Tiresias: The Ancient Mediterranean Religions Source Database

^17.12 וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃

^17.12 And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel.

^8.11 הִנֵּה יָמִים בָּאִים נְאֻם אֲדֹנָי יְהוִה וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא־רָעָב לַלֶּחֶם וְלֹא־צָמָא לַמַּיִם כִּי אִם־לִשְׁמֹעַ אֵת דִּבְרֵי יְהוָה׃, ^8.12 וְנָעוּ מִיָּם עַד־יָם וּמִצָּפוֹן וְעַד־מִזְרָח יְשׁוֹטְטוּ לְבַקֵּשׁ אֶת־דְּבַר־יְהוָה וְלֹא יִמְצָאוּ׃

^8.11 Behold, the days come, saith the Lord GOD, That I will send a famine in the land, Not a famine of bread, nor a thirst for water, But of hearing the words of the LORD. ^8.12 And they shall wander from sea to sea, And from the north even to the east; They shall run to and fro to seek the word of the LORD, And shall not find it.

^10.38 As for the three districts that have been added to Judea from the country of Samaria, let them be so annexed to Judea that they are considered to be under one ruler and obey no other authority but the high priest.
^11.34 We have confirmed as their possession both the territory of Judea and the three districts of Aphairema and Lydda and Rathamin; the latter, with all the region bordering them, were added to Judea from Samaria. To all those who offer sacrifice in Jerusalem, we have granted release from the royal taxes which the king formerly received from them each year, from the crops of the land and the fruit of the trees.

" ^4.218 ἂν δ οἱ δικασταὶ μὴ νοῶσι περὶ τῶν ἐπ αὐτοὺς παρατεταγμένων ἀποφήνασθαι, συμβαίνει δὲ πολλὰ τοιαῦτα τοῖς ἀνθρώποις, ἀναπεμπέτωσαν τὴν δίκην εἰς τὴν ἱερὰν πόλιν, καὶ συνελθόντες ὅ τε ἀρχιερεὺς καὶ ὁ προφήτης καὶ ἡ γερουσία τὸ δοκοῦν ἀποφαινέσθωσαν."

^4.218 But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them.

^1.50 2. However, Simeon managed the public affairs after a courageous manner, and took Gazara, and Joppa, and Jamnia, which were cities in the neighborhood. He also got the garrison under, and demolished the citadel. He was afterward an auxiliary to Antiochus, against Trypho, whom he besieged in Dora, before he went on his expedition against the Medes;

^2.179 Τοῦτο πρῶτον ἁπάντων τὴν θαυμαστὴν ὁμόνοιαν ἡμῖν ἐμπεποίηκεν: τὸ γὰρ μίαν μὲν ἔχειν καὶ τὴν αὐτὴν δόξαν περὶ θεοῦ, τῷ βίῳ δὲ καὶ τοῖς ἔθεσι μηδὲν ἀλλήλων διαφέρειν, καλλίστην ἐν ἤθεσιν ἀνθρώπων συμφωνίαν ἀποτελεῖ. , " ^2.181 πρόνοιαν ἀφαιρουμένων: οὔτ ἐν τοῖς ἐπιτηδεύμασι τῶν βίων ὄψεται διαφοράν, ἀλλὰ κοινὰ μὲν ἔργα πάντων παρ ἡμῖν, εἷς δὲ λόγος ὁ τῷ νόμῳ συμφωνῶν περὶ θεοῦ πάντα λέγων ἐκεῖνον ἐφορᾶν. καὶ μὴν περὶ τῶν κατὰ τὸν βίον ἐπιτηδευμάτων, ὅτι δεῖ πάντα τἆλλα τέλος ἔχειν τὴν εὐσέβειαν, καὶ γυναικῶν ἀκούσειεν ἄν τις καὶ τῶν οἰκετῶν."

^2.179 20. And this very thing it is that principally creates such a wonderful agreement of minds amongst us all; for this entire agreement of ours in all our notions concerning God, and our having no difference in our course of life and manners, procures among us the most excellent concord of these our manners that is any where among mankind; ^2.180 for no other people but we Jews have avoided all discourses about God that any way contradict one another, which yet are frequent among other nations; and this is true not only among ordinary persons, according as every one is affected, but some of the philosophers have been insolent enough to indulge such contradictions, while some of them have undertaken to use such words as entirely take away the nature of God, as others of them have taken away his providence over mankind. ^2.181 Nor can any one perceive amongst us any difference in the conduct of our lives; but all our works are common to us all. We have one sort of discourse concerning God, which is conformable to our law, and affirms that he sees all things; as also, we have but one way of speaking concerning the conduct of our lives, that all other things ought to have piety for their end; and this any body may hear from our women, and servants themselves.

ὁ δὲ Σίμων οὗτος ἦν πόλεως μὲν ̔Ιεροσολύμων, γένους δὲ σφόδρα λαμπροῦ, τῆς δὲ Φαρισαίων αἱρέσεως, οἳ περὶ τὰ πάτρια νόμιμα δοκοῦσιν τῶν ἄλλων ἀκριβείᾳ διαφέρειν. "ἦσαν δ αὐτῶν οἱ μὲν δύο δημοτικοί, ̓Ιωνάθης καὶ ̓Ανανίας Φαρισαῖοι τὴν αἵρεσιν, ὁ δὲ τρίτος Γόζορος ἱερατικοῦ γένους, Φαρισαῖος καὶ αὐτός: Σίμων δ ἐξ ἀρχιερέων νεώτατος ἐκείνων.", "καὶ διατρίψας παρ αὐτῷ ἐνιαυτοὺς τρεῖς καὶ τὴν ἐπιθυμίαν τελειώσας εἰς τὴν πόλιν ὑπέστρεφον. ἐννεακαιδέκατον δ ἔτος ἔχων ἠρξάμην τε πολιτεύεσθαι τῇ Φαρισαίων αἱρέσει κατακολουθῶν, ἣ παραπλήσιός ἐστι τῇ παρ ̔́Ελλησιν Στωϊκῇ λεγομένῃ."

NA>

^4.3 רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּכָל יוֹם מִתְפַּלֵּל אָדָם שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה. רַבִּי עֲקִיבָא אוֹמֵר, אִם שְׁגוּרָה תְפִלָּתוֹ בְּפִיו, יִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה. וְאִם לָאו, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה: " ^4.4 רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָעוֹשֶׂה תְפִלָּתוֹ קֶבַע, אֵין תְּפִלָּתוֹ תַּחֲנוּנִים. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם סַכָּנָה, מִתְפַּלֵּל תְּפִלָּה קְצָרָה. אוֹמֵר, הוֹשַׁע הַשֵּׁם אֶת עַמְּךָ אֶת שְׁאֵרִית יִשְׂרָאֵל, בְּכָל פָּרָשַׁת הָעִבּוּר יִהְיוּ צָרְכֵיהֶם לְפָנֶיךָ. בָּרוּךְ אַתָּה ה שׁוֹמֵעַ תְּפִלָּה:"

^4.3 Rabban Gamaliel says: every day a man should pray the eighteen blessings. Rabbi Joshua says: an abstract of the eighteen. Rabbi Akiva says: if he knows it fluently he prays the eighteen, and if not an abstract of the eighteen. ^4.4 Rabbi Eliezer says: if a man makes his prayers fixed, it is not true supplication. Rabbi Joshua says: if one is traveling in a dangerous place, he says a short prayer, saying: Save, O Lord, Your people the remt of Israel. In every time of crisis may their needs be before You. Blessed are You, O Lord, who hears prayer.

^13.11 נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה אִשֵּׁה רֵיחַ נִיחֹחַ (ויקרא א), וּבְעוֹלַת הָעוֹף אִשֵּׁה רֵיחַ נִיחֹחַ (שם), וּבַמִּנְחָה אִשֵּׁה רֵיחַ נִיחֹחַ (שם ב), לְלַמֵּד, שֶׁאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמָיִם:

^13.11 It is said of the olah of cattle, “An offering made by fire of pleasing odor” (Leviticus 1:9); and of the olah of birds, “An offering made by fire of pleasing odor (vs. 17); and of the minhah, “An offering made by fire of pleasing odor” (Leviticus 2:2): to teach you that it is the same whether one offers much or little, so long as one directs one’s heart to heaven. Congratulations! We have finished Tractate Menahot! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. It is no accident that the last mishnah of the tractate finishes with the message that we learned today. After having learned 14 chapters of Zevahim and 13 chapters of Menahot, there is a grave danger that one could learn that all God cares about, and all that is important in Judaism, is bringing the proper sacrifice in the proper manner. Our mishnah teaches that the important issue is the proper intent, that one’s intent in sacrifice should be to worship God. This is not to deny that that the minutiae of rules are extremely important, both in the eyes of the rabbis and surely in the eyes of the priests who served in the Temple while it still stood. Rather, what today’s mishnah seems to say is that the rules are an outer manifestation of the inner kavannah, intent, of the worshipper. Without following the rules, there is no way to bring that intent into the world. But without the intent, the rules are just empty exercises devoid of meaning. I believe that this is a message that is as true of Judaism today as it was in Temple times. Mishnah Menahot has probably been a great challenge for many of you; I know it was for me. So please accept an extra congratulations on completing it. Tomorrow we begin Hullin, the one tractate in all of Seder Kodashim that does not deal with sacrifices or the Temple.

^1.6 מַעֲשֶׂה שֶׁעָבְרוּ יוֹתֵר מֵאַרְבָּעִים זוּג, וְעִכְּבָן רַבִּי עֲקִיבָא בְלוּד. שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, אִם מְעַכֵּב אַתָּה אֶת הָרַבִּים, נִמְצֵאתָ מַכְשִׁילָן לֶעָתִיד לָבֹא: ^2.5 חָצֵר גְּדוֹלָה הָיְתָה בִירוּשָׁלַיִם, וּבֵית יַעְזֵק הָיְתָה נִקְרֵאת, וּלְשָׁם כָּל הָעֵדִים מִתְכַּנְּסִים, וּבֵית דִּין בּוֹדְקִין אוֹתָם שָׁם. וּסְעוּדוֹת גְּדוֹלוֹת עוֹשִׂין לָהֶם בִּשְׁבִיל שֶׁיְּהוּ רְגִילִין לָבֹא. בָּרִאשׁוֹנָה לֹא הָיוּ זָזִין מִשָּׁם כָּל הַיּוֹם, הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁיְּהוּ מְהַלְּכִין אַלְפַּיִם אַמָּה לְכָל רוּחַ. וְלֹא אֵלּוּ בִלְבַד, אֶלָּא אַף הַחֲכָמָה הַבָּאָה לְיַלֵּד, וְהַבָּא לְהַצִּיל מִן הַדְּלֵקָה וּמִן הַגַּיִס וּמִן הַנָּהָר וּמִן הַמַּפֹּלֶת, הֲרֵי אֵלּוּ כְאַנְשֵׁי הָעִיר, וְיֵשׁ לָהֶם אַלְפַּיִם אַמָּה לְכָל רוּחַ: ^2.8 דְּמוּת צוּרוֹת לְבָנוֹת הָיוּ לוֹ לְרַבָּן גַּמְלִיאֵל בַּטַּבְלָא וּבַכֹּתֶל בַּעֲלִיָּתוֹ, שֶׁבָּהֶן מַרְאֶה אֶת הַהֶדְיוֹטוֹת וְאוֹמֵר, הֲכָזֶה רָאִיתָ אוֹ כָזֶה. מַעֲשֶׂה שֶׁבָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ שַׁחֲרִית בַּמִּזְרָח וְעַרְבִית בַּמַּעֲרָב. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, עֵדֵי שֶׁקֶר הֵם. כְּשֶׁבָּאוּ לְיַבְנֶה קִבְּלָן רַבָּן גַּמְלִיאֵל. וְעוֹד בָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ בִזְמַנּוֹ, וּבְלֵיל עִבּוּרוֹ לֹא נִרְאָה, וְקִבְּלָן רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי דוֹסָא בֶּן הַרְכִּינָס, עֵדֵי שֶׁקֶר הֵן, הֵיאָךְ מְעִידִין עַל הָאִשָּׁה שֶׁיָּלְדָה, וּלְמָחָר כְּרֵסָהּ בֵּין שִׁנֶּיהָ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, רוֹאֶה אֲנִי אֶת דְּבָרֶיךָ: ^2.9 שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:

