| 27a. היינו רבנן,אלא מאי עד ולא עד בכלל אימא סיפא ושל מוספין כל היום ר' יהודה אומר עד שבע שעות ותניא היו לפניו שתי תפלות אחת של מוסף ואחת של מנחה מתפלל של מנחה ואחר כך של מוסף שזו תדירה וזו אינה תדירה רבי יהודה אומר מתפלל של מוסף ואחר כך של מנחה שזו עוברת וזו אינה עוברת,אי אמרת בשלמא עד ועד בכלל היינו דמשכחת להו שתי תפלות בהדי הדדי אלא אי אמרת עד ולא עד בכלל היכי משכחת להו שתי תפלות בהדי הדדי כיון דאתיא לה של מנחה אזלא לה של מוספין,אלא מאי עד ועד בכלל קשיא רישא מאי איכא בין רבי יהודה לרבנן מי סברת דהאי פלג מנחה פלג אחרונה קאמר פלג ראשונה קאמר והכי קאמר אימת נפיק פלג ראשונה ועייל פלג אחרונה מכי נפקי י"א שעות חסר רביע,אמר רב נחמן אף אנן נמי תנינא,רבי יהודה בן בבא העיד חמשה דברים שממאנין את הקטנה ושמשיאין את האשה על פי עד אחד ועל תרנגול שנסקל בירושלים על שהרג את הנפש ועל יין בן ארבעים יום שנתנסך על גבי המזבח ועל תמיד של שחר שקרב בארבע שעות,ש"מ עד ועד בכלל ש"מ,אמר רב כהנא הלכה כרבי יהודה הואיל ותנן בבחירתא כוותיה:,ועל תמיד של שחר שקרב בארבע שעות: מאן תנא להא דתנן (שמות טז, כא) וחם השמש ונמס בארבע שעות,אתה אומר בארבע שעות או אינו אלא בשש שעות כשהוא אומר (בראשית יח, א) כחום היום הרי שש שעות אמור הא מה אני מקיים וחם השמש ונמס בארבע שעות מני לא רבי יהודה ולא רבנן אי רבי יהודה עד ארבע שעות נמי צפרא הוא אי רבנן עד חצות נמי צפרא הוא,אי בעית אימא רבי יהודה אי בעית אימא רבנן אי בעית אימא רבנן אמר קרא בבקר בבקר חלקהו לשני בקרים ואי בעית אימא רבי יהודה האי בקר יתירא להקדים לו שעה אחת דכולא עלמא מיהא וחם השמש ונמס בארבע שעות,מאי משמע אמר רבי אחא בר יעקב אמר קרא וחם השמש ונמס איזו היא שעה שהשמש חם והצל צונן הוי אומר בארבע שעות:,תפלת המנחה עד הערב וכו': אמר ליה רב חסדא לרב יצחק התם אמר רב כהנא הלכה כרבי יהודה הואיל ותנן בבחירתא כוותיה הכא מאי אישתיק ולא אמר ליה ולא מידי אמר רב חסדא נחזי אנן מדרב מצלי של שבת בערב שבת מבעוד יום ש"מ הלכה כרבי יהודה,אדרבה מדרב הונא ורבנן לא הוו מצלו עד אורתא שמע מינה אין הלכה כרבי יהודה השתא דלא אתמר הלכתא לא כמר ולא כמר דעבד כמר עבד ודעבד כמר עבד,רב איקלע לבי גניבא וצלי של שבת בערב שבת והוה מצלי רבי ירמיה בר אבא לאחוריה דרב וסיים רב ולא פסקיה לצלותיה דרבי ירמיה שמע מינה תלת שמע מינה מתפלל אדם של שבת בערב שבת ושמע מינה מתפלל תלמיד אחורי רבו ושמע מינה אסור לעבור כנגד המתפללין,מסייע ליה לרבי יהושע בן לוי דאמר רבי יהושע בן לוי אסור לעבור כנגד המתפללין איני והא רבי אמי ורבי אסי חלפי רבי אמי ורבי אסי חוץ לארבע אמות הוא דחלפי,ורבי ירמיה היכי עביד הכי והא אמר רב יהודה אמר רב לעולם אל יתפלל אדם | 27a. b is /b identical to the opinion of b the Rabbis, /b as the end of the period that begins with the midpoint of the afternoon is sunset.,The Gemara immediately rejects this proof: b Rather, what /b is the alternative? That b until /b means b until and not including? /b It remains problematic. b Say the latter clause /b of the mishna: b The additional prayer /b may be recited b all day. Rabbi Yehuda says: /b It may be recited b until the seven hours. And it was taught /b in a i baraita /i : b If /b the obligation to recite b two prayers was before him, one the additional prayer and one the afternoon prayer, he prays the afternoon prayer /b first b and the additional prayer thereafter, /b because b this, /b the afternoon prayer, b is /b recited on a b frequent /b basis, b and that, /b the additional prayer, b is /b recited on a relatively b infrequent /b basis as it is only recited on Shabbat, the New Moon, and Festivals. The principle states: When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice. b Rabbi Yehuda says: He recites the additional prayer /b first b and the afternoon prayer thereafter, /b because the time to recite b this, the additional prayer, /b will soon b elapse, and this, /b the time to recite b the afternoon prayer, /b will b not /b soon b elapse, /b as one may recite it until the midpoint of the afternoon.,The relevant point is: b Granted, if you say /b that b until /b means b until and including, that is how you can find /b a situation where the times to recite b two prayers, /b the afternoon prayer and the additional prayer, b overlap. But if you say /b that b until /b means b until and not including, /b and that until seven hours means until the beginning of the seventh hour, noon, then b how can you find /b a situation where the times to recite b two prayers overlap? Once /b the time to recite b the afternoon prayer, /b a half hour past noon, b has arrived, /b the time to recite b the additional prayer /b is already b gone? /b , b Rather, what /b is the alternative? That b until /b means b until and including? /b Then b the first clause /b of the mishna b is difficult, /b as explained above with regard to the midpoint of the afternoon: b What