that they (the heavens) are unalterable, they are said to be like a molten looking-glass, that is to say, that at all times they seem to be newly molten. R. Yohanan and R. Simon ben Lakisli conversed on this subject. The one said : Man spreads his tent on stakes ^ Tins contains 3 h:ih : a coor contains 30 sua, each sad containing 6 Icah ; therefore a tirlcah = -^^ of a coor. * The foregoing note of the measures : cour and tirkah form the proportion 1 to 60, which is applied to the relation of Ethiopia to Egypt. If, therefore, it requires 40 days to travel through Egypt, it would require, to travel through Ethiopia, 40 x 60, or 2400 days, or 6 lunar years and 276 days (1 lunar year = 354 days), or 6 years 210 days (solar years of 365 days) : the Talmud calls this 6 years and more. Therefore those editions of the Talmud which fix it at 7 years are erroneous. * In allusion to Deut. xi. 21 : " That your days may be multiplied, and the days of your children in the land which the Lord sware unto your fathers to give them, as the days of heaven upon the earth." There is in the term " as the days of heaven " (^DO), a combination of words, which it is impossible to translate. The said sum is composed thus: Abraham 173 years, Isaac ISO, Jacob 147 — total, 500. Cf. Beresliitli Rahlta, sect. XV. (fol. 13, col. 2) ; B., tr. Hagldga, fol. 13 h. ^ There are supposed to be seven higher heavens. CHAPTER I. 9 wLieh end by falling- asunder; whilst of the heavens it is said : ^' lie sprcadeth them out as a tent " (Isa. xl. 32); and they are said to hQConsolulafecV. li. Simon ben Lakish said : Usually^ when things are made of molten iron^ they later on attaeh themselves l)y rust; but here it is not so ; the heavens always appear to be newly molten. Referring to this last remark^ R. Azaria interprets the verse : '' ThuSj the heavens and the earth were finished, and all the host of them. On the seventh day, God ended his work whieh he had made ;" "and God blessed the seventh day " (Gen. ii. 1 and 3). What follows? " These are the generations of the heavens" (Gen. ii. 4). What relation is there between these two points? It means that the days, weeks, months, and years pass without changing ; as it is written : " These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens " (that is to say, that nothing was changed). Rabbi says : There are four watches in the day and four in the night ^j the time called one is -^V of tlie hour ; the moment -^V of the one ; and the instant -^ of this last. Its length is, according to R. Berakhia, in the name of R. Helbo, the time it takes to utter it ; according to the wise men, it is the twinkling of an eye. According- to Samuel, it is the 56,848th part of an hour^ R. Nathan says : There are three watches, for it is said " In the middle watch " (Judges vii. 12), and there can be no middle watch excepting there are three. R. Zerikan and R. Amc, in the name of R. Simon ben Lakish, say that Rabbi has, in confirmation of his opinion, the verse : "At midnight I will rise to give thanks unto thee, because of thy righteous judgments " (Ps. cxix. 62) ; and it is also written: "My eyes prevent the night watches'" (Ps. cxix. 148). This proves that at midnight two watches at least have yet to run, say four in all. R. Hiskia, or R. Zerikan, and R. Aba were conversing ; the one explained the origin of Rabbi's opinion, and the other the origin of R. Nathan's. According to the former, it is based on the word "midnight" (being- the hour at which at least two watches have yet to run) ; the latter rests on the expression " middle watch '' (whieh only admits of there being three). How does R. Nathan explain R. Rabbits interpretation of the first verse ? Sometimes, said he, David was up at midnight, and sometimes also ^' Us eyes prevented the night loatches," in the following inanner : When David had supped royally (protractedly), he rose only at midnight; but when he supped alone (without ceremony), ^' his eyes prevented the night watches','' i. e. he rose before the second of the three watches (at ten o'clock) ; the morning, however, never found David in bed. He says so himself: "Awake '' See Bereshith Rahha, sect. xii. (fol. 15, col. 3). ^ See Balli, the same tr., fol. 3 b and 7 a, and 'Ahoda Zara, fol. 4. » As an hour contains 60 minutes, or 3600 seconds, or 216,000 tierces, the fraction /yVfoVrj i-'5 equal to at least 4 tierces, or nearly -^^ second. 10 BERAKHOTII. up, my g'lovy; awake, psaltery and harp : T myself will wake early '' (at tlayljreak) (Ps. Ivii. 9). In other words: Let my g'lory awake to sing- that of the Most Hig-h ; m}' g'lory is nothing before His majesty ; I awake the dawn, and it is not the dawn that awakes me. His weakness prevented him, by saying : Kings are accustomed to let the dawn wake them, and thou gettest up before it, or to sleep until the third hour (nine o'clock), and thou risest at midnight. It i?, he says, to pra'ise the decisions of His mercy. What did David do? R. Pinehas, on the authorit}'" of R. Eliezer bar R, Menahem, said : He took the harp and psalterj^, and placed them under his head ; at midnight he rose and played on these instruments, so that those of students should hear him. AVhat did they say of it? This : If the king occupies himself at this hour with the laws and religion, how much more should we do so. R. Levi said : A harp was suspended at David's window in order to wake him ; the north v>ind blew on it ^, and caused it to play of its own accord. It is written : '' As the minstrel sings'"' (2 Kings iii. 15), not vjiili him, but sings spontaneously, i.e. the instrument. How does Rabbi " answer Nathan, who rests his opinion on the words middle watch ? R. Hoona said : According- to Rabbi, the end of the second and the commencement of the third form, together, the night. But, said R. Manu, is that an answer ? Is it written, the middle hours (towards the middle watch), or a. middle ^ hour ? It has been answered that the first watch does not count ; for, people in general are still awake. " The wise men say : until midniglit." R. Yossa, on the authority of R. Yohanan, says : This opinion serves for a rule. This Rabbi ordered the students of the Law to come and recite the Shema' before midnight, and then to proceed to study (for fear of missing- the proper hour whilst arguing). This proves two things : 1st, that this opinion serves for a rule; 2nd, we may conclude that some words are added after the blessint^ which follows the Shema' \ It has been taught that : he who reads the Shema' in the Temple in the morning has fulfilled his duty; but not so he who does so in the evening. Why this difference ? According to R. Hoona, by the authority of R. Joseph, the evening Shema' should be said at home, in order to drive out ^ Is this not analogous to the Eolian harp 1 See B., tr. Synlieclrln, fol. 16 ; Tanhnma, sect. Bcliaalothekha ; Rahha on Xum. xv. ; Rath Rahha, chap, v.; Ekha Rahhati ; or on Lam. ii. 18. - Who states that there are four watLjhes and not three. ^ Midnight is therefore in. the middle of the second watch, between ten and two o'clock. ■* According to him it is not necessary to bring together the formula of the deliverance and the 'Amida. We shall speak of this further on. CPI AFTER I. 11 the bad spirits (clemons) ; this proves that nothing is added after the first blessing- (contrary to the preceding opinion, and the formula which follows refers to the nocturnal demons). This is the opinion of R. Samuel bar-Nahmani ; when he proceeded to calculate the embolismic year, he paid a visit to R. Jacob Gerosa. R. Zeira hid himself then in the garret, and he heard the Rabbi repeating the Shema' until he fell asleep. Why so ? E. Aha and his son-in-law R. Tahelifta, on the authority of R. Samuel bar-Nahman, say : It is in virtue of the verse, " Stand in awe, and sin not; commune with your own heart upon your bed, and be still. Selah.'^ (Ps. iv. 4.) It is the opinion of H. Joshua bar-Levi which is under discussion, for he read psalms after the prayers (as is done now, in our time). It has, however, been taught that nothing is said after the blessing". That is so for the morning blessing. And indeed R. Zeira, on the authority of R. Jeremiah, says : In three cases *', the ceremonies should follow on without interruption ; the slaughtering (of the sacrifice) after the imposing of the hands ; the blessing after the ablution; the Prayer {'Amida) after the section recalling the Deliverance of Israeli 1st, After the imposing of the hands, the slaughter: "And he shall put his hand upon/' and " he shall kill it'' (Lev. i. 4, 5). 2nd, After the ablution, the benediction: "Lift up your hands (when they are clean) in the sanctuary, and bless the Lord" (Ps. cxxxiv. 2). 3rd, After the Deliverance comes the Prayer : " Let the w'ords of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my Redeemer" (Ps. xix. 14). And again : "The Lord hear thee^ in the day of trouble" (Ps. xx. 2). R. Yosse bar-Aboon said : He wdio slaughters the sacrifice immediately after imposing the hands on it, does not run risk of the sacrifice becoming unworthy of service ; he who pronounces the formula of the blessing immediately after the ablution is certain of escaping Satan during- meals'; and he who recites the 'Amida imme- diately after the formula of the Deliverance, has nothing to fear from Satan for the whole day. R. Zeira gives an example which is contrary to the assertion : Having stopped immediately after the Deliverance, to recite the 'Amida, he was taken into the king's service and commissioned to carry myrtle to the palace. Rabbi! said the others to him, it is a great favour; many people pay to visit the interior of the palace. R. Ame sa3-s : Who does he resemble, who does not recite the 'Amida immediately after the Deliverance ? He resembles a I'avourite who knocks at the king's door; the king opens to see what he ® How then could this Rabbi allow himself to break this prohibition 1 ® See Deharim Rahha, chap. ii. ; Toledotli Avon, chap. xxi. ; Midradi on the Psahns, chap. i. ; B., tr. Menahoth, fob 9.3. ' See B., on the same treatise, fol. 42, ® As Ave shall see, the ^ Amida includes prayers of supplication. ' He shall come to no harm in eatiu;^. 12 BERAKHOTH. wants, and if tlie solicitor goes away, the king withdraws his fricndbhip from him. " R. Gamaliel says : until dawn, &c." His opinion is conformable to that of R. Simon, who taug-ht as follows : Some- times the Shema' is said twice running, once before dawn and once after, and therefore both the day and night's duty are accomplished. If R. Gamaliel is of R. Simon's opinion, as regards the evening, is it so with regard to the morning? Or is he of the same opinion as R. Zeira, brother of R. Hiya bar-Ashia and of R. Abba bar-Hanna, according to whom, if a person recites the Shema' with the priests on duty at the Temple, the prescription is not fulHUed, because it is said too early? (The question is not decided.) 2. (1.) [The following is a case in support of R. Gamaliel's opinion :] Ifc happened that his sons came from a feast (potatio ^) after midnight. They said to him : " We have not yet recited the Shema'.'' He answered them : " If the pillar of the morn has not yet risen, you are bound (obhged) to say it." Has R. Gamaliel, who questions the opinion of the (other) Rabbis, acted upon his own opinion ? Has he not questioned the opinion of the Rabbis, in doing, however, as they did? Has not R. Akiba acted in the same manner? And R. Simon ben Yohai, is he not in the same ease? "When did R. Meir, whilst acting in the same way as the Rabbis, differ from their opinion? Where has he been inconsistent ? In the following case, viz. : It has been said" that in case of sickness, a compress may be made of old wine and oil perfumed and mixed with water, when the mixture of the oil and wine has been made on the previous day, but not if the mixture has not been made beforehand. R. Simon ben Eliezer says that R. Meir allowed the mixture to be made on the Sabbath, to be applied to the patient afterwards. When, subsequently, he fell ill himself, he would not permit this to be done. Master! said his pupils; living, thou now annullest thine own opinion. Although, he replied, I am not severe towards others, I am so to myself, as other Rabbis dispute my opinions. On what occasion did R. Akiba, although questioning the opinion of others, still conform to them ? On the following occasion^ : A house is rendered impure^ by the presence of the ^ On the Avord PTil^i^ (avIiIcIi Lebrecht translates as Hochzeitmald, wedding feast), see Friinkel, Monatsciirift, 1864, p. 265. - These works are forbidden on the Saturday ; B., tr. Shahlatlt, fol. 13-1 a ; Jer., ibid, chap. xiv. § 3, end. ^ Mishna, 1st part, tr. ShehiitJi, chap, ix., and Olwluth ii. 6 ; TosseUa, ibid. chap. iv. (see following notes, 4 and 5). * I.e. fragments which make a whole. CHAPTER L 13 spine and skuli of two distinct corpses; or by the same quantity of bonos, or by a member of two corpses '", or by the flesh of two persons still living-, or by a quarter of a measure of the blood of two corpses; this is the opinion of li. Akiba, but not of the wise men. One day, a basket of bones was broug-ht from the villag-e of Tobee, and was exposed in the courtyard of the Temple of Lood^ The Doctor Todros entered, followed by all his colleag-ues, and he said : There is here neither the spine nor skull of « corpse (which would cause a defilement) ; but, as some are of opinion that the united members of two corpses are su]Viiosed to render the whole impure, we will take a vote. The vote was commenced by R. Akiba, who declared that it -was pure (according- to the wise men) : '' If thou hadst declared it to be a defilement, we should have agreed with you ; but since thou sayest there is no defilement, we agree the more readily. '•' When does R. Simon, while adopting- the opinion of the Rabbis, still question it ? In tlie following- case^: R. Simon says that it is allowable to g-ather all young- shoots (at the commencement of the year of repose, slimefah, or seventh), excepting- those of the Carob tree, for it has not its like among the plants, and those which have grown at the end of the sixth year cannot be distinguished from those of the seventh year : the wise men forbid it. R. Simon was one day, during the sacred year {Shemifa, seventh), crossing the fields, and hesaw someone gathering the young shoots of that year ; he said : Is this not forbidden ? Are they not young shoots? On the contrary, was the answer; hast not thou allowed it? Yes, replied the Rabbi; but as my condisciples contest my opinion, you must apply here the following verse: "Whoso breaketh a hedge, a serpent shall bite him'^ (Eccles. x. 8)^ In fine, R. Gamaliel also questions the decision of the Rabbis; but at the same time adopts it (with regard to the time of the reading of the Shema'). This discrepancy between theory and practice may be thus explained : When it is read too late, it is only done so by way of study. But it may also be said after dawn (this answer is thus refuted). Another answer may be that, as a rule, the opinion of the wise men may be adopted, i.e. not to ^ It is known that the presence of a corpse in the liouse was formerly a cause of defilement, according to Jewish law. See Num. xxxi. 19. Here the question is to know what quantity constitutes a defilement. ® The Talmud often confounds Lodkia (Laodiceum), Lydda or Lod (Diospolis), and Lydia, capital Sardes (Neubauer, Geographie du Talmud, pp. 80 and 216); but here Lod is evidently a locality in Palestine, as it is said that a basket of bones was brou"lit from Tobee into the Temple yard at Lood. The village of Tobee has beyond all douljt been identified with the existing place Kpfr Tab, noted by M. de Saulcy on the road from Eamleli to Jerusalem via Koubeibeh {Voyage, vol. i. p. 81). '' See tr. Shehiith, ibid., and B., tr. Pesahlm, fol. 51 h. ® I.e. in theory he holds a contrary opinion ; but in practice he forbids it as do the otlier Eabbis. 14 BERAKHOTH. o-o Ijej'ond midnig-lit; but iu the case of R. Gamaliel's sons returning from the feast, it was past midnight, and therefore impossible to follow this rule, so Gamaliel said to them : Act according' to my own opinion. 3. Besides that recitation, anything, the performance of which has been limited by the wise men to midnight, may legally be accomplished up till the pillar of morn ascend (till dawn). 4. The combustion of fats ^, or of the parts or members of certain sacrifices, as well as the consummation of everything which has the day for a limit \ may also be efLCcted up till dawn. If so, why do the Sages say : until midnight ? In order to withhold men from transgression (by forestalling the limit). We have learnt that to this enumeration must be added the comsumption of ti)e Paschal lamb ; some say that this is wrong. Who are those who make this addition? The Rabbis ^ Who is it who holds an opposite opinion ? R. Eliezer. What is his motive? He says that the word nirjlit as used (in Exod. xii. 12) on the occasion of the death of the first-born, and which is applied to the Paschal lamb, indicates, analogically, the hour of midnight. R. Hoona sa3's : It would be impossible, even according to the Rabbis, to extend in this case, at Easter, the limit beyond midnight; for this sacrifice, as it has been said, defiles the hands after midnight (as being late, it is with even greater reason forbidden to eat of it after this hour). " The consummation of anything which has the day for a limit, &c." This means holy things of a secondary degree (thej^ follow the same rule). " To withhold men from transgression." If the limit is extended to dawn, it might occasionally happen that the ^ Lev. vi. 2, and vii. 2. We know that Mahometanism resembles very closely Judaism in rites and ceremonies ; it is therefore curious to know the Mussulman prescriptions with regard to the immolation of sacrifices. According to a Spanish manuscript in tlie Bibllotheque Nationule, containing a Tralte des croyances, des jvatiques et de la morcde des Musidmans, Ko. 91 (see Analysis by Silvcstre de Sacy, in the Notices ct Extraits des Manuscrits, vol. xi. 1st part, p. 324), we read in chap. xii. of this manuscript : " Tlie time at v/hich sacrifice should be oiiured is, from the time the sun has risen at the hour called addlwJm until sunset; the hour called dhoJta is that at which the sun has already risen a little above the horizon." See Chrestomathie Arahe, by this author (2nd edition), vol. i. p. 162. ^ Lev. vii. 15. ^ See 3IeJchilfa, sect. B6, chap. vi. ; B,, tr. Pesaldni, fol. 85 and 120. CHAPTER I, 15 presence of dawn had not been observed^ and thus these sacred things might be consumed too hite (which is forbidden) ; but in fixing midnight for a limit, there would be no sin in going a little beyond the hour. 5. (2.) From what time do we recite the Shema' in the morning? When bhie may be distinguished from white. Accord iug to 11. Ehezer, when one can discern betwixt bUie and leek green (which is more difficult). This prayer may be finished until the sun shine forth ^, or until the third hour (nine o'clock), according to R. Joshuah ■*, for such is the custom of royal princes to rise at the third hour. He who recites the Shema' after this hour loses nothing. He is like a man reading the Law (it has the same merit as the reading of an ordinary passage of the Law). It has rightly been taught that it is necessary to be able to distinguish the blue threads of the tsiisith (fringes) from the white. What are the Rabbis motives ? It is written : " Speak unto the children of Israel, that they make them fringes^^ (Num. xvi. 38), and 'Hhat ye may look upon it" (Num. xvi. 34). R. Eliezer says : The white threads must be distinguishable from the blue. According to R. Meir, it is written : " That ye may look upon it^ ;" to show that ho who accomplishes the prescription of the fringes, looks as it were to God. Now, the blue threads resemble the sea, and the sea the plants, and the plants Heaven^ which itself resembles the Throne of Glory, which has been compared to a sapphire. For it is written : " And above the firmament that was over their heads, was the likeness of a throne, as the appearance of a sapphire stone" (Ezek. i. 26). By others, the words " Thou mayest look upon it" are interpreted : that a man may be able to distinguish his neighbour at a distance of four cubits. According to R. Hisda, the latter idea predominates. What is the consequence ? A person with whom one is familiar may be recognized at a much greater distance, whilst a stranger cannot be distinguished even close at hand. In what case, therefore, can this interpretation be applied ? In the case of a person little known, such as an unfrequent guest, ^eVo?. Others say : It implies that it must be possible at that distance to distinguish a wolf from a dog, or an ass from an onager; and according to others a friend should be recognized at a distance of four cubits. The theory of the comparison between a dog and a wolf, or the ass and the onager, is propounded by the same person who, as mentioned above, demands as a test the power of ^ At the moment of the projection of tlie sun's rays. * See for division of hom's, above, p. 1, n. 3. ^ See Sifri, sect. Shlah, on Num. xv. 38; Med. Rahba in ]N'um. iv., and B., tr. Sola, foL 17. IG BERAKHOTH. disting-uisliing' blue from o-rcen (it is the more diirieult one). And ag-ain the same person who proposed bhie and wb.ite as test colour.-:, advoc.ites the theory of the reco^-nition of a friend at four cubits distance (it is the easier test, and requires less lig-ht to accomplish it). The reading" of the morning Shema' has been prescribed for the hour at which the sun darts its rays, so that the prayer 'Amida may immediately follow the passag-e relating- to the Deliverance, and be said by daylig-ht. R. Zeira says : I see the motive (it is indicated in Ps. Ixxii. 5) : '^ They shall adore thee at the rising of the sun.'' Mar 'Ookba states that zealous people [euO tKohere is the place for understanding ? Neither is it found in the land of the living" (said ^ Sleep is similar to death, and eating is similar to life. ' Compare the parable of the eleventh hour's workman in Matt. xx. 1-17. ' J., tr. Horaioth, iii. 5. E 2 52 BERAKHOTH. Job, xxvii. 12). E. Levi says : If the brothers of Joseph felt their hearts fail them when they found the money in their bags, as it is written (Gen. xlii. 28) : * and iJ/eir hearis failed tliem, and they were afraid," — how much more should we feel, having- lost R. Simon bar-Zebid ! When R. Levi bar-Zizi died, SamuePs father came and made his panygeric; he said (Eccles. xii. 13) : " Fear God and keep His commandments, for tJds is the whole duty of man' ^ To whom shall we compare R. Levi bar-Zizi? To a king who has a vineyard in which there are a hundred vines, which give him every year a hundred barrels of wine. He first chose fifty, then forty, then thirty, then twenty, then ten, and at last a single one which produced a hundred barrels of wine, and whose taste was preferable to that of all the vineyard. It was thus for R. Levi bar-Zizi, whom God preferred to all other men. Therefore it is written, "the ivhole [duty) of man" (Eccles. xii. 13), meaning that R. Levi is worth all the other men put together. Cahana was very young, and when he arrived there (in Palestine), a wort man ^ saw him and asked him (scoffing at his piety) : What sin is there at this moment in heaven ? (What is being said up there ?) It has just been decided, said he, that this man is condemned to death. And the prediction was realized. Another saw him and made the same question. The answer was the same, with the same result. Alas ! said Cahana, why, having left my country with good intentions (to study the Law), have I come here to sin? Why have I come here to foretell the death of the children of Israel ? I will go, and return to the country whence I came. So he went to R. Yohanan and said : If a man is despised by his mother (Palestine), but honoured and cared for by another wife of his father (Babylon), ought he to go to the latter ? Yes, answered R. Yohanan; and Cahana returned to Babylon. When he was gone, people came to R. Yohanan and told him which way he had gone. How is this ? said the Rabbi ; he is setting forth without saying Good-bye. The question he asked you, they answered, was his way of saying Good-bye (for when he spoke of his mother and stepmother, he wished to describe the two countries which treated him so differently). When R. Zeira arrived in Palestine, he had himself bled ; then he went to buy a pound of meat from a butcher (to get back his strength during his con- valescence). He asked : What is the price of this measure ? Fifty pieces of money, and a blow which you must receive. I will give you sixty, but spare me the blow. The other refused. Here are seventy pieces. Another refusal. Here are eighty ! here are ninety ! here are a hundred ! Well, then, said he, do according to thy custom. Towards evening he went to the house of prayer. * The term nPfS) '2, is translated " a worthless man " (not a personage) by Lattes, Giunte al Lessico Tabnmh'co, s. v. Cf. J., tr. Bega, iv. 3. CHAPTER II. 53 Rabbis, said he, what strange customs there are here ! A man cannot eat a measure of food without receiving- a blow. What makes you believe that ? A certain butcher. He was sent for that he might explain his behaviour, but the messengers only found a coffin (he was dead). How is this? said he. Rabbi, thou wast so irritated that thou didst wish for his death? I swear, said R. Zeira, that I felt no anger towards him, and that I submitted to what I thought was a local custom. When R. Yassa arrived here (in Palestine), he had himself shaved, and went to the warm waters [Brj/xoaLa) of Tiberias. A rough fellow met him and gave him a blow on the back of the neck. '^ Oh, said he, laughingly, how soft is the neck of this man (thine) '' (he is very sensitive to a blow) . Thereupon tlie Archon {dpxo>v, a Roman magistrate) came up to judge a robber. The afore-mentioned scoffer assisted at the trial, and began jeering at the culprit. The judge asked the latter if he had any accomplice. The culprit looked up and said : The man who is scoffing at me helped me. He was seized and judged, and it was proved that he had killed a man. They were both led out loaded with two beams (they were to be either crucified^ or hanged). Just then R. Yassa was leaving the bath ; the convict saw him and said : The neck that was soft has become very hard (for me). It is thy evil fate (and not the affront which thou didst offer me). Is it not written (Isa. xxviii. 22) : '' JYow therefore, he ye not mockers, lest your hands he made strong!' R. Pinhas and R. Jeremie say, on the authority of R. Samuel bar R. Isaac: Raillery produces bad results; it begins by causino* suffering, and ends by causing destruction, as it is written further on : " For 1 have heard from the Lord of hosts a consummation, even determined iqwn the ivhole earth'' (Isa. xxviii. 2^). 9. (8.) A bridegroom who wishes to recite the Shema' on the marriage night may recite it. R. Simon bar-Gramahel said: It is not permitted to every one to claim a pious reputation. It has been taught that : In all cases in which privations or sufferings are imposed (as for example, fasting), each person may consider himself either as a particular person, or as a well-educated man (the latter generally sacrificing more for the sake of religion) ; and we shall then obtain blessings from Heaven. But the same line of action cannot be pursued, with the exception of the scientific man, when the question is one of luxury or honours (in which vanity might arise), unless one has been appointed an administrator of the community (in which case the dignity of the function is maintained by keeping up an appearance of importance). In order to avoid the mud on the high road, it is allowable to ' A Roman judgment. 54 BEEAKHOTH. walk along' the edges of cultivated fields, and even on saffron plantations (which would cause considerable loss) ; but it is allowed to go on them if the high road ' is completely broken up (in such a manner as to render it impossible to take a few steps). R. Abahoo narrates that E,. Gamaliel and E. Joshuah were once obliged to walk alongside the fields, on account of the sodden state of the road ; they perceived E. Juda ben-Paphos wading through the mud to get to them. Who, said E. Gamaliel to E. Joshuah, is this man who makes such a pai'ade of his scruples to cross the fields ? It is, answered his companion, E. Juda ben- Paphos, whose every action has a pious object in view. But, objected the first, is it not taught that an ordinary person has not the right to go beyond the legal prescriptions, by courting praises for exaggerated scruples, unless one is an administrator of a community ? It is true, replied the other ; but it is also taught that, in cases of self-imposed suffering, every one has a right to be scrupulous ; and he will draw down upon himself the blessings of heaven (such was the case of E. Juda ben-Paphos) . However, adds E. Zeira, it must not be made an occasion of despising others (and he does us an injury by acting thus). On a certain occasion", E. Yassa and E. Samuel bar E. Isaac were seated together at meals, in one of the upper rooms of the meeting-house. When the moment for saying the Prayer arrived, E. Samuel bar E. Isaac rose. E. Mishe said to him : That is not according to what Eabbi teaches us; he says: If the repast has been coiumenced, there is no necessity to interrupt it. Also Ezekia taught, that he who has a dispensation from a certain work, and accomplishes the work nevertheless, deserves to be called a simple man. " Have we not learnt, however (§ 8), was the answer, that the bridegroom is exempted from reading the Shema', and yet, if he wishes to read it, he may do so ? It maybe supposed, was the answer, that he may apply himself to it as well as E. Gamaliel.''^ And indeed the latter went beyond his own opinion one day, by reciting the Shema' when he was dispensed; and v/hen his disciples pointed out to him that he was acting contrarily to his own teaching, he replied : I will not hear you if you intend that I should authorize myself for one moment to turn away from adoring God. ^ See J., tr. Baui Kama, v. 1 ; B., ib. fol. 81 a. ' See J., tr. Sabbath, i. 1 bis (fol. 3 a). 55 CHAPTER III.^ He whose dead lies before liim is exempted from reciting the Shema' and the Prayer ('Amida), and from wearing the phylacteries. Those who carry the bier and those who relieve them, and their assistants, those who go before the bier, and those who follow it ^, who are required for the bier, are exempted from reciting the Shema'. But those not required for the bier are bound to recite it. All these (parties) are exempted from saying the Prayer ('Amida). We have tauglit ^ that on the first day of mourning, they (the near relatives) do not wear the phylacteries; the second day they are obliged to do so. But, when strangers come (to console them), they must take them off, no matter on what day of the week ; this is the opinion of R. Eleazar. R. Yoshua says that, on the first and second days the phylacteries are not worn, and that, on the third day they are put on, not to be taken off again. If this is so (that on the second day they are still left off), to what good does the Mishna teach that : one is only dispensed from wearing the phylacteries as long as the dead is not interred? That is so; but, in the same manner as it was mentioned that the Shema'' w^as dispensed with (before the dead), so also was it with the phylacteries, although the dispensation extends to the second day. E,. Zeira and R. Jeremiah hold, on the authority of Rab, that the R, Eleazar's rule is adopted, concerning the phylacteries (on the second day), and R. Yehoshuah's rule (if they are on, they are not to be taken off before strangers). R. Zeira asks them : When the phylacteries have been put on the second day, as R. Eleazar wishes, ought they not to be kept on (wdien strangers arrive), as R. Yehoshuah wishes ? Yes, said R. Jose, son of R. Aboon ; if the phylacteries have been put on, on the second day, according to R. Eleazar^s opinion, they must not be taken off (when strangers arrive), as says R. Yehoshuah. Since this is so, we may conclude that R. Eleazar's opinion, for the putting of them on, is the rule. R. Aboon explains the Mishna (the reason why one is dispensed from the ^ Translated by the late L. Hollaenderski. ■^ Groups of men posted themselves along the way, and they undertook to carry it by turns, considering it an act of piety. ^ See J., tr. Moed Qaton, iii. 5. 