^1.6 It happened that more than forty pairs of witnesses were on their way to Jerusalem and Rabbi Akiva detained them in Lod. Rabban Gamaliel sent to him saying: if you prevent the multitude from coming to provide testimony it will turn out that you cause them to stumble in the future.
^2.5 There was a large courtyard in Jerusalem, and it was called Bet Yazek. There all the witnesses used to assemble and the court would examine them there. They would make large feasts for them there so that they would have an incentive to come. Originally they used not to leave the place the whole day, but Rabban Gamaliel decreed that they could go two thousand cubits from it in any direction. And these were not the only ones who could go two thousand cubits in any direction, but also a midwife who has come to deliver a child, or one who comes to rescue from a fire or from bandits or from a river in flood or from a building that has fallen in all these are like residents of the town, and may go two thousand cubits on Shabbat in any direction.
^2.8 Rabban Gamaliel had diagrams of the moon on a tablet hung on the wall of his upper chamber, and he used to show them to the unlearned and say, “Did it look like this or this?” It happened that two witnesses came and said, “We saw it in the morning in the east and in the evening in the west.” Rabbi Yoha ben Nuri said: they are lying witnesses. When they came to Yavneh Rabban Gamaliel accepted them. On another occasion two witnesses came and said, “We saw it at its proper time, but on the night which should have been the new moon it was not seen,” and Rabban Gamaliel accepted their evidence. Rabbi Dosa ben Harkinas said: they are lying witnesses. How can they testify that a woman has given birth when on the next day her belly is between her teeth (swollen)? Rabbi Joshua to him: I see your argument. ^2.9 Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are proclaimed at their proper time or not at their proper time, I have no other appointed times save these. He Rabbi Joshua then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He Rabbi Joshua took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.

^1.4 בֵּית שַׁמַּאי מַתִּירִין הַצָּרוֹת לָאַחִים, וּבֵית הִלֵּל אוֹסְרִים. חָלְצוּ, בֵּית שַׁמַּאי פּוֹסְלִין מִן הַכְּהֻנָּה, וּבֵית הִלֵּל מַכְשִׁירִים. נִתְיַבְּמוּ, בֵּית שַׁמַּאי מַכְשִׁירִים, וּבֵית הִלֵּל פּוֹסְלִין. אַף עַל פִּי שֶׁאֵלּוּ אוֹסְרִין וְאֵלּוּ מַתִּירִין, אֵלּוּ פּוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, לֹא נִמְנְעוּ בֵּית שַׁמַּאי מִלִּשָּׂא נָשִׁים מִבֵּית הִלֵּל, וְלֹא בֵית הִלֵּל מִבֵּית שַׁמַּאי. כָּל הַטָּהֳרוֹת וְהַטֻּמְאוֹת שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, לֹא נִמְנְעוּ עוֹשִׂין טָהֳרוֹת אֵלּוּ עַל גַּבֵּי אֵלּוּ:

^1.4 Beth Shammai permits the rival wives to the surviving brothers, and Beth Hillel prohibits them. If they perform the halitzah, Beth Shammai disqualifies them from marrying a priest, and Beth Hillel makes the eligible. If they performed yibbum, Beth Shammai makes them eligible to marry a priest, and Beth Hillel disqualifies them. Though these forbid and these permit, and these disqualify and these make eligible, Beth Shammai did not refrain from marrying women from the families of Beth Hillel, nor did Beth Hillel refrain from marrying women from the families of Beth Shammai. With regard to purity and impurity, which these declare pure and the others declare impure, neither of them refrained from using the utensils of the others for the preparation of food that was ritually clean.

⁴ On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, "An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation" (Deuteronomy 23:
4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: "In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, "But afterward I will bring back the captivity of the children of Ammon," (Jeremiah
49:6) they have already returned. Rabbi Joshua said to him: another verse says, "I will return the captivity of my people Israel and Judah" (Amos 9:14). Yet they have not yet returned. So they permitted him to enter the assembly.The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or Hebrew which was written with Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.On that day the votes were counted and they decided that a footbath holding from two logs to nine kavs which was cracked could contract midras uncleanness. Because Rabbi Akiva said a footbath must be considered according to its designation.The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another persons stack, should I be liable to make restitution?A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page of Torah? And furthermore that you write the name of the ruler above and the divine name below? As it is said, "And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?" (Exodus 5:2) But when he was smitten what did he say? "The Lord is righteous" (Exodus 9:27).On that day they said: all animal sacrifices which have been sacrificed under the name of some other offering are nevertheless valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. This is true of the pesah in its correct time and the sin-offering at any time. Rabbi Eliezer says: with the exception also of the guilt-offering; so that this refers to the pesah in its correct time and to the sin- and guilt-offerings at any time. Rabbi Shimon ben Azzai said: I received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the college that all animal sacrifices which are eaten and which have not been sacrificed under their own name are nevertheless valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. Ben Azzai only added to these exceptions the wholly burnt-offering, but the sages did not agree with him.On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, "Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from another new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from another act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: "The counsel of the Lord is with them that fear him: and his covet, to make them know it" (Psalms 25:14). Go and tell them: Dont worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.

^3.1 Πέτρος δὲ καὶ Ἰωάνης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην, ^5.34 Ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος ὀνόματι Γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι,

^3.1 Peter and John were going up into the temple at the hour of prayer, the ninth hour.
^5.34 But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while.

^3.1 Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων·

^3.1 Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.

^6.6 σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.

^6.6 But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly.

^1.1 חמשה דברים היה ר\\"ע דורש כמין אגדה בחמשה דברים אדם זוכה לבן וחכמים אומרים עד הפרק זכה לו מיכן ואילך הוא זוכה לעצמו אמר ר\\"ע היכן מצינו שהיו חיגרין עד הפרק וכשהגיע הפרק נתפשטו ושהיו חרשין עד הפרק וכשהגיע הפרק נתפקחו ושהיו סומין עד הפרק כשהגיע הפרק נתפתחו והיאך זוכה לו עד אותה השעה אמרו לו כי מצינו שהיו פשוטים עד הפרק וכשהגיע הפרק נתחגרו ושהיו פקחין עד הפרק וכשהגיע הפרק נתחרשו ושהיו פתוחים עד הפרק וכשהגיע הפרק נסתמו הא אין זוכה לו אלא עד אותה השעה בלבד. ^2.1 כזית בשר הפורש מאבר מן החי ר\ אליעזר מטמא השיבו את ר\ אליעזר שלש תשובות לא אם אמרת בבית שיש בה רובע רקב תאמר באבר מן החי שאין בו רובע רקב ד\\"א מי תלוי במי אבר תלוי בבשר או בשר תלוי באבר הבשר תלוי באבר איפשר שהבשר מטמא במגע ובמשא ובאהל ואבר יהא טהור. אמר ר\\"ש תמה אני אם טימא ר\ אליעזר לא טימא אלא בזמן שיש באבר בשר כראוי כדי שיהא זה וזה מטמאין במגע ובמשא ובאהל עצם הפורש כשעורה ר\ נחוניא מטמא והשיבו רבי נחוניא שלש תשובות לא אם אמרת במת שיש בו רובע רקב תאמר באבר מן החי שאין בו רובע רקב דבר אחר מי תלוי במי אבר תלוי בעצם או עצם תלוי באבר הוי אומר עצם תלוי באבר אפשר שהעצם מטמא במגע ובמשא ואבר יהא טהור אמר ר\\"ש תמה אני אם טימא ר\ נחוניא לא טמא אלא בזמן שיש באבר עצם כשעורה כדי שיהא זה וזה מטמאין במגע ובמשא השיב ר\ יהושע על דברי שניהן ומה אם החי שיש בו רמ\\"ח עצם ובשר הפורשים ממנו טהורים אבר מן החי שאין בו אינו דין שיהא עצם ובשר הפורשין ממנו טהור. השיב רבי על דברי ר\ יהושע לא אם אמרת בפורש מן החי שכן פורש מדבר טהור תאמר באבר מן החי שכן פורש מדבר טמא. האשה שהלכה היא ובעלה למדינת הים והיה שלום בינו לבינה שלום בעולם באתה ואמרה מת בעלי תנשא שלום בעולם ואמרה מת בעלי בין בוכה בין שאינה בוכה בין בגדיה קרועים בין שאין בגדיה קרועים נאמנת ר\ יהודה אומר לעולם אינה נאמנת אלא א\\"כ באתה בוכה ובגדיה קרועים אמרו לו א\\"כ זו שהיתה פקחת תנשא שלא היתה פקחת לא תנשא ב\\"ה אומרים לא שמענו אלא בבאה מן הקציר בלבד אמרו להן ב\\"ש והלא כל ימות השנה קציר יצא קציר שעורין בא קציר חטים יצא קציר חטים בא בציר יצא בציר נמצא כל ימות השנה קציר. אמרו להן ב\\"ה מצאנו שאין אחין נכנסים לנחלה על פיה אמרו להן ב\\"ש והלא מספר כתובתה נלמד שכתב לה לכשתנשאי לאחר תטלי מה שכתוב ליך בכתובתיך וצאי חזרו ב\\"ה להורות כדברי ב\\"ש.

^1.1 When the Sages entered the Vineyard in Yavneh, they said, "In the future, there will come an hour when a person seeks a teaching from the teachings of the Torah and he will not find it, or in the teachings of the Scribes, and he will not find it." As it says, "Behold, days are coming, says the Lord, etc. they will seek out the word of God and they will not find it (Amos 8)." The word of God refers to prophecy. The word of God refers to the End (of Days). The word of God, so that there shall not be one word of Torah similar to its fellow. They said, "Let us begin from Hillel and Shammai!"...
^2.1 Four things Rabbi Eliezer declares pure while the Sages declare impure. The rim of a stone strainer—Rabbi Eliezer says: It is not impure in the air; but the Sages say: It is impure in the air. A bakers sheet which is fixed to a nail, or attached to a beam—Rabbi Eliezer makes it pure; but the Sages make it impure. A shoe that is on the shoe mold—Rabbi Eliezer makes it pure; but the Sages make it impure. He cut it an oven, see Mishnah Kelim 5:10 into rings, and sand is placed between each ring, Rabbi Eliezer makes it pure; but the Sages make it impure. This was called the oven of Akhnai, for on its account, disagreement (mahloket) increased in Israel.",

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אמר רבן שמעון בן גמליאל בראשונה לא היו חותמים על כתובת נשים כשרות אלא כהנים או לוים או ישראלים המשיאין לכהונה א\\"ר יוסי בראשונה לא היה מחלוקת בישראל ב\\"ד של שבעים וא\ שהיו בלשכת הגזית ושאר בתי דינין של עשרים ושלשה היו בעיירות של ישראל ושני בתי דינין של ג\ היו בירושלים אחד בהר הבית ואחד בחיל נצרך אחד מהן הלכה הולך אצל ב\\"ד שבעירו אין ב\\"ד בעירו הולך לב\\"ד הסמוך לעירו אם שמעו אמרו להם ואם לאו הוא והמופלא שבהן באין לב\\"ד שבהר הבית אם שמעו אמרו להם ואם לאו הוא והמופלא שבהן באין לבית דין שבחיל אם שמעו אמרו להם ואם לאו אלו ואלו באין לבית דין הגדול שבלשכת הגזית אע\\"פ שהוא שבעים ואחד אין פחות מעשרים ושלשה נצרך אחד מהן לצאת רואה אם יש שם עשרים ושלשה יוצא ואם לאו אינו יוצא עד שיהו שם עשרים ושלשה ושם היו יושבין מתמיד של שחר ועד תמיד של בין הערבים בשבתות וימים טובים לא היו נכנסין אלא לבית המדרש שבהר הבית נשאלה שאלה אם שמעו אמרו להם אם לאו עומדין למנין אם רבו מטמאין טימאו רבי מטהרין טיהרו ומשם הלכה רווחת בישראל משרבו תלמידי שמאי והלל שלא שימשו כל צרכן הרבו מחלוקות בישראל ונעשו שתי תורות ומשם שולחין ובודקין כל מי שהוא חכם ועניו ושפל וירא חטא ופרקו טוב ורוח הבריות נוחה עליו עושין אותו דיין בעירו משנעשה דיין בעירו מעלין ומושיבין אותו בהר הבית משם מעלין ומושיבין אותו בחיל משם מעלין ומושיבין בלשכת הגזית ושם יושבין ובודקין את יחסי כהונה ואת יחסי לויה כהן שנמצא בו פסול לובש שחורין ומתעטף שחורין ושלא נמצא בו פסול לובש לבנים ומשמש עם אחיו הכהנים מביא עשירית האיפה משלו ועבודה בידו ואע\\"פ שאין המשמר שלו אחד כהן גדול ואחד כהן הדיוט שעבדו עד שלא הביאו העשירית האיפה עבודתו כשרה.