is /b the halakhic difference b between /b the opinion of b Rabbi Yehuda and /b the opinion of b the Rabbis? /b The Gemara answers: b Do you think that /b when b this midpoint of the afternoon /b was mentioned it was b speaking of /b the period following b the midpoint, the last /b part of the afternoon, from an hour-and-a-quarter before sunset until sunset? This was not the intention. Rather, it was b speaking of /b the period prior to b the midpoint, the first /b part of the afternoon, which, as explained above, is from nine-and-a-half hours after sunrise until an hour-and-a-quarter before sunset. Consequently, until the midpoint of the afternoon means until the end of the first half of that afternoon period. b And this is what he is saying: When does the first half leave and the second half enter? From when eleven hours minus a quarter have passed /b since sunrise. Rabbi Yehuda’s use of the term until always means until and including.,Practically speaking, this means that, according to Rabbi Yehuda, it is permissible to recite the morning prayer until the end of the fourth hour. In support of this b Rav Naḥman said: We, too, learned /b this in a mishna:, b Rabbi Yehuda ben Bava testified /b about b five matters of /b i halakha /i : br When an orphan girl, who was married off by her mother or brother before reaching the age of majority, reaches the age of majority, she may refuse to continue living with her husband and thereby retroactively annul their marriage. Normally, marriage refusals are discouraged. However, in specific instances where it is clear that if the marriage were to remain in effect it would engender problems related to levirate marriage and i ḥalitza /i , Rabbi Yehuda ben Bava testified that b one may persuade the minor girl to refuse /b to continue living with her husband, thereby resolving the complications involved in this case. br b And /b he testified b that one may /b allow b a woman /b who, after hearing of her husband’s death, seeks to remarry, b to marry based on /b the testimony of b one witness, /b as opposed to the two witnesses required for other testimonies of the Torah. br b And /b he testified b about a rooster that was stoned /b to death b in Jerusalem for killing a person, /b in order to teach that the Torah law (Exodus 21:28) which requires the stoning of an ox that killed a person, applies to other animals as well. br b And /b he testified b about forty-day-old wine that was /b used for b libation on the altar. /b br b And /b he testified b about /b the b daily morning offering that was sacrificed at four hours /b of the day., b Learn from this /b final testimony, which is in accordance with the opinion of Rabbi Yehuda, that b until /b means b until and including. /b The Gemara concludes: Indeed, b learn from this. /b ,Based on this mishna, b Rav Kahana said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda since we learned /b in a mishna in the b preferred /b tractate, i Eduyyot /i , b in accordance with his /b opinion. Since the i halakha /i is ruled in accordance with all of the i mishnayot /i in i Eduyyot /i , the opinion of a i tanna /i who rules in accordance with the opinion of Rabbi Yehuda in that mishna means that the i halakha /i is in accordance with that opinion., b And about /b the b daily morning offering that was sacrificed at four hours. /b Based on this, the Gemara attempts to identify b the i tanna /i who taught that which we learned /b in the mishna about the manna that fell for the children of Israel in the desert: “And they gathered it morning by morning, each according to what he eats, b and when the sun grew hot it melted” /b (Exodus 16:21); that took place b four hours /b into the day.,The i baraita /i continues: Do b you say /b that the time when the sun grew hot was b at four hours, or /b perhaps b it was only at six hours /b of the day? b When /b the verse b says: “In the heat of the day” /b (Genesis 18:1), b six hours is /b already b mentioned /b in the Torah as the heat of the day. b How, then, do I establish /b the verse: b “And when the sun grew hot it melted”? /b This must refer to an earlier time, b at four hours. /b The Gemara asks: b Who /b is the i tanna /i of this mishna? It is b neither Rabbi Yehuda nor the Sages. If /b it was in accordance with the opinion of b Rabbi Yehuda, until four hours is also /b considered b morning, /b as he holds that the daily morning offering may still be sacrificed then, while here it says that in the morning the manna was gathered and it melted after the