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דף יד,א גמרא
and in the gap between the paragraphs he asks because of the honor and he responds to greetings of peace to any person. Another teaching is like this: One who reads the Shema and he encounters his rabbi or a great one from him in the gap between the paragraphs he asks because of the honor and it is not necessary to say that he responds and in the midst he asks because of the fear and it is not necessary to say that he responds These are the words of R' Meir. R' Yehuda says: in the midst he asks because of the fear and he responds because of the honor and in the gap between the paragraphs he asks because of the honor and he responds to greetings of peace to any person. Achi the Tanna of the academy of Rabbi Chiyya brought this very question to Rabbi Chiyya: in the middle of Hallel and in the reading of Megillah What is the case regarding the question of whether it's permissible that he shall interrupt Shall we say that is a kal vachomer In the simple case, the recitation of Shema which is a law established by the Torah he interrupts and therefore Hallel which is a law established by the Rabbis -- why must that case be taught as well? or, perhaps, rather than relying on the kal vachomer, the proclamation of a miracle is preferable He said to him he interrupts And there is no objection at all. Rabbah said On days when an individual completes on them i.e., on those days the Hallel between section to section he interrupts in the midst of the section he does not interrupt and days that the individual does not complete on them on those days the Hallel even in the midst of the section he interrupts Really? Hey, isn't it the case that Rav bar Shaba ??? of Ravina and it was one of the days that the individual does not complete the Hallel it was. and he did not interrupt for him It is different in the case of Rav bar Shaba for there was not respect upon him from Ravina He asked of him -- Ashian, a Tanna of the academy of R' Ami, asked of R' Ami -- One who has chosen to participate in a fast What is the case if he tastes something Is it the case that abstaining from food and drink is what he has accepted upon himself And that is absent here or perhaps, it is the prohibition of benefit that he has accepted upon himself And this is present here. He said to him he is permitted to taste And there is no objection at all. Another teaching is like this: A taste does not require blessing and one who has chosen to participate in a fast may taste And there is no objection at all. up to how much may he sample before it is no longer a "taste"? R' Ami and R' Assi they would taste until the measure of a revi'it. Rav said Anyone who gives peace to his fellow before he prays it is like he made for him a bamah an elevated place for offerings. as it is said (Is. 2) ??? to you from a person who has breath in his nose For as what is he accounted honor We will suggest an alternate reading of this text: Do not read "as what" but rather, a bamah an elevated place for offerings. And Shmuel said Regarding what do you account honor to this man and not to God? He challenged this "He" meaning... Rav Sheishet -- He challenged the ruling: in the gap between the paragraphs he asks because of the honor and he responds He explains -- R' Abba -- ??? R' Yonah said: R' Zayra said: Anyone who does his own business before he prays it is like he built a bamah an elevated place for offerings. He said to him a bamah an elevated place for offerings. is what you say? Do you really mean that? He said to him No. What I mean is that it is forbidden That is what I thought to say And it is like Rav Idi bar Avin for thus said Rav Idi bar Avin Rav Yitzchak bar Ashian said: is forbidden to him to a person to do his own business before he prays as it is said (Ps. 85) Righteousness before him shall it go and he shall place on the way his steps And thus says Rav Idi bar Avin Rav Yitzchak bar Ashian said: Anyone who prayed and after this he goes out on the way the Holy One, Who is Blessed does for him his business as it is said Righteousness shall go before him and he shall place his steps on the way And R' Yonah said R' Zayra said: Anyone who goes seven days without a dream is called evil as it is said (Prov. 19) "satisfied" ??? evil" We will suggest an alternate reading of this text: Do not read "satisfied" but rather, "seven" He said to him -- Rav Acha the son of of Rabbi Chiyya bar Abba -- thus said Rabbi Chiyya that R' Yochanan said All who satiates himself in words of Torah and to us tidings shall not come to him that are tidings of evils as it is said "satisfied" ??? evil" These are "between the paragraphs" and etc. R' Abahu said that R' Yochanan said The halacha is like Rabbi Yehudah for he said: between "Your God" to "True and Certain" he does not interrupt R' Abahu said that R' Yochanan said What is his reason of Rabbi Yehudah As it is written
דף יד,ב גמרא
(Jer. 10) And "Hashem God is true" he returns i.e., repeats and says "true" Or perhaps, he does not return and say "true" R' Abahu said that R' Yochanan said he returns i.e., repeats and says "true" Rava said: he does not return and say "true" This certain individual who went down to lead services in front of Rabbah Rabbah heard him that he said: "true" "true" two times Rabbah said All "true, true" has gotten hold of this person
Rav Yosef said how elevated is this that he brought when Rav Shmuel bar Yehudah came he said In the west, they said in the evening service, "Speak to the Children of Israel and say to them I, Hashem Your God, am true" Abaye said to him: What is the good thing about it, for this statement that Rav Kahana said poses a contradiction: Rav said He does not begin the third paragraph of Shema at the evening service but if he begins, he completes it. And if you say "and say to them" shall not be the beginning, well, didn't Rav Shmuel son of Isaac say Rav said "Speak to the Children of Israel" shall not be the beginning "and say to them" shall be the beginning? Rav Pappa said: They reason in the west that "and say to them" also shall not be the beginning until one said: "and they shall make for themselves fringes." Abayye said: Therefore, We begin from its beginning for they begin in the west, And because of the fact that we have begun it the completion also we complete it For thus said Rav Kahana Rav said He does not begin and if he begins, he completes
Chiyya son of Rav said: In a case where one said I am Hashem "Your God" It is necessary for him to say "true" In a case where he did not say "I am Hashem Your God" it is not necessary for him to say "true" But hey, he asks to mention the Exodus from Egypt for he said thus: "We thank You, Hashem our God that You took us out from the land of Egypt and redeemed us from the house of slaves and You did for us miracles and powerful acts by the sea and we sang to you
R' Yehoshua ben Korcha said For what reason does it precede The passage of Shema etc.