50 BERAKHOTH. Shema' and the tl/e2)/iilins), and lie says: It is written (in the Pentateuch): " That thou maijest renmnber (in putting on the thejihilins and reciting- the Shema') the daij when thou earnest forth, out of the land of Egi/jd, all the days of tliy life ;" that means, says he, that on the days that one attends to the living (worldly matters), the thei^hilins must be put on and the Shema' recited ; but on the days when one attends to the dead (the burial), one is dispensed. He who wishes to be severe towards himself in this matter (and to pray even on the first day of mourning), should be prevented from doing so. Is it in honour of the dead (who are still present), or in order that he should himself attend to the arrangements for the burial? What matters? What difference is there between these two motives ? If persons could be procured to undertake the duties of burial, the relatives might then say their prayers; therefore, it is better to admit that the rule is made in honour of the dead. It is therefore forbidden under any pretext. It is not intended that the motive should be understood to be that the person should himself attend to the burial arrangements, for even on festivals, when burials do not take place, one is exempted from the precepts, such as the Loolab ^ and the Shophar (therefore the motive of the prohibition must be the respect due to the dead). In the same manner, according to R. Ilanina, it is allowed on Saturdays and festivals to exceed the limits of the Sabbath, in attending on the dead or a bridegroom, such as bringing the coffin, the grave-clothes, as on working days, also to bring the weepers (this proves again, that even on days when the dead are not buried, due respect must be shown to them). When ^ ought they (the near relatives) to overturn the chairs (as a sign of mourning) ? According to R. Eleazar, as soon as the body has been carried out of the house. R. Yehoshuah holds that it should be done when the coffin is being closed. When R. Gamaliel died, and was being carried away, R. Eleazar ordered his disciples to overturn the chairs, and when the coffin had been closed, R. Yehoshuah gave the same order. The disciples thereupon replied : We have already done so by order of R. Eleazar. On Saturday eve the chairs are stood up, and on Saturday evening again overturned. We have taught: The Sophas (or camp bedsteads) may be left upright and not overturned. R. Simon, son of Eleazar, says that it suffices untie the cords {ickivi't^piov), because then they are not so comfortable, and the sign of mourning is established. R. Jose, on the authority of R. Yehoshuah, son of Levi, supports R. Simon's opinion. R. Jacob, son of R. Aha, on the authority of R. Jose, says : For a bedstead fitted with long stems \ it is enough to take * See above, p. 17, and further on, v. 2. " See J., tr. Moed Qaton, iii. 5 (fol. 83 d). ^ Ta waKkna : four supports at the corners, on which a board was put to support the bedding. CHAPTER III. 57 tliem out (because tbeii one is on the bare boards). These two sorts of bedsteads are shghtly different. R. Jeremiah thus explains them : That which has the leather bands tied from above ' is called a mitta ; whilst the dargask has its thongs attached underneath (at the bottom). Have we not learnt* that the mitta and the 'arsse (another sort of bedstead) are liable to become unclean when they are polished with fish-skin (to soften them) ? If these bedsteads have leather bands underneath, why polish them (therefore the mitta has leather bands) ? R. Eleazar replies that the Mishna speaks of Caesarean bedsteads, which must be polished, as they have holes (to put the straps through). Why are the chairs overturned ? R. Krispa explains it, on the authority of R. Yohanan, by recalling a verse of Job (ii. 13) : "So thejj sat doion loith him ' ujwn ' the ground," and not on the ground, which proves that the chairs were overturned. Bar-Kapara gives another explanation : God, said he, has given you a form to His own likeness ', eUoviov, now overthrown (dead) in punishment of your sins ; let your couch also be overthrown. According to others, bar-Kapara says this : You ought to overturn your couch (bed) on which you have been born. R. Jonas and R. Jose, in the name of R. Simon, son of Lakesh, also explain : the one says that a man in mourning should repose on an overturned bed, because this unusual position would, on waking, remind him of his affliction ; the other says that his own change of position (inconvenience) keeps him awake, as a matter of course, and reminds him that he is in mourning. The mourner must, as long as the dead is not interred, take his meals at a neighbour's ; if he has no neighbours, he will eat in another room of his house, failing which he will put a screen between him and the dead ; but if this is not possible, he must while eating turn his face towards the wall. In any case he must be frugal. He must not eat meat or drink wine, nor recline on a Sopha whilst eating. He is excluded from the general blessing after meals, and if he says this blessing (aloud), which he should not do, the others should not answer Amen ; and should they do so, he must not answer Amen. All these provisions are not applicable to Saturdays, but only to week-days. R. Simon, son of Gamaliel, says : Since it is permitted (for a man in mourning) to take his meals on Saturdays (as usual), he is therefore obliged to fulfil all the religious duties of that day ; for if this exception is made in favour of his temporal existence, it should with greater reason apply to his religious life. R. Yehuda, son of Pazzi, on the authority of R. Yehoshuah, son of Levi, is of the same opinion. ' Or, which is fastened from above, from, the outside, according to J. Levy, NeuTiehr. Worterbuch, s.v. * Mishna, vi., tr. Kelim, chap, xvi, § 1. ' Gen. i. 26. 58 BERAKHOTH. After having- entrusted the body to the funeral assembly, or even to the coffin- bearers, the mourners are allowed to eat and drink. For example, when E. Yosse died, R. Ychia, son of Aba, provided the first meal for the mourners; he gave them meat and wine. At the death of R. Haia bar- Abba, R. Samuel, son of R. Isaac, did the same; and on the death of the latter, it was R. Zeira who provided the first meal for the ahelim (afflicted ones), by giving them lentils, and he said to them : I do as is the custom \ R. Zeira, before his death, ordered that the mourners should not eat at all on the first day; but on the morrow they could accept the repast of mourning ^ When R. Isaac, son of R. Hiya the writer (or commentator^), was at Tuba, he suffered a bereavement. R. Mane and R. Judan came to render him a visit of condolence, and they drank good wine at his house, which made them gay. On the morrow, when they renewed their visit, R. Isaac said to them. Was it proper to drink so much wine in the house of an ahel ? It only remained for you to set yourselves to dancing! At an aheVs house, ten glasses of wine are drunk : two before the meal, five during the meal, and three after. The last three are drunk as follows : one at the benediction, one for a sign of charity (friendship), and one for a sign of consolation of the afflicted. When R. Gamaliel died, three more glasses were added, one in honour of the Ilazan (officiating priest), the second in honour of the chief of the Synagogue, and the third to the memory of the defunct ■*. But, when the 'Beth-Bine (Synod) saw that drunkenness increased more and more, it forbade the three additional glasses, and maintained only the old custom (often glasses). Should a disciple, who is a Cohen (descendant of the family of the grand high priest Aaron), profane himself^ by attending to the funeral arrangements of his master, in order to honour his memory ? The following example may serve for a reply : When the father-in-law and master of R. Yanai Zeiri died, the latter (who was a Cohen) asked R. Yose the above question, and received a negative reply. R. Ahe heard it, and maintained the contrary. When R. Yose died, his disciples attended to the funeral arrangements, eat meat and drank wine. R. Mane reproached them for it, telling them that they had broken one of these two rules: If you are of the number of mourners, you should not have eaten ^ In the treatise Bava Batlira we find the explanation of this custom : as the lentil, unlike other beans, has no cotyledon, the mourner is silent. '^ According to an old custom, the friends and near neighbours invited the mourners to a repast, and sent them meats. The sending of meats is still practised by pious Jews. ^ See Briill, Jalirh'uclier, i. 227-8, on Moed Qaton, i. 9 (according to Eleazar Alaskari). * A custom which has fallen into desuetude amongst the Jews, but practised by others. ' Lev. xxi. 1. CHAPTER Til. 59 meat or drunk wine (while the dead was still present) ; but^ if you do not consider yourselves as near relatives of the defunct, why have you profaned yourselves ? You were wrong". When a Cohen (priest) is studying- Law in the Synagogue, and a body is brought in, should he interrupt his studies and leave the Synagogue, or should he stay ? The following' fact is an answer : A dead man was once brought into the Synagogue whilst R. Yose was studying the Law, and he made no remark to the Cohanim, neither to those who went out, nor to those who stayed in. R. Nehemia, son o£ R. Hiya, son of Abba, related that his father (who was a Cohen), in g-oing" to the rooms where the studies were made, never went through the Csesarean Arcades ; he always went another way round (the dead were buried under these Arcades). R. Ami, R. Hiski, R. Cohen, and R. Jacob, son of Ahe, were walking in the streets (public places, ^^alatia) of Sephoris, when they arrived at a cemetery ; R. Cohen turned aside. He rejoined them at the other end of the passage and said : On what have you deliberated during my absence ? R. Hiski forbade R. Jacob to tell him ; it is not known why : either because R. Hiski was cross at R. Cohen's absence (for he, R. Cohen, must have known that the study of the thora must not be interrupted, even at the risk of profaning oneself), or else he was cross because R.. Cohen had taken a walk. We have taught * that a Cohen may go to foreign parts (outside of Palestine) to judge a pecuniary or criminal case, to note the new moon, to establish (to make good) the leap-year, to reclaim (by means of justice) a field from a non- Israelite, to protest against an illegal landlord or owner, to study the Law, or to marry. R. Juda adds : If there is a master (in Palestine), he should not cross the frontier, R. Jose holds the contrary : A Cohen may do so even when he can find a master (for his studies) in Palestine ; for, he adds, one must be able to choose one's master. This same Rabbi relates (to strengthen his decision) that Joseph Cohen followed his master to Sidon (outside of Palestine), and yet a Cohen is only allowed to leave Palestine to fetch a wife who has been promised to him. At the moment of the Sacerdotal blessing in the Synagogue, should a dead body be brought in, must the Cohanim who pronounce this blessing go out or not ? Magbila, brother of R. Abba, son of Cohen, maintained, in presence of R. Jose, and in the name of R. Aha, that they must not leave their places in presence of the dead. R. Aha, on hearing this, denied having expressed this opinion, and he added : Magbila may have misunderstood the sense of my words, which I repeated according to R. Juda, son of Pazzi, who taught, on the authority of R. Eleazar, that a Cohen who, being in the Synagogue at the moment of the Sacerdotal blessing, does not take part in it, breaks a positive commandment "^ See J., tr. Nazir, vii, 1. 60 BERAKHOTH. (which the Cohen should practise). Magbila may have thought that a positive commandment may be subordinated to a negative one '. But I do not think that Magbila could have heard me express even this opinion ; bring him, therefore, before me, that I may inflict on him the punishment of the malkotli (strokes with a thong, for his untruth). In the Synagogue called ''the Synagogue of revolt®/^ in the town of Kissrie, just at the moment of the Sacerdotal blessing, and whilst a dead body was exposed, the Cohanims, who were studying the Law, did not ask (their master) R. Abooha whether they should join with the other Cohanim to give the blessing (and they continued their studies). When the hour for the repast arrived, they told him the hour, and asked to go out (on account of the presence of the dead). R. Abooha replied : You did not consult me in the matter of the blessing (which is a positive commandment), and you now consult me as to whether you should make your repast (which is legitimately allowed) ? Hearing this the Cohanim hastened out. R. Yanai says that a Cohen may go to see a royal personage even in a profane locality. When Diocletian came to Tyre, R. Hiya, son of Abba (a Cohen), was seen traversing the cemetery to meet him. R. Hiski and R. Jeremiah said, in the name of R. Yohanan, that it is almost a religious honour to contemplate the great personages of the kingdom, so that we may distinguish the Israelite princes of the house of David. May a Cohen profane himself (attend the burial) of a nassl (patriarch) ? Certainly. When R. Juda the Nassi died, R. Yanai made a proclamation that, in honour of the Nassi, the sacerdotal laws were suspended for that day. When R. Juda the Nassi, the grandson of R. Juda the patriarch, died, R. Hiya, son of Abba, called R. Zeira (who was a Cohen) into the Synagogue named Gonffna '■', at Siphori, where the body was exposed. On the day of the death of Nehorai (Lucia), sister of R. Juda Nassi, R. Hanina sent for R. Mane (to assist at the funeral ' To perform the sacerdotal blessing is a positive commandment, since God ordered Aaron and his two sons to do so. That one must not profane oneself Avitli the dead is a nerjative commandment. ® According to Josephus {Ant. XX. viii. 7) there was a fight, before this Synagogue, between Greeks and Jews ; no doubt on account of this it received the name of the " Synagogue of the revolt." The same denomination is found again in the Talmud, Nazir, vii. 3 (fol. 56 a), and the same root 11^3, in the expression " resistance money ;" tr. Maasser sheni, i. 2 (fol. 52 6). See 'De.xcnhonxg, Essay, ^. 156; ISTeubauer, p. 95. In our passage the text is faulty, and is marked J^nTTDl (Krotosliin edition), or i>imiQT (Amsterdam edition). J. Levy translates: Am Ahhange. ^ According to Eusebius, it is a to"\vn situated fifteen miles from Jerusalem in the direction of Neapolis. It had a certain prominence during the wars against Rome. See Eaumer, Palestina, p. 99 ; Neubauer, ib. p. 158. CHAPTER III. 61 ceremony) ; but instead of coming-, R. Mane answered : Since, when the Nassi is alive, and is in a profane place, a Cohen must not go to him (to render him honour) ; with much less reason should a Cohen require to profane himself when the Nassi is dead (especially at the death of a sister of a Nassi). To this R. Nassi replied : This is an exceptional ease, in which the religious obligation incumbent on every Israelite must be accomplished in his brother's honour. May a Cohen profane himself for his father's or mother's honour (and go beyond the limits of Palestine to see them) ? R. Yosse also, on the news of his mother's arrival at Bozzera, asked R. Yohanan whether he might go there ? The latter replied that : If there is any danger (for his mother, and his presence could get her out of it), he should not hesitate; but if it is simply for the sake of doing honour to his parents, there might be a doubt on the subject. But, as R. Yosse persisted, R. Yohanan said : Since thou art decided to go, go and return in peace. R. Samuel bar-Isaac heard this, and thought that it was not a sincere decision. R. Eleazar thereupon added that there was no necessity to have a more formal authorization (than that of R. Yohanan). Does a Cohen become defiled in joining' a funeral procession in honour of the community? Yes, in presence of two routes, one long, but undefiled, and the other short, but defiled (where the dead have been buried) ; if the public follow the long route, the Cohen must not undeceive them and follow the same route ; but if the public follow the short route, the Cohen must not quit it, since he is acting- for the honour of the public. This rule only applies to the cases considered as unclean, according to the Doctors ; but in all cases which are forbidden by the Law (Pentateuch), the decision of R. Zeira should be acted upon. He said : The respect due to the public is such that for the moment it takes precedence of a negative commandment. R. Jonas and R. Jose Galilee, on the authority of R. Jose, son of Hanina, say that the Law must not be discussed in presence of the dead. We find, however, that R. Yohanan, in presence of the body of R. Samuel, son of Zadoc, asked R. Yani his opinion on this question, viz. : May the revenues realized by an holocaust be applied to the reparations of the Temple ? And R. Yani gave the desired solution (this proves that the Law may be discussed in presence of the dead). But it has been supposed that this conversation (between the two Rabbis) took place at a certain distance from the body, or after the funeral ceremony. We find also that R. Jeremiah i-)ropounded several questions, for solution, to R. Zeira, in the presence of the dead body of R. Samuel, son of Isaac before the completion of the ceremony (which proves again that the Law may be discussed in presence of the dead) ; but it was answered that this took place away from the body (aside), and not close to it. It has been taught that the carriers of the dead (of the coffin) should remain barefooted (during the passage), for it might happen that the shoe of one of them (32 BERAKHOTH. would become torn on the way, and thus interrupt liim in the exercise of this relig-ious duty. R. Zeira fell down during a conversation, and it was seen that he had fainted. When he came to, he was asked the cause of his fainting- ; he replied : It happened in consequence of our conversation regarding the verse : "■ And the living will lai/ il to Iris heart" (Eccles. vii. 2). 2. After tlie burial, and during tlie return, tlie Shema' should be recited, if there is time enough to begin and end it before arriving at the circle (formed round the mourners to console them) ; if there is not sufficient time, it must not be begun. Those standing inside the circle (the mourners) are dispensed from saying it ; but those outside must recite it. We teach that ^ : The dead must not be carried away for one hour before, or one hour after the time prescribed for the reading of the Shema', so that it may be said and prayed with the public. We read, however (in the Mishna as above), that after the burial, and on the return, the Shema' should be said, if there is time to begin and end it before arriving at the circle. Therefore what we have just said about leaving an hour before or after (the burial), is it not superfluous ? No, this latitude is accorded to those who may have made a mistake, or missed (involuntarily) the hour indicated (for the prayers). We teach that those in mourning, and the assistants (at the funeral ceremon}^), if they cannot terminate the ceremonies in time, should interrupt them to recite the Shema' only, but not to say the Prayer^ (this being longer). But it has already happened that the Doctors have stopped the ceremonies, not only to recite the Shema', but also to say the Prayer. We read in the Mishna that the Shema' may be commenced (before arriving at the circle), if there is time to finish it (if not, it must not be begun) ; if we maintain that the ceremony must be stopped in order to recite the Shema', does it not follow that it may be commenced before arriving at the circle ? In the one case, it refers to the first day of mourning ; but in the other, to the second day. R. Samuel, son of Abdooma, says : If he who enters into the Synagogue (at the hour of office) thinks he can finish his Prayer before the Hazan (officiating priest) commences to repeat (the 'Amida), so as to be able to join in the Amen, he may begin and finish it (the Prayer'*). One of the Doctors held that: This means that there must be enough time to finish his prayer and say the Amen after the third section of the 'Araida ; another Doctor said that this applies to the ' J., tr. Syuherlriv, ii. 2. ^ J., tr. Biccuriw, iii. 3. ^ See further on, chap. iv. § 8. CHAPTER III. 63 case where the person thinks he can say his prayer before the Kazan has finished the sixteenth section^ so as to say the Anieic. R. Pinhas says that these two Doctors are not at variance^ for the former speaks of Saturday prayers, and the Litter of ordinary week-day prayers. We teach that R. Juda said : If there is only one circle, all those forming- it must pray, if they are present in honour of the mourners ; but the relatives (who take part in the mourning") are exempted. Those (of the assistants) who have arrived at the place where the mourning ceremony takes place, and who have their faces turned towards the mourners (are close to them), are exempted from reciting- the Shema' ; the others (those who cannot see the mourners) are not exempted. It is in accordance with the subsequent decision (according- to the text of the Mishna), that those who form or who are inside the circle are exempted from reciting the Shema', but not those who are on the outside. And what we have just taught, of the obligation attaching to those who have only come to do honour, and the exemption of those who have come to console the afflicted, is according to an anterior decision. We have learnt " that when the High Priest has consoled the mourners, the Segan (assisting priest) places them between the High Priest and the assistants ; these, then, come (one after the other) to offer their consolations. R. Hanina relates that formerly the assistants (the friends, &c.) remained in their places, and that the mourners passed along the rows of the assistants ; but, as there arose quarrels between the assistants at the city of Siphoris, R. Jose ben-Halaphta decided that the mourners should keep their places, and the assistants come to them, one b}^ one, to offer their consolations. R. Simon of Tossephta says that the old custom has been again re-established. 3. Women, slaves, and children are exempted from reciting the Shema', and from wearing the phylacteries ; but thej are bound in the matter of the Prajer, the sign on the door-post {mezuza^), and the blessing after meals. The exemption of women (from reciting the Shema^ and wearing the phy- lacteries) is based on the following verse : '"'' And ye shall teach them your children (sons and not daughters) '^ (Deut. xi. 1 9) . And why is the same exemption applied to slaves ? Because it is written : " Hear, Israel : The Lord our God is one God" (Deut. vi. 4); which means that we have no other superior but God, whilst the slave is subservient to his master. And why are children exempted ? * See B., tr. Synhedrin, fol. 18. * Mezuza : the parchment wliicli contains verses 4-9 of chap, vi., and verses 12-20 of chap. xi. of Deuteronomy, and which is affixed to the door-posts, as ordered in these verses. 64 BERAKHOTH. Because it is written : " That the Lord's Law mat/ he in thij moiitJi " (Exod. xiii, 9), meaning", that thou be assiduous in the study of this Law (and a child is not so) ; but they are all (woman, slave, and child) obliged to recite the Prayer {'Amida), because everybody must endeavour to draw down upon himself the Divine mercy. As regards the mezuza, it is written (Deut. vi. 19) : "and tJiou sJ/alt write them uj)on the posts of thy hoiise" (the Law). All are obliged to say the blessing after meals, because it is written : " IFheii thou hast eaten, and art fall, then thou shall Mess the Lord thy God" (Deut. viii. 10). We are taught that ^ all positive commandments, for the accomplishment of which there is a fixed time, are only obligatory for men, and that women are dispensed ; but the commandments, for the accomplishment of which the time is not fixed (i.e. which may be accomplished at any time), are obligatory for men and women. Which are the commandments having a fixed time ? They are : the Suhha (tabernacles), the Shoffar (trumpets of the Rosh Hashana), and the Tephilin (phylacteries). And which are the commandments not having- a fixed time ? They are : the restitution of things found to their owners, the taking of young birds by sending their mother back to the nest '', the erection of a balustrade on the roof (for the safety of the inhabitants), and the precept of the tzitziths^, R. Simon exempts women from the tzitziths because, to accomplish this commandment, the time is prescribed, since any garment for night use need not have tzitziths. R. Abina, explaining the decisions of the Doctors (who class the tzitziths with the commandments that have no fixed time), says : The garments that are used by day as well as by night must have tzitziths. We teach that : A man may accomplish on his neighbour's behalf (at the prescribed time) any positive commandment, excepting the blessing after meals. We teach that : With regard to religious duties, a person not bound by them, may not exempt his neighbour (by performing them for him). But with regard to those duties which are binding, the same duties may be repeated on behalf of others (neighbours), and thus exempt them. R. Elaia adds, that in this case the blessing at meals is excepted (it cannot be said for one's neighbour), for it is written : " When thou hast eaten, and art full, then thou shall bless the Lord thy God,^' which means that each one must recite the blessing after his meal. R. Jose and R. Juda ben-Pazzi except also the Shema' and the prayers which each person should say for himself, in order to draw down upon him the Divine mercy. What difference is there between SuJcIca and Lulab ? That is to say : Why « See J., tr. KiddousTdn, i. 7 ; B., ib. fnl. 29. ' See further, chap. v. § 3. ® The tzitzith (fringes on the clothes). With regard to these fringes, it is said : " And it sliall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord " (Num. xv. 39). CHAPTER III. 65 is the blessing of the Sukka said on the evening (preceding) the first day of the Feast of Tabernacles (only once), whilst the Lulab must be said on each of the seven days (every morning of the Feast of Tabernacles) ? R. Jose and R. Aha asked, at an assembly, this same question, and the answer was : Because it is a duty to remain in the Sukkoths (tabernacles) all the seven days (of the solemnity), nights included ; whilst on the other hand, the Lulab is only obligatory during the day (each day separately) . R. Jacob Deromi " protested that : The study of the Law is also obligatory at night, as well as during the day (and yet the benediction must be said every time one sits down to study) ; a man may, said he, abstain from eating, during the festival, of things not requiring a blessing, as, for example, fruit which may be eaten outside of the tabernacles (and in this case one is not obliged to spend one's time there, nor to recite the blessing every dav) ; the Lulab, on the other hand, is a positive commandment (for each one of the seven days of the festival), as for the blessing to be said before commencing the study of the Law, it is said in accordance with the verse : ''And in Iiis Law doth he meditate daij and night " (Ps. i. 2). We teach ^ that a man may have the blessing after meals recited for him by his wife, child, or servant. Did not R. Aha, in R. Neara'i's house, say, on the authority of R. Jose, that a child is allowed to say the blessing after meals, in order to accustom him to accomplish that duty ? On the other hand, since a child is not obliged to practise the commandments (as we have said previously), can he exempt his father ? There is no question here of exemption, the child says the blessing, and the father (if he is ignorant) repeats it (word by word) as w^e have taught with regard to the Feast of Tabernacles. It is said there that if a slave, a woman, or a child recite the Ilallel (divers chapters of the Psalms) in order to exempt others, these latter must also repeat it (word by word). The Doctors, however, blam^e him (the ignorant man, who has the blessing said for him by his son). It is not seemly that a man of twenty should repeat what a child of ten says. 4. A man in his legal uncleanness ^ is to meditate in his heart on the Shenia' ; but he is not to bless before or after it. After he has eaten he blesses, but not before doing so. R. Juda says : He blesses both before and after it (in his heart). A mental recitation is made in places where there is no water (to wash oneself) . According to R. Meir, a haal-heri (a man in his uncleanness), not having ® From Daroni (South). See above, p. 3, note 2. ^ See J., tr. Siicca, iii. 9 ; Roslt Hasliana, iii. 3. "^ Baal qeri, who has had an accident (c[ui fluxum pollutionis senserit). F QQ BERAKHOTH. sufficient water to take a Ted/la (bath of purification), must recite the Shema' in such a manner as not to be able to hear himself; but he must not say the blessing at the comm-encement or end of it. The Doctors, however, allow him to recite the Shema' aloud, and say the blessing both before and after it. We teach that : A haal-herl who is ill, and on whom nine measures {calj) of water have been poured, and another haal-herl who is not ill, and who has had three lag (small measures) of water poured over him, become clean, and may then occupy themselves with their religious duties ; but they may not replace others in these duties, they may only do so after having plunged into forty measures of water I R. Juda is also of this opinion. According to E. Jacob bar- Aha, who maintained it on the authority of R. Jose, who himself spoke in the name of R. Yehoshua ben-Levi, a man only became unclean through knowing a woman. R. Hoona says that even he who becomes heri (polluted) in dreaming is unclean; but according to R. Jonas and R. Jose, one can become haal-hen (when not dreaming) as soon as one notices anything (ejection) from whatever cause. We have learnt* that on the day of h'q^imr (pardon) it is forbidden to eat, drink, wash (bathe), to perfume oneself, put on shoes, and to know one's wife. On this head we have also learnt (from a haraitJia) that a haal-herl (remarking his uncleanness on the day of hljipur) may plunge into water to cleanse himself; but must do so secretly. This is not contrary to the decision of R. Juda ben- Levi, according to whom a man becomes unclean through knowing woman, for he may have known his wife on the eve of hlppur, and have forgotten to take his bath afterwards. R. Jose ben-Halaphta was seen to bathe himself on the day of hi2)pnr. Can we suppose that this holy man can have forgotten to take his bath the evening before, after having known his wife ? R. Jacob l^ar-Aboon says that the TeMla was instituted to distinguish that man who is like an animal (who like a cock approaches his hens, leaves them to take his meals, and goes again to them afterwards). So the Tehlla is not obligatory for the haal-heri, and R. Jose ben-Halaphta might well neglect it on the eve of Kippur. R. Hanina was one morning, before daylight, passing the gates of hrjjjbocTLa (where were the Tiberias baths) ; he met there some of his pupils, whom he scolded, telling them that they had no necessity to lose their hours of study by taking baths (to purify themselves), for they could take their Tehlla during the morning. This proves that the Tehlla is not forced upon the haal-herl (even for the study of the Law). R. Aha was once at