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"אחד נתן את הדיו ואחד נתן את המים וא נתן את הקנקנתום שנים האחרונים חייבין אחד נתן את הדיו וא נתן את הקנקנתום ואחד נתן את המים וא נתן את הדיו שנים האחרונים חייבין א נתן את הדיו וא נתן את הקנקנתום ואחד נתן את המים האחרון חייב א נתן את הקנקנתום ואחד נתן את הדיו ואחד נתן המים האחרון חייב א נתן את הדיו וא נתן את המים א נתן את המים ואחד נתן את הדיו א נתן את המים וא נתן את הקמח א נתן את הקמח ואחד נתן את המים אחד נתן את המים ואחד נתן את העפר א נתן את העפר וא נתן את המים האחרון חייב דברי ר יוסי ר יהודה אומר אינו חייב אלא עד שיגבל."

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(דברים כ׳:ז׳) ומי האיש אשר ארש אשה אחד מארס ואחד מייבם אפילו שומרת יבם לחמשה אחין ואפי\ חמשה אחין ששמעו שמת אחיהם במלחמה כולן חוזרין ובאין אין לי אלא בנה ביתו ולא חנכו נטע כרם ולא חללו ארס אשה ולא לקחה בנה בית וחנכו ולא שהה שנים עשר חדש נטע כרם וחללו ולא שהה שנים עשר חדש ארס אשה ולקחה ולא שהה שנים עשר חדש מנין שאין זזין ממקומן ת\\"ל (דברים כ״ד:ה׳) כי יקח איש אשה חדשה דבר זה בכלל היה ולמה יצא להקיש אליו מה זה מיוחד שארס אשה ולקחה ולא שהה י\\"ב חדש שאין זזין ממקומן אף כולן כן.

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^2.3 שומרי העיר ביום פטורים מן הסוכה ביום וחייבין בלילה שומרי העיר בלילה פטורין בלילה וחייבין ביום שומרי העיר בין ביום בין בלילה פטורין בין ביום בין בלילה הולכי דרכים פטורין ביום וחייבין בלילה שומרי גנות ופרדסות פטורין בלילה וחייבין ביום.

^2.3 The watchmen of the city who watch by day are exempt from the law of the sukkah by day, but under obligation by night; those who watch by day and by night are exempted both by day and by night. Travellers are under obligation by night, but exempted by day. Keepers of gardens and parks are exempted both by day and by night.

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³⁴³ (Devarim 33:2) "And he (Moses) said: The L-rd came from Sinai, and He shone forth from Seir to them": Scripture (hereby) relates that Moses did not open with the needs of Israel until he opened with the praise of the L-rd. To what may this be compared? To an advocates standing upon the podium, having been hired by a man to speak in his behalf, and not opening with the needs of that man until opening with the kings praise first — "How exalted is our king! How exalted is our master! The sun has shone upon us! The moon has shone upon us!", all praising with him — after which he opens with the needs of that man, after which he concludes with the praise of the king. Moses, our teacher, likewise, did not open with the needs of Israel until he had opened with praise of the L-rd, viz.: "The L-rd came from Sinai and He shone forth from Seir," after which he opened with the needs of Israel, viz.: (

^59b וזה הוא תנור של עכנאי מאי עכנאי אמר רב יהודה אמר שמואל שהקיפו דברים כעכנא זו וטמאוהו תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו,אמר להם אם הלכה כמותי חרוב זה יוכיח נעקר חרוב ממקומו מאה אמה ואמרי לה ארבע מאות אמה אמרו לו אין מביאין ראיה מן החרוב חזר ואמר להם אם הלכה כמותי אמת המים יוכיחו חזרו אמת המים לאחוריהם אמרו לו אין מביאין ראיה מאמת המים,חזר ואמר להם אם הלכה כמותי כותלי בית המדרש יוכיחו הטו כותלי בית המדרש ליפול גער בהם רבי יהושע אמר להם אם תלמידי חכמים מנצחים זה את זה בהלכה אתם מה טיבכם לא נפלו מפני כבודו של רבי יהושע ולא זקפו מפני כבודו של ר"א ועדיין מטין ועומדין,חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"מ,עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני,אמרו אותו היום הביאו כל טהרות שטיהר ר"א ושרפום באש ונמנו עליו וברכוהו ואמרו מי ילך ויודיעו אמר להם ר"ע אני אלך שמא ילך אדם שאינו הגון ויודיעו ונמצא מחריב את כל העולם כולו,מה עשה ר"ע לבש שחורים ונתעטף שחורים וישב לפניו ברחוק ארבע אמות אמר לו ר"א עקיבא מה יום מיומים אמר לו רבי כמדומה לי שחבירים בדילים ממך אף הוא קרע בגדיו וחלץ מנעליו ונשמט וישב על גבי קרקע,זלגו עיניו דמעות לקה העולם שליש בזיתים ושליש בחטים ושליש בשעורים ויש אומרים אף בצק שבידי אשה טפח תנא אך גדול היה באותו היום שבכל מקום שנתן בו עיניו ר"א נשרף,ואף ר"ג היה בא בספינה עמד עליו נחשול לטבעו אמר כמדומה לי שאין זה אלא בשביל ר"א בן הורקנוס עמד על רגליו ואמר רבונו של עולם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך שלא ירבו מחלוקות בישראל נח הים מזעפו,אימא שלום דביתהו דר"א אחתיה דר"ג הואי מההוא מעשה ואילך לא הוה שבקה ליה לר"א למיפל על אפיה ההוא יומא ריש ירחא הוה ואיחלף לה בין מלא לחסר איכא דאמרי אתא עניא וקאי אבבא אפיקא ליה ריפתא,אשכחתיה דנפל על אנפיה אמרה ליה קום קטלית לאחי אדהכי נפק שיפורא מבית רבן גמליאל דשכיב אמר לה מנא ידעת אמרה ליה כך מקובלני מבית אבי אבא כל השערים ננעלים חוץ משערי אונאה,תנו רבנן המאנה את הגר עובר בשלשה לאוין והלוחצו עובר בשנים,מאי שנא מאנה דכתיבי שלשה לאוין (שמות כב, כ) וגר לא תונה (ויקרא יט, לג) וכי יגור אתך גר בארצכם לא תונו אותו (ויקרא כה, יז) ולא תונו איש את עמיתו וגר בכלל עמיתו הוא לוחצו נמי שלשה כתיבי (שמות כב, כ) ולא תלחצנו (שמות כג, ט) וגר לא תלחץ (שמות כב, כד) ולא תהיה לו כנושה וגר בכלל הוא אלא אחד זה ואחד זה בשלשה,תניא רבי אליעזר הגדול אומר מפני מה הזהירה תורה בל"ו מקומות ואמרי לה במ"ו מקומות בגר מפני שסורו רע,מאי דכתיב וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים (תנינא) רבי נתן אומר מום שבך אל תאמר לחברך והיינו דאמרי אינשי דזקיף ליה זקיפא בדיותקיה לא נימא ליה לחבריה זקיף ביניתא:מתני׳ אין מערבין פירות בפירות אפי\ חדשים בחדשים

^59b And this is known as the oven of akhnai. The Gemara asks: What is the relevance of akhnai, a snake, in this context? Rav Yehuda said that Shmuel said: It is characterized in that manner due to the fact that the Rabbis surrounded it with their statements like this snake, which often forms a coil when at rest, and deemed it impure. The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him.,After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion?Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.,The Sages said: On that day, the Sages brought all the ritually pure items deemed pure by the ruling of Rabbi Eliezer with regard to the oven and burned them in fire, and the Sages reached a consensus in his regard and ostracized him. And the Sages said: Who will go and inform him of his ostracism? Rabbi Akiva, his beloved disciple, said to them: I will go, lest an unseemly person go and inform him in a callous and offensive manner, and he would thereby destroy the entire world.,What did Rabbi Akiva do? He wore black and wrapped himself in black, as an expression of mourning and pain, and sat before Rabbi Eliezer at a distance of four cubits, which is the distance that one must maintain from an ostracized individual. Rabbi Eliezer said to him: Akiva, what is different about today from other days, that you comport yourself in this manner? Rabbi Akiva said to him: My teacher, it appears to me that your colleagues are distancing themselves from you. He employed euphemism, as actually they distanced Rabbi Eliezer from them. Rabbi Eliezer too, rent his garments and removed his shoes, as is the custom of an ostracized person, and he dropped from his seat and sat upon the ground.,The Gemara relates: His eyes shed tears, and as a result the entire world was afflicted: One-third of its olives were afflicted, and one-third of its wheat, and one-third of its barley. And some say that even dough kneaded in a woman’s hands spoiled. The Sages taught: There was great anger on that day, as any place that Rabbi Eliezer fixed his gaze was burned.,And even Rabban Gamliel, the Nasi of the Sanhedrin at Yavne, the head of the Sages who were responsible for the decision to ostracize Rabbi Eliezer, was coming on a boat at the time, and a large wave swelled over him and threatened to drown him. Rabban Gamliel said: It seems to me that this is only for the sake of Rabbi Eliezer ben Hyrcanus, as God punishes those who mistreat others. Rabban Gamliel stood on his feet and said: Master of the Universe, it is revealed and known before You that neither was it for my honor that I acted when ostracizing him, nor was it for the honor of the house of my father that I acted; rather, it was for Your honor, so that disputes will not proliferate in Israel. In response, the sea calmed from its raging.,The Gemara further relates: Imma Shalom, the wife of Rabbi Eliezer, was the sister of Rabban Gamliel. From that incident forward, she would not allow Rabbi Eliezer to lower his head and recite the taḥanun prayer, which includes supplication and entreaties. She feared that were her husband to bemoan his fate and pray at that moment, her brother would be punished. A certain day was around the day of the New Moon, and she inadvertently substituted a full thirty-day month for a deficient twenty-nine-day month, i.e. she thought that it was the New Moon, when one does not lower his head in supplication, but it was not. Some say that a pauper came and stood at the door, and she took bread out to him. The result was that she left her husband momentarily unsupervised.When she returned, she found him and saw that he had lowered his head in prayer. She said to him: Arise, you already killed my brother. Meanwhile, the sound of a shofar emerged from the house of Rabban Gamliel to announce that the Nasi had died. Rabbi Eliezer said to her: From where did you know that your brother would die? She said to him: This is the tradition that I received from the house of the father of my father: All the gates of Heaven are apt to be locked, except for the gates of prayer for victims of verbal mistreatment.,§ The Sages taught: One who verbally mistreats the convert violates three prohibitions, and one who oppresses him in other ways violates two.,The Gemara asks: What is different with regard to verbal mistreatment, that three prohibitions are written concerning it: “And you shall neither mistreat a convert” (Exodus 22:20); “And when a convert lives in your land, you shall not mistreat him” (Leviticus 19:33); “And you shall not mistreat, each man his colleague” (Leviticus 25:17), and a convert is included in the category of colleague? With regard to one who also oppresses a convert as well, three prohibitions are written: “And you shall neither mistreat a convert, nor oppress him” (Exodus 22:20); “And you shall not oppress a convert (Exodus 23:9); “And you shall not be to him like a creditor” (Exodus 22:24). This last prohibition is a general prohibition, in which converts are included. Consequently, it is not correct that one who oppresses a convert violates only two prohibitions. Rather, both this one, who verbally mistreats a convert, and that one, who oppresses him, violate three prohibitions.,It is taught in a baraita that Rabbi Eliezer the Great says: For what reason did the Torah issue warnings in thirty-six places, and some say in forty-six places, with regard to causing any distress to a convert? It is due to the fact that a convert’s inclination is evil, i.e. he is prone to return to his previous way of living.What is the meaning of that which is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt” (Exodus 22:20)? We learned in a baraita that Rabbi Natan says: A defect that is in you, do not mention it in another. Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst. And this explains the adage that people say: One who has a person hanged in his family bidyotkei, does not say to another member of his household: Hang a fish for me, as the mention of hanging is demeaning for that family.One may not intermingle produce bought from one supplier with other produce, even if he intermingles new produce with other new produce and ostensibly the buyer suffers no loss from his doing so.