morning. b If /b it was in accordance with the opinion of b the Rabbis, until noon is also /b considered b morning, /b since, according to the Sages, the daily morning offering could be sacrificed until noon. Apparently, this is an entirely new position.,The Gemara responds: b If you wish, say /b that the mishna is in accordance with the opinion of b Rabbi Yehuda, /b and b if you wish, say /b instead that the mishna is in accordance with the opinion of b the Rabbis. /b The Gemara explains: b If you wish, say /b in accordance with the opinion of b the Rabbis. The verse states: Morning by morning, divide it into two mornings. /b Morning, according to the Rabbis, lasts until noon. The repetition of the term morning in the Torah indicates that the period when the manna was gathered ended at the conclusion of the first half of the morning, i.e., the end of the third hour. b And if you wish, say /b instead in accordance with the opinion of b Rabbi Yehuda, /b who would say that: b This extra morning /b in the phrase morning by morning comes to b make /b the end of the period when the manna was gathered b an hour earlier. /b In any event, b everyone agrees /b that the verse, b And when the sun grew hot it melted, /b refers to b four hours /b of the day.,The Gemara asks: b From where is the inference /b drawn that this is the meaning of the verse? b Rabbi Aḥa bar Ya’akov said: The verse states: “When the sun grew hot it melted.” Which is the hour that the sun is hot but the shade /b remains b cool, /b before the heat of the day, when even the shade is hot? b You must say at four hours. /b ,We learned in the mishna: The Rabbis hold that b the afternoon prayer /b may be recited b until the evening. /b Rabbi Yehuda says: It may be recited only until the midpoint of the afternoon. b Rav Ḥisda said to Rav Yitzḥak: There, /b with regard to the morning prayer, b Rav Kahana said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda, since we learned /b in a mishna in the b preferred /b tractate, i Eduyyot /i , b in accordance with his /b opinion. b Here, what /b is the ruling? b He was silent and said nothing to him, /b as he was familiar with no established ruling in this matter. b Rav Ḥisda said: Let us see /b and try to resolve this ourselves b from /b the fact b that Rav prayed /b the b Shabbat /b prayers on the eve of Shabbat b while it was still day. Learn from this /b that b the i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda, /b and the time for the afternoon prayer ends at the midpoint of the afternoon, after which time one may recite the evening prayer.,The Gemara immediately rejects the proof based on Rav’s practice: b On the contrary, from /b the fact b that Rav Huna and the Sages, /b students of Rav, b would not pray until evening, learn from that /b that b the i halakha /i is not in accordance with /b the opinion of b Rabbi Yehuda. /b The Gemara concludes: b Now that the i halakha /i was stated neither in accordance with /b the opinion of this b Sage nor in accordance with /b the opinion of that b Sage, one who acted in accordance with /b the opinion of this b Sage has acted /b legitimately, b and one who acted in accordance with /b the opinion of that b Sage has acted /b legitimately, as this i halakha /i is left to the decision of each individual.,The Gemara relates: b Rav happened by the house of /b the Sage, b Geniva, and he prayed /b the b Shabbat /b prayer b on the eve of Shabbat /b before nightfall. b Rabbi Yirmeya bar Abba was praying behind Rav, and Rav finished /b his prayer b but did not /b take three steps back and b interrupt the prayer /b of b Rabbi Yirmeya. Derive from this /b incident b three /b i halakhot /i : b Derive from this /b that b one may pray the Shabbat /b prayer b on the eve of Shabbat /b before nightfall. b And derive from this that a student /b may b pray behind his rabbi. And derive from this /b that it is b prohibited to pass before those who are praying. /b ,The Gemara responds: This b supports /b the opinion of b Rabbi Yehoshua ben Levi, /b as b Rabbi Yehoshua ben Levi said: It is prohibited to pass before those who are praying. /b The Gemara asks: b Is that so? Didn’t Rabbi Ami and Rabbi Asi pass /b before those who were praying? The Gemara responds: b Rabbi Ami and Rabbi Asi /b were b beyond four cubits /b from those who were praying b when they passed. /b ,One particular detail was surprising: b How did Rabbi Yirmeya act that way /b and pray behind Rav? b Didn’t Rav Yehuda say /b that b Rav said: A person should never pray /b |