R. Yehiya's house, and he related that in the time of R. Jehoshua ben-Levi it was attempted to abolish the use of the Tehlla for men ' The Telnla (bath of purification) must contain at least forty measures of i)iu'c water (from a running stream). * See J., tr. Yoma, viii. 1. CHAPTER III. 67 and women (after intercourse), because some women at Galilee caught a cliill, and became sterile. But R. Yehoshuali opposed himself to the change, saying : You wish to abolish a thing which keeps Israel from sin ? How does the Tehila keep us from sin ? The following is an example : There was once a watchman of a garden who was going to commit a sin with a married woman ; but before doing so, he wished to assure himself of being able to purify himself immediately afterwards ; in the meantime strangers arrived, which prevented them committing the sin. Another man wishing to seduce one of Rabba's slaves, received from her this answer and refusal : I cannot take the Tehila excepting when my mistress takes it. Thou (slave) art considered but as an animal, said the seducer, so thou dost not require the Tebila. Hast thou forgotten, replied she, that it is written : " Whosoever lietli with a beast shall surely he put to death " (Exod. xxii. 18) ? (So the sin was not committed.) According to R. Yehiya bar-Abba, the Tehila was only introduced in the interest of the study of the Law : As there is no limit to a man's intercourse with his wife ; this intercourse happens too often, and too much precious time would be lost to the study of the Law ^ A haal-heri may not study the Law before having taken a Tehila. R. Juda bar-Titus and R. Aha say, on the authority of R. Eleazar, that this prohibition is based on the verse : ^' Be ready against the third day : eome not at your loives " (Exod. xix. 15). We teach that any man or woman suffering from an uncleanness [prqflitviosus), as well as a woman with her courses, and a woman in her confine- ment, may read the Tor a (Law), study the midrash, the halahha (legal part of the Talmud), and the agada (ethical part) ; Init all this is forbidden to a haal-Iceri. According to R. Abba bar- Aha, on the authority of Rabba, they (the haal-Jceri) may study the halahha, but not the agada ; and according to R. Jose, they may study the halahha, which they know, but not the Mishnd. According to another explanation of R. Jose's decision, they may study anything; but may not utter God's sacred names. R. Sera (who was haal-Jceri) asked R. Jose if he would study with him and R. Aboon the Halakha, in which they were well versed ; and he received a reply in the affirmative. R. Hiya (whilst also haal-Jceri) studied with his son, R. Jeremiah, the Halakha (during the same night in which he had become unclean), and in the morning he sent his son to work, so as to give himself time to take the Tehila. (All this proves that a haal-heri must not interrupt his studies to take the Tehila.) A Doctor who had arrived at the town of Netzibin whilst the Tora was being read, stopped at the sacred names (which he would not dare to utter). R. Juda ben-Bethera said to him : Continue, and enlighten us by your words, for the study of the Tora is not susceptible to uncleanness. According to ^ Another reason may be mentioned : the cold water of tlie Tehila (cold baths) cools the ardour of the blood. This is generally known. P 2 68 BERAKHOTH. R. Jacob bar- Aha the principles of R. Elai, with regard to the shearing of sheep, are to be adopted, and the principles of R. Yoshiya relating' to helaim (mixed seeds), and those of R. Judah ben-Bcthera regarding uncleanness. The first held that the eoramandment relating to the shearing of sheep is only applicable to Palestine ; the second held that the prohibition regarding mixed seed is only infringed when one sows at the same moment wheat, barley, and the seeds (stones) of grapes, mixed together ; the third held that the study of the Tor a is not susceptible of impurity, i.e. a baal-keri need not take a Tebila before studying the Law. R. Jose ben-Halaphta was travelling at night ^ ; a donkey-driver was behind him. On arriving at a cistern, he noticed that his companion wished to plunge in. R. Jose opposed it. But, said the other, I wish to purify myself after the relations I have had with a married woman, and in addition to which she was in her courses. In spite of this R. Jose forbade him to expose himself to danger; but the man would not listen, and was on the point of plunging in; thereupon R. Jose called out to him : Go ! and return not, since thou disobeyest me. And so it happened, for the imprudent fellow was drowned. R. Jose ben-Jose was on board a ship, and saw a sailor who was attaching a rope to his waist to plunge in the sea : Expose not thyself to danger, said the Rabbi. But I am hungry, said the other ; I wish to eat ^ Thou mayest eat without purifying thyself. When arrived in port, \Lfi)]v, the Rabbi said to him : Here thou must obey thy scruples, take the Teb/la before thy meal ; I only forbade it thee on the sea, where it was dangerous. R. Yanai says : Some say that the bath may be taken in still water, and others, that it must be in running water. He who wishes to be scrupulous (by using the latter) will see his days prolonged. 5. If any one, whilst reciting the Prayer, recollect that he is in his uncleanness {haal-heri)^ he is not to stop, but to shorten his prayers (at each section). If he has gone clown into the water to bathe (Lev. xvi. 16), and can go up, dress, and recite the Shema' before the sun shines forth, he is to go up, dress, and recite it. But he is not to cover himself with foul water, or with water holding matter in solution, unless he has poured clean water to it. How far is he to keep from foul water or excrement (to pray) ? Four cubits. The teaching of the Mishid (that a baal-Icerl must not interrupt himself in the recitation of the Prayers) only applies to public recitation ; but if one is praying alone, and recollect that he is in his uncleanness, he must stop and wash himself. ^ rolloAving the road : Semita. ■' The Esscnians purified themselves Avith water before meals. CHAPTER III. 69 According" to R. Juda^ if one is praying alone and there is no water to make an ablution, lie must not suspend his prayer; but if there is water^ he must stop and wash himself (to continue the prayer). R. Meyer, however (as cited above), held the contrary. R. Ame said : If a sick man has known his wife, he must take the Teh'ila, even if he foresees danger for his health. But if he has become unclean without intention (by pollution), he is disjDensed. R. Hagui, on the authority of R. Abba bar-Zabdi, says, that in neither case is the Tehila to be exacted, so as not to expose him to danger. He who designedly becomes heri, if he is ill, must take a bath of nine ordinary measures of water, to purify himself; if he is in good health, he will take one of forty ordinary measures. If a sick man becomes unclean involuntarily, he is dispensed from the Tehila ; but if a man is in good health, he will purify himself in a Tehila of nine measures. R. Zabdi, son of R. Jacob bar-Zabdi, on the authority of R. Jonas, says : In a town which is distant from running water (river or pond), the haal-Iceri may recite the Shema' before purifying himself (so as not to miss the morning hour prescribed for the Shema') ; but the prayers must be said after having taken the Tebila. A delicate (weak) man is not obliged to rise at daybreak (even if the water is close to the town), to take his bath (in case of uncleanness). The teaching of the Mishna, that a haal-keri may recite the Shema' while bathing, by covering himself with water, applies only in case the water is turbid ; but if the water is clear, he must not recite it (for he can in that, by looking down, see his private parts) ; but if he can, with his feet, render the water turbid, he must do so, and recite the Shema'. We teach that in reciting the Shema', one must place himself at a distance of four ells from human excrement and from the dunj? of dogs (especially), at the time that it is being used for dressing skins (at the tannery). According to the Rabbis Jeremiah, Zeri, Abina, Ama, Shamai, Mana, Abooha, Jose ben-Hanina, Samuel ben-Isaac, Hiya bar- Abba, Jose bar-Abbina, and Hona, in order to recite the Shema' and say the prayers, one must not be within four ells of any dirty or fetid water, or of a badly smelling corpse, human excrement, filth, and urine ; even that of children who can already eat a piece of bread (of the size of half an egg at one time), or of any dung of beasts or birds, in fine, of anything dirty, filthy, or stinking. R. Aboon was asked why it was necessary to place oneself at a distance from infants' excrement and urine (which does not smell) ? He replied : '*■ For the imagination of man's heart is evil from his youth" (Gen. viii. 31). R. Yadan adds that the words ^'from his youth " mean : from the day of his birth. We find that R. Elaiya and his companions, seated one evening in front of an hotel (fondiiq), smelt a bad odour (without knowing from whence it arose) ; they asked themselves whether they could speak of the Law in that place ? R. Elaiya replied : If it were light, we should be able to see the foul matter (since we can smell it, and it must be close to us), so we must abstain from speaking of the 70 BERAKHOTH. Tora, or move away a space of four ells. R. Simon bar-Eleazar said : If a room, inclinhim, be of a size of ten square ells, and there is some filth in it, it is not permitted to pray there without having at least covered it over, or put it under the bed. The Rabbis Zakhai, Simon ben-Gamaliel, Jacob ben-Aha, Yehia bar- Aba, and Ilanina said : If, in a room of four square ells (or larger) there be a urinal (vessel), at least a quarter of a measure of water must be poured into it, and it must be covered up, and hid before the prayers can be said. On a small quantity of filth, it suffices to throw water, according to R. Benjamin bar-Yapheth, on the authority of R. Yohanan. R. Jacob bar-Zabdi spat upon a small cjuantity of filth (thinking that would suffice) ; but R. Zera reproached him for this insufficiency. The box full of books must not be placed under the foot of the bed (marriage- bed) ; it must be at the head. R. Abbin,in the name of R. Hoona, adds : The bed must be raised ten palms, at least, from the floor, and the cords of the bed must not touch the case, R. Jose, replacing R. Samuel, son of R. Isaac, approves R. Hoona's decision. A man must not approach his wife in a room in which there is a sej)lier iora (roll of the Law), unless it is placed in a cupboard, ten palms higher than the bed, or enveloped in linen ; according to R. Jeremiah, in the name of R. Aboon, R. Yehoshuah ben-Levi, in this ease, put a curtain before the Tora. It is not permitted to sit down on a bench on which the Law is placed. It happened to R. Eleazar to perceive that he had sat down on a bench on which was lying a roll of the Law ; he became frightened, and got up, trembling like a man who notices a serpent by his side. If the roll is lying on another object (as, for instance, a piece of wood), placed on the bench, one may sit down. Of what size should the object (piece of wood) be? R. Abba, in the name of R. Hoona, replies that it must be as large as the fist. K Jeremiah, in the name of R. Zera, says that it suffices for the roll to be placed above the level of the seat (of any size or thickness). If, seated on a donkey or horse, one has with one a satchel, ZiaaKKiov, full of books or human bones, it must be attached to one's back (i.e. one must not sit on it) . The phylacteries must be placed above the bed, at the head, and not at the feet. R. Samuel, R. Abba, and R. Eleazar say, in the name of R. Hanina, that Eabbi hung up his Tephilin in this manner. According to R. Hiski, in the name of R. Aboon, they must not be hung up, in the manner that basket-sellers hang up their goods (i.e. hanging down) ; the phylacteries must be hung up by their cases, leaving the bands to hang down. R. Halaphta teaches that one must prevent oneself from yawning and hiccuping during prayers. R. Hanina relates that Rabbi put his hand on his mouth if he yawned or sneezed, and that he never spat during prayers. According to R. Yohanan, one may spit, so as not to have the mouth embarrassed in praying ; but one must spit aside, and not to the right, but to the left (the right hand being CHAPTER HI. 71 held in greater estimation), for it is written: ''A Ihousaml shall fall at thij side [left), and ten thousand at iliij right hand" (Ps. xci. 7). Everybody admits that it is forbidden to cover the spittle with one^s vestment, siola. R. Yehoshuah ben-Levi said : He who spits in the Synagog-ue during the prayers ought to he ashamed of himself R. Jonas, however, spat in the Synagogue; but he put his foot on it. R. Jeremiah or R. Samuel ben Halaphta say, on the authority of R. Ada b. Ahwa ^ : One must not spit during prayers excepting one has moved away a space of four ells. According to R. Jose bar-Abbin^ a person, after having spat or made water during' prayers, must again move four ells away before recommencing. R. Jacob bar- Aha says that it is not a question of actually walking away a distance of four ells ; but simply to allow the time it would take to do so to elapse. R. Amma, in accordance with the latter opinion, explains it thus : If one were obliged to walk a distance of four ells one might, by doing so, ariive at a still dirtier spot. R. Abba, in the name of Rabba, says : One must not pray in a place where there is filth, or urine which has not been soaked up. Gcnooba adds : As long as there Is still a trace of urine in a certain spot, one must not pray there. According to Samuel, one may say one's prayers there as soon as the filth has commenced to dry np. Simon bar- Aba, in the name of R. Yohanan, approves Samuel's decision. R. Jeremiah aud R. Zera, on the authority of Rab, say : Even if the filth is dried up as a bone, one must not say prayers near it. Samuel, however, repeats his words and maintains them. R. Simon bar-Aba, on the authority of R. Yohanan, agrees with Samuel. Hiski then said : Abbe (or Rabbe) was more scrupulous with regard to urine than other filth. R. Manna answered him : Thou referrest to what Genooba said (as above) in his name. 6. A man in his uncleanness'' witli a running issue,^ a woman in her uncleanness during separation,^ and a woman who perceives the need of separation (through her courses), all require the bath (before prayers). R. Juda exempts them (the more particularly that, in such cases, cold baths are dangerous). The dispensation accorded by Pt. Juda applies to the case of a person who, being unclean, experiences an accidental issue (if preceded by the uncleanness, projlvmiini) ; but, if the uncleanness {projliivium) declares itself subsequently to the issue, is the bath to be exacted in such a case, In view of its serving to purify the former (accidental) case ? This question may be resolved on the ground that, * See J., tr. Meghilla, iii. 1. " Latin: Projiuviosus (a gonorrhean) qui fluxum senserit. Lev. xv. 3. ^ In spite of the first state of uncleanness, a bath must be taken for the second one. ' After cohabitation in a pure state. 72 BERAKHOTH. as it is said : The bath is uecessavy for a woman who^ during cohabitation, perceives herself to be in her courses. R. Juda exemjits them. Verily, R. Juda bases himself on one or other of the following motives : ( 1 ) That in such a case the bath is useless (seeing the general state of impurity) ; or, {'2) that one does not take account of secondary uncleauness, in view of a superior degree of (contemj)orary) uncleanness. There is a practical divergence between these two motives if an accidental issue precedes the profliivhim, in which case the first motive (that of the utility of the bath) is applicable (and the accidental unclean- ness may be remedied) ; but, according to the second motive (i.e. not to take into account a secondary uncleanness in presence of one of a superior nature), the bath is not required (therefore the second motive prevails). One knows now R. Juda^s opinion in the case of the secondary uncleanness declaring itself last ; but what would be his opinion in the event of the graver state of impurity coming after the lesser one (seeing that the lesser one may be remedied) ? We may reply to that, that it is said: If a woman, during cohabitation, perceives that she is menstrual, she must attend to herself; R. Juda exempts them. It is because, according to his opinion, there is no difference between uncleanness {projluviiim), and the courses (in either case, if the graver uncleanness declares itself last, the exemption is maintained). 73 CHAPTER IV.^ 1. The morning Prayer may be said until noon ; R. Jada says : Until tlie fourth hour (ten o'clock). The afternoon Prayer, until the evening ; according to R. Juda, until the middle ^ of the after- noon. The evening Prayer has no limited time ; and the additional Prayer (Mussaph of Sabbath and festival days) may be recited all day. R. Juda says : Until the seventh hour (one o'clock). It is written : " To love the Lord ^our God, and to serve Him with yoiir heart'' (Deut. xi. 13). This service of the heart means Prayer; it is also written : " Thy God, ivhom thou servest continuallij , will deliver thee'' (Dan. vi. 11). Since there (at Babylon) were no organized religious ceremonies, it follows that it can only be Prayer that is meant. It cannot be maintained that all these prayers were said at the same time, for it is said : " He Tcneeled upon his hiees three times a day " (Dan. vi. 10). In saying these prayers, one must not adopt any position at choice, for we learn that "there loere three loindoios towards Jerusalem in his chamber " (Dan. vi. 11). Are we to infer that this practice was only instituted after the captivity ? We cannot admit so in presence of the words " as he did aforetime" (Dan. vi. 11). Also we learn, by David, that there were ever fixed hours for Prayer : " Evening and morning and at noon ivill I j^ray,'' &c. (Ps. Ix. 18). Through Hannah we learn that one must not raise the voice too hio-h : " Now Hannah site spahe in her heart" (1 Sam. i. 13) ; on the other hand, one must not reduce prayer to a simple meditation, for it is written : " her li]is moved " (1 Sam. i. 13). How, then, is one to act? Speak with the lips. R. Jose bar- Hanina says : This verse teaches us four things : Hannah sjjahe in her heart, therefore prayer requires attention ; her lips moved, therefoi-e the prayers must be spoken ; her voice toas not heard, therefore one must not raise the voice too high ; "■ Eli thought she had been drunhen" these last words prove that it is forbidden to ^ Translated by the late X. Z. (anonymous), who helped us also to revise the first chapters of this work. ^ Supposing the day and night equal, i.e. twelve hours each, the Vesper hoiu ^voukl commence at half-past two ; therefore one may say the afternoon Prayer until a quarter to four, at which hour the evening Prayer would commence. 74 BERAKHOTH. say one's prayers while in a state of drunkenness. There was a discussion on the following subject : Hanna bar- Aba, one day, said to his condisciples, I am going to tell you of something which I saw Rabe do, and which when I told Samuel of, he was so pleased at, that he kissed me on the mouth (as a mark of satisfaction) ; this is what I saw : In saying " Be Thou praised " one bows down, and on coming to the word Lord, one stands upright again \ Samuel adds : I can give the reason for this custom, it is written : " and he raiseth %p all ilieui that he boioed doion" (Ps. cxlv. 14). I cannot admit that, said R. Ami, for is it not written: ''^ and was afraid before My name'' (Mai. ii. 5)? That remark would be just, replied R. Aben, were it v.-ritten, and was afraid "at" J\[// name, but it is '^ hefore My name," i.e. before having uttered My name he is afraid (and there, one bows down). R. Aba bar-Zabdi prayed aloud. R. Jonah prayed in a low voice in the Synagogue ; but when at home he prayed in a loud voice, so that the members of his family might learn their prayers through him ; indeed, adds R. Hanna, they learnt their prayers through hearing their father (R. Jonah). From where have they (the ancients) obtained the three prayers ^ ? R. Samuel bar-Nahmeni says : They (the prayers) are established upon the three periods of the day affecting all creatures ; thus, in the morning, one should say : " I render thanks unto Thee, O Lord my God, and God of my fathers, that Thou hast brought me out of the darkness (of the night) unto the light (of the day).'' In the afternoon, one should say : " I render Thee thanks, O Lord my God, and God of my fathers, that Thou hast permitted me to see the sun, at the going, as at the rising thereof." In the evening, one should say : " Let it please Thee, O Lord my God, and God of my fathers, to bring me out from the darkness to the light, as Thou hast done before." R. Yehoshuah ben-Levi says : They have learnt them (the three prayers) from the patriarchs : that of the morning, from Abraham : " Abraham got np earlij in the morning to the place where he stood hefore the Lord" (Gen. xix. 27) ; nov/ the expression he stood ('Amad) signifies he prated, as it is written : Then stood up {va>/aamod) Phiuehas, &c. (Ps. cvi. 30). The afternoon prayer comes to us from Isaac : " And Isaac went out to meditate {X^W, praf) in the field at the eventide" (Gen. xxiv. 63) ; this word, lasouali, means to pray. So we read (Ps. cii. 1) : " xi prayer of the afflicted, when he is overivlielmed, and pouretlt out Ids complaint (irT*!!^) hefore the Lord." As for the evening prayer, we have it from Jacob : " And he lighted (vayifga') on a certain place, and tarried there all night" The word vafifja^ signifies to pray ^, as it is said: ^^ Let them therefore pray (yifgu'oo) the Lord God of Sahaoth" (Jer. xxviii. 28), and again : " Therefore piray not thou'f &c. (veal tifga' bi) (Jer. vii. 17). ^ See above, chap. i. § 8. ^ See Medrash on Psalms, chap. xxv. ; Tanhnma, section Miqetz. '" See Sifri, section Waethhannan, chap. xxvi. ; Bamidhar-Rabtja, chap. ii. CHAPTER IV. 75 The Rabbis maintain tliat the prayers were instituted as parallels to the daily sacrifices, the morning- prayer conformably to the morning sacrifice : " The one lamb slialt tliou offer in the morning'^ (Num. xxviii. 4), and the same for the afternoon (Num. xxviii. 4). As regards the evening- prayer they did not know with what to combine it, so they prescribed it without giving the motive ; for which reason, we find in the Mishna that the evening- prayer has no fixed hour. According to R. Tanhuma, it was instituted in remembrance of the burning of the remains and entrails of the evening sacrifice, which was done during the night, on the altar. R. Juda (who maintains that the evening prayer can only be said up to ten o'clock) relies upon the Tora, for R. Ismael taught that it was written: ^'' And when the sun waxed hot it melted" (Exod. xvi. 31), i.e. at the fourth hour (ten o'clock) ; now if one should wish to say that these words indicate the sixth hour, I would reply that this hour is pointed out by the following words : '■'And he sat in the tent door^ in the heat (DH^) of the daij " (Gen. xviii. 1). The words : in the heat of the day (Dm) must mean the fourth hour. And also, as the word morning, which is found in the passage relating to Abraham's sacrifice, signifies the fourth hour, the same word used with regard to the Manna^ must have the same signification; at the fourth hour (ten o'clock), the sun is hot, but the shade is cool ; at the sixth hour, however (midday), the sun and shade are both equally hot. According to R. Tanhuma, the words the sun being hot, signify the hour at which no creature finds shade. R. Jose was praying at the third hour (nine o'clock) ; R. I.Iiya bar-Aba did the same ; R. Berakhiya Hamnonia recited first the Shema', and the other prayers afterwards. But the objection to this is that it has been decided that he who recites the Shema' after the third hour, does not lose the benefit of the prayer, which is reckoned to him as having the same spiritual value as the study of the Law. (Why therefore separate, as R. Berakhiya does, the Shema' from the other prayers ?) The reply was that this was only to mean or apply to the case where the Shema' is recited at the fixed hour. One might suppose that R. Juda, in fixing on the fourth hour (for the Shema'), bases himself on the following story, told by R. Simon, in the name of R. Yehoshuah ben-Levi : Under the Greek domination^, the Jews, besieged in the Temple, gave every day two vessels of gold, which they passed out through a little window in the walls, and in return they received two lambs (for the daily sacrifice) ; one day, instead of lambs the Greeks sent two goats ; but the Most Holy (praised be His name) opened their eyes, and they found two lambs in the ^ Yavau ; the Talmud styles thus the Seleucides who, after the death of Alexander, occupied the Syrian throne ; the incident related by the Talmud took place luider the reign of Antiochus Epiphanus. See J., tr. Taanith, iv. 5, and Histoire d'Herode, by F. de Saulcy, p. 18. 76 BERAKHOTH. Temple stables. With regard to this (morning) sacrifice R. Yuda bar-Aba says that it was offered at the fourth hour. R. Levi adds that during the same reign, they (the Jews) passed out two vases of gold for the price of two lambs; one day two pigs were given in return (derisively) ; but when the pigs had been hoisted about half the height of the wall they became fixed, and the wall was shaken down, and thrown to a distance of more than forty parasanges from the land of Israel ; from that time, on account of the sins of Israel, the daily sacrifice was interrupted, and the Temple subsequently destroyed '^. On what do the Rabbis base their opinion ? It is written : " Two lamhs day hjj daij " (Num. xxviii. 3), thus dividing the day into two parts. R. Juda explains the words " iwo every dai/ " in the following manner : present two offerings each day ; or, offer up as daily sacrifices (and not extraordinary sacrifices) ; or, offer them up during the day. The Mishna instructs us ^ as follows : The morning sacrifice is slain at the north-east angle of the altar, near to the second ring, and that of the evening at the south-east angle, near to the second ring ; and it says that the morning and evening sacrifices must be chosen beforehand. R. Hiya, in the name of R. Yohanan, says : With regard to the prayer Minha (of the afternoon) and the prayer Mussaph (supplementary, of festivals), priority is given to the former. It was endeavoured (in the schools) to maintain that this rule only held good in case of there not being time enough to say both before night ; but R. Zera, as well as R. Nathan bar-Tubi, affirm, on the authority of R. Yohanan, that this rule holds good in the contrary case. But it was objected that by reciting the Minha before the Mussaph one accomplishes the religious duty, but that one should not act voluntarily in this manner ? It was answered thereto, that the foregoing only applies in case of the hour for saying the Minha not having arrived. Thus R. Yehoshuah ben-Levi taught his pupils, saying to them : When you go to a repast {apiarov), never sit down at midday without having said the Minha, for fear of the repast lasting a long time, and causing you to miss, either on a week-day or on a Saturday, the hour appointed for this prayer. But what is the appointed hour for this prayer? A quarter to eleven '. Verily we learn ^, that the evening sacrifice was slain at the middle of the eighth hour (half-past two), and laid on the altar at the middle of the ninth hour (half-past three), excepting on Easter eve, when it was offered an hour '' In B., Bava-Kama, fol. 82, this incident is supposed to have occurred during the struggle between Hyrcanus and Aristobulus. On this account also was it forbidden to rear pigs in Palestine. See Histoire d^Herode, by F. de Saulcy, p. 18. '^ Mishna, v. ; tr. Tamid, chap. iv. ; tr. Edouyoth, vi. 1. " By dividing the day into two equal parts, commencing at six a.m., the hour for saying the Minha would be a quarter to five in the evening (or eleventh hour since the morning). ^ See Mishna, tr. Pesahim, v. 1. CHAPTER IV. 77 earlier (on account of the Paschal lamb). We see, therefore, that the time for saying the Minha begins early, and that explains B. Yehoshuah^s advice to his pupils^ as above. R. Jeremiah said : You say that the time for saying the Minha lasts two hours and a half, whilst for the sacrifices you accord three hours and a half? R. Jose replied that the comparison of the Minha to the evening sacrifice is not complete : it should only be collated with the offering of the incense, which is made afterwards j he relies on the following verse : "Let my iirayer he set forth lefore Thee as incense, mid the lifting up of my hands as the evening sacrifice '^ (Ps. cxli. 3). Take off an hour for the preparation of the sacrifice ; there remains two and a half hours '. R. Jose ben-Hanina said his morning prayer as soon as the sun appeared^ and his evening prayer just before it had entirely disappeared, so as to be filled all day with the fear of heaven, according to the verse: ''For this shall every one that is godly pray unto Thee in a time when Thou may est he found ^' (Ps. xxxii. 6), that is to say, at the hour that God reveals himself to the world by the light, R. Ada's uncle (his mother's brother) had Rab's taleth (the service mantle) on the day of the great fast ; the latter said : When the sun shall be as high as the tops of the palm-trees, thou wilt give me my taleth, that I may recite the ne'ila (close of the fast). When the sun is at that height at Babylon, where Rab was, it is still day here (in Palestine), for Babylon is lower than Palestine. This, according to R. Yohanan, results from the verse : " That sayeth to the deep, Be dry '' (Isa. xliv. 27) ; it is Babylon which is thus called the deep of the world. It has been proved that he who prays mxTch will be heard (God does not hear the prayers of the Israelites, because they are sinful ; but if they were not so, the more they pray, the more acceptable they are to God). A contrary opinion has, however, been expressed ^, on the authority of R. Levi, by R. Aba, son of R. Papi, and R. Yehoshuah of Sahnin, who explained in that manner the verse: "In all lahour there is profit ; hut the talk of the lips tendeth only to penury" (Prov. xiv. 23) ; they applied this verse to Hannah, who, having prayed too much, shortened the days of SamuePs (her son) life ; she said : " And he will there abide for ever " (olam) (1 Sam. i. 22). But it was objected that the word olam, as applied to the Levites, means the fiftieth year, and Samuel lived fiftj-two years. R. Yose bar R. Aboon says : The two years during which she suckled him must be deducted (leaving fifty) \ There is no contradiction; according to Levi, the former case applies to the particular individual, and the latter to the community (the one is rewarded, whilst the other is punished). R. Hiya, on the authority of R. Yohanan and R. Simon, son of Halaphta, relied ^ This shows what relation prayer has to incense. ^ See J., Bicciirim, ii. 1 ; tr. Taanitli, iv. 1. * How reconcile these two opinions, that prayer is useful, and that it is injurious ? 