^19a ואי ס"ד דלא ידעי כי אמר להו מאי הוי אלא מאי דידעי למה לי\ למימר להו לאחזוקי ליה טיבותא למשה,אמר רבי יצחק כל המספר אחרי המת כאלו מספר אחרי האבן איכא דאמרי דלא ידעי ואיכא דאמרי דידעי ולא איכפת להו,איני והא אמר רב פפא חד אישתעי מילתא בתריה דמר שמואל ונפל קניא מטללא ובזעא לארנקא דמוחיה,שאני צורבא מרבנן דקודשא בריך הוא תבע ביקריה,אמר רבי יהושע בן לוי כל המספר אחר מטתן של תלמידי חכמים נופל בגיהנם שנא\ (תהלים קכה, ה) והמטים עקלקלותם יוליכם ה\ את פועלי האון שלום על ישראל אפילו בשעה ששלום על ישראל יוליכם ה\ את פועלי האון,תנא דבי ר\ ישמעאל אם ראית תלמיד חכם שעבר עבירה בלילה אל תהרהר אחריו ביום שמא עשה תשובה שמא סלקא דעתך אלא ודאי עשה תשובה והני מילי בדברים שבגופו אבל בממונא עד דמהדר למריה:ואמר ר\ יהושע בן לוי בכ"ד מקומות בית דין מנדי\ על כבוד הרב וכולן שנינו במשנתנו אמר ליה ר\ אלעזר היכא אמר ליה לכי תשכח,נפק דק ואשכח תלת המזלזל בנטילת ידים והמספר אחר מטתן של תלמידי חכמי\ והמגיס דעתו כלפי מעלה,המספר אחר מטתן של תלמידי חכמים מאי היא דתנן הוא היה אומר אין משקין לא את הגיורת ולא את המשוחררת וחכמים אומרים משקין ואמרו לו מעשה בכרכמית שפחה משוחררת בירושלים והשקוה שמעיה ואבטליון ואמר להם דוגמא השקוה ונדוהו ומת בנדויו וסקלו בית דין את ארונו,והמזלזל בנטילת ידים מאי היא דתנן א"ר יהודה חס ושלום שעקביא בן מהללאל נתנדה שאין עזרה ננעלת על כל אדם בישראל בחכמה ובטהרה וביראת חטא כעקביא בן מהללאל אלא את מי נדו את אלעזר בן חנוך שפקפק בנטילת ידים וכשמת שלחו בית דין והניחו אבן גדולה על ארונו ללמדך שכל המתנדה ומת בנדויו ב"ד סוקלין את ארונו,המגיס דעתו כלפי מעלה מאי היא דתנן שלח לו שמעון בן שטח לחוני המעגל צריך אתה להתנדות ואלמלא חוני אתה גוזרני עליך נדוי אבל מה אעשה שאתה מתחטא לפני המקום ועושה לך רצונך כבן שמתחטא לפני אביו ועושה לו רצונו ועליך הכתוב אומר (משלי כג, כה) ישמח אביך ואמך ותגל יולדתך,ותו ליכא והא איכא דתני רב יוסף תודוס איש רומי הנהיג את בני רומי להאכילן גדיים מקולסין בלילי פסחים שלח ליה שמעון בן שטח אלמלא תודוס אתה גוזרני עליך נדוי שאתה מאכיל את ישראל קדשים בחוץ,במשנתנו קאמרינן והא ברייתא היא,ובמתני\ ליכא והא איכא הא דתנן חתכו חוליות ונתן חול בין חוליא לחוליא ר\ אליעזר מטהר וחכמים מטמאים וזהו תנורו של עכנאי,מאי עכנאי אמר רב יהודה אמר שמואל מלמד שהקיפוהו הלכות כעכנאי זה וטמאוהו,ותניא אותו היום הביאו כל טהרות שטיהר ר"א ושרפום לפניו ולבסוף ברכוהו,אפילו הכי נדוי במתני\ לא תנן אלא בכ"ד מקומות היכא משכחת לה ר\ יהושע בן לוי מדמה מילתא למילתא ור\ אלעזר לא מדמה מילתא למילתא: נושאי המטה וחלופיהן: ת"ר אין מוציאין את המת סמוך לק"ש ואם התחילו אין מפסיקין איני והא רב יוסף אפקוהו סמוך לק"ש אדם חשוב שאני:שלפני המטה ושלאחר המטה: ת"ר העוסקים בהספד בזמן שהמת מוטל לפניהם נשמטין אחד אחד וקורין אין המת מוטל לפניהם הן יושבין וקורין והוא יושב ודומם הם עומדים ומתפללין והוא עומד ומצדיק עליו את הדין ואומר רבון העולמים הרבה חטאתי לפניך ולא נפרעת ממני אחד מני אלף יהי רצון מלפניך ה\ אלהינו שתגדור פרצותינו ופרצות כל עמך בית ישראל ברחמים,אמר אביי לא מבעי ליה לאינש למימר הכי דארשב"ל וכן תנא משמיה דרבי יוסי לעולם אל יפתח אדם פיו לשטן,ואמר רב יוסף מאי קראה שנאמר (ישעיהו א, ט) כמעט כסדום היינו מאי אהדר להו נביא שמעו דבר ה\ קציני סדום:קברו את המת וחזרו וכו\: אם יכולים להתחיל ולגמור את כולה אין אבל פרק אחד או פסוק אחד לא ורמינהו קברו את המת וחזרו אם יכולין להתחיל ולגמור אפילו פרק אחד או פסוק אחד,הכי נמי קאמר אם יכולין להתחיל ולגמור אפי\ פרק אחד או אפילו פסוק אחד עד שלא יגיעו לשורה יתחילו ואם לאו לא יתחילו ^27b לא כנגד רבו ולא אחורי רבו,ותניא רבי אליעזר אומר המתפלל אחורי רבו והנותן שלום לרבו והמחזיר שלום לרבו והחולק על ישיבתו של רבו והאומר דבר שלא שמע מפי רבו גורם לשכינה שתסתלק מישראל,שאני רבי ירמיה בר אבא דתלמיד חבר הוה והיינו דקאמר ליה רבי ירמיה בר אבא לרב מי בדלת אמר ליה אין בדילנא ולא אמר מי בדיל מר,ומי בדיל והאמר רבי אבין פעם אחת התפלל רבי של שבת בערב שבת ונכנס למרחץ ויצא ושנה לן פרקין ועדיין לא חשכה אמר רבא ההוא דנכנס להזיע וקודם גזירה הוה,איני והא אביי שרא ליה לרב דימי בר ליואי לכברויי סלי,ההוא טעותא הואי,וטעותא מי הדרא והא אמר אבידן פעם אחת נתקשרו שמים בעבים כסבורים העם לומר חשכה הוא ונכנסו לבית הכנסת והתפללו של מוצאי שבת בשבת ונתפזרו העבים וזרחה החמה,ובאו ושאלו את רבי ואמר הואיל והתפללו התפללו שאני צבור דלא מטרחינן להו:א"ר חייא בר אבין רב צלי של שבת בערב שבת רבי יאשיה מצלי של מוצאי שבת בשבת רב צלי של שבת בערב שבת אומר קדושה על הכוס או אינו אומר קדושה על הכוס ת"ש דאמר רב נחמן אמר שמואל מתפלל אדם של שבת בערב שבת ואומר קדושה על הכוס והלכתא כוותיה,רבי יאשיה מצלי של מוצאי שבת בשבת אומר הבדלה על הכוס או אינו אומר הבדלה על הכוס ת"ש דאמר רב יהודה אמר שמואל מתפלל אדם של מוצאי שבת בשבת ואומר הבדלה על הכוס,אמר ר\ זירא אמר רבי אסי אמר ר\ אלעזר א"ר חנינא אמר רב בצד עמוד זה התפלל ר\ ישמעאל בר\ יוסי של שבת בערב שבת,כי אתא עולא אמר בצד תמרה הוה ולא בצד עמוד הוה ולא ר\ ישמעאל ברבי יוסי הוה אלא ר\ אלעזר בר\ יוסי הוה ולא של שבת בערב שבת הוה אלא של מוצאי שבת בשבת הוה:תפלת הערב אין לה קבע: מאי אין לה קבע אילימא דאי בעי מצלי כוליה ליליא ליתני תפלת הערב כל הלילה אלא מאי אין לה קבע,כמאן דאמר תפלת ערבית רשות דאמר רב יהודה אמר שמואל תפלת ערבית רבן גמליאל אומר חובה ר\ יהושע אומר רשות אמר אביי הלכה כדברי האומר חובה ורבא אמר הלכה כדברי האומר רשות.ת"ר מעשה בתלמיד אחד שבא לפני ר\ יהושע א"ל תפלת ערבית רשות או חובה אמר ליה רשות,בא לפני רבן גמליאל א"ל תפלת ערבית רשות או חובה א"ל חובה א"ל והלא ר\ יהושע אמר לי רשות א"ל המתן עד שיכנסו בעלי תריסין לבית המדרש,כשנכנסו בעלי תריסין עמד השואל ושאל תפלת ערבית רשות או חובה א"ל רבן גמליאל חובה אמר להם רבן גמליאל לחכמים כלום יש אדם שחולק בדבר זה אמר ליה ר\ יהושע לאו א"ל והלא משמך אמרו לי רשות,אמר ליה יהושע עמוד על רגליך ויעידו בך עמד רבי יהושע על רגליו ואמר אלמלא אני חי והוא מת יכול החי להכחיש את המת ועכשיו שאני חי והוא חי היאך יכול החי להכחיש את החי,היה רבן גמליאל יושב ודורש ור\ יהושע עומד על רגליו עד שרננו כל העם ואמרו לחוצפית התורגמן עמוד ועמד,אמרי עד כמה נצעריה וניזיל בר"ה אשתקד צעריה בבכורות במעשה דר\ צדוק צעריה הכא נמי צעריה תא ונעבריה,מאן נוקים ליה נוקמיה לרבי יהושע בעל מעשה הוא נוקמיה לר\ עקיבא דילמא עניש ליה דלית ליה זכות אבות,אלא נוקמיה לר\ אלעזר בן עזריה דהוא חכם והוא עשיר והוא עשירי לעזרא הוא חכם דאי מקשי ליה מפרק ליה והוא עשיר דאי אית ליה לפלוחי לבי קיסר אף הוא אזל ופלח והוא עשירי לעזרא דאית ליה זכות אבות ולא מצי עניש ליה אתו ואמרו ליה ניחא ליה למר דליהוי ריש מתיבתא אמר להו איזיל ואימליך באינשי ביתי אזל ואמליך בדביתהו אמרה ליה, ^28b רב אויא חלש ולא אתא לפרקא דרב יוסף למחר כי אתא בעא אביי לאנוחי דעתיה דרב יוסף א"ל מ"ט לא אתא מר לפרקא א"ל דהוה חליש לבאי ולא מצינא א"ל אמאי לא טעמת מידי ואתית א"ל לא סבר לה מר להא דרב הונא דאמר רב הונא אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המוספין א"ל איבעי ליה למר לצלויי צלותא דמוספין ביחיד ולטעום מידי ולמיתי א"ל ולא סבר לה מר להא דא"ר יוחנן אסור לו לאדם שיקדים תפלתו לתפלת הצבור א"ל לאו אתמר עלה א"ר אבא בצבור שנו,ולית הלכתא לא כרב הונא ולא כריב"ל כרב הונא הא דאמרן כריב"ל דאריב"ל כיון שהגיע זמן תפלת המנחה אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המנחה:מתני׳ ר\ נחוניא בן הקנה היה מתפלל בכניסתו לבית המדרש וביציאתו תפלה קצרה אמרו לו מה מקום לתפלה זו אמר להם בכניסתי אני מתפלל שלא יארע דבר תקלה על ידי וביציאתי אני נותן הודאה על חלקי:גמ׳ ת"ר בכניסתו מהו אומר יהי רצון מלפניך ה\ אלהי שלא יארע דבר תקלה על ידי ולא אכשל בדבר הלכה וישמחו בי חברי ולא אומר על טמא טהור ולא על טהור טמא ולא יכשלו חברי בדבר הלכה ואשמח בהם,ביציאתו מהו אומר מודה אני לפניך ה\ אלהי ששמת חלקי מיושבי בית המדרש ולא שמת חלקי מיושבי קרנות שאני משכים והם משכימים אני משכים לדברי תורה והם משכימים לדברים בטלים אני עמל והם עמלים אני עמל ומקבל שכר והם עמלים ואינם מקבלים שכר אני רץ והם רצים אני רץ לחיי העולם הבא והם רצים לבאר שחת:ת"ר כשחלה ר\ אליעזר נכנסו תלמידיו לבקרו אמרו לו רבינו למדנו אורחות חיים ונזכה בהן לחיי העולם הבא,אמר להם הזהרו בכבוד חבריכם ומנעו בניכם מן ההגיון והושיבום בין ברכי תלמידי חכמים וכשאתם מתפללים דעו לפני מי אתם עומדים ובשביל כך תזכו לחיי העולם הבא,וכשחלה רבי יוחנן בן זכאי נכנסו תלמידיו לבקרו כיון שראה אותם התחיל לבכות אמרו לו תלמידיו נר ישראל עמוד הימיני פטיש החזק מפני מה אתה בוכה,אמר להם אילו לפני מלך בשר ודם היו מוליכין אותי שהיום כאן ומחר בקבר שאם כועס עלי אין כעסו כעס עולם ואם אוסרני אין איסורו איסור עולם ואם ממיתני אין מיתתו מיתת עולם ואני יכול לפייסו בדברים ולשחדו בממון אעפ"כ הייתי בוכה ועכשיו שמוליכים אותי לפני ממ"ה הקב"ה שהוא חי וקיים לעולם ולעולמי עולמים שאם כועס עלי כעסו כעס עולם ואם אוסרני איסורו איסור עולם ואם ממיתני מיתתו מיתת עולם ואיני יכול לפייסו בדברים ולא לשחדו בממון ולא עוד אלא שיש לפני שני דרכים אחת של גן עדן ואחת של גיהנם ואיני יודע באיזו מוליכים אותי ולא אבכה,אמרו לו רבינו ברכנו אמר להם יהי רצון שתהא מורא שמים עליכם כמורא בשר ודם אמרו לו תלמידיו עד כאן אמר להם ולואי תדעו כשאדם עובר עבירה אומר שלא יראני אדם.בשעת פטירתו אמר להם פנו כלים מפני הטומאה והכינו כסא לחזקיהו מלך יהודה שבא:מתני׳ רבן גמליאל אומר בכל יום ויום מתפלל אדם שמנה עשרה רבי יהושע אומר מעין י"ח ר"ע אומר אם שגורה תפלתו בפיו מתפלל י"ח ואם לאו מעין י"ח,ר"א אומר העושה תפלתו קבע אין תפלתו תחנונים,ר\ יהושע אומר ההולך במקום סכנה מתפלל תפלה קצרה ואומר הושע ה\ את עמך את שארית ישראל בכל פרשת העבור יהיו צרכיהם לפניך ברוך אתה ה\ שומע תפלה,היה רוכב על החמור ירד ויתפלל ואם אינו יכול לירד יחזיר את פניו ואם אינו יכול להחזיר את פניו יכוין את לבו כנגד בית קדשי הקדשים היה מהלך בספינה או באסדא יכוין את לבו כנגד בית קדשי הקדשים:גמ׳ הני י"ח כנגד מי,א"ר הלל בריה דר\ שמואל בר נחמני כנגד י"ח אזכרות שאמר דוד (תהלים כט, א) בהבו לה\ בני אלים רב יוסף אמר כנגד י"ח אזכרות שבקריאת שמע א"ר תנחום אמר רבי יהושע בן לוי כנגד שמונה עשרה חוליות שבשדרה.ואמר ר\ תנחום אמר רבי יהושע בן לוי המתפלל צריך שיכרע עד שיתפקקו כל חוליות שבשדרה,עולא אמר עד כדי שיראה איסר כנגד לבו רבי חנינא אמר כיון שנענע ראשו שוב אינו צריך אמר רבא והוא דמצער נפשיה ומחזי כמאן דכרע,הני תמני סרי תשסרי הוויין,אמר רבי לוי ברכת הצדוקים ביבנה תקנוה כנגד מי תקנוה,א"ר לוי לרבי הלל בריה דרבי שמואל בר נחמני כנגד (תהלים כט, ג) אל הכבוד הרעים לרב יוסף כנגד אחד שבקריאת שמע לר\ תנחום א"ר יהושע בן לוי כנגד חוליא קטנה שבשדרה:ת"ר שמעון הפקולי הסדיר י"ח ברכות לפני רבן גמליאל על הסדר ביבנה אמר להם ר"ג לחכמים כלום יש אדם שיודע לתקן ברכת הצדוקים עמד שמואל הקטן ותקנה,לשנה אחרת שכחה,