It was taught: Rabbi Shimon ben Yochai says In justice, "Hear!" should precede "Vehaya Im Shamoa" for this commands us to learn and this commands us to teach "V'haya Im Shamoa" to "Vayomer" for this commands us to learn and this commands us to do. Does this mean to say that because regarding the passage of "Shema", to learn is in it but to teach and to do are not in it? Hey, isn't it the case that it is written "and you shall teach them" "and you shall bind them" "And you shall write them" And, too, "V'haya Im Shamoa", regarding to teach do we find that it that it is there and to do is not there? Hey, isn't it the case that it is written "and you shall bind them" "and you shall write them" Each of these passages has performative and teaching mitzvot. Rather: thus he comes to say i.e., what he really means is: In justice, "Hear!" should precede "Vehaya Im Shamoa" for this includes to learn and to teach and to do "V'haya Im Shamoa" to "Vayomer" for this passage, we find there is to teach and to do "Vayomer" there is not in it anything except only "to do". Is it not enough for him from that of Rabbi Joshua son of Korcha one reason that he brings? And furthermore, he comes to say one more. It is so that he will accept upon it the yoke of the kingdom of heaven at first and after this he shall accept upon himself the yoke of the commandments And furthermore, It is because of this: that there is in it these words that follow. Rav washed his hands and he read the recitation of Shema and placed tefillin and prayed. And how could he act thus? For it was taught: One who digs a niche for a dead person in the grave is exempt from the reading of Shema and from the prayer Amidah and from wearing tefillin and from all the commandments that are said in the Torah When the time comes for the recitation of Shema he ascends and washes his hands and places tefillin and reads the recitation of Shema and he prays this body of the text presents a difficulty The beginning of the teaching said he is exempt and at the end of the teaching, he is liable This does not present any difficulty because there is no contradiction at the end of the teaching, it is dealing with a case where there are two people, and they can take turns performing the commandment of digging while the other prays and the beginning of the teaching, it is dealing with a case where there is only one. In any case, it is a difficulty for Rav's position. Rav ??? like Rabbi Yehoshua ben Korcha he reasons for himself. for he said: the yoke of the kingdom of heaven at first and after this the yoke of the commandments I will say that Rabbi Yehoshua ben Korcha said to precede the recitation of one passage to the recitation of another section, but to assert that the recitation of a passage should take precedence to the doing of a mitzvah who has heard this? And, too, who reasons for himself like Rabbi Yehoshua ben Korcha For didn't Rav Chiyya bar Ashi say There were times when I was standing in the presence of Rav and he rose and washed his hands and he maked the blessing and he would say over to us our chapter, and he would place tefillin, and then, separately, he recited the recitation of Shema And if you would say that it was not the case that the proper time arrived for the recitation of Shema If so, What do we learn from the testimony of of Rav Chiyya bar Ashi To exclude from the one who says ממאן דאמר for mishnah, it is not necessary to bless Come and learn from this: that even for mishnah, it also is required to bless In any case, It is a difficulty for Rav's position. His emissary he was at fault. Soncino explains: The person who was to bring him his tefillin was late, so Rav said Shema first. Ulla said Anyone who reads the recitation of Shema without tefillin it is as if he testified testimony that is false about himself. Rabbi Chiyya bar Abba said that R' Yochanan said it is as if he sacrificed an elevation-offering without a meal-offering and a zevach-offering without a drink-offering And Rabbi Yochanan said One who wishes that he will accept upon himself the yoke of the kingdom of heaven completely
Copyright © 2012 Andrew Marc Greene. All rights reserved.