78 BERAKHOTH. upon this verse : " jbid it came to pass this as sJie continued praijhuj ^' (1 Sam. i. 12), to prove that he who prays much is heard. The prophet thus called the place Babelj because it is the place on the earth which lies the lowest. According" to R. Yohanau, the name of tzoula (depth or abyss) was given to Babel because it was there that the victims of the Deluge were swallowed up (Exod. xv. 10), conformably to this verse : " As Bahj/lon hath caused the slain of Israel to fall, so at Bahf/lon shall fall the slain of all the earth " (Jer. li. 49). It is written : " They found a plain in the land of Shinar, and dwelt there " (Gen. xi. 2). It is called Shinar, says Resh-Lakesh^ for it is there that were precipitated {Sheniuaroo) those who died by the Deluge; or else because they died there of epilepsy {naar, to writhe) , deprived of light and baths (which would have been good for the sick) ; or else because they are despoiled (same word in Hebrew) of good works (neither offerings nor tithes) ; or else because its princes die young; or else because it (this country) has raised up an adversary, and an enemy to God, that is Nabuchodonosor the impious. Rab bar-Judah said : If you do as the Rabbis, R. Judah cannot consent to it ; but if you do as R. Judah, you act in conformity with all opinions. On what has one relied to establish the neila^ (closing prayer of the long fast) ? According to R. Levi, on the following verse: "Yea, when ye make many prayers, I will not hear them" (Isa. i. 15), it is said slowly so as not to arrive at the Neila before night. What is the proper moment for saying the Neila ? The Cesarean Rabbis say that there is a difference of opinion on this subject between Rab and R. Yohanau. According to the former, it is at the moment of the shutting of the gates of Heaven (at night) ; and according to the latter, at the closing of the gates of the Sanctuary. As R. Juda Antordia remarks, the following Mishna supports the latter opinion : Thrice during the year, it says, the priests (at the Temple of Jerusalem) give the benediction four times a day, viz. on the fasting days, on the day of the changing of the 3faamad^, and on the great fast; once in the morning, again at the additional prayer or Mussaph, at the INIinha prayer, and, fourthly, at the closing prayer or Neila (as one of the benedictions takes place at the Neila on the day •of the great fast, and as this prayer is said during the day, there is no question here of the gates of Heaven, for it cannot be maintained that they are closed during the day). The brother of R. Ada's mother (his maternal uncle) had Rab's faleth on, on the day of the great fast ; Rab said to him : "When the sun * We have seen, above, what is the supposed origin of the other prayers. ® By maamad is meant a division of the IsraeHtes, corresponding to a division of the priests, fAladmislimar ; the entire nation was divided into twenty-four maamadotli, just as the priests were formed into an equal number of mldimorotli. "Wliilst the one was attached to the service of the Temple, the other was subjected to certain pious Avorks, of which the most severe was a four days' fast. See Mishna , ii. ; tr. Taanith, chap. iv. §§ 1 and 2. CHAPTER IV. 79 shall be as hig-h as the tops of the palm-trees, thou wilt g-ive me my taleih that I may recite my Neila. Does not Rah coutradict himself? On the one hand he says that it is at the time of the shutting- of the g-ates of the Sanctuary, and on the other (in his discussion with R. Johanan) he says : at the closing of the gates of Heaven ? R. Matna replied that, as Rah prayed lengthily, he arrived at the Neila towards night (so that the closing of the doors of the tabernacle, and of the gates of Heaven, coincided). It was asked : Does the Neila dispense one from the evening prayer ? R. Aba and R. Hiya, in the name of Rab, answer in the affirmative ~'. But, objected R. Aba to the latter, at what part (of the ^Amida) is the prayer of separation {Jiahdalah^) said? R. Yona objected to R. Aba: Can an ^Amida of seven benedictions dispense you from the duty of saying* one of eighteen ? But, replied R. Aba, have I not already refuted the opinion of Rab by the first objection? A refutation is not enough, replied the other; this opinion must be annulled. R. Yose said that R. Aba's objection is irrefutable. As regards that of R. Yona, it may be said that on account of the fast it was intended to lighten the burden and that the 'Amida (of the Neila), composed of only seven benedictions, dispenses with that of the evening' in which there are eighteen. R. Aba bar-Mamal said to his condisciples : I have heard your masters affirm that the Neila does not dispense with the evening prayer ; this opinion has been supported by R. Yosse bar R. Aboon, on the authority of R. Hiya, in the following terms : The eighteen benedictions must be recited every day, even also on Saturday evening, on the day of Icippur, and on public fasts (refutation of the foregoing opinion of R. Yose) ; and R. Nahman bar-Isaac, on the authority of R. Yohanan ben-Levi, said : 1^ Icij^jnir falls on a Saturday, although there be no Neila on Saturday, the Sabbat is mentioned in the Neila prayer (this, therefore, forms part of the offices of the day, and cannot dispense with the evening* prayer). To the above two rules are added the following : If the Neomenia and a public fast fall on the same day, although the Neila is not effected during the Neomenia, it is mentioned in the Neila prayer ; R. Simon, on the authority of R. Yohanan ben-Levi, says : On the Ihmuka-snhh^i, although there is no Mussaph (supple- mentary prayer or sacrifice which only exists for solemnities of Biblical institu- tion), the Hanuka is nevertheless mentioned in the Mussaph. It is the same with the Neomenia, which takes place daring" this festival (and which allows a Mussaph). AYhen the Neomenia falls on a fast day, at what part of the 'Amida is the solemnity mentioned ? According to R. Zeira, in the fifteenth blessing ; according* ' B., tr. Yoma, fol. 87. ** This prayer is said in the fom-th of the eighteen blessings of which the 'Aiiiida is composed. On festivals only the three last are recited, and a blessing, special to the solemnity, is intercalated between them. Sec Appendix 11. 80 BERAKHOTH. to R. Aba bar-Mamalj in the sixteenth ; according to R. Abina^ in the fourth ; and, says R. Aba, since in all circumstances it is inserted in the fourth, it must be the same in this particular case; and indeed the custom is in accordance with R. Aba^s opinion. What chapter (of the Tord) is read" on this day (Neomenia and fast united) ? According to R. Yose, the passage of the benedictions and maledictions (viz. Lev. xxvi. and Deut. xxviii.). But, objected R. Mena, does one not know that it is a fast, since the supplications are said, with the head bowed (this prayer is only said on public fasts) ? This prayer, replied R. Yose, is but a reminder that the above chapter must be read. R. Judan of Cappadoeia said before R. Yosse, on the authority o£ R. Juda ben- Pazi, that on this day, the chapter of the Tora which refers to the Neomenia is read; R. Yose, getting up as well as R. Juda ben-Pazi, summoned him in these terms : Is it from thy father that thou hast heard that ? My father, replied he, only said that for the town of Ein-Tob, where they knew perfectly well that it was RosJi-IiodesIi (new month) ; it was in this place that, at certain dates, the Neomenia was proclaimed ; but in all other places the chapter of blessings and curses is read. Jeremiah the Scribe asked R. Jeremiah what chapter ought to be read if the Neomenia happened to fall on a Saturday ? That of the Neomenia, answered he; R. Helbo said before R. Ami (and the ]\Iishna agrees with him on this point) that for every solemnity, whether it be the Hanuka or the Purim, the ordinary reading should be interrupted, and the chapter relating to the solemnity read in its stead. Isaac Sehora asked R. Yitzhaq : Which is the chapter that should be read at the Neomenia which falls during the Hanuka ? Three persons are called in for the Neomenia, and one for the chapter of the Hanuka; R. Pinhas, R. Simon, and R. Aba bar-Zamina, on the authority of R. Abdoomi from Man-Hifia ', held the contrary opinion, viz. : three for the chapter of Hanuka, and one for that of Neomenia, as the fourth is only called on account of Neomenia (for the Hanuka only one is called). Bar Shalmaya the Scribe said to R. Mana : Behold, when the Neomenia of Hanuka falls on a Saturday, first seven persons are called (settled number for the Saturday), then the others are added for the chapters of the Neomenia and the Hanuka (therefore the same thing should take place during the week, and when the Neomenia and the Hanuka happen to fall together on a working day, the chapter of the Neomenia must be read first, and the chapter of the Hanuka added for the fourth). I have asked the Scribes this question, continued he, but they answered : You should not ask us this question, but rather the Rabbis, who are more learned than we are. Rabbi commanded « See J., tr. Taanith, ii. 10 (14). ^ Heifa is also mentioned in J., tr. Erooldn, ii. (fol. 20 a). CHAPTER IV. 81 Lis orator Abdone^ to make a public proclamation, announcing- that the evening prayer might be said (on a Saturday) before it was quite dark, and R. Hiya b. Aba did the same thing. R. Hanina says that R. Ismael, son of R. Yose, took him one day to an inn, and said : My father once recited the evening prayer (on a Saturday) before it was quite dark. R. Ame observes that R. Yohanan does not approve of that, but (says the Talmud) if the protest of R. Yohanan refers to the act of R. Hanina, he is wrong ; for one may take from the profane hours of a working day to multiply the holier hours (thus anticipating the Sabbath). Moreover, the ass-drivers came (one Friday) from Arabia to Sephoris, and they said : Hanina b. Dossa has already begun the feast of the Sabbath in his town. (It is therefore a custom generally accepted, that the Friday evening prayer should be anticipated, and so it is impossible to admit that R. Yohanan disputed this point. Therefore, the opinion of R. Hanina should be rectified : it relates to the prayer of the Saturday night according to the facts just alluded to, and that is what R. Yohanan disputes.) And even on this point, there was no ground for contestation, for Rab (agreeing with R. Hanina) commanded his orator to announce publicly that whoever wished to say the Saturday night prayer before night could do so, and R. Hiya b. Aba did the same (their several opinions are against that of R. Yoljanan). At the school of R. Yanai it was taught that any one who was lying down was not obliged to arise (to say the evening prayer, which is not an obligation) ; but R. Zeira says : Whenever I did so, I trembled for fear of experiencing nocturnal alarms ; therefore (if any one wishes to lie down before night), he should conform to the opinion of Rabbi and R. IJiya b. Aba. R. Jacob b. Aha says : It has been said that the evening prayer is an obligation, according to R. Gamaliel, and R. Yoshua says it is optional ; this discussion may be compared to that which relates to the closing prayer [Neila). In R. GamalieFs opinion, the recitation of the Neila does not dispense with that of the evening prayer, whereas R. Yoshua opines that it does. A disciple once asked R. Yoshua his opinion about the evening prayer, and he answered that it was optional. Having addressed the same question to R. Gamaliel, he was told it was an obligation ; but, said the pupil, R. Yoshua said it was optional. When I enter the Assembly to-morrow, arise, and ask the question again; the next day the disciple did so, and repeated his question regarding the evening prayer. It is an obligation, said R. Gamaliel. Bat, answered he, R. Yoshua tells me it is optional. R. Gamaliel addressing himself to R. Yoshua, said : Is it true that you expressed this opinion ? No. Then ^ lu the large schools of Palestine and Babylon there was first the master or chief, then came the orators, whose business it was to transmit the oral teaching of the master to the pupils, and to discuss it with them, they were called Amomims. See Bereshith Maha, chap. vi. G 82 RERAKHOTH. arise, said R. Gamaliel, and let them Lear witness ag'ainst you.^ R. Gamaliel remained seated and explained the subject, whilst R. Yoshua was standing". The assembly (shocked by this act of authority) murmured and said to R. Hootzpith the iurgneman (dro2;"man) that he must close the lesson.* Then all the assembly rising", said to R. Gamaliel: "All have felt the cfiects of thy pride!" And immediately R. Eleazar b. Azaria was named (Nassi instead of R. Gamaliel) ; he was then sixteen years old, but (by the effects of a miracle) his head became in that day filled with the wisdom of old age, his hair became white. R. Akiba grieved sorely (because R. Eleazar b. Azaria had been preferred to him), and to console himself, he said : It is not that he is more learned, but he comes from a more illustrious race than myself. Happy is the man whose right has been made by his ancestors ; happy is he who can find his strength in them ! R. Eleazar b. Azaria descended from Esra in the tenth generation. How many seats were there in the school (on the day when, for the first time, R. Eleazar held the dignity of Nassi) ? There were eighty, according to Jacob b. Sissy, without counting the disciples who were beyond the rails. Three hundred, according to R. Yose b. R. Aboon (R. Gamaliel had been very severe about the admission of the heth-d'in. and the school in the enclosure). It is thus the words of the Mishna must be understood (which prove the election of R. Eleazar) : This is what was taught by R. Eleazar b. Azaria to the wise men of the vineyard of Yamnie : '' Does that mean there was a vineyard at Yamnie ? No, it refers to the disciples who were arranged before him as the vine-plants in a vineyard.'^ " Directly after the election of R. Eleazar b. Azaria, R. Gamaliel went to all the members of the tribunal to reconciliate himself with them. He also went to R. Yoshua, and found him making needles. " Is this the work you live on ? " said he. " Until the present time you had had no wish to know anything about me; misfortune will befall the generation you are teaching ! — I' beg your for- giveness," resumed Gamaliel (and R. Yoshua granted it). To R. Eleazar b. Azaria. according to some, a bleacher was sent. Others say it was R. Akiba who said : He who is Cohen, and son of a Cohen (priest) must sprinkle the holy water .^ May he who is neither Cohen, nor son of Cohen, say to him who is Cohen and son of Cohen : Thy waters are as the waters of a cistern " ; thy ^ The accused was obliged to remain standing during the hearing of the witnesses. * Thus dismissing the audience. ® See Rabha on Canticle viii. 11, ^ Allusion is here made to the respective situations of R. Gamaliel and R. Eleazar. R. Eleazar descended from a pontifical family, that of Ezra ; whereas R. Gamaliel, by what tradition says, descended from a pagan who had been converted to Judaism. ^ Any person who had a taint of impurity, had to be sprinkled by the priest, and the water was taken from a running stream (see Numbers, ch. xix.). CHAPTER IV. 83 cinders as those which come from the oven.^ R. Eleazar answered : You have forg-iven him ; let us g-o together to the door of R. Gamahel, and invite him to lake back the dignity of Nassi. However, R. Eleazar was not deprived of all his honours, he was still maintained as ah-heth-din (vice-president of the supreme tribunal.* 2. When R. Nelionia-ben-Hakana entered the school, and when he left it, he made a short prayer. They asked him : What was the object of this prayer? When I arrive, answered he, I pray that no offence may happen through my fault ; and when I leave I thank God for the graces He has conferred upon me. What was his prayer when he arrived ? '' May it please Thee, eternal God, God of my fathers, that I be not irritated against my disciples, nor my disciples against me ; that we may not pronounce to be impure that which is pure, nor pure that which is not so ; that we may not forbid what is allowed, and that we allow not what is forbidden, so that I may not be despised, neither in this world nor in the next." What was it he said when leaving (the Leth-hamidrasch) ? "■ I render Thee thanks. Eternal God, God of mj fathers, because Thou hast placed my lot amongst those who frequent the schools and synagogues, and not amongst those who visit the theatres and circuses (circenses), for I and they, we all work and watch ; I work to deserve Eden, and they work for their destruc- tion, as it is said (Ps. xvi. 10) : For Thou wilt not leave mij soul in hell, neither win Thou suffer Thine holy one to see corrnption. R. Pedath, on the authority of R. Jacob b. Idi, R. Eleazar, after each of the three obligational prayers of the day, added these words : " May it please Thee, Eternal God, God of my fathers, that no hatred may enter men's hearts against us, nor in our hearts against men, let none be jealous because of us, and let us not be jealous of any one ; let the stud}^ of Thy law be the study of our life, and may our words be accepted by Thee as supplications." R. Hiya b. Aba added these words : " Let our hearts be united in the fear of Thy name, lead us away from whatever is hateful to Thee ; bring us near to all that Thou lovest, and show mercy to us because of Thy name.'' In R. Yani's school it was taught that the following prayer should be said on awaking : " Praised be Thou, O God, Who givest back life to the dead ; ' Lord, I have sinned against Thee. May it please Thee, Eternal, my God, to give me a pure heart, a happy life, good inclinations, a good friend, a ** And not from the red cow (see ibid). « B., lb. fol. 28 a. ^ In the opinion of the Rabbis, sleep is a sixtieth part of death (B. same treatise, fol. 57). G 2 84 BERAKHOTII. good reputation, a bountiful eye/ a good and modest soul, an humble spirit ; that Thy name be not profaned amongst us, and that we may not become objects of mockery for the world ; let not destruction await us, and let not our hope be eternal death ; grant we may not be obliged to ask the help of men, and let not our food be dependent on their bounty, for their gifts are small, but the shame they inflict is great ; let our life be devoted to the study of Thy law, and passed with those who accomplish Thy will ; build up again Thy parvisthy city and Thy tabernacle ^ soon in our days/^ R. Hiya b. Aba prayed thus : "May it please Thee, Eternal God, God of our fathers, so to dispose our hearts that we may offer Thee sincere penitence, that we may not be ashamed before our ancestors in the next life/' * According to R. Yudan, of the school of R. Ismael, the Amoral ^ was commanded to say this prayer after the explanations. R. Tanhuraa bar Isblustiska's prayer was as follows : " May it please Thee, Eternal God, God of my fathers, to vanquish and take away the yoke of all bad passions that are in our hearts, for Thou hast made us to fulfil Thy will, it is our duty so to do, it is also Thy wish and ours ; the ferment that is in the paste* turns us from it; it is visible for Thee that we have not strength enough to resist it ; may it therefore please Thee, Eternal God, God of our fathers, to cause love, good will, peace and friendship to reside amongst us ; let our end be happy, let our hopes be realized, let the number of those who study Thy law be increased ; grant we may enjoy happiness in Eden (future life); let us have a good heart and find a good companion; may we find every day when we arise what our heart desires, and may the desires of our souls be directed to Thee in all that is good/' " On going out, I offer up thanks for my lot." According to R. Aboon (these words mean), " I i-ender thanks to God, Who has given me an intelligence and good works to perform.^ " 3. R. Gamaliel said : The 18 benedictions should be recited every day ; R, Yoshua says : It is sufficient to give a summary of the 18 benedictions ; R. Akiba says : That he who knows his "^ It signifies, " That we may be charitable." See Prov. xxii. 9, ^ The temple and town of Jerusalem. * If our souls were placed before the heavenly throne, on an inferior degree to that which is occupied by our ancestors. '' The chief of each school had an amorai or orator, who explained to the pupils the teaching of the master, and discussed it with them. * This expression is used to express the passions which reside in tlie heart. ' A sound " intelligence " which does not deceive itself, and does not declare pure what is impure. And " good works," because he is patient with his pupils. CHAPTER IV. 85 prayers well by heart sliould recite the 18; if not, it is enongli to make a summary of them.^ Wherefore 18 Lenediciions ? R. Yoshuali b. Levi says : ' They are in connection with the 18 psalms, finishing- at the 19th: The Lord hear thee in the day of irouhle. If it be objected that there are nineteen psalms, the answer is that the 1st and 2nd are, properly speaking-, but one. It has been said that he who, having- prayed, has not seen his prayers answered, ought to fast.' R. Mena says that this psalm (The Lord hear thee, &c., which comes directly after the 18 which are as the foundation of the 18 blessings) proves to any learned man that he should say to his master:^ "Let thy prayer be heard. '^ According to R. Simon, these 18 benedictions have been established in reference to the 18 links (of which a man's spine is composed) which enable him to l)end during- his prayer, as it is written (Ps. cxxxv. 10) : All my bones cry out, saying, God, who is like unto Thee ? " R. Levi says that the 18 blessings are in accordance with the tetragram which is repeated 18 times in Psalm xxix. R. Hoona says : It will perhaps be objected that the prayer of 18 blessings is composed of nineteen ; the answer should be that the prayer of the minims (unbelievers) was prescribed later on at Yabne.^ R. Elazar bar R. Yose objected, however, that in Psalm xxix. (which, it has been previously remarked, served as a foundation for the eighteen blessings) the name of God is mentioned 19 times (therefore, to this prayer they might have given a number corresponding to the names of the Divinity *) ? He answered : Because of that it is said that the prayer for the minims (infidels) is inserted, and the prayer for transgressors in that of the uncharitable (the 12th), the prayer reg-arding elders and strangers in that of the righteous (18th), and the prayer of David relating to Jerusalem (14th). . Is the holy name repeated often enough (in the psalm) for each of these subjects? (No ; therefore the 18 ^ In those days this book was rare in Palestine, the prayers were learnt by heart, by the children. There was in each community a man, the Hazan, Avhose special care was to teach them prayers. See Mishna, tr. Sabbath, i. 6. ^ See J., tr. Taanith, ii. 2. ' The eighteen psalms are followed by the psalm beginning by tlie word yaaneklia, which means to grant, and wliich the Eabbis interpret by to fast ; which also gave birth to the above idea. "^ This psalm is dedicated by Israel to David its master. ^ Town in which E. Yohanan b. Zaccai sought a refuge before the destruction of the temple, and where the principal Eabbis and Pharisees joined him later on. Therefore this blessing has not been inserted in the Eitual by the great Synods, and although it is admitted, the blessings are still numbered as 18. * The name E. Elazar wished to add to form the nineteenth is not a tetragram, that is why it was not counted. 86 BERAKHOTH. tetragrams * only were taken, and it is easy to understand why in the origin the prayer only had 18 blessing's). According to R, Hanina, on the authority of R. Pinhas, these 18 benedictions have been published in reference to the same number of times that the names of the three patriarchs are repeated in the Tora ;'' if, again, it be objected that these names are repeated there 19 times, it should be answered that the verse (Genesis xxviii. 13), '' And hehold the Lord stood above it,'' is not included;'^ if the contrary objection, that there are only seventeen, is made, the answer must be that the verse (Genesis xlviii. 17), "My name and the name of mjj fathers," must be included.* R. Samuel b. Nahmeni, on the authority of R. Yohanan, says : It refers to the verb " to ordain '' which is repeated 18 times in the second narration of the building of the Temple. Yoshua b. Aba adds that they are only counted from the verse (Exodus xxxviii. 23), " 4.nd with him was Aholiab, son of Ahisam.ach of the tribe of Dan," up to the end of the volume.* As for the 7 blessings of the Sabbath, whence do they proceed?^ R. Isaac says : They refer to the words, " The voice of God,'' which are repeated 7 times in Psalm xxix. According to R. Juda Antouriah, they are in accordance with the tetragram repeated 7 times in the canticle for the Sabbath (Ps. xcii.). The 9 blessings for the rosh hashana (new year) were established, according to R. Aba of Carthage, in reference to the tetragram repeated 9 times in Anna's prayer, finishing with these words : " God will judge the extremities of the earth '' (1 Samuel ii. 10).^ According to R. Helbo and R. Simon b. R. Nahman, the 24 blessings for days of fast ^ are in accordance with the words, song, prayer, and supplication, which are repeated 24 times in the prayer of Solomon (1 Kings viii.). R. Zeira, on the authority of R. Jeremie, says : Every one on fasting days should insert in the Amida a few words relating to the fast, and which would be the best place ? Between the 7th and 8th blessing. These are the words which he should add : " Hear us, O Lord, in these times and in these days, for we are in great ^ The 4 letters which spell Jehovah, so sacred that they are generally replaced by the word Adonai. • Cf. Berenhith Rahha, ch. Ixix. ; Wayyiqra rahba, ch. i. ' Probably because only the names of two patriarchs are found in it. ® The 3 patriarchs are mentioned : He (Jacob) and his ancestors, Abraham and Isaac, ' The connection established hj the Rabbis between the prayers and the temple is easily understood. ^ It is well known that the prayer of the 18 is not the same on Saturdays and festivals as that of ordinary days ; the three first and three last blessings alone remain unchanged. * According to the Eabbis, the new year is a day of judgment for all creatures. ^ See the Mishna, tr. Taanifli, ii. 2. It refers to public and general times of fasting, not the same as the great fast or Yam Kippur. CHAPTER IV. 87 aifliction ; turn not Thy face away, and liear our supplications ; for Thou^ Eternal God, assisteth in times of trouble, Thou deliverest and savest in times of sorrow and oppression. They called tinto the Eternal God in their trouble, and He brought them out of their humiliatio7i (Ps. evii. 28). Be Thou praised, O Eternal God, Who hearest in the time of trouble." R. Janai, on the authority of R. Ismael, who repeated it in the name of R. Janai's school, is of opinion that these words should be inserted in the 16th blessing-, and that a separate paragraph should not be made of them, as the before-mentioned Rabbi advises. R. Yona, on Rab's authority, says : A private individual who has vowed to observe a fast should insert the words which refer to this fast in his prayer, and it is the same thing- for this as for the Sabbath, says R. Zeira, on the authority of R. Hoona : It should be mentioned at each of the three services (evening-, morning, and afternoon). R. Mana says: I did not know which opinion was admitted — if it was R. Jeremie^s or that of R. Janai on R. IsmaePs authority ; but when I went to the place where the rules were established,^ I heard R. Hoona, on the authority of Rab, saying that a private individual who has made a vow that he will observe a day of fasting, should insert the prayer concerning the fast in the eighteen blessings. But R. Yosse objects, saying : Does not the Mishna formally observe that an individual should recite the 'Amida every day, even on Saturday even ings, on the evenings of Kippur, and of public fasting ? (If in this prayer words relating to the solemnity were inserted, there would be one blessing more.) What does R. Yose mean by these words: 'Svhich the Mishna questions '^ ? It is an argument against the opinion which maintains that the prayer relating to the solemnity is inserted between the seventh and eighth (and the opinion of R. Janai is admitted, which inserts it in the sixteenth without making a separate paragraph). R. Aha b. Isaac, in the name of R. Hiya of Sephoris, says :* On the day of Ab (the anniversary of the destruction of the two temples) he should insert in the 'Amida words relating to these events ; this is what he should say : " Eternal God, spread Thy infinite mercy and Thy ever- faithful goodness upon us, upon Thy people Israel, over Jerusalem Thy town, over Sion, where Thy glory resides, on this town of mourning, destroyed, shaken, rendered desolate, given up into the hands of the proud, devastated by the wicked, which the armies conquered and the idolaters polluted ; Thou hadst given it to Thy people Israel, as an inheritance for the posterity of Yeshurum ; it has been destroyed by fire, and by fire Thou wilt rebuild it in future, as it is said, / shall be to her (said the Eternal) as a wall of fire all around, and I will reside in her for her fflorj/" (Zacharie ii. 9). R. Abdima of Sephoris asked of R. Mana; At which place (in the Prayer) are these words inserted ? Didst thou not know that * The Beth-Hamidrash, or Sanhedrin. * See J., Taanith, ii. 5. 88 BERAKHOTH. yet? All that concerns the future is inserted in the 'ahoda (the 17th), and what- ever concerns the past in the hodaah (the 18th) ; the Mishna says so : the Jiodaah is said (g-ratitude) for the past, and prayers are made for the future (by the 'ahoda we beseech God for His blessings) . How is the prayer which resumes the eighteen composed ? According- to Rab, the end of each of the eighteen is said (alwaj's composed of these words : " May est Thou be praised^ Eternal God, &c."). Accord- ing to Samuel, the initial sentence of the eighteen blessings. Some say the prayer should be composed of seven blessings resuming the eighteen*; others that it is a prayer of eighteen which recapitulates the eighteen. The former agrees with Samuel, the latter with Rab. R. Zeira sent R. Nissim to R, Janai from R. Ismael, to learn how the prayer of the seven blessings recapitulates the eighteen was composed according to Samuel. He answered that this was the formula : '^ Give us intelligence^ accept our repentance, forgive us, deliver us, cure our sick, bless our years." In the time of rainy weather, R. Hagai recom- mends the following words to be said: ''Bless unto us the rain;" and at the fall of the dew, " Bless unto us the dew, for Thou bringest together those that are scattered and whose hope is in Thy justice. Thou wilt hold out Thy hand over the wicked, and all those who trust in Thee shall rejoice, when Thy town shall be rebuilt, and at the reopening of the Tabernacle and the return of the children of David, Thy servant ; for before we pray to Thee, Thou hearest us, as it is said : Before they call unto Me will I hear them ; whilst they are speaJcing their prayer shall he heard (Is. Ixv. 24} ; be Thou praised, O God Eternal, Who hearest our prayer.^' To this formula are added the three first and the three last blessings, and the end is, " Praised be God W^ho has heard the voice of our prayer." ^ 4. R. Eleazar says : If prayers are said only to fulfil a duty (as a charge), they will not be heard (by God).^ R, Abahoo, on the authority of R, Eleazar says (to explain the meaning of the Mishna) : Prayers should not be recited as if they were simply the reading of an act or lawsuit. R, Aha, on the authority of R. Yose, says : Every day a differ- ence should be made;^ Ahitophel (David's counsellor) made three different prayers every day. As long as I acted thus, says R, Zeira, I was in error. The only in- terpretation is that of R. Abahoo, from R. Eleazar's authority (on ineffectual prayer) : prayers should not be recited as if one were reading an act (or a lawsuit). R. Eleazar said every day a different prayer. R. Abahoo added every day a new * The 3 first, 3 last, and those of the middle resumed together, according to the formula given hereafter by R. Janai. ' In the 'Amida. ' Cf. Ahoth, ii. 18. ' Independent of tlie prayers prescribed in the ritual. CHAPTER IV. 89 blessing". Aecordin"- to R. Yose Tseidania (or from Sidon) on R. Yohanan^s authority, before the prayer of the eighteen these words should be said : Eternal God, open my lips, that my mouth may sing Thy praise (Ps. li. 16). After the prayer, these words are added : " May the words of my mouth and the thoughts of my heart be agreeable to Thee, Eternal God, my rock and ray Saviour" (Ps, XX. ]5). According to R. Judan, both these verses should be said before the prayer. Whoever says his prayers over again and remembers he is doing so, should stop according to Rab; and continue according to Samuel.