^19a And if it should enter your mind that the dead do not know, then what of it if he tells them? The Gemara rejects this: Rather what will you say, that they know? Then why does he need to tell them? The Gemara replies: This is not difficult, as he is telling them so that they will give credit to Moses.,On this subject, Rabbi Yitzḥak said: Anyone who speaks negatively after the deceased it is as if he speaks after the stone. The Gemara offers two interpretations of this: Some say this is because the dead do not know, and some say that they know, but they do not care that they are spoken of in such a manner.The Gemara asks: Is that so? Didn’t Rav Pappa say: There was once someone who spoke disparagingly after the death of Mar Shmuel and a reed fell from the ceiling, fracturing his skull? Obviously, the dead care when people speak ill of them.The Gemara rejects this: This is no proof that the dead care. Rather, a Torah scholar is different, as God Himself demands that his honor be upheld.Rabbi Yehoshua ben Levi said similarly: One who speaks disparagingly after the biers of Torah scholars and maligns them after their death will fall in Gehenna, as it is stated: “But those who turn aside unto their crooked ways, the Lord will lead them away with the workers of iniquity; peace be upon Israel” (Psalms 125:5). Even if he speaks ill of them when there is peace upon Israel, after death, when they are no longer able to fight those denouncing them (Tosafot); nevertheless the Lord will lead them away with the workers of iniquity, to Gehenna.On a similar note, it was taught in the school of Rabbi Yishmael: If you saw a Torah scholar transgress a prohibition at night, do not think badly of him during the day; perhaps he has repented in the meantime. The Gemara challenges this: Does it enter your mind that only perhaps he has repented? Shouldn’t he be given the benefit of the doubt? Rather, he has certainly repented. The Gemara notes: The idea that one must always give a Torah scholar the benefit of the doubt and assume that he has repented refers specifically to matters affecting himself, but, if one witnesses a Torah scholar committing a transgression involving the property of another, one is not required to give him the benefit of the doubt. Rather, he should not assume that he has repented until he sees him return the money to its owner.,Since matters relating to the respect due Torah scholars were raised, the Gemara continues, citing Rabbi Yehoshua ben Levi, who said: There are twenty-four places in which the court ostracizes over matters of respect due the rabbi, and we learned them all in our Mishna. Rabbi Elazar said to him: Where are those cases to be found? Rabbi Yehoshua ben Levi said to him: When you look, you will find them.He went out, analyzed, and found three examples: One who demeans the ritual of washing of the hands, one who speaks disparagingly after the bier of Torah scholars, and one who is arrogant vis-à-vis Heaven. The Gemara cites sources for each of these cases.What is the source for one who speaks disparagingly after the biers of Torah scholars? As we learned in the mishna: Akavya ben Mahalalel would say: In the case of a woman whose husband suspects her of adultery, who was warned by her husband not to seclude herself with another man and she did not listen (see Numbers 5), the court does not administer the bitter water potion of a sota to a convert or an emancipated maidservant. And the Rabbis say: The court administers the bitter water potion to them. And the Rabbis said to him as proof: There is the story of Kharkemit, an emancipated maidservant in Jerusalem, and Shemaya and Avtalyon administered her the bitter waters. Akavya ben Mahalalel said to the Sages: That is no proof. Shemaya and Avtalyon, who were also from families of converts, required the maidservant to drink the potion because she was like them dugma. And since Akavya ben Mahalalel cast aspersion on the deceased Torah scholars, he was ostracized and died while he was still under the ban of ostracism. And in accordance with the halakha with regard to one who dies while under a ban of ostracism, the court stoned his coffin. Apparently, one who deprecates a deceased Torah scholar is sentenced to ostracism.And what is the source for one who demeans the ritual of washing of the hands? We learned later in the same mishna: Rabbi Yehuda said: That story related with regard to the ostracism of Akavya ben Mahalalel is completely untrue; God forbid that Akavya ben Mahalalel was ostracized, as the Temple courtyard is not closed on any Jew, meaning that even when all of Israel made the pilgrimage to Jerusalem, when each of the three groups that gathered to offer the Paschal lamb filled the courtyard, leading the Temple administration to close the courtyard, there was no one there as perfect in wisdom, purity and fear of sin as Akavya ben Mahalalel. Rather, whom did they excommunicate? Elazar ben Ḥanokh, because he doubted and demeaned the rabbinic ordice of washing of the hands. And when he died, the court sent instructions and they placed a large rock upon his coffin in order to teach you that one who is ostracized and dies in a state of ostracism, the court stones his coffin, as if symbolically stoning him. Apparently, one who makes light of the ritual of washing of the hands is sentenced to ostracism.What is the source for the third case, one who is arrogant vis-à-vis Heaven? The mishna relates that Ḥoni HaMe’aggel, the circle-drawer, drew a circle and stood inside it, and said that he would not leave the circle until it rained, and he went so far as to make demands in terms of the manner in which he wanted the rain to fall. After it rained, Shimon ben Shataḥ, the Nasi of the Sanhedrin, relayed to Ḥoni HaMe’aggel: Actually, you should be ostracized for what you said, and if you were not Ḥoni, I would have decreed ostracism upon you, but what can I do? You nag God and He does your bidding, like a son who nags his father and his father does his bidding without reprimand. After all, the rain fell as you requested. About you, the verse states: “Your father and mother will be glad and she who bore you will rejoice” (Proverbs 23:25). Apparently, one who is arrogant vis-à-vis Heaven would ordinarily merit excommunication.The Gemara challenges this: And are there no more cases of excommunication or threats of excommunication? Surely there are additional cases like the one in the baraita taught by Rav Yosef: It is told that Theodosius of Rome, leader of the Jewish community there, instituted the custom for the Roman Jews to eat whole kids, young goats roasted with their entrails over their heads, as was the custom when roasting the Paschal lamb, on the eve of Passover, as they did in the Temple. Shimon ben Shataḥ sent a message to him: If you were not Theodosius, an important person, I would have decreed ostracism upon you, as it appears as if you are feeding Israel consecrated food, which may only be eaten in and around the Temple itself, outside the Temple.The Gemara responds: This case should not be included, as Rabbi Yehoshua ben Levi said that there were twenty-four cases in our Mishna, and this is merely a baraita.,The Gemara asks: And are there none in the Mishna? Isn’t there that which we learned in the mishna: One who cut an earthenware oven horizontally into ring-shaped pieces and put sand between the pieces, Rabbi Eliezer deems the oven ritually pure, i.e. it is no longer susceptible to ritual impurity. He holds that, although the fragments of the oven were pieced together, it is not considered an intact vessel but, rather, as a collection of fragments, and a broken earthenware vessel cannot become ritually impure. And the Rabbis deem it ritually impure. Since the oven continues to serve its original function, it is still considered a single entity and a whole vessel despite the sand put between the pieces. And this is called the oven of akhnai, snake.,The Gemara asks: What is the meaning of oven of the snake? Rav Yehuda said that Shmuel said: It is called snake to teach that the Rabbis surrounded Rabbi Eliezer with halakhot and proofs like a snake surrounds its prey, and declared the oven and its contents ritually impure.,And it was taught in a baraita: On that day, they gathered all of the ritually pure food items that had come into contact with the oven that Rabbi Eliezer had declared ritually pure, and burned them before him, and because he did not accept the decision of the majority, in the end they “blessed,” a euphemism for ostracized, him. This is another case that ended in ostracism.The Gemara answers: Even so, we did not learn the ruling with regard to his ostracism in the mishna. The Gemara asks: Then where do you find the twenty-four places mentioned in Rabbi Yehoshua ben Levi’s statement? The Gemara responds: Rabbi Yehoshua ben Levi likens one matter to another similar matter. Whenever he would encounter a case in a mishna where one of the Sages expressed himself inappropriately in reference to other Sages, he concluded that they should have been excommunicated. Rabbi Elazar does not liken one matter to another similar matter, and therefore located only three explicit cases of ostracism.We learned in the mishna that the pallbearers and their replacements are exempt from the recitation of Shema. On this subject, the Gemara cites that which the Sages taught in a baraita: The deceased may not be taken out to be buried adjacent to the time for the recitation of Shema, but should be buried later. And if they already started to take him out, they need not stop in order to recite Shema. The Gemara challenges: Is that so? Didn’t they take Rav Yosef out to be buried adjacent to the time for the recitation of Shema? The Gemara resolves this contradiction: The case of an important person is different, and they are more lenient in order to honor him at his burial.In the mishna, we learned the halakha with regard to the pallbearers and their obligation to recite Shema, and a distinction was made between those who are before the bier and those after the bier. Our Rabbis taught in a baraita: Those involved in eulogy must slip away from the eulogy one by one while the deceased is laid out before them and recite Shema elsewhere. And if the deceased is not laid out before them, the eulogizers must sit and recite Shema while the bereaved sits silently. They stand and pray and he stands and justifies God’s judgment, saying: Master of the Universe, I have sinned greatly against You, and You have not collected even one one-thousandth of my debt. May it be Your will, Lord our God, to mercifully repair the breaches in our fence and the breaches of Your nation, the House of Israel.,Abaye said: A person should not say that, as Rabbi Shimon ben Lakish said, and it was also taught in the name of Rabbi Yosei: One must never open his mouth to the Satan, i.e. one must not leave room for or raise the possibility of disaster or evil. This formula, which states that the entire debt owed due to his transgressions has not been collected, raises the possibility that further payment will be exacted from him.And Rav Yosef said: What is the verse from which it is derived? As it is stated: “We should have almost been as Sodom, we should have been like unto Gomorrah” (Isaiah 1:9), after which what did the prophet reply to them? “Hear the word of the Lord, rulers of Sodom; give ear unto the law of our God, people of Gomorrah” (Isaiah 1:10).We learned in the mishna that, in a case when they buried the deceased and returned, if they have sufficient time to begin to recite Shema and conclude before they arrive at the row formed by those who came to console the bereaved, they should begin. Here, the Gemara clarifies: This is the case only if they can begin and complete recitation of Shema in its entirety. However, if they can only complete one chapter or one verse, they should not stop to do so. The Gemara raises a contradiction from that which we learned in the baraita: After they buried the deceased and returned, if they can begin the recitation of Shema and finish even a single chapter or verse, they should begin.The Gemara responds: That is also what the tanna of the mishna said and this is the conclusion drawn from his statement: If one can begin and conclude even one chapter or one verse before they arrive at the row of consolers, they should begin. And if not, they should not begin.
^27b directly next to his rabbi, presumptuously indicating that he is his rabbi’s equal, and behind his rabbi as it creates the impression that he is bowing to him (Tosafot)?And it was taught in a baraita, in a more extreme manner, as Rabbi Eliezer says: One who prays behind his rabbi and one who greets his rabbi without waiting for his rabbi to greet him first, one who returns his rabbi’s greeting without saying: Greetings to you, rabbi, one who rivals his rabbi’s yeshiva, i.e. establishes a yeshiva of his own and teaches during his rabbi’s lifetime without his consent (Rambam), and one who says something in the name of his rabbi which he did not hear directly from his rabbi, causes the Divine Presence to withdraw from Israel.,With regard to Rabbi Yirmeya’s conduct, the Gemara explains that Rabbi Yirmeya bar Abba is different, as he was not a mere student of Rav. Rather, he was a disciple-colleague and was, therefore, permitted to act that way. And that is why on one occasion, when Rav prayed the Shabbat prayer early, Rabbi Yirmeya bar Abba asked him: Did you distance yourself from labor and accept the sanctity of Shabbat? Rav said to him: Yes, I distanced myself. And Rabbi Yirmeya did not say to him: Did the Master distance himself, as would have been appropriate had he merely been Rav’s student.Although Rav replied that he distanced himself from labor, did he indeed need to distance himself from labor? Didn’t Rabbi Avin say: Once Rabbi Yehuda HaNasi prayed the Shabbat prayer on the eve of Shabbat before nightfall. He then entered the bathhouse and emerged and taught us our chapters that we had learned, and it was not yet dark. Rava said: That is a case where he had entered the bathhouse to perspire, and it was before the Sages issued a decree prohibiting perspiring in a bathhouse on Shabbat.The Gemara asks: Is that so, that he was required to refrain from labor? Didn’t Abaye permit Rav Dimi bar Liva’ei to fumigate baskets with sulfur even though he had already recited the Shabbat prayer, indicating that it is permitted to perform labor even after the Shabbat prayer?The Gemara responds: That was an error, as Rav Dimi did not intend to begin Shabbat early. It was a cloudy day and he mistakenly thought that the sun had set and that was why he prayed. Consequently, even though he prayed, the Shabbat prayer did not obligate him to conduct himself in accordance with the sanctity of Shabbat and he was allowed to perform labor even after his prayer.The Gemara goes on to ask: Can a mistake be reversed, enabling one to conduct himself as if he had not prayed? Didn’t Avidan, a student of Rabbi Yehuda HaNasi, say: Once the sky became overcast, leading the people to think that it was the dark of night; they entered the synagogue and recited the evening prayer of the conclusion of Shabbat on Shabbat. And later, the clouds cleared and the sun shone, indicating that it was still day.And they came and asked Rabbi Yehuda HaNasi what they should do, and he said: Since they have prayed, they have prayed, and they need not pray again. Although they prayed erroneously, their mistake is not reversible and what was done remains. The Gemara responds: A community is different in that we do not burden them to pray again.The Gemara continues to discuss the possibility of reciting the evening prayer early, even on Shabbat. Rabbi Ḥiyya bar Avin said: Rav prayed the Shabbat prayer on the eve of Shabbat before nightfall. Rabbi Yoshiya would pray the evening prayer of the conclusion of Shabbat on Shabbat. With regard to the fact that Rav prayed the Shabbat prayer on the eve of Shabbat before nightfall, the dilemma is raised: In those cases, did he recite kiddush over the cup of wine, or did he not recite kiddush over the cup of wine before the stars emerged? Come and hear a resolution to this, as Rav Naḥman said that Shmuel said: One prays the Shabbat prayer on the eve of Shabbat before nightfall and recites kiddush over the cup of wine. And the halakha is in accordance with his ruling.A similar dilemma was raised concerning the fact that Rabbi Yoshiya would pray the evening prayer of the conclusion of Shabbat on Shabbat: After praying, while it is still Shabbat, does he recite havdala over the cup of wine or does one not recite havdala over the cup of wine? Come and hear a resolution to this, as Rav Yehuda said that Shmuel said: One prays the evening prayer of the conclusion of Shabbat on Shabbat and recites havdala over the cup of wine.Rabbi Zeira said that Rabbi Asi said that Rabbi Elazar said that Rabbi Ḥanina said that Rav said: Alongside this specific pillar before me, Rabbi Yishmael, son of Rabbi Yosei, prayed the Shabbat prayer on the eve of Shabbat before nightfall.But when Ulla came from the Eretz Yisrael to Babylonia, he related a different version of this story. He