^ Simon bar- Aba repeated these words of R. Yohanan : " Why does not one pray all day (and why should one) ? Because no prayer is ever lost. R. Zeira objected to R. Yose : Has not R. Yohanan expressed an opinion re- garding the person who remembers during his prayer that he has already said it ? Has it not been repeated that R. Abahoo, when he came from Palestine to Babylon, said on R. Yohanan's authority, that whoever doubts whether he has said his prayers or not, should not begin again ? R. Hanina answers that it is only through reasoning that such a conclusion should have been made (that R. Yo- hanan was of Rab's opinion), or when R. Yohanan was asked what one should do in a case of doubt, be answered : Why does not one pray all day ? for no prayer is lost. Supposing one has said by mistake the prayer for a weekday on a Satur- day;^ there is a discussion on this subject between R. Yohanan bar-Yaacob and R. Shesheth ; one says: Stop; the other says, Go on. Both agree that if the fourth blessing has been begun, it should be continued. And Rabbi used to say on this subject : I am astonished to see that the fourth blessing has been omitted, for without intelligence how could one pray ? * R. Isaac used to say : Intelli- gence is a great thing, for it is placed (in Scripture) between the Divine name twice repeated : God is of inteUige.nce (1 Samuel ii. 3). Others quote the following verse : Then thou shall tmderstand the fear of the Lord, and thou shall find the knowledge of God (Prov. ii. 5). 5. E,. Yoshua says : He who is in a dangerous place says a short prayer resuming the 18 ; he says, " Save Thy people Israel, even when it transgresses Thy Law ; let its wants be before Thee ; praised be Thy Name, eternal God, Who hearest prayers and supplications." ^ E. Yohanan and Samuel are both of the opinion, contrary to Rab, that tlie 'Araida must be continued, even if duriag the recital of it one remembers having already said it. * See above, i. 1. ^ The prayer of eighteen is reduced to seven on Saturdays ; the three first and last of the daily ritual, and in the middle a special blessing for the Saturday. * See the fourth blessing of 'Amida. 90 BERAKHOTH. R. Shimon b, Aba^ on the authority of R. Hiya, says : All travelling is con- sidered dangerous. When R. Jona intended passing a night at an inn (|eyia), he used to make his will. R. Mana did the same before entering into a warm bath. R. Hanina, son of R. Abahoo, and R. Shimon b. Aba, in the name of R. Yoshua b. Levi, say : All maladies are considered dangerous. R. Aha, in the name of R. Assa, says : He who recites the resume of the prayer of the eighteen must say all that the officiating priest at the desk says : " The wants of Thy people/^ &c. R. Pinhas, R. Levi, and R. Yohanan, say, in the name of Menahem, the Galilean : To him who goes up into the desk (to say the prayers aloud) one does not say : " Go to say the prayers,^^ but, ** Come, draw near, present our offering, implore for our wants, sustain our combats, implore for our life." Others maintain (that the following is the formula of the resume of the prayer of the eighteen) : " The wants of Thy people of Israel are numerous, but their will is weak ; let it please Thee, O Lord God, God of our fathers, to accord what is necessary for each one, and to each person that which he wants for ; be praised, O Lord, Who hearest the voice of my supplications; be praised, O Lord, Who answerest prayer.^' According to R. Hisda, the rule is conformable with this latter opinion. According to R. Hisda, one says first the three first, and the three last (of the eighteen blessings). There is an opinion which maintains that one must first recite the obligatory prayer, and then pray for one's personal wants ; another opinion maintains the contrary. The first opinion rests on the verse of the Psalms : A •prayer of the ajflicted when he is overwhelmed, and poureth out his com- plainthefore the Lord (Psalm cii. 1) ; the second rests on the verse : To hearken unto the cry and to the prayer (1 Kings viii. 28). This is in accordance with the wise men, according to R. Zeira, in the name of R. Hanna. A person wishing to say a special prayer must always insert it in the fifteenth of the eighteen benedictions. R. Aba and R. Hiya, in the name of R. Yohanan, say : One must say one's prayers in a place reserved for that purpose ; he relies on this verse : Wheresoever I shall have proclaimed Mij name, I will come to thee to bless thee (Exodus XX. 24*). Now, it is not said, wheresoever 07ie shall proclaim,h\xi where- soever / shall proclaim. R. Tanhoma bar-Hanina, said : One should have a fixed place in the synagogue to say one's prayers, lor it is not written (2 Samuel xv. 32) : " When David was come to the top of the mount to worship/' hut tvhere he ivorshijiped habitually. R. Yassa and R. Helbo add, in the name of R. Abdooma of Man-Hipa, that one must, in praying, turn one's face to the wall, according to the verse : Then he turned his face to the wall (2 Kings xx. 2). What walP is here alluded to ? R. Josue b. Levi replies : It is Rahab's wall, of which it is said : For her house was ' See J. tr. Synliedrin, x. 2. CHAPTER IV. 91 upon the town wull (Joshua ii. 15). R. Ilibkiah expressed himself thus : " Master of the Universe, Rahab the harlot, for having saved two persons (the two spies) has obtained, from Thee, the lives o£ many people, as it is written : And the young men that were spies icent in/' &e. (Joshua vi. 23).''^ When referring- to this subject, R. Simon-ben- Yohai used to say that even if a branch of Rahab^s family, composed of 200 persons, had united itself to 200 other families (by each of these persons), all had a right to salvation through Rahab^s merits. Ought not then, my ancestors, who brought all these strangers to Thee, have more right to save my life? R. Hanina-b.-Pafa says that he turned his eyes towards the walls of the sanctuary, as it is written : Setting their thres- hold near My threshold, aiul their post by My posts, and the wall between Me and them (Ezechiel xliii. 8). Those men (whom the prophet reproaches thus) were, how- ever, pious men, and not being able to go every time to the temple, prayed in their houses, and this prayer was accepted as if they had prayed in the sanctuary: '* As my ancestors have made all this splendour and dedicated it to Thine honour, with so much more reason they may save my life.^^ In R. Samuel-b.-Nahmeni^s opinion, his looks were directed towards the wall of the Sunamite, as it is written : Let us make a little chamber in the wall (2 Kings iv. 10). Hiskia expressed him- self thus : '' Master of the Universe, this Sunamite built a wall for Elijah, and as a reward. Thou didst bring back her child to life ; as my ancestors built all this splendour (the temple) in honour of Thy glory, with much more reason they ought to save my life.'^ According to the Rabbi, he directed his attention to his heart : My bowels, my boivels, I am pained, my heart malieth a noise in me (Jeremiah iv. 19). He expressed himself in these words : ''Master of the Universe, I have examined the two hundred and forty-eight limbs Thou hast put in me,^ and I have not found one of them guilty of irritating Thy brain; therefore Thou oughtest to save my life." 6. (5). If one ride on an ass, he must dismount (to say the prayer) ; if he cannot dismount, he must turn his face (upon Jerusalem) ; and if he cannot turn his face, he must direct his heart towards the Holy of Holies. It has been taught that if any one who is riding an ass has some one to hold it, he should dismount to pray ; if not, he may remain in his place ; according to R. Meir, however, he can remain, for he is quieter (and consequently prays with more fervour). R. Yuda b. Paze, on R. Josue b. Levi's authority, says : The rule agrees with R. Meir's opinion. R. Jakob b. Aha says : We have learned it ' According to the Tidraud, the human body is divided into 248 limbs, in reference to the same number of affirmative precepts contained in the Tora. 92 BERAKHOTH. elsewhere; never mind towards which way he is turned, it is not necessary to turn it again, except when it (the mule) is turned towards the east. R. Yose b. Abin gives the reason : It is because they formerly turned their backs to the sanctuary of the Eternal; their face was turned towards the east, and tliey prostrated them- selves towards the East in the sun (Ezechiel viii. 16). This has been taught: A blind man, and he who does not know the cardinal points (or on which side Jerusalem is situated) should, when they pray, direct their thoughts to God, as it is written. They shall pray unto the Lord (1 Kings viii. 44). Those who are in the countries (out of Palestine) should turn their face towards the Holy Land, as it is written : They shall pray unto Thee towards their land, which Thou gavest to their fathers (ibid. 48). Those who liv^e in Palestine turn their face towards Jerusalem, because it is written, They shall pray to Thee towards the city which Thou hast chosen (ibid. 44). Those who pray in Jerusalem should turn their faces towards the mount of the Temple, as it is written, Toioards the house that I have built for Thy name (ibid.) Those who are on the mount of the Temple should turn their face towards the Holy of Holies, as it is written, And they shall pray towards this place, and hear Thou in heaven. Thy dwelling-place, and when Thou hearest forgive (ibid. 30) ; so that those who are towards the north should turn their faces towards the south, those who are at the south towards the north, those o£ the east towards the west, and those of the west towards the east, so that Israel when in prayer, should all turn towards the same place, as it is written. For Mine house shall he called an house of prayer for all p)eople (Isaiah Ivi. 7). R. Yoshua ben-Levi says: The hehhal (Temple) (Ezechiel xli. 1) means the inside of the sanctuary, the place towards which all the faces are turned.' This is right as long as the Temple existed ; but since it has been destroyed, how should we know that it is the place towards which we should turn for our prayers ? Because it is written : // is luilt to he an arsenal [talpiolh), that is to say a mountain towards which all should direct their looks. R. Aboon interprets the word talpioth^ thus (Canticles iv. 4) : A mountain for which every mouth prays ; it is thus in the Shema and in the prayer (of ^Amida). In one verse it is said : I will go and return to my place (Hosea v. 15) ; and in an another verse : Mine heart and mine eyes shall always be there (1 Kings v. 3). How can that be?^ By keeping one's face turned towards heaven, the eyes and heart towards the earth. ^^ In the Mishna it is said : That he who cannot turn himself should address his ^ The coincidence between these words is difficult to explain : the word interior is in Hebrew : penim, and tlie word " face " is payiim. ^ If the word taJpioih is decomposed, one finds tal which means " hill," and piotli means " mouths," ® These two verses contradict each other, '" Some versions of the Talnuid say the contrar3% CHAPTER IV. 93 thoughts towards the Holy of Holies. Of which Holy of Holies does it speak? According- to R. Hiya Raba's opinion, it means the heavenly Holy of Holies ; according to that of R. Shimon, son of Halaphta, it refers to the earthly Holy of Holies ; and R. Pinhas remarks : These two Rabbis do not dispute ; the earthly Holy of holies (in Jerusalem) is just under the heavenly Holy of holies. He interprets in the following manner these words: The 2^ lace which Thou hast made (Exodus XV. 17), that is to say, placed before Thy dwelling.^ With reference to Moria, R. Hiya and R. Yanai" debated whether this name does not mean that the learning of the world was derived therefrom (in Hebrew hordah). According to Cahana, fear came from thence for those who transgress God-'s word.^ R. Hiya Raba (the great) and R. Yanai explain this word thus : From thence came light (in Hebrew orah) ; in Cahana's opinion it expresses malediction (in Hebrew arirah, for those who transgress the law).^ Bebir (the sanctuary) is, according to R. Hiya and R. Yanai, a name which means that from thence came the plague (for those who violate God's law, in Hebrew Deher). According to Cahana, it means that from thence came the words (the commandments, in Hebrew dibroth). 6. (7). If one be seated in a ship, or in a carriage, or on a raft,* lie must direct his mind towards the Holy of Holies. The words ussade, raphsodoth, and axe^ia, all mean the same thing (a raft), as it is written: JFe will conduct them towards thee on a raft (2 Chronicles ii. 15). 8. R. Eleazar b. Azaria said : The additional prayers, Mussaph, are only to be said in a public congregation. But the sages said: If there be a pubUc congregation or no public congregation. R. Judah said, in H. Eleazar's name: in every place where there is a pubhc congregation, individuals are exempted from additional prayers. R. Bivi, on R. Hana's authority, says : It agrees with R. Juda's opinion, who speaks in R. Eleazar ben-Azariah's name, and a fact relating to Samuel agrees with him, for Samuel relates that he had only said the additional prayer (in private) on the day of the funeral of the son of the chief of the captivity;^ ^ Reading, instead oi mahhon, " makhonan." ^ In Hebrew Yerali, from whence Aran, the Ark of the Lord. ^ It is well known that the Book of the Law was placed in the Ark of the Lord. * Maimoni translates it by nni?D, a word that the Arabs of our days still use for Raft, Bark. * They had lingered at the funeral, and it had been impossible to say in public the additional prayer. 94 BERAKHOTII. "the cong-reg-ation not having said itj I said it myself/' As to the opinion of the Rabanan, who discuss (against E. Juda), it is explained by K Yaakob b. Idi^ in the name of R. Shimon the pious. The Mishna speaks of the shepherds and workmen whose work it is to dry the figs (as they are obliged to be always out of the town, they are exempted from the additional prayer by the public recitation) ; but any other man is not exempted (and although it has been said in the synagogue, he who prays in private is obliged to say it). The fact which R. Yohanan relates, agrees with this opinion. He said he had seen R. Yanai, when saying his prayers in a public place at Sephoris, walk four steps and then say the additional prayer. It is well known there was not any place of meeting for worship at Sephoris. We may draw therefrom a treble conclusion: J. that the places of Sephoris are considered in the same light as the town® itself; 2. that the Rabanan were holding" a discussion with R. Eleazar b. Azaria f 3, that prayers being said (in private) one should walk a distance of about four steps, and then say the additional prayer. R. Aba says : It is not necessary to walk ; it is sufficient if one pauses as long as it would take to walk the four steps. According to Rab, some words' should be added to this prayer; and Samuel says : It is not necessary. R. Zeira asked R. Yosse^s opinion on this subject ; he answered it \vas sufficient to say : " And we will fulfil our duty towards Thee, by offering daily sacrifice and the additional sacrifice." R. Shila, on the authority of Rab, says : He who, after having said his prayers, finds himself in the company often persons who are praying, should pray with them.^ R. Zeira and R. Nahman b. Yakob had already said their prayers, when ten persons arrived ; R. Nahman repeated the prayers with them. But, said R. Zeira, have we not already prayed ? It is true, answered he, but has not R. Shila said that, whoever after having said his prayers finds himself in an assembly of ten persons who are praying, should pray with them? R. Aha and R. Yona, on the authority of R. Zeira, say : He who having said the morn- ing praj'^er finds himself in the midst of an assembly of persons who are I'e- peating the additional prayer, should repeat it with them ; but if he has not yet said the morning prayer, he should see if he can repeat it,^ and finish it before the person who officiates says (the prayer of the 18), so as to say Amen (with the Assembly), and he must do it; in the contrary case, no. What Amen is it that * It means very probably a place outside the town. '' And consequently it is admitted that the private person is obliged to say the additional prayer. ^ When ten persons are together, they make an assembl}^, and one of them says the prayers aloud. ® See above, iii. 2. CHAPTER V. 95 is mentioned here ? Two Amora'hns discuss this suhjeet. One says it is the Amen after the third benediction ; the other says it is the Amen after the fifteenth benediction. Elsewhere * we learn that according- to R. Gamaliel, the person who officiates exempts the people from rep3ating' the pra3^ers (bj'- saying them himself aloud). R. Hoona Rabba says on this subject, on R. Yohanan's authority, that the rule only agrees with the opinion of R. Gamaliel for the teUotli? R. Zeira and Bar-Hisda had repeated the prayers of the Shophar with the assembly (they had assisted whilst the officiating person repeated them), when some other persons came in. Hisda began the prayer again with them. Have we not prayed already, said R. Zeira? Tt is true, answered he, I have prayed a second time; for the Rabbis who came from Palestine (in Babylonia) said on R. Yohanan's authority, that the rule agrees with the opinion of R. Gamaliel for the iehiotli ; and during the first recitation my idea was not to fulfil my duty (by following the prayers which were said by the person who officiated) ; for if such had been my idea, I should have fulfilled my duty (and should not have begun a second time). That is true, R. Zeira answered, for if all the tana'imes have expressed this opinion in the name of R. Gamaliel, R. Oshia has said it with regard to the wise men (so it makes the law). R. Ada, of Cyprus, adds (that in order to make the recitation of the officiating person sufficient), one must be present from the beginning (of the additional prayer). R. Tanhuma, son of E. Jeremiah, remarks that the Mishna itself says so. The order of the tehioth is as follows: 1. the 3 first of the 18 benedictions are said ^ (therefore one must assist at the beginning of the prayer in order to make the recitation by the person who officiates suffice, and the Mishna says that so). CHAPTER V. 1. Men should not stand up to pray except witli reverential head. The pious of ancient days used to pause one hour before they began to pray, that they might direct their hearts to God. Though the king- salute, one must not respond, and though a serpent were wound round one's heel, one must not pause. ' ]\rishna, ii. tr. Rosh Jia-shana, iv. 9 ; J. ibid. ^ Prayers which are said before the Sliofar is blown during the additional prayer. ■^ Tr. Rosh ha-shana, ibid. 96 BERAKHOTH. B,. Jeremiah b. Aba says : On arriving from a journey, it is forbidden to pray before taking a little rest (because of the anxiety one feels). And which is the verse which proves it ? The following- (Isaiah li, 21) : Therefore, hear now thou this, thou afflicted and drunken, but not with wine. (This verse proves that one is considered as being drunk if one is absorbed ; and as it is forbidden that a drunken man should pray, it is the same for the man who is absorbed.) R. Zeri- kan and R. Yohanan, on the authority of R. Eliezer b. R. Yose the Galilean, says that he who is in grief (has not his mind at rest) should not for this reason say the prayers."* This opinion is doubtless founded on the same verse. It has been taught that one should not begin to pray after having spoken of frivolous subjects/ nor after having jested, nor after behaving in a giddy manner, nor after heedless conversation, but only after Bible-reading. Therefore, it is noticed that the first prophets * finished their address by the praise of God and consolations of Israel. R. Eliezer says, however, that Jeremiah alone finished with remonstrances. R. Yohanan answers that even this prophet finishes with consolations: Thiis, sdiy&Yie, will Babel fall (Jeremiah xxi., end). As Jeremiah was prophesying again on subjects which bore reference to the sanctuary, must it be concluded that he prophesied the ruin of the temple at the end ? Therefore, it is said : Thus far are the words of Jeremiah (ibid.) ; this proves that this prophet finished by announcing the fall of his destroyers, and not by remonstrances and threatenings. On the contrary, is it not written : There shall be misery for all creatures ? This malediction is addressed to pagans. But is it not also said : Thou hast utterly rejected ns (Lament, v. 22) ? Yes, but these words are accom- panied with the hope of forgiveness; Turn Thou us unto Thee, it is said, because Thou didst for sahe us (ibid.). In the same manner the prophet Elijah did not leave Elisha, before having conversed with him on religious subjects : They walked on, and talked (2 Kings ii. 11). On what subject? R. Aha b. R. Zeira says : They were talking of the reading of the Shema ; it is in the same spirit of exegesis that the verse says : Thou shall teach them (Deut. vi. 7) . R. Juda b. Pazi says : They were speaking of the creation of the world, according to this verse (Ps. xxxiii. 6): By the word of the Lord were the heavens made. R. Judan, son of R. Aibo, says : They spoke on subjects of consolation for Jerusalem, according to this verse (Isaiah xl. 2) : S^oeak ye comfortably to Jerusalem. The Rabbis say: They spoke of the heavenly chariot; it can be proved by this verse : And behold there ajij^^ared a chariot of * See B., tr. Erulin, fol. 65 a, and parallel passages of the Midrash cited by R. Schuhl, Sentences, p. 303. ^ One would be distracted during prayer, and could not be sufficiently recollected to address God. See Schuhl, ibid. p. 52, * See Slwliar tab, ch. 4. CHAPTER V. 97 fircy and Iiorses of fire (3 Kiugs ii. 11). R, Jeremiah says : Before praying" one should learn a rule of religion. R. Yosse says that he who is occupied with the interests of the country is as deserving as he who is busy with the study of the Law. And R. Hana taught this : It is wise that if a woman should see a drop of blood of the size of a grain of saffron'^ (sign of impurity), she should remain during seven days to purify herself. Then this Rabbi arose and began to pray. R. Zeira b. Hanina says : He who draws blood from the sacrifices commits sacri- lege upon them. That is a fixed rule. B. Kapara has taught : It is a traditional law, given by Moses from the revelations on Mount Sinai, that eleven days elapse between one state of impurity® and another [mulieris menstruate). R, Oschia has taught : The produce of the earth and of wheat may be accumulated with the refuse grain, so as to be exempted from taking oflFthe tithe (if they are gathered in, mixed up in this way, after having sorted them, one is exempted from taking off" the tithe) . Abba Judan asked Rabbi : How many degrees are there in holy things ? He answered : there are four. And how many degrees are there for the oblations ? Three. Then he began to pray. R. Ezekia, R. Jacob b. Aha, and R. Yassa say, on the authority of R. Yohanan, that the fol- lowing verse should never be forgotten (Ps. xlvi. IE) : The Lord of hosts is with us, the God of Jacob is our refuge. R. Yosse b. R. Aboon and R. Abooha said: " May it please Thee, O Lord our God, and God of our ancestors, to save us from hours of rebellion, hard and bad, which escape and arrive stealthily on the earth." " One should not begin to pray," &c. R. Joshua b. Levi interpreted the verse (Ps. xxix. 3) thus : Gioe unto the Lord the glort/ due to His name, worship the Lord in the beauty of Holiness.^ R. Yosse b. Hanina asked : How is this verse explained, Adore the Lord tvith fear and rejoice icith trembling (Ps. ii. 11) ? (Is there not a contradiction between fear and joy ?) R. Aha answers : That means that when the day of terror shall come, you will rejoice, for you have served God with fear, and then you will not be afraid. ' Cf. Matthew xiii. 31. Mark iv. 31. Luke xiii. 19 ; xvii. 6. * As soon as a married woman sees any impure blood (menstruas), she is nidda, that is to say during 7 days she may not accomplish the conjugal converse. After these days, often begin the days of gonorrhea (in case of serious flux), which number 11 ; after which come the days of nidda, followed again by those of gonorrhea. The conse- quence of this teaching is this : if during the 1 1 days there has only been a loss once or twice, the woman is pure, after taking the usual bath ; but if she loses 3 following days, she should count after that time 7 more days of purity before returning to her husband. Thus the difference about the number of days is explained, ^ There is therein more than a play on words, it is nearly a confusion of the letters n and n between those of two words (1° to the tlneshold, and 2° with fear, respect). H 98 BERAKHOTH. R. Joshua b. Levi says : On beginning to pray one should sit down twice, once before and once after ; before doing so one should repeat Psalm cxlv., first saying the verse (Ps. exlv. 14) : The just 2)raise Thij name, the righteous shall inhabit in Thy sight. The first pious men retired within themselves during one hour before prayer, then they prayed one hour and remained serious again. In that case, when did they study the Law and attend to their work? R. Isaac b. R. Eliezer answers : As they were pious people, God's blessing was on their study and their work. R. Hoona says : The man who prays behind the Synagogue deserves the name of impious, for it is said (Ps. xii. 9) : The impious walk around (or behind). R. Hoona says again, according to this same verse, that he who does not enter the temple in this world will not enter it in heaven either. R. Yohanan says that the man who prays in his house surrounds it and strengthens it, as it were, with a wall of iron. Is not this opinion contradicted by another of the same Rabbi ? Is it not said above (iv. 4) by R. Aba or R. Hiya that man should pray in a place specially reserved for prayer ? And here he tells us to pray at home ? Yes, when one is alone, but when there is a society, one should go to the synagogue. R. Pinhas says, on the authority of R. Oshia : He who prays in a synagogue offers as it were a pure oblation. What proof is there that it is so ? This verse (Isaiah Ixvi. 20) : As the children of Israel bring an offering in a clean vessel unto the house of the Lord. R. Abahoo, or another on his authority, interprets in this manner the following verse (Isaiah Iv. 6) : Seek ye the Lord while He may be found. Where is He to be found ? In the temples and the school-houses ; and. Call ye unto Him while He is near, there where He is near. R. Isaac b. R. . Eliezer adds that then God is near them. And why ? It is the conclusion that is drawn from this verse (Ps. Ixxxii. 2) : God standeth in the congregation of the mighty, He judgeth among the gods. R. Hisda says :^ When one enters a syna- gogue, one should walk on as far as the width of two doors,^ for it is said (Proverbs viii. 34) : Blessed is the man that heareth me, watching daily at my doors ; it says. At my doors (at least two), and not at my door. If any one acts up to this advice, what reward may he expect ? What the verse promises (ibid.) : Mr whoso Jindeth me findeth life. R. Hoona says: On going to the temple, one should walk faster, because of this verse (Hoseah vi. 3) : Then shall we know, we follow on to knoio the Lord. On coming away, one should walk slowly, according to these words (Job xiv. 16) : Now Thou numherest my steps. R. Yohanan says: It is a positive fact that the man who studies the Talmud in the temple does not forget it easily. R. Yohanan of Anatoth added as an answer : It is not less positive that he who in private studies zealously does not forget it quickly, as it is said (Prov. xi. 2) : With the lowly is wisdom. R. Yohanan said also, that it was a good thing to learn the exegesis from the books * B., same treatise, fol. 8 a. ^ See Debarim Eabba, chap. vii. CHAPTER V. 99 (and not by heart), in order not to forget it; and R. Tanhoom says that the man who knows how to understand what he has read does not forget it either, according to these words (Deut. iv. 9) : Lest thou forget the things which thine eijes have seen. R. Yona says, on the authority of R. Tanhoom b. R. Hiya : When any one has had a painful dream, they should say, " May it please Thee, Lord my God, and God of my ancestors, to dispose of all the dreams I have had this night or any other night, whether I dreamt them, or whether others dreamed about me. If they are good, may they be accomplished for joy, happiness, blessing, and life. If they are otherwise, modify them in the same manner as Thou didst change the salt waters into sweet ones,^ and didst make the waters of Jericho agreeable, through the interference of Elijah, as also the curse of Peor's son (Balaam) into a blessing; change in alike manner all bad dreams. Let the dreams of others about me be changed to good, blessings, health, life, and happiness, joy and peace, according to this verse (Ps. xxx. 12) : Thou hast turned for 7ne my mourning into dancing ; Thou hast put off mij sackcloth and girded me with gladness, to the end that my glorij may sing praise to Thee. Lord my God, I will give thanks to Thee for ever. And (Deut. xxiii. 5) : Nevertheless, the Lord thy God would not hearken unto Balaam, hut the Jjord thy God turned the curse into a blessing to thee, because the Lord thy God loveth thee. And (Jeremiah xxxi. 13) : Then shall the virgin rejoice in the dance, both young men and old together, for I will turn their mourning into joy, and I will comfort them in their sorrow.^' " Even if the king asks after thy health," &c. R. Aha says : What has just been said is applicable to the Kings of Israel, but to strange kings the salute must be answered. It has been taught that if any one is writing the name of God, one should not pause, not ev-^n for a king.'* If one is writing two or three of the different names of God, for instance, LI, Elohim, or Jehovah, on finishing one of these the salute may be returned. R. Yohanan was sitting down reading the Shema at the door of the Babylonian synagogue of Sippori; he did not arise before a magistrate {dp^fov) who was passing. Seeing that, some people approached the Rabbi to strike him. Let him alone, said the judge, he is studying the laws of his Creator. R. Hanina and R. Joshua b. Levi went one day to the proconsul [avdviraro'^) of Cesarea. As soon as he saw them, he arose. What ! said those around him, you arise before these Jews ? I see in them, answered he, the faces of angels. R. Yona and R. Yosse went to Ursicinus (governor of the town) of Antioch,' who arose when they approached. Why, was it also asked of him, do you arise for these ^ Exodus XV. 25. . * Tr, Sophrim, v. 6. ° See J., tr. Meghilla, iii. (fol, 74 a). ^ Legate of Gallus. Cf. J., tr, Bega, i, 7. H 2 100 BERAKHOTH. Jews ? I have seen, said he, the faces of these people m the battle, and I was victorious. R. Abin, returning" from an audience with the king, turned his back upon him. The courtiers wished to kill him ; but as they saw that two bands of fire accompanied him/ they let him go, according to the verse (Deut. xxviii. 2) : And all the people of the earth shall see that thou art called by the name of the Lord, and they shall be afraid of thee. R. Simon ben-Yohai said this verse also referred to spirits and demons. R. Yanai and R. Jonathan were walking in the streets (strata). Some one saw them and saluted them, saying : " I bow to you, masters " (as if they had been high personages) . They answered (modestly) : " We do not even look like students to deserve such a salutation." Resh Lakish studied the law with so much zeal that one day by mistake he exceeded the limits of the Sabbath. He did not perceive it directly, and thus he accomplished the words of Scripture : Because of his love for her (the law) he erreth (Prov. v. 19). That is to say, through thy love for the Tora, thou shalt be mistaken in other things. R. Judan b. R. Ismael was so taken up with the study of the law that he neither saw his mantle fall, nor a serpent coming towards him. "^ Master," said his disciples, ''thou art losing thy mantle.^^ ''Does not this serpent,-" said he, " preserve it from thieves ? " " Even if one had a serpent rolled round one^s ankle, one's prayers should not be interrupted .'' R. Hoona, on R. Yosse^s authority, says : This has been taught only with reference to the serpent; but were it a scorpion, one should stop. Why? Because it bites several times (which is much more serious). R. Ila says : They only spoke of the serpent being already round one's heel ; but if it be seen approaching, it can be avoided by getting out of the way, without interrupting the prayer. It has also been, taught that if one is standing saying the prayers in the street (strata) or public roads (palatium), one ought to get out of the way to let the asses or chariots pass, without however inter- rupting the prayer. It is related of R. Hanina b. Dossa, that being one day bitten, while praying, by a venomous reptile, he did not interrupt himself. When the people went to examine what reptile it was, they found it lying dead (it had died for its audacity in havijig bitten such a pious man). It was then said : Misfortune will befall any who had been bitten by the many coloured serpent ; and may misfortune befall this serpent which has bitten R. Hanina b. Dossa. What is the gravity of these bites ? If a man be bit^ and if he get into the water soon enough, the serpent dies ; if not, the man dies. " Master," said his disciples, "did you not feel anything whilst the serpent was biting you?" " I swear,'' answered he, "that I only thought of the subject of my prayer." Referring to this subject, R. Isaac b. R. Eliezer says : God has '' Allusion is here made to the lateral bands of the phylacteries. CHAPTER V. 101 created a sort of spring to the soles of his feet, according to this verse (Ps. cxiv 19) : He will fulfil the desire of them that fear Him, He will also hear their cry and save them (even of the danger which is unknown to them). 2. Mem should mention the heavy rain when praying for the resurrection of the dead, and entreat for rain in the blessing for the year, and the Habdalla^ is to be said in the prayer. "Who graciously bestows knowledge." ^ R. Akibah said, the Habdalah is to be said in a 4th prayer by itself. U. Eleazar said, in the thanks- giving (17th). In the same manner as the resurrection of the dead is to hring everlasting life,^ it is hoped that the fall of the rain produces everlasting life also (so these two suhjects are comprised in one prayer). R. Hiya b. Abba proves it by these verses (Hoseas vi. 2) : In two days will He make ns to live again ; in three days He will forgive^ a/nd we shall live before Him ; let tis go to find the knowledge of God: (1 Kings xvii. 1)^ And 'Elijah the Tishhite, who was of the inhabitants of Gilead, said unto Ahab, there shall be dew nor rain these years, but according to my word. R. Berakia relates an interview which took place between R. Yossa and the Rabbis : The first said that he had been heard in his prayers for the dew and for the rain ; the others said that his prayers for rain only were granted, and not for the dew. This last opinion is founded on this verse (ibid. viii. 1) : Go, shoiv thyself unto Rahab, and I will send rain (not dew) upo7i the earth. But, according to whart was said about the two prayers having been granted, how is the reference to the dew to be explained ? Has he been released from his vow in this case ? R. Tanhiooma of Edrea answers : It may be admitted that a vow from which one has been released in part is made entirely free. Or else it is supposed that he was speaking of the son of the woman Sarphith : ^ He cried unto the Lord and said, Lord my God (1 Kings xvii, 21). R. Juda b. Pazi says : It can be compared to one who stole a doctor's case of instruments [Narthecium) : at the moment of his going out, his son wounds himself. He goes back to the doctor and says : My master, doctor, cure my son. I am willing to do so, answers he, but first give me back my case, which ^ Distinction prayer called Hahddlah, between the Sabbath and week days. ^ The 4th section of 'Amida. ^ See J., tr. Taanith, i. 1 ; Beharim Rahha, chap. vii. - Here is also seen the connection between the verses relating to the resurrection and the rains or dew. ^ When the dew was spoken of, it was only used as a metaphor representing the resurrection. 102 BERAKHOTH. contains my medicines, and I will cure thy son. In the same manner the Most Holy said to Elias : Go, and release thyself from the vow concerning the dew, for the dead live only on the dew, and I will make the son of Sarphith arise from the dead. And how is it known that the dead only live on dew ? Because it is written (Isaiah xxvi. 19) : Thy dead men shall live, togetlier with my dead body shall they arise. Sing, ye that dwell in dust, for thy dew is like the dew of herbs, and the earth shall cast out the dead. R. Tanhooma of Edrea interprets the end of the verse thus : The earth will give back its trust. R. Jacob, from the village of Hanan, gave this reason,'* on the authority of Resh Lakish : At the moment when the patriarch Abraham was accomplishing My wishes, I swore to him I would never deprive My children of the dew (in summer) . What proves it ? This verse : Thon. hast the dew of Thy youth, and the following : The Lord Juith sioorn and will not repent (Ps. ex. 3, 4). It is an everlasting gift I have made to Abraham : I have made him this present, according to this verse : Therefore God will git^e thee the dew of heaven (Genesis xxvii. 28).^ R. Samuel b. Nahmeni says : When the Israelites do bad actions and transgress the Law, the rain does not fall. In this case, an old man, for instance R. Yosse the Galilean, intercedes for them before God, and the rain falls. However the dew does not fall from heaven because of the merits of a creature. Why ? Because it is written : And the remnant of Jacob shall be as a d etc from the Lord, that tarrieth not for man, nor loaiteth for the sons of men (Micah V. 7) . R. Zeira says, on the authority of R. Hanina : If one is about to recite the prayer for rain (which is said in winter), and that instead of that one the prayer for the dew is said, it is needless to begin again ; if, on the contrary, the prayer for the rain is said instead of the one for the dew, it is necessary to begin again. But has it not been taiight that in the prayer for the dew and the one which relates to the winds, the wise men have not obliged the faithful to make a special mention, as it is only voluntary? That is different; he who curses himself by asking for rain in summer instead of dew, is not to be compared to another who neither prays nor curses (therefore there is no obligation in this case). It has just been said that if instead of mentioning the rain, the dew is spoken of, it is useless to begin again. Why ? Has it not been taught that if one has forgotten to ask God for the rain (Shaalah) in the blessing for the seasons (9th), or to mention the rain in the prayer for the resurrection of the dead (2nd), it is necessary to begin again ? It is true, and one must begin again if one has * He explained thus God's word. ® This verse is followed by the words : He will give thee the blessing of Abraham. It is therefore to the patriarch that it has been given. CHAPTER V. 103 forg-otten to mention anything*, neither dew nor rain (but this latter would be enough). R. Zeira, on the authority of R. Hoona, says : If one has forg-otten to ask for the rain in the 9th blessing, it should be done in the 16th which is a general prayer ; and also, if one has forgotten to ask for the rain in the 2nd blessing, it can be remembered in the 16th. And indeed, if the prayer, which is generally the expression of a wish in the section of the seasons, can be said in the general invocation, with more reason it is so with regard to the simple mention of such and such a divine attribute " who causeth the rain to fall.'^ But has it not been taught that, if the rain has not been asked for in the ninth blessing for the seasons, or if the rain has not been mentioned in the second blessing, it is necessary to begin again ? (It seems, then, that it is not sufficient to mention these things at the end ?) R. Abdime, brother to R. Yosse, answers : If it is said that one must begin again, it is in the case where it would not have been mentioned even in the 16th blessing. At what place should it be resumed ? In the same manner as R. Simon says, on R. Yohanan's authority, speaking of the Neomenia : If after forgetting to mention the solemnity, one has already begun to retreat, one should begin it all again, and if one has not finished, it is sufficient to begin again at the section which is devoted to worship (to intercalate the paragraph of the Neomenia) ; in the same manner, as to our subject of the rain, if one has already retired, everything must be begun again ; if not, it is sufficient to resume at the 16th section, where the prayer for rain may be introduced. At Nineveh,® it was necessary to appoint a special day of fasting after Easter (because of the want of rain which was near producing a famine). Rabbi was consulted in order to ascertain in what part (of the ^Amida) this prayer was to be introduced (it was in summer). He answered : Do as you like, as long as you do not change the order of the prayer. In what place, however, must this prayer be introduced ? R. Jeremiah says : it should be said in the 16th blessing, or general invocation. R. Yosse told them : it was not the opinion of R. Zeira, when speaking on the authority of R. Hoona : If one has not, said he, asked for the rain in the blessings of the seasons, or if it has not been mentioned in the second, it should be remembered in the l6th blessing. And in reference to this Rabbi says : Go and pray- as long as you change nothing of the form of the prayer (that is to say : as we are in summer, after Easter, you ought not to ask for rain in the blessing for the seasons ; and as it should not be mentioned in this blessing, it should not be mentioned either, if it has been forgotten, in the 16th). Where then should it be mentioned, if it cannot be introduced, according to the interpretation of R. Yosse ? In the 6 supplementary blessings that are added, on the day of fasting, to the prayer 'Amida. This information is enough for those ' E., tr. Taanith, fol. 14 a. 104 BERAKHOTH. who pray in a public assembly, where the 6 supplementary prayers are said ; but what would a man (who does not say these additions) do ? R Hanina answers that R. Zeira has said, on the authority of R. Hoona : The man expresses his wishes in the general prayer, and the prayer for rain is a wish. " And the formula of separation (Habdala) is said in the 4tli section." R. Simon b. Aba asked R. Yohanan :' How is it that when a custom is esta- blished, the wise men discuss it ? (that is to say : why introduce into the 4th section what forms the subject of a special ceremony, at the end of divine worship, with a glass of wine ?) Because, answered he, the essential ceremony contained in the blessing of the wine having been forgotten in the prayer 'Amida (it was necessary to recall it) ; that shows that the ceremon^^ of the wine is performed after the recital of the formula in the prayer, only in order to allow of the children participating in this religious practice (by making them taste the wine) ; that would demonstrate that the essential formula is found in the prayer. R. Zeira and R. Juda say, in the name of Samuel : If one has said the formula with the glass in the hand, one says it also in the prayer ; if one has said it in the prayer, one repeats it with the wine ; that proves that both the formulas are essential. " R. Eliezer said that it is intercalated in the thanksgiving.''^ R. Yohanan said in the name of Rabbi :* One conforms to R. Eliezer's opinion when it hap- pens that a holiday commences on a Saturday evening. R. Isaac Rabba said, in the name of Rabbi : the opinion of R. Eliezer must serve as a rule in this latter case. R. Isaac b. Naliman says, in the name of R. Hanina b. Gamaliel : R. Eliezer^s opinion must always serve as a rule. This is also what R. Abahoo says, in the name of R. Eleazar (a Rabbi who lived a long time after R. Eliezer). R. Jacob bar Aha said that this is not the case, although you have both advocated this opinion, but because R. Isaac bar Nahman and R. Eleazar both repeated it in the name of R. Gamaliel. According to the wise men, the formula of separation (Habdalah) must be intercalated in the 4th section : R. Akiba says that a fourth special blessing must be made of it. This is also the opinion of R. Jacob b. Aha, on the authority of Samuel. R. Judan says that it is added to the usual benediction formula. This is conformable to the opinion of Rabbi, who says : I am astonished that one should have shortened, on a Saturdaj^, the fourth section, in which we solicit from God the gift of knowledge, for without knowledge one could not pray, and in the ' The Talmud is surprised that there should be dissension between the Rabbis on a subject which is a familiar custom of the people ; and it replies that, since it is not an essential part of a religious ceremony, the custom may have been varied, and thus give rise to a feeling of uncertainty with regard to it. « B., tr. Pemliim, f. 103 h. CHAPTER V. 105 same manner, without knowledge one could not effect the distinction or separa- tion. E. Isaac b. Eleazar says : One recites firstly the formula of separation, and then that of the prayer. R. Eleazar b. R. Oshia adds that one must not effect less than three distinctions. R. Yohanan says that one must not effect less than three, or add more than seven. And R. Levy says : These distinctions must be such as are established by the Law. Nahum arrives, and says, in his father's name, that one distinction suffices. R. Abahoo says that the formula must be ter- minated by a distinction. But then, asked R. Mena, if one has commenced with the words, " who separates the holy day from the unholy," should one end with the same ? Certainly, says R. Yosse bar R. Aboon, for it is one of the formulas of blessing's which commence and end with the words " praised be God.'' R. Eliezer b. Antig-onos says, in the name of R. Eleazar b. R. Yanai : That proves that it is forbidden to work without having said the formula of separation (on Saturday evenings), and in the same manner it is forbidden, before saying this formula, to petition for one's necessities (by means of the requests expressed in the 'Amida ; for which reason it is said in the first of the sections relating to the necessities of life) . R. Zeira and R. Eleazar b. Antigonos say, in the name of R. Yanai and of R. Juda : If one has not recited the said formula on Saturday night, ifc must be said, no matter when, until Thursday evening ; this rule, however, only applies to the formula of separation, but not to the blessing of the light, which must be said at once. R. Zeira, in the name of R. Juda, and R. Abba, in the name of Abba b. Jeremiah, say that, even after a festival falling in the middle of the week, one says the words : " Who distinguishes between the seventh day and the days of labour." But, objected R. Zeira to R. Juda, are there 6 anterior days of labour ? That does not matter, was the answer ; one does not observe the order in this any more than in the distinction established between " uncleanness and cleanness " (for, if the order of the words had a rigorous signification, the uncleanness would seem to be attributed to the festival : an inadmissible hypothesis) . R. Jeremiah and R. Zeira, in the name of R. Hiya b. Ashe, say that these words must be recited (they are still in use in the additional songs of Saturday evening) : " Make us to commence favourably the six days of labour which come to us in peace." R. Aba adds the words : " Make us to hear of joy and gladness." R. Ezechia, in the name of R, Jeremiah, says these words : " Make us to understand and teach us Thy Law." R. Ezechia, in the name of R. Jeremiah, says : When one answers Amen after the formula of blessing, one must raise one's eyes to the cup of wine and then to the light. R. Ezechia, in the name of R. Jeremiah, says yet (as being apropos) : One must hold the four kinds of the bunch of loolah^ in the manner that they grow (the roots downwards). * On the Feast of Tabernacles, one holds in the hand, while in the Temple, a branch 106 BEBAKHOTH. 3. He who says, Thy mercies extend to a bird's nest,^ or for goodness be Tliy Name remembered, or lie who says, We give thanks, we give thanks,^ is to be silenced. R, Isaac in the name of R. Simon, explains these interdictions : One might be led to suppose that in saying- these words, one criticizes God's attributes;^ it is as if one said : " Thou hast had pity on birds' nests, bub not on me/'' R. Yosse says, in the name of R. Simon : One would seem to impose a hmit on God's qualities and to say : " Thy mercy has extended to the birds' nests " (but not beyond). According- to some, it has been taught : that one may not say, " on the nests ; " according to others, " 'iinfo them." The former rely upon R. Isaac's version, the latter upon R. Yosse's. R. Yosse bar R. Aboon says : One does not do well in classing mercy among the qualities of the Almighty (for these are not effects of His goodness, but of the laws ordained by Him), nor to develop the passag-e of Leviticus (end of chapter xxii.), commencing with the words: Mi/ people, the cJiildren of Israel, and to say : " As I am merciful in heaven, be so on earth, and therefore you will not eat on the same day the cow or the sheep with its young." This interpretation is wrong, since it presents one of the laws of Divine justice as a simple effect of His mercy. ''He who says, 'We give thanks, we give thanks,' is to be silenced." It is, says R. Samuel b. R. Isaac, in virtue of the verse (Ps. Ixiii. 11) : But the month of them that speah lies shall be closed.^ These additions, however, are only forbidden to be said in public, but in private they pass as supplications (and in that case there can be no possible heresy). 4. (3.) If a man pass up to the Ark (where the rolls of the Law are kept) and make a mistake, another must pass up in his stead ; nor may he in such a moment refuse.^ Where does he begin ? At the beginning of the prayer in which the other made the mistake. R. Yosse b. Hanina says, in the name of R. Hanina b. Gamaliel, that, if one each of palm, cedar, myrtle, and willow, tied together, according as prescribed in Leviticus (xxiii. 40), ' In taking the young ones out, the mother must first be sent away, so that she may not suffer by seeing it done (Deut. xxii. 6, 7). ^ Bis : as if there were two gods. ' See J., tr. MegMlla, iv. 10. * This is said against the adherents of dualism, or doctrine of two Divine powers. * During divine service the faithful are not allowed to withdraw themselves, through modesty. CHAPTER V. 107 has made a mistake at the three first blessings, the whole must be recommenced. Ada bar bar-Hana Gueniba says, in the name of Rab, that, if the mistake has been made at the 3 last benedictions, one recommences at the one relating to worship (the 16th). R. Helbo and R. Hanna say, in RaVs name : If the mistake has been made at the 3 first blessing-s, the whole must be recommenced, if at the 3 last, the 16th (Retseh) must be repeated. If a man has made a mistake and is not certain where, he must recommence at the part which he is certain not to have said. R. Aha and R. Juda b. Pazi were seated together in the Synagogue. At the moment of prayer, one of them placed himself in front of the pulpit of the officiating priest (to pray), and he forgot one of the blessings. R. Simon was then asked what was to be done. He replied, in R. Yoshua b. Levi's name : The officiating priest who has forgotten 2 or 3 blessings is not obliged to begin again. He was subsequently found teaching and discussing the following rule : It is not necessary to recommence, no matter which section has been omitted, excepting if the section of the resurrection of the dead (2nd) has been omitted, or that of the proud being humbled (12th), or that of the reconstruction of the Temple of Jerusalem (14th), under pain of being considered a heretic. When Samuel the younger was one day performing the service,® he happened to omit, at the end of the section, the words : " he humbleth the proud " (or wicked) . He turned round towards the congregation, thinking that they were going to take him to task ; but he was told : Our wise men did not think of thee (in qualifying this omission as heresy). R. Jacob bar Aha and R. Simon b. Aba say, in R. Eliezer^s name : In case of doubt of the mention of the Neomenia (in this day, in the ^Amida), it is neces- sary to recommence. At what part? Simon b. Aba says, in R. Yohanan's name : If he has already drawn back (thus indicating having finished), the whole must be recommenced ; if not, it suffices to recommence at the section of worship (16th). R. Juda b. Pazi says : If a man considered the prayer ended (without taking the 3 steps) , it is the same as if he had stepped back ; and as regards those who recite the supplications (after the ' Amida), there is a doubt ' whether they are to begin again. R. Aba b. R. Hiya bar- Aba, and R. Hiya, in R. Yohanan^s name, say :^ If a man be reading the Law, and stop, he who is assisting the public reader takes it up at the part where the former commenced. Verily, if it were admitted to be sufficient to recommence only at the part where the other interrupted himself, it would happen that with regard to the fiirst verses read, the assistants would certainly have heard the blessing which precedes them, but not the one at the * B., same treatise, fol. 29 a. ' The word Zerikhdh, in this Talmud, expresses doubt and uncertainty. ^ See J., tr. Meghilla, iv. 1, 5. 108 BERAKHOTH. end f for the last verses, the final blessing will have been heard, but not the blessing at the commencement. Now, it is written (Ps. xix. 8) : TAe law of the Lord is perfect {complete), converting the soul ; therefore it must be read in a complete manner (with an even number of blessings). The following has been taught •} In the official reading (of the section of the Pentateuch, on Saturday in the Synagogue), two persons must not read the text simultaneously whilst another translates it aloud. Why ? R. Zeira replies : So that there be no difficulty with regard to the blessing (as to which of the 2 should say it). But has it not been taught : 2 persons must not translate and a third read the text ? Now, if only one person read (and as the translator does not say the blessing), how can it be supposed that there may be an irregularity? There- fore another cause must be alleged : it is that the ear cannot distinguish 2 voices at the same time. It has also been taught that 2 persons may read the Law together (the second one following reading to himself), but 2 persons may not read together the additional chapter of the prophets.^ R. Oolla says : Several calls are made (and divisions of sections) for the Pentateuch, but not for the chapters of the Prophets. R. Josuah Droma ^ said : There are three things which are bad when either in too small or too large a quantity : leaven, salt and abstention. At the 1st request (to officiate), one refuses ; at the 2nd, one should hesitate to accept ; and at the 3rd, one accedes. R. Hoona was seated in a Synagogue. The attendants entered and tried very much to get a certain new comer to go up to the tribune, but the latter did not accept the invitation. At the conclusion of the service he presented himself be- fore R. Eliezer ^ and said : '' Master, be not provoked at my abstention ; I had no intention to wound your feelings, but I did not go up because I was not in the frame of mind '^ (so disposed) . It is not against thee, replied R. Eliezer, that I am angry, but against this servant who importuned you to mount up (to the tribune). The officiant Batityi interrupted himself one day (during the morning office, before the Keduslia, blessing of God)^ on arriving at the prayer which men- tions the Ophannim (celestial beings). R. Aboon was consulted on the subject, and he said, in the name of R. Yoshuah b. Levi : That he who replaces him take * Every official reading of a section of the Pentateuch, made in the Temple, is preceded and followed by a blessing, repeated at every interruption, and it must be noticed that the person named must read his section himself. ^ See ibid. § 5. ^ It is no doubt on this account that the custom has been preserved to have it read by a person called to the Law, and not by the officiating priest. ^ See above, p. 3, n. 2. * According to him, one should not refuse to officiate. CHAPTER V. 109 up the prayer at the point where he stopped. But, was it answered, has it not been taught that one should recommence at the commencement of the blessing in which the error happened ? However, answered R. Aboon, as you have made the response to the blessing of God (which precedes the passage relating to the ophannwi), that corresponds to the entirety of the blessing (and thus it suffices to take up the service at this passage). 5. (4.) He wlio passes up to the Ark is not to answer <-' Amen " ^ after the priest, lest his attention be distracted. If no other priest than himself be present, he is not to lift up his hands ^ (to bless the congregation). But if he be confident that he can lift up his hands, and then resume, he is at liberty to do so. The following has been taught : Neither he who (arriving late at the Synagogue) recites the abridged formula (of Kaddish) which precedes the Shema, nor he who passes up to the tribune to officiate, nor he who lifts up his hands to bless the assembly, nor he who performs officially the public reading of a section of the Pentateuch, nor he who finishes the service with the recital of a chapter of the Prophets, nor he who pronounces the blessing, thus accomplishing one of the precepts established by the Law, should answer amen to his words ; if he were to do so, it would have no meaning. According to other opinions, it is an act of wisdom, which R. Hisda explains thus :■' Those "who say '^it is wise to say amen" speak of him who says it at the conclusion (because it is then a sort of confirma- tion of everything he has said previously); but it is senseless to ^^.y amen for every blessing. R. Hanina says : If there are in the Synagogue 3 ordinary Israelites and a Cohen, the latter is placed between the other 2 (to do him honour). Under what circumstances are they thus placed ? When they are all three of equal rank ; but if one be a learned man, he is placed in the middle (he takes prece- dence). R. Yoshuah b. Levi says:* I have never recited the formula of thanks- giving after meals, in presence of a high priest (so as to leave the honour to him) , neither have T ever allowed an ordinary Israelite to do so in my place (so as to maintain, with dignity, my position as a Levite). ^ The officiating priests pronounce^ word by word, the blessing before the cohcmim ; it is therefore to be feared that he would become confused in pronouncing these words, were he to reply Amen. " It is also for fear that he would not be sufficiently self-possessed to terminate the prayer. '' He explains that there is no contradiction between the 2 Boraiihoth, the same action being sometimes that of an ignorant man, and at other times that of an educated one. * J., tr. Guittin, v. 9. 110 BERAKHOTH. R. Juda b. Pazi says, in the name of R. Eleazar : Any Cohen who, being- in the Synagoo-ue, does not raise his hand to bless the assembly, transgresses a positive precept of the Pentateuch (which orders it: Numbers vi. 23). R. Juda b. Pazi, being ill one day, wound a turban tightly round his head," and placed himself behind one of the pillai's of the temple (to keep at a distance from the part of the temple which the priests blessed, and to excuse himself on account of his illness from taking part, as Cohen, in the solemn blessings). As for R. Eleazar, he left the temple when similarly situated. R. Aha and R. Tanhooma b. R. Hiya say in the name of R. Samlai : In the event of the entire community consisting of Cohanim, they must all nevertheless raise their hands to bless the faithful. But whom do they bless then ? Their brothers of the north, south, east, and west. And who answers the Amen ? The women and children. Abaye taught, on behalf of R. Benjamin : Those who stand behind the Cohanim are not included in the blessing, but those standing in front of them always profit of it ; even were they separated by an iron wall, says R. Hiya b. Aba, the blessing would go through it. But what of those who stand aside ? That is a case to be resolved by the following point '} If (in sprinkling the altar with the blood of the sacrifice) the one who officiates intends to sprinkle it in front of him and it falls behind him, or vice versa, the aspersion is considered defectuous and insufficient (through want of care) ; if, however, the intention be to sprinkle it in front, and it fall at the sides, the aspersion .is valid. Tliat shows, for our subject, that the people standing at the sides during the function of the Cohanim are included in the blessing. R. Hisda says that the officiating minister should be an ordinary Israelite (the request to give the blessing, which is made by him to the Cohanim, should not be made by one of the latter). R. Nahman b. Jacob says : When the ojfficiating minister makes this call, he words it in the singular number, in case there should be only one priest present, in the same manner as the plural is used if there are several priests present. R. Hisda, on the contrary, says that the request is always made in the plural, for the idea is that the whole tribe is called to bless the people. 6. (5.) If a man pray and make a mistake, it is a bad sign for him. If he be a representative of a congregation, it is a bad sign for his constituents, for a man's representative is like himself. They say of R. Hanina b. Dosa, that when he prayed for the sick, he used to say, "This one will die," or, " This one willlive." The (Sages) To counteract the pain whicli he endured. Mishna, tr. Para, xii. 2. CHAPTER VI. Ill said to him, " How do you know ? " He said to them, " If my prayer be fluent in my mouth, I know that it is accepted; but if not, I know that it is lost." R. Aha b. Jacob says : These presages can only apply to the 3 first sections (which are recited with ease, because they are more frequent, and form the commencement). When R. Gamaliel saw his son ill, he sent two clever men to R. Hanina b. Dossa to his town, to consult him. He said to them : Wait here for me, I am going up to my room (to pray), and then I will answer you. When he came down, he said to them : I have now the conviction (by the prayer I have said) that R. GamalieFs son has recovered from his illness. They noted the precise moment, and at the same moment the convalescent asked for food. R. Samuel b. Nahmeni says : If a person applies his whole attention during prayer, he may be assured that his prayer has been granted.^ Why ? Because it is written (Ps. x. 17) : ^ Thou wilt prepare their heart, Thou wilt cause Thine ear to hear. R. Joshuah b. Levi says : If a man's lips move alone (i.e. if the words come from him spontaneously), he may be sure his prayer is heard. Why? Because it is written (Isaiah Ivii. 19) : / create the fruit of the lips ; peace, peace to him that is far off, and to him that is near, saith the Lord ; and I ivill heal him. CHAPTER VI. 1. How do we bless for fruit?