said that he had heard: This transpired beside a palm tree, not beside a pillar, and it was not Rabbi Yishmael, son of Rabbi Yosei, but it was Rabbi Elazar, son of Rabbi Yosei, and it was not the Shabbat prayer on Shabbat eve before nightfall, rather it was the prayer of the conclusion of Shabbat on Shabbat.,We learned in the mishna: The evening prayer may be recited throughout the night and is not fixed to a specific hour. The Gemara asks: What is the meaning of is not fixed? If you say that if one wishes, he may pray throughout the night, then let the mishna teach: The evening prayer may be recited throughout the night. Rather, what is the meaning of not fixed?,It is in accordance with the opinion of the one who said: The evening prayer is optional. As Rav Yehuda said that Shmuel said with regard to the evening prayer. Rabban Gamliel says: It is obligatory. Rabbi Yehoshua says: It is optional. Abaye said: The halakha is in accordance with the statement of the one who said: The evening prayer is obligatory. Rava said: The halakha is in accordance with the statement of the one who said: The evening prayer is optional.,The Sages taught: There was an incident involving a student, who came before Rabbi Yehoshua. The student said to him: Is the evening prayer optional or obligatory? Rabbi Yehoshua said to him: Optional.,The same student came before Rabban Gamliel and said to him: Is the evening prayer optional or obligatory? Rabban Gamliel said to him: Obligatory. The student said to Rabban Gamliel: But didn’t Rabbi Yehoshua tell me that the evening prayer is optional? Rabban Gamliel said to the student: Wait until the “masters of the shields,” a reference to the Torah scholars who battle in the war of Torah, enter the study hall, at which point we will discuss this issue.When the masters of the shields entered, the questioner stood before everyone present and asked: Is the evening prayer optional or obligatory? Rabban Gamliel said to him: Obligatory. In order to ascertain whether or not Rabbi Yehoshua still maintained his opinion, Rabban Gamliel said to the Sages: Is there any person who disputes this matter? Rabbi Yehoshua said to him: No, no one disagrees. In deference to the Nasi, he did not wish to argue with him publicly (Tziyyun LeNefesh Ḥayya). Rabban Gamliel said to Rabbi Yehoshua: But was it not in your name that they told me that the evening prayer is optional?,Rabban Gamliel said to Rabbi Yehoshua: Yehoshua, stand on your feet and they will testify against you. Rabbi Yehoshua stood on his feet and said: If I were alive and the student were dead, the living can contradict the dead, and I could deny issuing that ruling. Now that I am alive and he is alive, how can the living contradict the living? I have no choice but to admit that I said it.In the meantime, Rabban Gamliel, as the Nasi, was sitting and lecturing, and Rabbi Yehoshua all the while was standing on his feet, because Rabban Gamliel did not instruct him to sit. He remained standing in deference to the Nasi. This continued for some time, until it aroused great resentment against Rabban Gamliel, and all of the people assembled began murmuring and said to Ḥutzpit the disseminator: Stop conveying Rabban Gamliel’s lecture. And he stopped.,The Gemara relates that in their murmuring they said: How long will Rabban Gamliel continue afflicting him? Last year on Rosh HaShana, he afflicted him; Rabban Gamliel ordered Rabbi Yehoshua to come to him carrying his staff and bag, on the day on which Yom Kippur occurred, according to Rabbi Yehoshua’s calculations. Regarding the firstborn, in the incident involving the question of Rabbi Tzadok, he afflicted him just as he did now, and forced him to remain standing as punishment for his failure to defend his differing opinion. Here too, he is afflicting him. Let us remove him from his position as Nasi.It was so agreed, but the question arose: Who shall we establish in his place? Shall we establish Rabbi Yehoshua in his place? The Sages rejected that option because Rabbi Yehoshua was party to the incident for which Rabban Gamliel was deposed. Appointing him would be extremely upsetting for Rabban Gamliel. Shall we establish Rabbi Akiva in his place? The Sages rejected that option because Rabbi Akiva, who descended from a family of converts, would be vulnerable. Perhaps due to Rabban Gamliel’s resentment he would cause him to be divinely punished as he lacks the merit of his ancestors to protect him.Rather, suggested the Sages, let us establish Rabbi Elazar ben Azarya in his place, his outstanding characteristics set him apart from the other candidates. He is wise, rich, and a tenth generation descendant of Ezra. The Gemara explains: He is wise, so if Rabban Gamliel raises a challenge in matters of Torah, he will answer it and not be embarrassed. And he is rich, so if the need arises to pay homage to the Caesar’s court and serve as a representative of Israel to lobby and negotiate, he has sufficient wealth to cover the costs of the long journeys, taxes, and gifts, so he too is able to go and pay homage. And he is a tenth generation descendant of Ezra, so he has the merit of his ancestors, and Rabban Gamliel will be unable to cause him to be punished. They came and said to him: Would the Master consent to being the Head of the Yeshiva? He said to them: I will go and consult with my household. He went and consulted with his wife. She said to him:,
^28b After mentioning until when the additional prayer may be recited, the Gemara relates: Rav Avya was ill and did not come to Rav Yosef’s Shabbat lecture. When Rav Avya came the following day, Abaye sought to placate Rav Yosef, and through a series of questions and answers sought to make clear to him that Rav Avya’s failure to attend the lecture was not a display of contempt for Rav Yosef. rTo this end, he asked him: Why did the Master not attend the Shabbat lecture? rRav Avya said to him: Because my heart was faint and I was unable to attend. rAbaye said to him: Why did you not eat something and come? rRav Avya said to him: Does the Master not hold in accordance with that statement of Rav Huna? As Rav Huna said: A person may not taste anything before he recites the additional prayer. rAbaye said to him: My Master should have recited the additional prayer individually, eaten something, and then come to the lecture. rRav Avya said to him: Does my Master not hold in accordance with that statement of Rabbi Yoḥa: A person may not recite his individual prayer prior to the communal prayer? rAbaye said to him: Was it not stated regarding this halakha, Rabbi Abba said: They taught this in a communal setting? rIn other words, only one who is part of a congregation is prohibited from praying alone prior to the prayer of the congregation. Even though Rav Avya was incorrect, the reason for his failure to attend the lecture was clarified through this discussion.And the Gemara summarizes: The halakha is neither in accordance with the statement of Rav Huna nor in accordance with the statement of Rabbi Yehoshua ben Levi. The Gemara explains: It is not in accordance with the statement of Rav Huna, as we said above with regard to the prohibition to eat prior to the additional prayer. It is not in accordance with the statement of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: Once the time to recite the afternoon prayer has arrived, a person may not taste anything before he recites the afternoon prayer.,halakhot relating to the fixed prayers, the Gemara relates: Rabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him: The study hall is not a dangerous place that would warrant a prayer when entering and exiting, so what room is there for this prayer? He said to them: Upon my entrance, I pray that no mishap will transpire caused by me in the study hall. And upon my exit, I give thanks for my portion.,The Sages taught in a baraita the complete formula of Rabbi Neḥunya ben Hakana’s prayer: Upon his entrance, what does he say? May it be Your will, Lord my God, that no mishap in determining the halakha transpires caused by me, and that I not fail in any matter of halakha, and that my colleagues, who together with me engage in clarifying the halakha, will rejoice in me. He specified: And that I will neither declare pure that which is impure, nor declare impure that which is pure and that my colleagues will not fail in any matter of halakha, and that I will rejoice in them.,Upon his exit, what did he say? I give thanks before You, Lord my God, that You have placed my lot among those who sit in the study hall, and that you have not given me my portion among those who sit idly on street corners. I rise early, and they rise early. I rise early to pursue matters of Torah, and they rise early to pursue frivolous matters. I toil and they toil. I toil and receive a reward, and they toil and do not receive a reward. I run and they run. I run to the life of the World-to-Come and they run to the pit of destruction.,On a similar note, the Gemara recounts related stories with different approaches. The Sages taught: When Rabbi Eliezer fell ill, his students entered to visit him. They said to him: Teach us paths of life, guidelines by which to live, and we will thereby merit the life of the World-to-Come.,He said to them: Be vigilant in the honor of your counterparts, and prevent your children from logic when studying verses that tend toward heresy (ge’onim), and place your children, while they are still young, between the knees of Torah scholars, and when you pray, know before Whom you stand. For doing that, you will merit the life of the World-to-Come.,A similar story is told about Rabbi Eliezer’s mentor, Rabban Yoḥa ben Zakkai: When Rabbi Yoḥa ben Zakkai fell ill his students entered to visit him. When he saw them, he began to cry. His students said to him: Lamp of Israel, the right pillar, the mighty hammer, the man whose life’s work is the foundation of the future of the Jewish people, for what reason are you crying? With a life as complete as yours, what is upsetting you?He said to them: I cry in fear of heavenly judgment, as the judgment of the heavenly court is unlike the judgment of man. If they were leading me before a flesh and blood king whose life is temporal, who is here today and dead in the grave tomorrow; if he is angry with me, his anger is not eternal and, consequently, his punishment is not eternal; if he incarcerates me, his incarceration is not an eternal incarceration, as I might maintain my hope that I would ultimately be freed. If he kills me, his killing is not for eternity, as there is life after any death that he might decree. Moreover, I am able to appease him with words and even bribe him with money, and even so I would cry when standing before royal judgment. Now that they are leading me before the supreme King of Kings, the Holy One, Blessed be He, Who lives and endures forever and all time; if He is angry with me, His anger is eternal; if He incarcerates me, His incarceration is an eternal incarceration; and if He kills me, His killing is for eternity. I am unable to appease Him with words and bribe him with money. Moreover, but I have two paths before me, one of the Garden of Eden and one of Gehenna, and I do not know on which they are leading me; and will I not cry?,His students said to him: Our teacher, bless us. He said to them: May it be His will that the fear of Heaven shall be upon you like the fear of flesh and blood. His students were puzzled and said: To that point and not beyond? Shouldn’t one fear God more? He said to them: Would that a person achieve that level of fear. Know that when one commits a transgression, he says to himself: I hope that no man will see me. If one is as concerned about avoiding shame before God as he is before man, he will never sin.The Gemara relates that at the time of his death, immediately beforehand, he said to them: Remove the vessels from the house and take them outside due to the ritual impurity that will be imparted by my corpse, which they would otherwise contract. And prepare a chair for Hezekiah, the King of Judea, who is coming from the upper world to accompany me.Amida prayer, also known as Shemoneh Esreh, the prayer of eighteen blessings, or simply as tefilla, prayer. Rabban Gamliel says: Each and every day a person recites the prayer of eighteen blessings. Rabbi Yehoshua says: A short prayer is sufficient, and one only recites an abridged version of the prayer of eighteen blessings. Rabbi Akiva says an intermediate opinion: If he is fluent in his prayer, he recites the prayer of eighteen blessings, and if not, he need only recite an abridged version of the prayer of eighteen blessings.,Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication and is flawed. The Gemara will clarify the halakhic implications of this flaw.Rabbi Yehoshua says: One who cannot recite a complete prayer because he is walking in a place of danger, recites a brief prayer and says: Redeem, Lord, Your people, the remt of Israel, at every transition parashat ha’ibur, the meaning of which will be discussed in the Gemara. May their needs be before You. Blessed are You, Lord, Who listens to prayer.,While praying, one must face toward the direction of the Holy Temple. One who was riding on a donkey should dismount and pray calmly. If he is unable to dismount, he should turn his face toward the direction of the Temple. If he is unable to turn his face, it is sufficient that he focus his heart opposite the Holy of Holies. Similarly, one who was traveling in a ship or on a raft asda and is unable to turn and face in the direction of Jerusalem, should focus his heart opposite the Holy of Holies.,Amida prayer, the Gemara seeks to resolve fundamental problems pertaining to this prayer. Corresponding to what were these eighteen blessings instituted? When the Shemoneh Esreh was instituted by the Sages, on what did they base the number of blessings?Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, said: Corresponding to the eighteen mentions of God’s name that King David said in the psalm: “Give unto the Lord, O you sons of might” (Psalms 29). Rav Yosef said: Corresponding to the eighteen mentions of God’s name in Shema. Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: Corresponding to the eighteen vertebrae in the spine beneath the ribs.Since Rabbi Yehoshua ben Levi’s opinion based the Amida prayer on the spinal vertebrae, the Gemara cites another statement of his that connects the two: Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: In those blessings where one is required to bow, one who prays must bow until all the vertebrae in the spine protrude.,Establishing a different indicator to determine when he has bowed sufficiently, Ulla said: Until he can see a small coin issar, on the ground before him opposite his heart (Rav Hai Gaon). Rabbi Ḥanina said: There is room for leniency; once he moves his head forward, he need not bow any further. Rava said: But that applies only if he is exerting himself when doing so, and he appears like one who is bowing. However, if he is able, he should bow further.Until now, the prayer of eighteen blessings has been discussed as if it was axiomatic. The Gemara wonders: Are these eighteen blessings? They are nineteen.,Rabbi Levi said: The blessing of the heretics, which curses informers, was instituted in Yavne and is not included in the original tally of blessings. Nevertheless, since the number of blessings corresponds to various allusions, the Gemara attempts to clarify: Corresponding to what was this nineteenth blessing instituted?,Rabbi Levi said: According to Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, who said that the eighteen blessings correspond to the eighteen mentions of God’s name that King David said in the psalm, the nineteenth blessing corresponds to a reference to God in that psalm, where a name other than the tetragrammaton was used: “The God of glory thunders” (Psalms 29:3). According to Rav Yosef, who said that the eighteen blessings correspond to the eighteen mentions of God’s name in Shema, the additional blessing corresponds to the word one that is in Shema. Although it is not the tetragrammaton, it expresses the essence of faith in God. According to what Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said, that the eighteen blessings correspond to the eighteen vertebrae in the spine, the additional blessing corresponds to the small vertebra that is at the bottom of the spine.,In light of the previous mention of the blessing of the heretics, the Gemara explains how this blessing was instituted: The Sages taught: Shimon HaPakuli arranged the eighteen blessings, already extant during the period of the Great Assembly, before Rabban Gamliel, the Nasi of the Sanhedrin, in order in Yavne. Due to prevailing circumstances, there was a need to institute a new blessing directed against the heretics. Rabban Gamliel said to the Sages: Is there any person who knows to institute the blessing of the heretics, a blessing directed against the Sadducees? Shmuel HaKatan, who was one of the most pious men of that generation, stood and instituted it.,The Gemara relates: The next year, when Shmuel HaKatan served as the prayer leader, he forgot that blessing,