* For fruit of a tree say, "Who Greatest the fruit of the wood," excepting the wine. For wine say, " Who Greatest the fruit of the vine." For fruits of the earth say, " Who Greatest the fruit of the ground," excepting the bread. For the bread say, " Who bringest fortb bread from the earth." For vegetables say, " Wbo Greatest the fruit of the ground." R. Judah says, " Who Greatest various kinds of herbs." ' See Deharim Rahha, chap, i., Wayyiqra Rahha, eh. xvi. ^ The fervour of the heart is a sign of the attention of the ears, and proves that the prayer is heard. * The Mishna supposes that it is already known that a blessing must be made for each different article consumed ; it is only therefore necessary to appoint the different formulas. 112 BERAKHOTH. It is wi-iiten (Ps. xxiv. 1): The earth is the Lord's, and the fulness thereof;'" the world and they that dwell therein. And therefore lie who enjoys anything what- soever in this world before having- said a prayer commits an offence (Levit. xxvii.) ; by accomplishing this precept he acquires it. R, Abahoo says : It is written (Deuteronomy xxii. 9) : Lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard he defiled, that is to say that the universe with all it contains is considered as a vine ; and how do we become entitled to these holy o-ifts ? By blessing. R. Ezechia or R. Jeremiah and R. Abon, in the name of Resh Lakish, remind us of the words (Ps. xvi. 2), Thou hast said unto the Lord, Thou art my Lord ; my goodness, cometh it not from Thee ? " that is to say : If thou hast given thanksgiving after a meal, it is as if thou hadst eaten of thy own substance. In other terms, the words. My goodness is not for thee, signify, I destroy my goodness in thy body. And in still other terms these words mean, All goodness shall combine to come to thee. R. Aha says : What signify the \vov^B"not on thee"? They indicate that without the Divine assistance nothing has come into the world, as it is said (Genesis xli. 44) : Andtoithout Thee shall no man lift up his hand. R. Hiya taught that it is said (Leviticus xix. 24) : It shall he holy to praise the Lord withal, in order to indicate that a blessing must be made both before and after the meal; R. Akiba deduces from this : Nothing may be eaten before pro- nouncing the blessing. When R. Haggai and R. Jeremiah proceeded to render justice, R, Haggai commenced by pronouncing the benediction. Thou hast done well, said R. Jeremiah, for all the precepts say that this must be done. How do we know this? R. Tanhooma or R. Aba b. Cahana says, in the name of R. Elazar, that it is in conformity with the verse (Exodus xxiv. 12), And L will give thee tables of stone, and a law and commandments ; the Law is likened to His commandments, and in the same manner as the necessary formula must be said before reading a section of the Law, we must act (in the same manner) before accomplishing any precept. R. Yohanan, in taking an olive, recited a blessing before eating it, and another after. R. Hiya b. Aba looked at him in astonishment. " Babylonian,^' said R. Yohanan to him, " why lookest thou at me so ? Is it not admitted that a blessing must be said both before and after eating any fruit belonging to the seven superior kinds 1"'^ "I recognize that, and am only surprised at your blessing such a small quantity, diminished yet more by the seed being extracted.^^ But does R. Yohanan contest that the taking out of the seed diminishes the value of the olive ? No, but he blesses it because it is an entire fruit. He even went beyond ^ See Shohar toh. chap. xvi. ^ Literally : extendeth not unto Thee. ' The 7 superior products of Palestine are : grapes (wine), olives, dates, pomegranates, figs, wheat and barley. CHAPTER VI. 113 this, for in eating even one grain of a grape or pomegranate, he thought himself obliged to recite the two formulas, one before and one after. As long as the wine is in its natural state, this blessing is said : " Blessed be the Creator of the fruits of the tree,^^ and it may not be used for the ablution of the hands. When mixed with water, we say, " Ci'eator of the fruits of the vine,'' and it may be used to wash the hands. This is the opinion of R. Eliezer. But the wise men say that for wine pure or mixed with water, is said, " Blessed be the Creator of the fruits of the vine,'' and it may be used for ablutions. R. Aba says that it is not a destruction of food (to wash with it). R. Jacob b. Zabdi says, in the name of R. Abahoo : For olive oil say : " Blessed be the Creator of the produce of the trees." R. Hiya b. Papa remarked to R. Zeira that the Mishna expresses itself in the same manner : excepting, it says, for wine, for which is said, " the Creator of the fruits of the vine " {therefore for oil toe my. Creator of fruits). But is not wine an extract of grapes? (why not the same for oil?) Exception has only been made for wine ; therefore all other produce, although extracts, are natural. R. Aba says : Rab and Samuel both agree that for cooked herbs is said : " All has been created by His word." R. Zeira says, in the name of Samuel : For the cooked heads of radishes (roots), if they are entire^ we say, '^Blessed be the Creator of the fruits of the earth." If they are crushed, we say, "All is created by His word." R. Yosse says it is conformable to the Mishna, which says : " Excepting for bread, in which case is said, ' Blessed be He who produces the bread from the earth.' " But is not bread made of crushed wheat ? Exception is only made in the case of bread ; therefore, all other produce, even crushed, are considered as whole.* R. Hipa b. Abba says, in the name of R. Yohanan •? For a preserved olive is said, *' Creator of the fruits of the tree." R. Benjamin b. Japheth says, in the name of R. Yohanan : For cooked herbs is said, " All has been created by His word." R. Samuel b. Isaac says that the Mishna is in accordance with R. Ben- jamin b. Japheth's opinion, for we read there : The bitter things which we eat on Easter night must not be (so that they lose not their taste) either preserved, cooked, or boiled, and if they are in their natural state may serve to accomplish one of the Easter duties. R. Zeira asks : Which is he who remembers best having heard R. Yohanan's sentences ? Is it R. Hiya b. Aba or R. Benjamin b. Japheth ? It is certainly R. Hiya b. Aba ; it may be proved by this : We see some of the illustrious Rabbis, when they sit down at table,^ take some lupines and pronounce the formula : " Creator of the fruits of the earth." ^ Now, are not these lupines ® And we do not say : " All has been created," &c. ^ See J., tr. Pesahim, ii. 5; B., tr. Berakhoth, fol. 38 b. ' Literally : if they go to take HH^ eat (2 Samuel xiii. 5). * They do not use the formula, " all was created by His word," which is E. Hiya's opinion. I 114 BERAKHOTH. cooked? (How, then, does it happen that this formula is recited? It proves that, although boiled, they are still considered natural.) As regards the Mishna (just quoted), it says that "the bitter herbs must not be cooked/' so that they may not lose their paschal bitterness required by the Law, for cooking deprives them of their bitterness (but, for the purposes of the blessing to be recited, they are considered natural, and we can understand that the Rabbis used this formula). R. Yosse b. Aboon says : There is no question about the olive, because it is cus- tomary to eat it raw; and, although preserved, it is considered to be in its natural state ; but herbs, as soon as they are cooked, they change their form, R. Jacob b. Aha says that R. Nahman and the Rabbis held a discussion on the following subject : The former said, " JFIio produced the bread from the earth " (in the past tense), and the others said, ''He produces the bread from the earth'' (in the present tense). This question is settled in the same manner as was the following one, referring to vegetables (cereals), discussed by R. Hinena b. Isaac and Samuel b. Imi ; the former said that it is a vegetable, and not bread ; ^ the other said that if it is not yet bread, it will never be bread, as it is said (Ps. Ixxii. 16) .' There shall he an handful of corn in the earth, tipon the top of the monntai7is (the seed is, therefore, already considered as bread). R. Jeremiah pronounced, in the presence of R. Zeira, the formula, " Who has produced the bread from the earth ; " and the latter complimented him on his having adopted it. What is R. Nehemiah's motive for admitting the article (n) in the formula ? It is in order not to confound the sound of the words, the one commencing and the other ending with the same letter. This objection, however, might be repeated at the end in the case of the word Lehem min (it has not, therefore, much foundation). According to R. Nahman, the same is to be said (for wine) : " Who has created the fruits of the vine ; " and according to the Rabbis, "He creates the fruits of the vine." R. Zerikan or R. Zeira put the following question : If any one have taken a lupine and said the blessing (before eating it), but let it drop, must he repeat the blessing ? How can you ask that ? was the reply. Is there any difference between this case and that of a person wishing to drink from a running stream ? (For the water which was before the person at the moment of saying the blessing would have flowed away during its recital, and yet he does not repeat the blessing. Would he not be in the same predicament as the person before mentioned ?) No, was the reply ; in the case of the water, one knows what to expect from the com- mencement ; but in the case of the dropping of the olive, it was an unforeseen accident. (The problem has not yet been resolved.) R. Hiya taught that the blessing of the bread was not said until at the moment of breaking it. R. Hiya b. Aba says : This proves that he who, having a radish ' The word nE)7, vegetable, is composed of J13 S7, and means either: "it was never bread," or : "it will never be bread." CHAPTER VI. 115 in his hand^ lets fall a piece, should recite the blessing for the pieces ; but he who had not at the time a piece in his hand, must say a blessing- apart. R. Tanhum b. Judan says that these words should then be added : Blessed for ever be Mis name and glormis reign, so as not to repeat with disrespect the Divine name. What quantity must there be to require the blessings ? E.. Hanina and R. Mena do not agree on this subject. According to the one, the piece cut must be of the size of an olive ; according to the latter, a smaller piece suffices. He who says that it requires a piece the size of an olive conforms to the opinion hereafter given, in which it is said : All the pieces ^ were of the size of an olive. He who says that it requires a smaller piece is of R. IsmaeFs opinion, who says : Were there even but so little that it might be assimilated with flour, the blessings must be said. The following general rule has been taught :^ Every time that the consumption of a certain dish is followed by the triple blessing of thanksgiving, it is preceded by the formula : " Who has produced the bread from the earth -,'' should the contrary be the case, the anterior formula is not said. An objection has been offered to this general rule : If, it is said, there is less bread than of the size of an olive, the 3 complete blessings are not said afterwards. Would the anterior formula, how- ever, be said ? Verily, said R. Jacob b. Alja, this rule has been formulated for superior products, other than bread. R. Aba says, in the name of Rab : It is forbidden for any of the guests to taste of anything before the person charged with the giving of the blessing has done so. R. Joshuah b. Levi says : But they may partake of drink. The subject of their difference is relative to certain cir- cumstances. Rab speaks of the case in which a loaf of bread is divided among all (and for which it is necessary to go the round of the company) ; and R. Josuah says that they may drink at once, because each person has their goblet to hand. He who recites the blessing is the first to reach out his hand for bread, unless he wish to accord this honour to his master, or to his superior in science. When Rab cut bread for the guests, he tasted it with his left hand whilst distributing it with the right. R. Hoona says : It is not an interruption between the recital of the blessing and the tasting to say : '^ Go and bless /^ but it is an interruption to say : " Give some fodder to the cattle.^^ R. Hoona also says : For a dish com- posed of wheat flour roasted, or pulverized horseradish, the following formula is said : ''All has been created by His word/^ R. Hoona also says : If anybody has taken something into his mouth, and remember that he has forgotten to say the blessing, he must reject it if it be a liquid ; and if it be a solid, he must put it to one side of his mouth, and recite the formula. R, Isaac b. Mare said, in the pre- sence of R. Yosse b. R. Aboon, in the name of R. Yohanan : Even if it be a solid, it must be rejected, because it is written (Ps. Ixxi. 8): Let viij mouth he filled ■• Of oblations, Leviticus ii. G. ^ See J., tr. Succa, ii. 7^ I 2 116 BERAKHOTH. with Thy praise and with Thy honour all the day. If a person chews ^ some wheat he must say : " Blessed he the Creator of all sorts of grain." If it be roasted or cooked, and the pieces be whole, the following- formula is said : '^ Who has pro- duced the bread from the earth," and afterwards the three complete blessings after meals. If the pieces are no longer entire, say : " Blessed be the Creator of the different kinds of food," and afterwards an abbreviation of the three thanks- givings after meals is said. Of what size should the fragments be ? R. Yosse, whilst with R. Aboon Cahana b. Malkia, said, in the name of Rab, about the size of an olive. He who chews rice says the formula : " Blessed be the Creator of all kinds of grain." If the rice is baked or cooked, although the grain be entire, he says: " Blessed be the Creator of all kinds of food," without any other blessing after it. According to R. Jeremiah, he says : " The Creator of the fruits of the earth." Bar-Merina recited, in the presence of R. Zeira and R. Hiya b. Aba, the formula : "All has been created by His word." R. Simon the pious said : " Blessed be the Creator of all kinds of delicate food." R. Yosse, whilst with R. Abin, says that these 2 opinions are not contradictory : he who says : " Creator of all kinds of food," speaks of the case in which a mix- ture has been made (by crushing them in a mortar) ; he who maintains that we must say: '^ Creator of the fruits of the earth," speaks of the case in which the grains are still entire ; he who maintains that we must say : " All was created by His word," speaks of the case in which it has been boiled ; and finally, he who says : " Creator of all kinds of delicate food," speaks of the case in which the different grains have been shaken up and mixed together. Up to the present we have learnt the anterior formula. What is the posterior one ? R. Yona, in the name of R. Simon the pious, says as follows : " Who has created different kinds of agreeable foods to rejoice the soul of every living being ; be praised, O Lord, for the earth and its pleasures." R. Aba b. Jacob says, in the name of R. Isaac Raba (the great), that when Rabbi ate meat or an Qgg, he recited the formula : " Who has created numerous animals to nourish the soul of every living being; be praised, O Lord, living spirit of the world." We know now what is to be said in this latter case, after the meal. What is to be said before ? According to R. Haggai : " Blessed be the Creator of diverse souls." But, objected R. Yosse, does not the Mishua (§ 3) contest this ? It says : For vinegar, for certain kinds of locusts, and for windfall (of fruit) is said : " All has been created by His word ;" now, these locusts, are they not in a certain sense beings?' The opinion of R. Simon (whose formula we have just mentioned) was the reply, is conformable to Rabbi's opinion, and both are in accordance with R. Gamaliel's. The following is the general rule, taught by R. Juda in the ^ Crtish, cheio, from which is derived the name of an Arab dish, cuss-ciissu, which is no doabt meant liere. 7 It would therefore be necessary to say : " Creator of beings." CHAPTER YI. 117 name of R. Gamaliel : With regard to one or other of the seven superior products * (excepting wheat), and for wheat not made into bread, the consumption must be followed, according to R. Gamaliel, by the recitation of the 3 blessings, and according to the wise men by only one blessing ; as for the other fruits which belong neither to the seven superior fruits or which are not of the wheat tribe, we must, according to R. Gamaliel, say the blessings both before and after, and according to the wise men only before. R. Jacob b. Ida, in the name of R. Hanina, says : For eveiything farinaceous, in the shape of a paste, and which is composed of one of the five kinds of grain, the anterior formula : *' Creator of all kinds of food,^' is said, and is followed by .the three blessings for meals, in an abbreviated form. But what is to be said of an article which, whilst fulfilling the two first conditions, does not belong to either of the five species ? R. Yona says that R. Zeira caused information to be asked for on this subject at R. Jimai's house, and the answer was, that nothing was known about it. And yet what is to be done in this case ? It seems, says R. Tosse, that we must say the formula : " All has been created by His word " (general formula). R. Jeremiah asked : What should he do after the meal, who has eaten of baked flour? As a fact, says R. Yosse, R. Jeremiah never ate flour.^ That is not the question, replied he ; what v/e require to know is, why is the formula ter- minated by the final mention of the Holy Land ? It is because this is con- sidered to be the blessing of the workpeople ; for it has been taught ' as follows : The workmen working on their master's estate say the 1st blessing, summarize the 2nd and 3rd, and finish by reciting the final of the 2nd ; but if, as pay for their work, they receive their repasts, or if the master eats with them, they must say the 4 complete blessings. R. Janai appointed a fixed formula for the cere- mony to be said by the workmen. Is the solemnity of the day also to be mentioned therein ? R. Aba b. Zimna replied that sometimes it was done ; R. Jeremiah adds : As R. Zeira paid attention to this, we must do the same. It has been taught that, when the blessing of the bread is made, the best should be chosen r of a loaf of fine bread, and the ordinary household loaf, the former should be chosen ; of a piece of fine bread, and an entire household loaf, the latter should be preferred (because it is more presentable). Of a wheaten loaf, and one made of barley meal, the former is taken ; of a piece of wheaten bread, and an entire loaf made of barley meal, the former is chosen ; of a loaf made of barley, and one of maize, the former is selected. And yet, is not this ' See page 119, note 5. ^ On account of the doubt existing with regard to the terminable blessing ; we know what to commence with in a doubtful case ; but what is to be said after 1 * See above, ii. 5. * Tossefta on Berakhoth, section 4. 118 BERAKHOTH. second kind the superior one ? It has the disadvantag-e of not being one of the 7 superior kinds. This latter opinion, says R. Jacob bar Aha, in the name of R. Zeira, is that of R. Judah, who says : If amongst the different sorts of bread, there is a single loaf made of one of the 7 superior fruits of Palestine, to it is given the preference. Of an impure loaf and a pure one, says R. Hiya b. Abba, the pure one is naturally chosen. R. Hiya b. Ada, in the name of R. Aha, says, that if one has before one a nicely-made loaf of impure bread, and one less nicely made, but pure, the blessing is made over the one which one prefers. According to R. Jacob b. Aha, in the name of Samuel, the formula to be said for the young shoots of the first year of the palm-tree is the following : " Creator of the fruits of the tree." According to R. Joshuah : " Creator of all kinds of verdure.''^ A Mishna ^ of R. Oshia contests this opinion by enumerating the different verdure (not including the shoots of the palm-tree) ; they are : the artichoke, Kivdpa, the orach (goose-foot), aXtfio^i, a pickly herbaceous plant, and the thistle. 2. He wlio blessed the fruits of the tree (thus), " Who Greatest the fruits of the ground," is free from his duty. And for the fruits of the ground, if said, " Who Greatest the fruits of the wood," he is not free. But, in general, if one say, " (who Greatest) everything," ^ he is free. R. Ezeehia says, in the name of R. Jacob b. Aha,^ that R. Juda considered the tree as a stalk (that is to say, that the tree is to the fruit what the stalk is to the ear of corn). R. Yosse replies that it is an idea, generally admitted, that the fruit of trees may be classed among those of the ground, but the reverse is not permissible. R. Hoona says that bread and wine must be excepted ; the Mishna expresses this : Excepting wine, says the Mishna, for which is said this formula : '' Creator of the fruits of the vine," and excepting bread, for which is said : " Who bringest forth bread from the earth.-" R. Yosse says : From the moment that one changes the formula adopted by the wise men, the duty is not accomplished. R. Juda says : The obligation is not fulfilled if, in the event of an article changing form, the formula is not modified. R. Meir says that it suffices even to say : " Blessed be the Creator of this object which is so beautiful." And R. Jacob b. Aha says, in the name of Samuel, that this opinion is adopted as a rule. It is proved by the following incident which occurred to Rab : A Persian came to his house and said : When I eat bread, not knowing the proper formula of blessing to be used, I say : " Be blessed, Creator of this piece of bread." Have I in this manner accomplished my duty ? Yes, replied Rab. * See tr. Kildim, v. 7, and at the end. * The text only gives the first word of the formula (shehaJiol). ° See J., tr. Blkkurim, chap. i. § 8 (6). CHAPTER VL 119 R. Juda narrated/ in the name of Aba b. bar Hana, that when Bar-Kapara and two of his pupils stopped to pass the night at an inn in Berakhta/ some small cakes (tarts), plums, and some leeks (capitatus) were placed before them. Is it necessary to recite the blessing- for these latter ? asked one of the pupils. No, replied the master ; it would answer for the plums, but not for the cakes ; and if you said. a blessing for the plums it would not answer for the two other things. Thereupon the other pupil rose up hastily and said the blessing for the cakes with this formula : " All has been created by His word.^^ His comrade railed at him for his mistake. Bar-Kapara said : I have not so much to complain of in him, as in thee : he has just committed an act of gluttony ; but then, why doest thou mock him ? And he said to the mocker : It is a case in which the following may be applied : If they respect not my knowledge, should they not respect my old age ? (i.e. you had no regard for my old experience, and you did not ask counsel of me in this case). It is said that they died before the close of the year (for their want of respect). However, says R. Yosse, these 3 men died, and we have learnt nothing of them. What is the real solution ? It appears that firstly the blessing should be said for the leeks : " Fruits of the earth,^^ for the formula : " All has been created by His word," is only a secondary one, and is insufficient. 3. For the thing which groweth not from the earth, say, " (who Greatest) everything." For vinegar, unripe fruit, and locusts, say, " everything." For milk, cheese, and eggs, say, " everything." R. Judah says : " Whatever it be, which had its origin in a curse, is not to be blessed." If wine has become soured, say : " Be blessed, Judge of the truth " (the formula for misfortunes); if use has just been made of it, say: ^^ Everything was created by His word." On seeing locusts, say : " Be blessed. Judge of the truth." If one has just eaten of them, say : " Everything was created by His word." On seeing unripe fruit fall to the ground, say : " Be blessed. Judge of the truth." If one has just eaten some, say : "Everything was created by His word. 4. If a man have before him many kinds of fruits, R. Juda says : *' If there be among them of the 7 kinds,^ he is to bless them." But the sages say : He may bless whichever of them he pleases. R. Joshuah b. Levi says : On what point does the discussion, between R. Juda and the Rabbi, bear ? In case there was an intention to eat bread with these « See B., tr. Berakhoth, fol. 39 a. '' A locality to be included in the Talmudic geography (perhaps Anath ?). 8 They are : Wheat, grapes, figs, pomegranates, olives, and honey (or dates). See Deuteronomy viii. 8. 120 BERAKHOTH. fruits, that of the bread suffices; but in case there is no intention to eat bread, everybody recognizes the necessity to give the preference to one of the 7 superior sorts, if there is one, and to pronounce the benediction over it. E,. Aba says that the final blessing" must also be said (according to the wise men, when the blessing has been pronounced over one of the chosen kinds, the blessing at meals does not suffice ; a special one must be made). Therefore, says E.. Yosse, it is n. Aba's opinion which is in dispute (since according to him a posterior blessing is necessary), whilst R. Joshuah b. Levi's opinion is, that there is only a difference of opinion when bread is eaten with any of these products (and accord- ing to his opinion, the blessing of the bread alone suffices) ; for R. Aba says that a final blessing is necessary. The fact is, that if no blessing is recited for this special fruit, it would be considered an accessory, and it has been taught that, where there is an accessory to the diet, the blessing is said for the principal object (and it would be impossible to apply this to any of the superior produce of Palestine). If a man has a mixture of several sorts (or dessert), ^aplafiara, before him, R. Jeremiah says, in the name of R. Ame, that the blessing is said for the lupines. R. Levi says that it is in virtue of this verse (Prov. xxii. 22) : Bub not the poor y hecanse he is poor (i.e. he must not give the preference to the superior sorts, but say also the blessing for the lupines). We know now what is to be said when a man intends to eat bread afterwards. But what is to be said if he does not intend to eat any ? It is not decided. R. Gamaliel Zooga went one day to R. Janai's house, and he saw that the latter said the opening blessing and the final one on partaking of some olives (although the intention to eat bread afterwards would have exempted him). R. Gamaliel said to him, is tliat the proper thing to do? (Have we not been taught that, on the contrary, the blessing for bread suffices?) R. Zeira sent to R. Samuel b. Nahman, to ask for a solution of this question, and the latter replied, that according to Rab, in the name of R. Mena, every one recognizes the necessity to give the preference to one of the seven superior kinds, if there is one (and when one is not eating bread). The decision is good, says R. Zeira, since we see the Rabbis, when they are travelling to proclaim the Neomenia,'' eat grapes without reciting the blessing afterwards. Why do they not recite it ? Because they intend to eat bread, and exempt themselves by a comj^rehensive blessing (in conformity with the decision above quoted) . When a man has before him several sorts, all belonging to the 7 superior classes, which one should he choose to recite the blessing over ? Over the one standing first in biblical order,' as has been said elsewhere, and the one coming nearest to the word land in the verse indicated (therefore wheat takes precedence of all). ^ It was announced at the time of the first phases of the moon. ' See p. 119, note 5. The verse begins with the word laiul. CHAPTER VI. 121 5. If one blessed tlie wine before food, the blessing frees the wine after food. If he blessed the adjuncts before the food, it frees the adjunct. But the blessing of the adjuncts does not free the bread. The school of Shammai say, neither does it free the cookery. It has only been shown that the blessing* of the wine before the meal ex- empts one from blessing" it after the meal ; but one has blessed the wine drunk during- the repast, that does not exempt the wine aftei\ At other places (Babylon), it has even been taught that the blessing" before the meal does not exempt the wine drunk after it (on account of the long interval). How reconcile this with the Mishna (which teaches that the blessing of the wine before exempts that drunk after) ? R. Hoona, and R. Josuah b. Levi both answered this objection : the former says that the anonymous author of this passage of the Mishna had in view the case of a man drinking conditum (spiced wine) (which is not pure) after the meal ; the latter says that it alludes to a man drinking wine after the bath (BdXapecov) ; otherwise another blessing is necessary. R. Helbo and R. Hoona or Rab say, in the name of R. Hiya Rooba, that for the cakes eaten after the meal, a blessing both before and after eating them is necessary (the blessing of the meal not being sufficient to cover them). R. Ama says that R. Yohanan contests this and does not admit it. He only contests it, says R. Mena to R. Ezekiah, in the case of a person eating them during the repast. No, answered the latter, he contests it even if one has not eaten of them during the meal. And R. Haggai, in the name of R. Zeira, confirms this. The people of the house of the ?iaci (prince) sent some fruits ^ to R. Hanina b. Kissi, and he put them aside to eat them after the meal, reciting two special blessings. R. Hana ate bread with dates (so that the blessing of the bread availed). R. Hiya b. Ashe said to him : Thou contesteth the decision of thy master (which was contrary) ? Leave what thou art eating there, until the end of the meal ; and then thou canst recite the necessary special blessings. R. Hana replied : The bread is the principal for me (and therefore I recite not the blessing for the fruit). R. Yona and R. Yosse went to a feast given by R. Hanina Antouieh (? of ^Anath), and at the dessert some cakes with roasted ears of corn were brought to them. In the present case, said they, let us lay aside our studies and personal opinions, and let us conform to the rules of the Mishna : now, R. Mena taught, in the name of R. Judah, who had it from R. Yosse the Galilean, that special blessings are needed for these cakes, served at dessert. Therefore, said they, as the opinion of this particular Rabbi is contested by the Rabbis, the opinion of the latter must be adopted (and no new blessing be recited). * The produce of a certain palm-tree, or hard dates, called Nicolai (Plinius, xiii. 4). 122 BERAKHOTH. R. MariuoSj whilst at R. Josuali's house, said that he who eats a sort of caviar ^ and a dish made of fine flour, besides the blessing said after this mix- ture, must say a second one for the flour. Who says so ? R. Shammai, who says that the principal blessing* does not cover these cooked dishes. R. Yosse says : It is an unanimously admitted opinion that the blessing of the bread covers the adjuncts ; as regards cooked food, Hillel says one is exempted, but Shammai says not so. If, however, one has recited ah initio the blessing for the accessories, every one (including even Hillel) admits that this does not cover either the bread or the cooked food. R. Aba b. R. Papa asked : If a man eat some flour food, intending to eat bread afterwards, must he recite a special final blessing for the flour ? Yes, answered the Cesarean Rabbis (because the one does not carry with it, nor does it cover the other). 6. If several persons sit down to eat, each' blesses for himself; but if they recline together, one blesses for all. If wine come to them during food, each blesses for himself ; but if after food, one blesses for all. He also blesses for the incense,^ even though they have not brought it till after the repast. The Mishna alludes to the repast which follows the ceremony of circumcision, and not of a repast given by the master of a house to his guests (for in this case they are not obliged to sit in a circle, for one to pray). According to R. Hiya, it means also at an ordinary repast. The order of the meal has been defined : the visitors enter and sit down on the forms and chairs (cathedra) until all the com- pany are assembled. Wine is brought, for which each one recites a blessing ; when water is brought every one washes his hand (the right one, which holds the cup) ; each one says his blessing for the accessories ; then the company recline on sofas, and when wine is brought, a second blessing must be said, in addition to the first one, by one of the assistants, and then the guests wash both hands. When any adjuncts are served, one of the guests recites the blessing, and it is not proper that a stranger should enter after the third service. We have learnt elsewhere :5 If a man is to remain in the Siicca for just* 7 days only, what is done for the last day ? After the repast of the seventh day, the Succa must not be abruptly taken down, but the different fixtures must be gradually taken down, commencing at midday, so as to honour, without incon- ^ J. Levy translates : Garonbrei. * According to Oriental custom, incense and spices are burnt after meals. ^ See J., tr. Succa, iv. 5. In the following explanation it_ is shown at what time the blessings are to be repeated. ' It is said : " You shall remain in your tents 7 days ■" but the festival lasts for 8 days. CHAPTER VI. 123 venience, the last day. R. Aba b. Cahana, or R. I.Iiya b. Ashe^ says, in the name of Rab : The Succa must be rendered unfit for use before night (so as to show that it will not be used ag-ain). R. Joshuah b. Levi says that it suffices to sanc- tify the last day at home. R. Jacob b. Aha says, in the name of Samuel, that if a man has sanctified the festival in a house/ and that, on reflection, he decides to take his meal elsewhere, the formula must be recommenced (on account of the change of place) . R. Aha and R. Hanina say, in the name of R. Joshuah, that, if a man be at his ease in the Succa, he shall sanctify the festival in the evening at home, and then he may go to take his meal in the Succa (and in spite of the change of place, the blessing need not be recommenced). In any case, says R. Abin, Samuel and R. Joshuah are not at variance. R. Joshuah (who does not exact the recommencement) does not refer to the case in which a man has decided to take his meal elsewhere, and Samuel speaks explicitly of this latter contingency. R. Mena, on the other hand (who admits of no distinction on account of pre- meditation), says that Samuel conforms to R. Hiya's opinion as given above, whilst R. Joshuah conforms to R. Joshuah b. Levi's opinion. In fine, says R. Ame, this proves (with regard to this subject) that there is a difference of opinion on the first question (and each of the guests must bless them himself before eating) . Ben-Zoma was asked the following question : Why must each guest pronounce his own blessing when wine is brought in during the repast ? It is, replied he, because the throat is full (and he could not answer amen). This is a proof, says R. Mena, that if a man sneezes during meals, it is forbidden to wish him good health (1770-49 or la(n<;), on account of the danger (because, in speaking, a piece of food might get into the trachea). " For the spices and incense, one person only pronounces the blessing." What difierence is there between the spices and the spiced wine, for which it sometimes happens that each person pronounces separately the blessing ? It is because every one can inhale the good odours, even while eating, but it is not so with the wine, which each one tastes separately. R. Zeira, in the name of R. Jeremiah, says that the blessing for the spices must be said as soon as their fragrance ascends. R. Jeremiah, wishing to question R. Zeira, asked him : What blessing is said for perfumed oil ? He replied that one must say : " Blessed be He who has given an agreeable odour to perfumed oil,'^ or, according to others, " to scented woods." Isaac b. Aba b. Mehasia and R. Hananel, being together, the one said the formula : " Blessed be He who has given an agreeable odour to scented woods," and the other said : " Blessed be He who gives an '' See J., Succa, iv. 5 (3), and B., tr., Pesahhn, fol. 101 a. 124 BERAKHOTH. agreeable odour to the verdure of the fields." The latter objected to the former : Are they woods ? How, then, can you call them so ? They are so called in the same manner as it is said (Joshua ii. 6) : She hid them %oith the stalks of flax ('EZ), which are also called wood. They went to Rab and Simon (to ask for a solution of the question), R. Hanna replied, in the name of R. Ashe, that one must say : " Blessed be He who gives an agreeable odour to scented woods." Gueniba says that a man is exempted from saying a blessing for the oil which is used to wipe away the perspiration (to clean the hands), and even also, according to R. Judan, if they are condensed on the hands (in the shape of perfume). R. Helbo and R. Hanna say, in the name of Rab, that the blessing is unnecessary if a man prepares in his own house some liniment [linteum, for perfume), com- posed of wine, oil, and water. R. Hisda says that for all these articles one must say the formula : " Blessed be He who gives the good odour to scented woods," ^ excepting for musk {nmsais), for which say : " Blessed be He who gives a good odour to the spices." 7. If they first set salt food before a man and bread with it, he blesses the salt food which frees the bread, and the bread is only an appendage. The rule is, whenever there is principal and with it appendage, the blessing on the principal frees the appendage. R. Simon b. Nahman says, in the name of R. Yonathan : The decision of the Mishna only holds good as long as a man is not familiar with royal feasts, and when the salt foods form the principal diet ; 9 but in the contrary case there is no fixed rule. R. Jeremiah says, in the name of Rab, that if a man eat bread and vegetables together, he only says the blessing for the vegetables, if they form the principal. R. Simon says, in the name of R. Simon b. Lakish, that if a man eat bread and sweet things, he says the benediction for the latter, if they form the principal ; but if the contrary, there is no fixed rule. 8. If one has eaten figs, grapes, and pomegranates, he must say after them 3 blessings, a summary of the 3. R. Akibah says. If one has eaten boiled (pulse), and it is his meal, he must say after it 3 blessings. Whoever drinks water for his thirst says, " By whose word everything is," &c. R. Tarphon says, " Who createst many souls," &c. R. Simon and R, Judai say, in the name of R. Joshuah : If a man eat on the east side of a fig-tree, and go to finish his meal on the west side of it, he must say the blessing. Aba b. R. Hanna says : Be the wine old or new, it must be ^ B., tr. Beralhoth, fol. 43 h. ^ Gastronomical observation. CHAPTER VII. 125 blessed ; if a man chang-e his wine he need not bless, but must do so if he change his place. If a man have his attention turned away, it is as if he had changed his place (and he must recommence). Rabbi said the blessing on every cask he opened. What did he say ? R. Isaac Rooba replied, in Rab's name, that he said this formula : " Blessed is He who is good, and who does ^ood.'' R. Akiba gave a feast to his son Samson ; he blessed every cask that was opened, and said : " The good wine ! To the health of the Rabbis and their pupils." " Whoever drinks water for his thirst," &c. R. Yona says that an exception must be made in the ease of medicinal waters which are drunk for reasons of health. But, says R. Yosse, a man says the formula for any liquid he drinks with pleasure. Even also for medicinal waters, says R. Abahu, in drinking them say this formula : " Blessed be He who has created medicines." According- to others, it means palm waters.' According to the former, it means waters used to pierce or drive away the bile; others say it means a water which has its source between two palm-trees.^ CHAPTER VII. 1. Three men who have eaten together are bound to bless ^ after food. If a person have eaten of that which is doubtful, whether it has paid tithe or not, or of 1st tithe from which the bread offering has been taken, or of 2nd tithe or consecrated things, which have been redeemed ; also if the waiter have eaten the size of an olive ; or a Samaritan^ be of the party, the blessing must be said. But if one have eaten the untithed, or 1st tithes from which the bread- offering has not been taken, or consecrated things which are unre- deemed, or if the waiter has eaten less than the size of an olive, or a tranger be of the party, the blessing is not to be said, ^ There is a word's-play between Deqarim, medicinal waters, and Deqalim, palm- waters. ^ See B., tr. Shabhath, fol. 110 a. 3 It is what the German Jews call hensdieyi, from the Latin henedicere (with Italian pronunciation). * The slight illegalities affecting all these cases do not affect the common prayer ; they are shown in the first treatises followincr the Berakhoth. 126 BERAKHOTH. How is it that it has at one time been taught, that when 3 men are together they must not separate without saying the grace, and again, that they must remain together for it? (Is it not a useless repetition of words?) Samuel replies, that on the one occasion it refers to a principle and on the other to an accomplished fact. In what does this difference consist? It is explained by two amoraim : according to the one, it is called a principle when one has the intention of eating with others, and an accomplished fact when one has eaten together with others, be it but the equivalent of an olive ; according to the other, no account is taken until the size of an olive has been eaten, and they call end the termination of the whole of the repast.^ R. Aba says, in R. Hoona's name, and R. Zeira says, in the name of R. Aba b. R. Jeremiah : 3 persons being together are bound to pray together, but for 2 it is optional. R. Zeira repeated this before R. Yosse, who said that we have only to follow the text directions of the Mishna,, which says : 3 persons having eaten together are bound to pray together/ each Rabbi acts in a manner consistent with his own opinion. With regard to these numbers, Samuel says that the judgment of 2 men is valid ;^ but it is a presumptuous action for 2 to judge (instead of there being at least 3). R. Yohanan and Resh Lakisli both say that the judgment of 2 people is not valid. R. Hoona says that 3 persons who have eaten separately, and afterwards come together, pray in common. That takes place, adds R. Hisda, if they come from 3 companies who have already arranged to pray together. According to the opinion of R. Zeira and his companions (R. Yosse, R. Yohanan, and Resh Lakish), they must all 3 have eaten together (it does not suffice to come together after the meal) . R. Yona says (a propos of R. Hoona's opinion) that if 3 hyssops have been dipped into the water of the ashes from the sin offering,* and these 3 hyssops subsequently become mixed, the priest may nevertheless make the aspersion with them. According to R. Zeira and his companions, the 3 must have been dipped in together ; and, according to R. Hisda, they may have been taken from 3 separate bundles. One cannot object to the comparison of the rules of the hysops with that of the prayers, as mentioned alx)ve, for we see that the Rabbis, when they are occupied with the Succa (tent of the tabernacles), deduce, from another ® The new teaching, which was deemed snperfluous, has therefore a reason, viz. to teach lis that after having eaten together (the equivalent of an olive, or after having simply sat down together), they should not separate without reciting the blessing in common. The discussion about the propriety of praying together is a pendant to the other discussion : is a judgment pronounced by two judges valid or not 1 ^ See J., tr. Synhedrin, i. 1. * Numbers, the whole of chapter xix. CHAPTER VII. 127 subject, a rule coucerning the use of clay. For indeed it has been taught at Babylon ^ that, if the roof of the Sueca be raised so as to leave a breadth of 3 hands, the Sucea is unfit for service ; but if the interval is less, it is good. May one also sleep there ? E.. Isaac b. Elishah replies to this question by a compari- son : The clay serves to stop up the cracks in a bath ; but one may not there- upon take a bath of legal purification therein (it is still considered defective) ; the same with the S ueca, the lessening of the space suffices to make it of use, but not to allow of sleeping therein. If after a repast partaken of by 3 men, one of them wish to go, he must, according to Rab's school, say the first blessing. What is meant by that? Rab's school say that it is a call to say the thanksgiving ; R. Zeira says, in the name of R. Jeremiah, that it is the first section, and this is also what R. Helbo, and R. Hanan say, in Rab's name. R. Shesheth made an observation and said : Does not the Mishna contradict that ? for if one person cannot recite the thanks- giving from memory (and only says the 1st section), another says the 2nd section, and another the 3rd, so as to fulfil the obligation to recite them, without there being any question of a 4th ; now, if the call forms the 1st special section, one would have to speak of 4. And indeed it sometimes happens that there is ques- tion of a 4th one. Thus we have learnt that there are 4. But if the 1st blessing includes the call and the 1st section, how can we find this number ? "We cannot suppose that it alludes to the 4th one of the final section, for it differs from the others in that, instead of having been established by the Law, it has been subsequently appointed by the Rabbis ; since R. Hoona says ^ that when the Israelites killed at the siege of Bethar were buried, the said section was appointed, and it is said of God that He is good, because the corpses did not decompose ; and He does the good thing, because it was possible to inter them (how then explain this number four ?). That may be explained, says R. Hana, by R. Ismael's opinion, who tells us that, the said section is indicated to us by the allusion in the Pentateuch ; for it is written (Deut. viii. 10): When thou hast eaten and art full, then thou shall bless; this part corresponds to the summons to say the grace ; the words following : the Lord thy God, correspond to the first blessing ; the fragment of the verse : for the {good) land, corresponds to the second, and the word good to the third, as it is further . said (Deut. iii. 25) : that goodly mountain ; and finally the words : which He hath given thee, represent the final blessing. For the reading of the Law, it is said "- that an opening blessing is said, but ^ B., tr. Siicca, fol. 16 & ; see ibid. i. 7 (10). 1 See above, i. 8, p. 24 ; tr. Taanith, iv. 8 (fol. G9 a). 2 See J., tr. Meghilla, iv. 1 ; MeJcMlta, section Bo, chap. xv. ; Deharim Rahha, chap. viii. ; Medrash Rahha on Samuel, chap. xiii. 1 28 BERAKHOTH. nothing is said about a 2nd one to be uttered afterwards. Where is it said that one must be recited before? In this verse (Deut. xxxii. 3): Because I will pitblish the name of the Lord : ascribe ye greatness unto otir God. At the repast it is said that it sbould be recited after it, but nothing* is said about the prayer before it ; and what proves that it must be recited after it, is this : Thou shall eat, thou shall be full, then thou shall bless. How do we know that the precept relative to the repast is to be attributed to the Tora, and ince versa? E,. Samuel b. Nahmeni replies, in the name of R. Jonathan, that this attribution is made by confronting" the passages, identical on both sides (and the secondary prayers are also deduced from it) ; in the same manner as the mention of the Lord's name for the Law indicates a prayer to be said before it, as also the analog'ous mention for the repast indicates the same thing ; and as theleg'al precept indicates a blessing" to be made after the repast, so also one must be recited for the reading of the Law. Thus up to the present R. Akiba's opinion seems to be admitted, contrarily to R. Ismael, who says, through R. Yohanan, that the necessity for these blessings may be proved by reasoning a fortiori : if, for the repast, which does not (legally) exact an opening blessing, one must be recited afterwards, much more so is one required after the reading of the Law, for which one is already prescribed to be recited before it. This now determines the principle to be followed for the Law. After this it is analogically reasoned that a blessing must be recited before meals. R. Juda and R. Nehemias each cite verses in support of this deduction. The former recalls to us the verse (1 Samuel ix. 13) : Because He doth bless the sacrifice, and afterwards they eat that be bidden (here the blessing is before). The latter says that it is written (Exodus xxiii. 25) : And ye shall serve the Lord your God, and He shall bless thy bread and thy ivater, this signifies that: although it be thy bread, ye must recognize, before eating it to whom thou -dost owe it. Rabbi adds this : If after having eaten and been filled, we must bless God, with much greater reason must we do so when we are hungry and can sit down. Behold now the rules of meals explained. In order to give a motive for the prescriptions of the Law, the following reasoning is put forth : If we must recite a blessing before and after our food which provides for our ephemeral existence, with more reason must it be so for the reading of the Law, virhich concerns our eternal life. R. Zeira asked {ci propos of these diverse parallels of the Law and repasts) : To what can we compare 3 successive readings? Is it to 3 individuals who have eaten together (and of whom one prays for all), or to 3 persons having eaten separately (and praying in the same manner) ? Must we compare it to the 1st case, so that the 1st reader would say the anterior blessing, the 3rd reader the final formula, and the 2nd nothing ? Or is it like the 2nd example, in which case the 2nd reader would, like the others, recite a blessing before and after ? R. Samuel b. Abdoma replied that the rules for the reading of the Law, are only CHAPTER Vir. 129 deduced from those ruling" the meals in so far as concerns the plural number, and indeed, one person recites, for several others, the blessing for the reading- of the Law. R. Aba-Mare, brother of R. Yosse, says : It is considered the equal of the other prescriptions of the Law, and in fulfilling it, a blessing is required as for all the others. " If one has eaten Demai, ko." Can we deduce from this that if a man has eaten of fruit of which he is doubtful whether the tithes have been taken off for the "Levites and the oblations for the priests,'^ &c. ? R. Simon, brother of R. Berakhia, says : When an order was promulgated regarding these doubtful fruits, which forbade that they should be carried to the market before the legal tithes had been taken oflf, the greater part of the peasants took their produce back home (which led one to suppose that they followed the precepts of the Law). How is it that the Mishna says that the Samaritan may be included so as to make up the legal number necessary to say the prayer for meals in common ? Is not his Jewish faith doubtful ? It is admitted, replies R. Abahoo, that he is considered as an Israelite in everything; for we have learnt, through Rabbi, that he is a stranger. But, according to R. Gamaliel, he is considered in everything an Israelite.'* 2. There is no blessing at food for women, slaves, and children. What quantity is required for the blessing at food?^ The size of an olive. R. Judah says, the size of an egg. R. Simon, in the name of R. Josuah b, Levi and R. Yosse b. Saul, says : A child (under 13 years of age) may be taken to make up the 10, if there are already 9 men. But have we not been taught the child is accepted without examination ? (Would he not count without any conditions ?) A distinction must be made, say R. Yosse, R. Simon, and R. Hanina, in the name of R. Josuah b. Levi : If the child is quite young he is only admitted as an auxiliary, if he is adolescent he is considered as a man. R. Juda bar-Pazi says, in the name of R. Yosse : If nine men represent^ten, they say the formula prescribed for an assembly of ten. How is that? Can 9 men, of whatever importance, ever numerically represent ten ? We must therefore conclude that this number may be completed by the addition of a child. R. Berakhia says that R. Jacob bar- ^ The question is the elucidation of a HalaJcha, a particular case which has been compared firstly to Demai and then to the Cuthean. ISTeither the one nor the other comparison were found right, and the question is not decided. * See J., tr. Demai, ch. vi., § 11 ; tr. Sheqalim, i. 5. ^ Ten men are necessary for minian (religious number). ]30 BERAKHOTH. Zabdi asked R. Yosse b. R. Eliezer : Since we have learnt that a child may be added to make iip ten, can the same method of proceeding be adopted to make up the number? Yes, as he is added so as to join in the utterance of the name of the Lord, which is part of the formula for ten, with more reason may he be taken for the third one, in which formula the Lord's name does not appear. This reasoning-, was the reply, is not good, for in order to utter the Lord's name one may go so far as to admit a child, whilst it may not be so for the foi'mula prescribed for 3. We are taught that, in admitting the child he is provided with a roll of the Law (a symbol of knowledge and aptitude for religion). R. Judan adds that a child may in case of need be added to the number of those called to the Law. What age must he have? R. Abina says that R. Hoona and R.. Juda transmit us, in Samuel's name, different opinions on this subject : according to the one, the child must know well the blessings and their meaning/' according to the other, the child must know to whom this prayer is addressed. R. Nassa says : I have often eaten with my father, R. Tahelipha, and Anania'^ b. Sisi, my uncle, and I was never added to the number of those reciting the formula of the blessing in common until I had arrived at the age of puberty (about 12 years), Samuel b. Shilath asked Rab (others say the question was addressed to Samuel) the following question : If 9 persons have eaten bread and one green food, may they recite the thanksgiving together ? Yes, was the reply. If only 8 have eaten bread, is it the same? Yes. If there are only 7 to 3 ? Again, yes. But, asked R. Abina, if only half of them have eaten bread and the other half not, may they also pray together ? R. Zeira replied : Until I was there the question was a doubtful one for me ; but I did not dare to raise it. Then, asked R. Jeremiah, even he who has not eaten bread at all, may he recite the blessing for all ? Has R. Jeremiah changed his opinion ? replied they. 300 Nazarenes^ came forward, during the time of the Doctor Simon b. Shetach (brother-in-law of King Alexander- Jannus) ; for 150 of them motives were found to render their sacrifices unnecessary,^ but not for the other 150. Simon went to King Jannus and said to him : There are here 300 Nazarenes who have to offer 900 sacrifices, give them from thy treasury wherewith to pay ^ Cf. B., the same treatise, fol. 48 a. ^ For Hannania (by softening the first letter). * See Numbers, chap. vi. Those who had made vows of abstinence, nasireut, had, after the accomplishment of the vow, to offer three sacrifices in the Temple. This fact iB also spoken of in BeresTiith-Rabba (fol. 101 h) and Kohe/eth-Rahha (fol. 103 a). See also J., tr. Nazir, v. 3 (fol. 54 h) ; Derenbourg's Essai., &c., pp. 96 and 98. * The Eabbis did not approve of the nazireat, and were very ingenuous in rendering null those engagements, which were often inconsiderately and imprudently made. On this occasion our Rabbi remained faithful to the doctrines of the prophets. CHAPTER VII. 131 the half, and I will provide for the other half. The king therefore sent the 450 sacrifices ; but meanwhile a slanderer went to the king, and told him that Simon had given nothing at all (this was a perfidious action, Simon had con- tributed nothing because of the 300 Nazarenes he had been able to annul the vows of 150). On learning* this, Jannus was irritated. R. Simon b. Shetach was terrified and fled. Some time afterwards, certain great personages of the kingdom of Persia (or some Parthians) came to Jannus. Whilst at table, they said to him : We remember that on the occasion of our first visit here, there was a venerable man (a sage) who expounded to us things full of wisdom. In reply, the king told them what had passed. They asked the king to have him brought back. The king therefore sent after him and promised him (that he would be safe). Simon returned and seated himself between the king and the queen (the highest place of honour). The king said to him : Why didst thou mock me by saying that 900 sacrifices were required, when the half would have sufficed ? I did not mock thee, replied Simon ; thou hast paid thy share, and I mine (by my knowledge in examining the aspirants). Verily it is written (Eccles. vii. 12) : Fo?' wisdom is a defence, and money is a defence^ Then why didst thou fly ? I heard that my master was angry with me, and I put into practice the advice of the prophet (Isaiah xxvi. 20) : Hide thyself as it v;erefor a little moment, until the indignation he overpast ; and it is further said (Eccles. vii. 13) : But the excellency of hnoioledge is that wisdom giveth life to them that have it. Why, said the king, hast thou seated thyself between me and the queen? It is written, replied Simon, in the book of Ben-Sirah (xi. 1) : Exalt her (the Law) and she shall promote thee (Prov. iv. 8), and thy seat shall he among the princes.^ Let a cup be brought to him, said the king, so that he may recite the blessing for the meal. It was brought, and the Rabbi said : Let us bless God for the repast that Jannus and his companions have had. Thus, thou art bent on railing me ? said the king. No, said the Rabbi, but what shall I say for a meal of which I have not partaken ? Let food be given to him. The Rabbi ate," and included in the formula the words, " for the repast which we have eaten. ^^ R. Yohanan says that R. Simon b. Shetach's opinion is questioned. R. Jeremiah contests it for the first part of the history, when Shetach wished to give the blessing for a meal in which he had not taken part. R. Aba contests even the resolution he took at the end to bless it, since Shetach had not taken 10 A flattery and compliment in the moutli of the king. 1 M. Derenbourg says {Essai, &c., p. 50) : Sometimes the Eabbis confounded the sentences of Ben-Sirah with those of the Book of Proverbs, 2 Apparently without taking bread, for it is not said that he washed his hands ; this must be noted on account of the conclusions to be drawn from this fact. 132 BERAKHOTH. bread. But, as R. Jeremiah does not share this opinion (and if, according to him, it suffices, e.g. to have eaten vegetables), does he not contradict himself in putting the above question, viz. to know whether in this case he is allowed to bless the repast? The answer is that indeed, for the above case, it is evident that it is a decided question. In asking this question, he was guided by the Rabbis, who had not decided it ; but it is, according to R. Simon b. Gamaliel, an established point, as results from the following teaching : If a person go up to a dining-room, and sit down with other guests and eat near to them, he prays with them in common, even if he has eaten less wheat than the size of an olive. This is the opinion of the wise men. R. Jacob b. Aha says in the name of R. Yohanan : A man may never take part in the prayer if he has eaten less wheat than the size of an olive. As to the teaching, according to which two persons may take another to them, who has only eaten green food, to say the prayer in commouj it is a decision of R. Simon b. Gamaliel. 3. How do we bless at food ? If tliere be 3, one says, " Let us bless," &c. ; if 3 and liimself, he says, " Bless ye," &c. If ten, he says, "Let us bless our God," &c. ; if ten and himself, he says " Bless ye," &c. ; and so if there be ten or ten myriads.^ If there be 100 lie says, " Let us bless the Lord our God," &c. If there be 100 and liimself, lie says, "Bless ye," &c. ; if there be 1000, he says, " Let us bless the Lord our God, the God of Israel; " if there be 1000 and himself, he says, " Bless ye," &c. ; if there be a myriad, he says, " Let us bless the Lord our God, the God of Israel, the God of Hosts, who sitteth between the cherubims," &c. ; if there be a myriad and himself, he says, " Bless ye," &c. As he pronounces the blessing, so they respond after him, " Blessed be the Lord our God, the God of Israel, the God of Hosts, who sitteth between the cherubim, for the food we have eaten." R. Jose the Galilean says they should bless according to the number of the assembly ; for it is written, Bless ye God in the congregation ; (even) the Lord from the fountain of Israel. (Ps. Ixviii. 26.) One day, R. Zeira, R. Jacob b. Aha, R. Hiya b. Aba, and R. Hanina, all cc^panions^of the Rabbis, were eating together. R. Jacob b. Aha took the ^ Up to this point it is R. Akiha's opinion ; hereafter it is R. Yosse the Gahlean, who speaks, as is shown by the following Mishnd. CHAPTER VII. 133 cup, in order to pray, and said, " Let us bless/' instead of saying", '^ Bless ye." Why, asked R. Hiya b. Aba, hast thou not said the formula, " Bless ye ? " Have we not learnt, replied he, that the terms are of little importance ? Whether one says, " Let us bless,^^ or " Bless ye,^^ no notice is taken. It is only the exacting people that look so closely into it.'* R. Zeira was displeased that R- Jacob b. Aha should call R. Hiya b. Aba an exacting person. Samuel replied : One must not exclude oneself from the assembly.^ But, was the objection, do we not say '' Bless ye " at the blessing given for the reading of the Law ? Would not that also be an exclusion ? No, replied R. Aboon ; since the term " who is blessed^' is added, this is not a case of exclusion. R. Aba b. Zemina served R. Zeira and poured him out some drink ; the latter asked him to pronounce the blessing. Be it so, said he, but bear at once in mind that thou wilt drink again, because we have been taught that he who serves must pronounce a blessing for each glass of wine, if not for every morsel of food. R. Zeira replied : In the same manner as I, if I pronounced the blessing, would exempt you from it, by thinking of you ; so also am I released when I answer Amen to your blessing in my place. R. Tanhum b. Jeremiah says that a haraitlia teaches as follows : Neither he who recites a blessing while working, nor he who listens to this person, has sufficiently fulfilled their duty (therefore he is not exempted). " When there are a hundred persons he says, &c.''^ R. Yohanan says that it is the opinion of R. Yosse the Galilean ; but, according to the wise men, it matters little whether there be ten or a hundred thousand. This last enunciation, says Rabba, serves for a rule. From where do we learn that an assembly is composed of at least ten persons ? R. Aba and R. Yassa explain it, in the name of R. Yohanan, from the moment that the same word ('Eda) is used twice to designate the assembly,* and that once the number ten is indicated, this term also represents it here. R. Simon says that the word among {Tokli) is comparable to that of the verse (Genesis xlii. 5): And tie sons of Israel came to huy corn among those who came ; each time this word represents ten. R. Yosse b. R. Aboon says that the comparison of these terms might suffice; but, in addition, the expression sons of Israel used in each term proves that it always is ^5^^. To what do the Rabbis, who do not admit a higher formula than that for ten, apply the term on which R. Yosse the Galilean, who differs in his opinion, bases himself, and according to whom the term among the assemblies signifies that a special formula is necessary for each assembly (according to the number of those * Because it is making an exception to the general rule. 5 In speaking in the 2nd person, instead of the ] st, it seems that one does not take part in it. '^ Numbers xvi. 21 ; xvii. 10. J., tr. Me