^17b (דברים ו, ו) והיו בהויתן יהו ורבנן מ"ט אמר קרא (דברים ו, ד) שמע בכל לשון שאתה שומע,ורבי נמי הא כתיב שמע ההוא מיבעי ליה השמע לאזניך מה שאתה מוציא מפיך ורבנן סברי כמאן דאמר הקורא את שמע ולא השמיע לאזנו יצא,ורבנן נמי הכתיב והיו ההוא מיבעי ליה שלא יקרא למפרע ורבי שלא יקרא למפרע מנא ליה מדברים הדברים ורבנן דברים הדברים לא משמע להו,לימא קסבר רבי כל התורה כולה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה למה לי למכתב והיו,אצטריך סלקא דעתך שמע כרבנן כתב רחמנא והיו,לימא קסברי רבנן כל התורה בלשון הקודש נאמרה דאי סלקא דעתך בכל לשון נאמרה למה לי למכתב שמע,איצטריך סלקא דעתך אמינא והיו כרבי כתב רחמנא שמע,תפלה מנא לן דתניא שמעון הפקולי הסדיר שמונה עשרה ברכות לפני רבן גמליאל על הסדר ביבנה אמר רבי יוחנן ואמרי לה במתניתא תנא מאה ועשרים זקנים ובהם כמה נביאים תיקנו שמונה עשרה ברכות על הסדר,ת"ר מנין שאומרים אבות שנאמר (תהלים כט, א) הבו לה\ בני אלים ומנין שאומרים גבורות שנאמר (תהלים כט, א) הבו לה\ כבוד ועוז ומנין שאומרים קדושות שנאמר (תהלים כט, ב) הבו לה\ כבוד שמו השתחוו לה\ בהדרת קדש,ומה ראו לומר בינה אחר קדושה שנאמר (ישעיהו כט, כג) והקדישו את קדוש יעקב ואת אלהי ישראל יעריצו וסמיך ליה וידעו תועי רוח בינה ומה ראו לומר תשובה אחר בינה דכתיב (ישעיהו ו, י) ולבבו יבין ושב ורפא לו,אי הכי לימא רפואה בתרה דתשובה לא ס"ד דכתיב (ישעיהו נה, ז) וישוב אל ה\ וירחמהו ואל אלהינו כי ירבה לסלוח,ומאי חזית דסמכת אהא סמוך אהא כתב קרא אחרינא (תהלים קג, ג) הסולח לכל עוניכי הרופא לכל תחלואיכי הגואל משחת חייכי למימרא דגאולה ורפואה בתר סליחה היא והכתיב ושב ורפא לו ההוא לאו רפואה דתחלואים היא אלא רפואה דסליחה היא,ומה ראו לומר גאולה בשביעית אמר רבא מתוך שעתידין ליגאל בשביעית לפיכך קבעוה בשביעית והאמר מר בששית קולות בשביעית מלחמות במוצאי שביעית בן דוד בא מלחמה נמי אתחלתא דגאולה היא,ומה ראו לומר רפואה בשמינית אמר רבי אחא מתוך שנתנה מילה בשמינית שצריכה רפואה לפיכך קבעוה בשמינית,ומה ראו לומר ברכת השנים בתשיעית אמר רבי אלכסנדרי כנגד מפקיעי שערים דכתיב (תהלים י, טו) שבור זרוע רשע ודוד כי אמרה בתשיעית אמרה,ומה ראו לומר קיבוץ גליות לאחר ברכת השנים דכתיב (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל כי קרבו לבוא וכיון שנתקבצו גליות נעשה דין ברשעים שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וכתיב (ישעיהו א, כו) ואשיבה שופטיך כבראשונה,וכיון שנעשה דין מן הרשעים כלו הפושעים וכולל זדים עמהם שנאמר (ישעיהו א, כח) ושבר פושעים וחטאים יחדיו (יכלו),וכיון שכלו הפושעים מתרוממת קרן צדיקים דכתיב (תהלים עה, יא) וכל קרני רשעים אגדע תרוממנה קרנות צדיק וכולל גירי הצדק עם הצדיקים שנאמר (ויקרא יט, לב) מפני שיבה תקום והדרת פני זקן וסמיך ליה וכי יגור אתכם גר,והיכן מתרוממת קרנם בירושלים שנאמר (תהלים קכב, ו) שאלו שלום ירושלם ישליו אוהביך,וכיון שנבנית ירושלים בא דוד שנאמר

^17b “And these words…shall be” (Deuteronomy 6:6), teaching that these words, the words of the Shema, always “shall be” as they are, i.e. in the Hebrew language. The Gemara asks: And as for the Sages, what is the reason for their opinion? The verse states: “Hear, O Israel” (Deuteronomy 6:4), which could also be translated, “Understand, O Israel,” indicating that you may recite these words in any language that you hear, i.e. understand.The Gemara asks: And according to Rabbi Yehuda HaNasi as well, isn’t it indeed written, “hear”? What does he learn from this word, if not that the Shema may be recited in any language? The Gemara answers: This word is necessary to teach something else: Make heard to your ears what your mouth is saying, i.e. the Shema must be recited audibly, not merely thought in one’s heart. The Gemara asks: And how do the Sages know this? The Gemara explains: They hold like the one who said that if one recites the Shema but does not make it audible to his ears, he has nevertheless fulfilled his obligation.The Gemara asks: And according to the Sages as well, isn’t it indeed written, “And these words shall be”? What do they learn from this, if not that the Shema must be recited in Hebrew? The Gemara answers: That word is necessary to teach that one must not recite the words of the Shema out of order, but they “shall be” as they are, in the proper order. The Gemara asks: And from where does Rabbi Yehuda HaNasi learn that one must not recite the Shema out of order? The Gemara answers: He derives it from the fact that the verse does not say just: Words, but “the words,” referring to specific words, which teaches that they must be recited in their proper order without any variation. The Gemara asks: And what do the Sages learn from the phrase “the words”? The difference between words and “the words” is inconsequential according to them.,The Gemara analyzes the dispute: Shall we say that Rabbi Yehuda HaNasi maintains that the entire Torah may be recited in any language? As, if it enters your mind to say that the entire Torah may be recited only in the sacred tongue, Hebrew, and not in any other language, why do I need the Torah to write “and these words shall be” with respect to the Shema? Why would I think that the Shema is different from the rest of the Torah?The Gemara rejects this argument: There is no proof from here, as even if the Torah must generally be recited in Hebrew it is nevertheless necessary to specify the matter here, since without such specification it might have entered your mind to say that in this context “hear” means understand, as maintained by the Sages, and that the Shema may be recited in any language. Therefore the Merciful One writes in the Torah, “and these words shall be,” to teach us that the Shema may be recited only in the original Hebrew.The Gemara suggests: Shall we say then that the Sages maintain that the entire Torah must be recited specifically in the sacred tongue, Hebrew? As, if it enters your mind to say that the entire Torah may be recited in any language, why do I need the Torah to write “hear” with respect to the Shema? Why would one think that the Shema is different from the rest of the Torah?The Gemara rejects this argument: Even if the Torah may generally be recited in any language, it was nevertheless necessary to specify the matter here. Without such specification it could enter your mind to say that the words “and these words shall be” teach that the Shema may be recited only in Hebrew, as asserted by Rabbi Yehuda HaNasi. Therefore the Merciful One writes the word “hear” in the Torah, to teach us that the Shema may be recited in any language.§ The baraita cited previously taught that the halakha against reciting a text out of order applies to the Amida prayer as well. The Gemara asks: From where do we derive this? As it is taught in a baraita: Shimon HaPakuli arranged the eighteen blessings of the Amida prayer before Rabban Gamliel in their fixed order in Yavne, which indicates that there is a specific order to these blessings that must not be changed. Rabbi Yoḥa said, and some say that it was taught in a baraita: A hundred and twenty Elders, i.e. the Men of the Great Assembly, and among them several prophets, established the eighteen blessings of the Amida in their fixed order, which also shows that the order of these blessings may not be changed.The Gemara proceeds to explain this order: The Sages taught in a baraita: From where is it derived that one says the blessing of the Patriarchs, the first blessing of the Amida? As it is stated: “Ascribe to the Lord, mighty ones” (Psalms 29:1), which means that one should mention before the Lord the mighty ones of the world, i.e. the Patriarchs. And from where is it derived that one then says the blessing of mighty deeds? As it is stated in the continuation of that verse: “Ascribe to the Lord glory and strength” (Psalms 29:1). And from where is it derived that one then says the blessing of holiness? As it is stated in the next verse: “Give to the Lord the glory due to His name; worship the Lord in the beauty of holiness” (Psalms 29:2).The Gemara continues: And why did they see fit to institute to say the blessing of understanding after the blessing of holiness? As it is stated: “They shall sanctify the Holy One of Jacob, and shall revere the God of Israel” (Isaiah 29:23), and adjacent to that verse it is written: “They also that erred in spirit shall come to understanding” (Isaiah 29:24). This shows that it is proper for the theme of understanding to follow the theme of God’s holiness. And why did they see fit to institute to say the blessing of repentance after the blessing of understanding? As it is written: “And they will understand with their heart, repent, and be healed” (Isaiah 6:10-11), showing that the theme of repentance properly follows the theme of understanding.The Gemara asks: If so, that the sequence of blessings is based on this verse, let us say that the blessing of healing should be said after the blessing of repentance. Why, then, is the next blessing in the Amida the blessing of forgiveness and not the blessing of healing? The Gemara explains: This cannot enter your mind, as it is written: “And let him return to the Lord, and He will have compassion upon him; and to our God, for He will abundantly pardon” (Isaiah 55:7), which shows that the theme of repentance should be followed by that of forgiveness.The Gemara poses a question: But what did you see to rely on this verse? Rely on the other verse, which juxtaposes repentance to healing. The Gemara answers: Another verse, in which it is written: “Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit” (Psalms 103:3–4), proves that the theme of healing should follow that of forgiveness. The Gemara asks: Is that verse coming to say that the blessings of redemption and healing should be placed following the blessing of forgiveness? But isn’t it written: “Repent, and be healed” (Isaiah 6:10), which suggests that repentance should be followed by healing? The Gemara answers: That verse is referring not to the literal healing from illness, but rather to the figurative healing of forgiveness, and therefore this verse too supports the sequence of forgiveness following repentance.The Gemara continues: And why did they see fit to institute to say the blessing of redemption as the seventh blessing? Rava said: Since there is a tradition that the Jewish people are destined to be redeemed in the seventh year of the Sabbatical cycle, consequently, they fixed redemption as the seventh blessing. But didn’t the Master say in a baraita: In the sixth year of the Sabbatical cycle in the days of the arrival of the Messiah, heavenly sounds will be heard; in the seventh year there will be wars; and upon the conclusion of the seventh year, in the eighth year, the son of David, the Messiah, will come? The redemption will take place not during the seventh year but after it. The Gemara answers: Nevertheless, the war that takes place during the seventh year is also the beginning of the redemption process, and it is therefore correct to say that Israel will be redeemed in the seventh year.The Gemara continues: And why did they see fit to institute that one says the blessing of healing as the eighth blessing? Rabbi Aḥa said: Since circumcision was assigned to the eighth day of life, and circumcision requires healing, consequently, they established healing as the eighth blessing.And why did they see fit to institute that one says the blessing of bountiful years as the ninth blessing? Rabbi Alexandri said: This blessing was instituted in reference to those who raise the prices of food. We pray for rain so that the price of produce will not rise as a result of shortages, as it is written: “Break the arm of the wicked” (Psalms 10:15), referring to the wicked, who practice deception and extort the poor. And when David expressed this request, he expressed it in the ninth psalm. Although today it is considered the tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing.The Gemara asks: And why did they see fit to institute that one says the blessing of the ingathering of the exiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming” (Ezekiel 36:8), which indicates that the ingathering of the exiles will follow after Eretz Yisrael is blessed with bountiful produce. And once the exiles have been gathered, judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye” (Isaiah 1:25), and immediately after it is written: “And I will restore your judges as at first” (Isaiah 1:26). For this reason the blessing of the restoration of judges comes after the blessing of the ingathering of the exiles.And once judgment is meted out to the wicked, the transgressors, i.e. the heretics and sectarians, will cease to be. Consequently, the next blessing is that of the heretics, and one includes evildoers with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall cease to be” (Isaiah 1:28). The “transgressors and sinners” are the evildoers, and “they that forsake the Lord” are the heretics.And once the heretics cease to be, the horn, i.e. the glory, of the righteous will be exalted, as it is written: “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted” (Psalms 75:11). Therefore, after the blessing of the heretics, one says the blessing about the righteous. And he includes the righteous converts along with the righteous, as it is stated: “You shall rise up before the hoary head, and honor the face of the elder” (Leviticus 19:32), and adjacent to this it is stated: “And if a stranger sojourns with you” (Leviticus 19:33). An “elder” is one with Torah wisdom and a “stranger” is one who has converted to Judaism.And where will the horns of the righteous be exalted? In Jerusalem, as it is stated: “Pray for the peace of Jerusalem; they who love you shall prosper” (Psalms 122:6). “They who love you” are the righteous. Therefore, the blessing of the rebuilding of Jerusalem is placed after the blessing of the righteous.And once Jerusalem is rebuilt, the Messiah, scion of the house of David, will come, as it is stated: