Talmud sur Le Deutéronome 6:26

⁵This text is a slightly enlarged copy of a text in Berakhot 2:4 (Notes 183–185) referring to the Mishnah which states that reading the Shema not in the sequence of its verses is not fulfilling one’s obligation. Rebbi Jonah said that Naḥman bar Ada stated; Rebbi Yose said that Naḥman the Old stated: They shall be⁶Deut. 6:6., they shall be unaltered⁷Understanding the verb “to be” as “to stay, to exist”.. We have stated: “The same holds for Hallel and reading of Shema⁸Word to be deleted in this context; it belongs to the text of Tosephta 2:1. the Scroll.” One understands this for the Scroll since it is written, as in their writing. But for Hallel, since it is written, from sunrise to sunset may the Name of the Eternal be praised⁹Ps. 113:1.? The Name of the Eternal is praised from sunrise to sunset. What can you understand from that¹⁰If there is no difference between East and West, earlier and later, as declared at the start of Hallel, why should it be important that the Psalms be recited in order? Differently in the Babli 17a, Pesaḥim 118a.? Rebbi Abun said, still it is said in order. When Israel left Egypt¹¹Ps. 114:1., in the past, not for us, Eternal, not for us¹²Ps. 115:1., in current generations, I loved, truly the Eternal listened to my voice¹³Ps. 116:1. in the days of the Messiah, bind the holiday sacrifice with ropes¹⁴Ps. 118:27. in the days of Gog and Magog, You are my God and I shall thank You¹⁵Ps. 118:28., in the future world.

It is stated⁶We have three versions of this formulation, in the Yerushalmi, the Babli (Berakhot 31a), and the Tosephta (3:21). The main difference in formulation is between the Tosephta and the Talmudim, since the Tosephta requires that one start prayer מתיך דברים של חכמה. In Mishnaic Hebrew, as in Modern Sephardic Hebrew usage, the Ḥakham is the rabbi, and dibrē ḥokhmāh are halakhic rulings; as in the following paragraph, practices universally accepted and not subject to doubt or discussion. From the order of the Yerushalmi it seems that in practice the text of the Yerushalmi should be interpreted as implying the statement of the Tosephta. The tradition of the Babli is uncertain; see Diqduqe Soferim, Berakhot, p. 160, note ר. The Venice print of the Babli requires that one start prayer “out of joy over commandments”. Rashi, the Munich manuscript of the Babli, Halakhot Gedolot and the students of Rabbenu Jonah have simply “out of joy.” The Koronel manuscript and Menorat Hamaör have “out of joy of Torah”, parallel to the Yerushalmi. A Florence manuscript that is typically Sephardic has “out of joy of Halakhah”, directly parallel to the Tosephta. Rabbenu Asher ben Yeḥiel (Rosh) has “out of words of joy”; the insistence on “words” is parallel to Yerushalmi and Tosephta. While the Babli in the printed version would refer to the state of mind required for the Amidah, as implied in the two rulings preceding this Tosephta in the Yerushalmi, the Tosephta and the Yerushalmi require the correct state of mind before one starts with the preparatory sections of prayer, even preceding the recitation of Shema‘. This seems also to be confirmed by the preparatory prayer reported later by R. Ḥizqiah in the name of R. Abbahu. Most of the variants of the Babli text would demand an interpretation similar to that of the Tosephta. All three versions agree that one should start afternoon prayers with a word of Torah or Halakhah directly before the Amidah.: “One should pray neither out of conversation, nor out of jokes, nor out of frivolities, nor out of idle occupations, but out of words of Torah. Similarly, one should not take leave from one’s friend either out of conversation, or out of jokes, or out of frivolities, or out of idle occupations, but out of words of Torah, since we find that the earlier prophets were closing their words with expressions of praise and consolation.” Rebbi Eleazar said, except for Jeremiah who closed with words of reprobation. Rebbi Yoḥanan said to him, still he closed with words of consolation and said (Jer. 51:64) “So Babylon shall sink.” Because Jeremiah continued to prophesy about the Temple. One could think that he closed with the destruction of the Temple, but the verse states (Jer. 51:64) “So far the words of Jeremiah,” he finished with the downfall of its destroyers, he did not close with words of reprobation⁷The last chapter of the book of Jeremiah is not attributed by the Talmud to Jeremiah; it is a historical addition by the editor, Barukh ben Neriah.. But is it not written (Is. 66:24): “They will be a horror for all flesh?⁸Last verse in Isaiah.” That verse deals with Gentiles. But is it not written (Lament. 5:22): “But You much despised us⁹Last verse of Lamentations. A possible interpretation of the statement is that the last two verses of the book, chapter 5, were considered as one; then the book ends with a prayer.”? (Lament. 5:21) “Make us return” replaces “But You much despised us”. Also Elijah did take leave from Elisha only out of words of Torah, (2Kings 2:11) “they walked talking.” What did they talk of? Rebbi Aḥawa the son of Rebbi Zeïra¹⁰In the Babli, his name is R. Ahavah, son of Rebbi Zera, son of the famous Rebbi Zeïra. He was Tanna, a memorizer of tannaitic material, in his father’s Yeshivah. The entire section is a digression induced by the ancillary statements of the Tosephta. said, they discussed the recitation of Shema‘, (Deut. 6:7) “you should talk about them.” Rebbi Judah ben Pazi said, they were discussing Creation, (Ps. 33:6) “through the word of the Eternal the heavens were made.” Rebbi Yudan, the son of Rebbi Ayvu¹¹Rebbi Ayvu was one of the main promoters of Aggadah in the third generation of Amoraïm. He learned from all Galilean Amoraïm of the second generation. His son Rebbi Yudan might be the Rebbi Yudan who otherwise is quoted without mention of his father’s name., said, they were occupied with the consolations of Jerusalem, as you say (Is. 40:2) “Speak to Jerusalem’s heart.” But the rabbis say, they were occupied with the Divine Chariot, as you say (2Kings 2:11) “behold, a chariot of fire and horses of fire, etc.”

“And the recitation of the Šema‘.” For it is written¹⁸Deut. 6:7. Nobody can discuss something he does not understand.: “You shall talk about them.” Rebbi says, I say that the Šema‘ is recited only in the holy language. What is the reason? “The words shall be¹⁹Deut. 6:7. It is understood that the verb היה “to be” in general describes a permanent state. In our case, this means that the words, Deut. 6:1–9, should not be changed. Then they cannot be recited in translation. The Babli, 32b, goes into an extended discussion on the relative merits of the two positions.”. Rebbi Levi bar Ḥaita²⁰In the Arukh, s. v. אלנסתין, reads בר הזותא but the reading here seems to be original. A Galilean preacher of the fourth/fifth generation. went²¹In the Arukh, על “he ascended”, to Caesarea Philippi. to Caesarea. He heard their voices when they were reading the Šema‘ in Hellenistic²²Greek ἑλληνιστί, adv., “in the Greek language”, here probably Judeo-Greek. [The final ן might indicate a nasal pronuciation]. In Tanḥuma texts, the word is always written אלנסטי. {While in the commentary to Gen. 35:8 [Tanḥuma Buber Wayyišlaḥ 26 (Note 100)], the word ἄλλον is Greek and is characterized as such in Gen. rabba 81(5), the identification of the root in קָטָבְךָ (Hos. 13:14) as κατάβα קאטאבא (“go down’, imperative, short for κατάβηθι) with a Semitic suffix [Tanḥuma Buber Ṣaw 4 (Note 30), Tanḥuma Ṣaw 2] can only be described as Judeo-Greek.} manner. He wanted to hinder them, but Rebbi Yose heard of it and was offended. He said, do I say that someone who does not know to read Assyrian letters²³Hebrew Square letters, which replaced the paleo-Hebrew script. Since the latter was retained by the Samaritans, the rabbinic authorities insisted on the exclusive use of the square alphabet. One might wonder whether the text expressly authorizes, e. g., Judeo-Arabic or Judeo-German translations written in “Assyrian” characters. should not recite it at all? But he fulfills his duty in any language he knows. Rebbi Berekhiah objected: But there is the Esther scroll, where somebody who knows to read both Asssyrian script and Greek²⁴לעז “barbaric”, is used in talmudic literature exclusively for Greek, for which approved translations existed. can fulfill his obligation only from Assyrian script²⁵The Babli, Megillah 18a, permits the bilingual person to hear the Esther story in Greek but rules that reading from a Hebrew scroll written in square letters is acceptable for everybody, even for those who do not know Hebrew. (In Halakhah 2, there is a discussion whether square letters are “Assyrian” or “rich” script.). Rebbi Mana said: About the Esther scroll, somebody who knows to read both Asssyrian script and Greek can fulfill his obligation only from Assyrian script; Greek only, he fulfills his obligation in Greek; and so he can fulfill his obligation in any language he understands.

The [sections of the] head-tefillah are written on four separate scrolls²⁷lit. ‘sections’. [beginning with] Sanctify unto Me;²⁸Ex. 13, 1-10. And it shall be when the Lord shall bring thee;²⁹ibid. 11-16. Hear;³⁰Deut. 6, 4-9. And it shall come to pass, if ye shall hearken.³¹ibid. XI, 13-21. So also with the hand-tefillah, except that [all the four sections] are written in one scroll.³²lit. ‘he makes one section’. If one wrote them in four separate scrolls [the tefillah] is fit for religious use. R. Judah says: They should be sewn together and put into one capsule.³³Unlike the head-tefillah, which consists of four compartments joined together to form one capsule. R. Judah, however, admits that if two tefillin³⁴lit. ‘both of them’. were [like] the head-tefillah, one may wrap one of them in a piece of leather and so convert it into a hand-tefillah.

The hand-tefillah is put on the upper part of the hand³⁵The biceps, and not on the palm of the hand. [because Scripture declares, And it shall be for a sign unto thee upon thy hand,³⁶Ex. 13, 9. which means that the sign shall be for thee³⁷Where only he who wears the tefillah can see it, i.e. on the biceps covered by the sleeve. but not for others³⁸Had the tefillah been put on the palm of the hand it would be visible to all.]. ³⁹The part enclosed in square brackets is based on Men. 37b (Sonc. ed., p. 229).So also [the Scriptural expression] between thine eyes⁴⁰Ex. 13, 9. [implies] the upper part of the head, [because] upon thy hand and between thine eyes [occur in juxtaposition we infer]: as upon thy hand [means] on the upper part of the hand, so between thine eyes [means] on the upper part of the head. This is according to R. Eliezer b. Jacob; R. Judah says: It is stated upon thy hand and it is also stated [in the same verse] between thine eyes [the inference being that] as upon thy hand [refers to] a place that is susceptible of ritual uncleanness by one [symptom of] leprosy,⁴¹The biceps, like any other part of the body that is free from hair, is declared ritually unclean by one symptom only, viz. white hair in the leprous spot. so also between thine eyes [refers to] a place that is susceptible of ritual uncleanness by one [symptom of] leprosy.⁴²Viz. the upper part of the head, whose symptom of uncleanness is yellow hair in the leprous spot. The region between the eyes, however, where both hair and clean flesh are to be found, can be declared unclean by either of the two symptoms (yellow or white hair) and must therefore be ruled out. [Another reason:] It is stated between thine eyes and it is also stated, Nor make any baldness between your eyes:⁴³Deut. 14, 1. as baldness occurs where there is hair [on the head] so you must put the tefillah only where there is hair [on the hand].⁴⁴Since both verses contain the expression between … eyes. It is stated, And thou shalt write them⁴⁵Referring to the mezuzah (Deut. 6, 9). and it is also stated [in juxtaposition] and thou shalt bind them;⁴⁶The tefillin (ibid. 8). [hence the inference that] the hand that writes [the mezuzah]⁴⁷i.e. the right hand, with which most people write. is the hand that binds [the tefillah].⁴⁸The hand-tefillah is therefore put on the left hand.

If a man makes his head-[tefillah] round, this is a dangerous practice⁵⁵Because an accidental blow on it might split one’s head. Cf. Meg. 24b (Sonc. ed., p. 148, n. 2). which does not carry with it [the fulfilment of] the commandment.⁵⁶The commandment being that it must be cube-shaped and flat at the base. To put [the head-tefillah] on one’s forehead or [the hand-tefillah] on the palm of one’s hand⁵⁷In accordance with the literal meaning of the verse, And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes (Deut. 6, 8), which is contrary to the traditional interpretation. is in the manner of heresy.⁵⁸Heb. minuth, used especially of the views and practices of the early Jewish-Christians. According to Maimonides the minim were Sadducees. To overlay them with gold or put [that of the hand] on one’s neḳlah, which means a sleeve, is the manner of the outsiders.⁵⁹Persons who follow their own interpretation of Scripture and not that of the Rabbis. [On this paragraph, cf. J. Rabbinowitz, Mishnah Megillah, pp. 128f.] [63a]

⁷⁹Similar texts are in Tanhuma Qorah 2 (Buber 4), Num. rabba 18(2), Midrash Prov. 11(27). Rav said, Koraḥ was an Epicurean. What did he do? He went and made togas completely of blue wool. He came before Moses and asked him, does a toga made completely out of blue wool need ṣiṣit? He answered, it is an obligation since it is written⁸⁰Deut. 22:12. While from Num. 15:37–41 one might free a blue toga from exhibiting a blue thread, this verse makes it clear that a knotted appendage is needed.: braids you shall make for yourselves. Does a house full of Torah scrolls need a mezuzah? He answered, it needs a mezuzah since it is written⁸¹Deut. 6:9, 11:20., you shall write them on the door-posts of your house, etc. He asked him, what is the rule for a white spot the size of a bean⁸²Lev. 13:18–23. By rabbinic interpretation, a white spot indicates skin disease only if it is at least the size of a Cilician bean.? He answered him, it is impure. If it spread over his entire body? He answered him, it is pure⁸³Lev. 13:13.. At that moment, Koraḥ said that the Torah is not from Heaven, nor is Moses a [true]^G prophet, nor Aaron a High Priest. ⁸⁴Cf. Num. rabba 18(15), Midrash Prov. 11(27). Then Moses said, Master of all worlds! If a mouth of the earth had been created during the Six Days of Creation, it is fine. Otherwise it should be created now: If the Eternal would create a Creation⁸⁵Num. 16:30..

“All lodges which were in the Temple were not liable for mezuzah except for the Palhedrin lodge which was the abode of the High Priest for seven days every year. Rebbi Jehudah said, also this is a decree which was decreed about it.” In your gates¹⁰⁵Deut.6:9.. There are Tannaim who state, to exclude the gates of the Temple Mount and the Courtyards¹⁰⁶Babli 11b, Sifry Deut. 36.. There are Tannaim who state, to include. He who said to exclude, Rebbi Jehudah. He who said to include, the rabbis. Rebbi Jehudah says it correctly; what is the rabbis’ reason? In your gates, are these lodgings? Rebbi Yose ben Rebbi Abun asked, but did we not state, in your gates, to include city gates¹⁰⁷Babli 11a.? Are these lodgings? But through them one enters lodgings, so also here through them one enters lodgings.

⁹⁷The following is a series of homilies on Eccl. 12:11, without direct connection with the theme of the Chapter; cf Note 96. Parallels are found in Pesiqta rabbati 3 (ed. Ish-Shalom 7b–8a); Midrash Qohelet 12:11–12; Lev. rabba 129(6), Num. rabba 13:11–13).They were given from one shepherd. The Holy One¹¹⁶One has to add, “praise to him.” said, if you heard something¹¹⁷An explanation of a topic in the Torah. from the most insignificant one of Israel and it gave you satisfaction, it should not be in your eyes as if you heard it from an insignificant one but from an important one; and not as if you heard it from an important one but from a Sage; and not as if you heard it from a Sage but from a prophet; and not as if you heard it from a prophet but from a shepherd (and shepherd only means Moses, as it is said¹¹⁸Is. 63:11.: He remembered the days of old, Moses with his people; where is He Who brought them up from the Sea with his people’s shepherd; where is He Who gave His Holy Spirit in its midst); not as if you heard it from a shepherd but from Divinity. They were given from one shepherd, but “One” is only the Holy One, praise to Him, as it is said¹¹⁹Deut. 6:4.: Hear, o Israel, the Eternal is our God, the Eternal is One.

MISHNAH: Leather to make an amulet, split leather⁸Greek δίσχιστος, “the thinner, inner part of split leather, in contrast to the thicker outer part קלף” (I. Löw). to write a mezuzzah on, parchment⁹This is the modern meaning (at least since Geonic times) of the word. Originally it denoted leather made of hide of which the hairy side was peeled off (קוֹלֵף). to write on it the smallest paragraph of phylacteries, which is Shemaˋ Israel¹⁰Deut. 6:4–9., ink sufficient to write two letters with, kohl to apply to one eye¹¹As make-up., asphalt and sulphur to fix a hole, wax to close a small hole.

MISHNAH: The school of Shammai say: In the evening, everyone must bend down¹⁷⁶Means to lie down on a couch, or as on a couch. “Reciting” always refers to the Shema‘ since, as a technical term, it is used only for formal recitation of Biblical texts. and recite and in the morning they should stand up since it is said (Deut. 6:7): “when you sit in your house or go on the road, when you are lying down and when you are getting up.” But the school of Hillel say: everyone should recite in the position he is in, since it says “or go on the road.” In that case, why does it say: “when you are lying down and when you are getting up;” this means the time when people go to sleep and the time when they are getting up.

Slaves from where? (Deut. 6:4): “Hear, o Israel, the Eternal, our Power, the Eternal is unique.” He who has only one Lord, this excludes the slave who has another lord¹³⁸As explained in the preceding paragraph, the Yerushalmi does not refer to the obligation of reciting Shema‘ as an obligation to be performed at stated times; therefore, a separate argument is necessary to free from the obligation slaves who accepted Judaism..

“Parchment to write on it the smallest paragraph of phylacteries, which is Shemaˋ Israel¹⁰Deut. 6:4–9.,” that is, if he peels off the outer layer⁹This is the modern meaning (at least since Geonic times) of the word. Originally it denoted leather made of hide of which the hairy side was peeled off (קוֹלֵף).. But split leather⁸Greek δίσχιστος, “the thinner, inner part of split leather, in contrast to the thicker outer part קלף” (I. Löw). to write both paragraphs of a mezuzzah on it⁸⁹Babli 79b..

And for mezuzah, as it is written (Deut. 6:9): “You shall write them on the doorpost of your house and your gates¹⁴¹This is an obligation of ownership, not of person..

Rebbi Abin said, only if the roof is at least four [cubits] square. Just as a house does not induce ṭevel unless it is at least four [cubits] square, so the roof does not exempt unless it is at least four [cubits] square, as it is stated¹¹⁴A similar baraita in Babli Sukkah 3a/b.: A house less than four [cubits] square is free from the obligations of mezuzah¹¹⁵Deut. 6:9, 11:20. and the parapet¹¹⁶Deut. 22:8., from the obligation of eruv¹¹⁷If a courtyard belongs to a single owner except that a hut enclosing an area less that four cubits square belongs to another person, that courtyard may be used on the Sabbath by the majority owner without an eruv (cf. Demay 1, Notes 192–193)., does not induce ṭevel, is not counted as a connection to a town¹¹⁸On the Sabbath, one may not go outside one’s town more than 2000 cubits (cf. Peah 8, Note 56). Any house which is within 70 cubits of a house of the town is also counted as part of the town; the count of 2000 cubits starts only at the outermost house. A small building does not count as a house.; he who makes a vow not to be in a house may sit there; one does not give it four cubits before its entrance door¹¹⁹In a courtyard belonging to several owners, the four cubits in front of the entrance of each house are the private domain of this house, to be used to load and unload. This does not apply to a small hut.; it does not remain with the buyer in the Jubilee¹²⁰Lev. 25:30.; it cannot become impure by scale disease¹²¹Lev. 14:34 ff., and its owner does not return from the army because of it¹²²Deut. 20:5..

BARAITHA. Love the Torah and honour it.
GEMARA. ‘Love the Torah.’ Whence have we this? For it is written, Thou shalt love [’eth] the Lord thy God,¹¹⁰Deut. 6, 3; ’eth is the sign of the accusative case. ’eth [being added] to include love of the Torah. Similarly you may quote, Honour [’eth] thy father,¹¹¹Ex. 20, 12. where ’eth [is added to include] your stepmother; and [we’eth] thy mother to include your stepfather; [or] we- [and] to include your elder brother.¹¹²Cf. Keth. 103a (Sonc. ed., p. 657). What is ‘love’ and what is ‘honour’? ‘Love’ is with the heart and ‘honour’ with deeds. And [is ‘honour’] not with words? It has been taught: He who speaks against the Torah and against the disciples of the wise has no share in the World to Come! Say that [‘honour’] is also with words.

HALAKHAH: It was stated²⁰¹Babli 18a.: One allows him neither milk, nor eggs, nor cheese, nor fat meat, nor old wine, nor spiced wine, nor bean groats, nor lentils, Samuel said, nor citrus medica, nor anything which causes emission of semen. Nevertheless one was quoting for him the verse²⁰³Ps. 127:1. If the Eternal does not build the house, in vain toil its builders., if the Eternal does not build the house, etc. But was this not of the miracles which happened in the Temple²⁰⁴Enumerated in Mishnah Avot 5:5. One of the ten miracles was that never was the High Priest incapacitated by an emission of semen on the Day of Atonement.? Rebbi Abun said, because of you shall not try²⁰⁵Deut. 6:16.. Rebbi Yose ben Rebbi Abun said, there in the first {Temple}, here in the second²⁰⁶Mishnah Avot 5:5 applies only to the First Temple..

HALAKHAH: Rebbi Ḥiyya stated⁶⁹The Babylonian parallel, used in the common Haggadah, is in Mekhilta dR. Ismael, Bo, Pisqa 18. There the answers to the wise and stupid children are switched. “The Torah spoke about Four Children, a wise child, a wicked child, a stupid child, and a child who does not know how to ask. What does the wise child say? What are the testimonials, the ordinances, and the laws, that the Eternal, our God, commanded us⁷⁰Deut. 6:20. The text of R. Ḥiyya and the Mekhilta is that underlying the LXX; the masoretic text has the child asking, what are the testimonials, … commanded you. This is a natural formulation for a child born later, asking a member of the generation which first received the Torah. The formulation of the Yerushalmi/Mekhilta was common in all Haggadot until corrected by pedantic editors who copied the masoretic text, disregarding talmudic tradition in Biblical quotes.
Following Nahmanides, the “testimonials” are obligations in remembrance of His miracles, the “ordinances” are those commandments for which no reason is hinted at in the Torah, and the “laws” are the legal instructions to the court.? Also you shall tell him, with a strong hand did the Eternal lead us out of Egypt, the house of slaves⁷¹Ex. 13:14, the biblical answer to the question of the stupid child. The answer addresses the reason why one is obligated to follow the rules of Jewish worship, which is much more expensive than gentile rites.. What does the wicked son say? What does this service mean to you⁷²Ex. 12:26.? What is this exertion which you impose on us every (moment) [year]? Since he excluded himself from the community, also you shall tell him, because of this did the Eternal do for me when I left Egypt⁷³Ex. 13:8.. For me, He did it, for that man He did not do it. If that man had been in Egypt, he would not have been worthy ever to be redeemed. What does the stupid child say? What is this⁷⁴Ex. 13:14. The question is not about Passover but about the obligation of sacrificing the firstlings of the flock. In order that the child should understand the answer given to the wise child, he first has to learn by rote all the rules, up to the last Mishnah dealing with the rules of the Passover celebration.? Tell him the rules of Passover, that one may not follow the Pesaḥἐπὶ κῶμον⁷⁵A (frequently drunken) revelry, characteristic of Greek celebrations and most objectionable to Jews.. What means ἐπὶ κῶμον? That one not leave one company and join another company. With the child who does not know how to ask⁷⁶The child who does not know how to ask is alluded to in Ex. 13:8, you must tell your child on that day as follows: …, without a question preceding., you have to begin and initiate with him.” Rebbi Yose said, that is what the Mishnah says, “if the son does not know how to ask, his father instructs him.”

HALAKHAH: ¹³²Partial parallels are in the Babli, 43a; Sifry Deut. 194; Tosephta 7:17.“Who built a house”, not only who built; if he bought, inherited, or it was given to him as a gift, from where? The verse says, “the man,” “who is the man”¹³³In the interpretation of Rashi, this means that the verse would have been intelligible if the word האיש were missing: מִ אֲשֶׁה בָּנָה “Who built …”. Therefore, the additional word must imply an extension of the circle of those who have to go and start using their new property.. From where he who builds a barn, a cow-shed, a wood-shed, a storage facility, from where? The verse says, “who builds”. I could think that one who builds a portico¹³⁴A formal structure at the entrance to a courtyard common to several houses. It has no walls and confers no privacy., a covered walkway¹³⁵Greek ἐξέδρα, cf. Ma‘serot 3:6, Note 101., and a verandah would return; the verse says “house”; the house is distinguished by the fact that it can be used as a dwelling¹³⁶Even if it is used as agricultural facility, a barn etc. could be used as a dwelling, having walls on all sides.. This excludes those items which cannot be dwellings. It also excludes a house which does not enclose four by four cubits. As it was stated¹³⁷Ma‘serot 3:7, Notes 114–122. Babli Sukkah 3a/b.: A house which does not enclose four by four cubits is free from the obligation of a parapet¹³⁸Deut. 22:8., or a mezuzah¹³⁹Deut. 6:9, 11:20., or an erub¹⁴⁰If a courtyard belongs to a single owner except that a hut enclosing an area less that four cubits square belongs to another person, that courtyard may be used on the Sabbath by the majority owner without an eruv (cf. Demay 1, Notes 192–193).. It also does not induce ṭevel for tithes¹⁴¹Freshly harvested produce may be eaten untithed. Once the harvest has been removed to a storage area, it is forbidden as food until heave and tithes were given; cf. Ma‘serot 3:5–8. A small shed does not qualify as a storage area. and one does not give it four cubits in front of its door¹⁴²In a courtyard belonging to several owners, the four cubits in front of the entrance to each house are the private domain of this house, to be used to load and unload, and is out of bounds for the other owners. This does not apply to a small hut., and it is not counted as a connection to the town¹⁴³On the Sabbath, one may not go outside one’s town more than 2000 cubits (cf. Peah 8, Note 56). Any house which is within 70 cubits of a house or the city wall of the town is also counted as part of the town; the count of 2000 cubits starts only at the outermost house. A small building does not count as a house., and one who forswears any use of a house is permitted to sit in it¹⁴⁴In popular language, a small shelter is not called a house. Therefore, a person vowing not to sit in a house may sit in a small shelter., and it does not remain with the buyer in the Jubilee year¹⁴⁵It is agricultural property, not a city dwelling; Lev. 25:30., and it cannot become impure by disease¹⁴⁶Lev. 14:34 ff. The rules of diseased structures are explicitly restricted to “a house of the Land of your inheritance”., and its owner does not become exempt from the war because of it.

New Section.He who reads backwards¹⁸⁰Reading sentences out of order; reading words out of order is clearly useless since it makes no sense. has not fulfilled his obligation. Rebbi Jonah said that Rav Naḥman bar Ada¹⁸¹A Babylonian, student of Samuel. He probably is identical with “Naḥman the Old”, to distinguish him from later Amoraïm also called Naḥman. stated, Rebbi Yose said that Naḥman the Old stated, (Deut. 6:6) “They shall be”, they shall be unaltered¹⁸²Taking the verb היה “to be” in the sense of “to exist”.. We have stated: The same holds for Hallel and the reading of the Esther scroll.

MISHNAH: One is required to recite a benediction for bad things the same way²²⁸The Babli (60b) points out that the Mishnah cannot mean that one has to use the same formula for bad news as for good since the opposite was declared in Mishnah 3. Here one talks only about the spirit in which the benedictions should be recited. it is said for good things, as it is written (Deut. 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” “With all your heart,” with your two instincts, the goodinstinct and the bad instinct. “With all your soul,” even if He takes your soul. “With all your force,” with all your money. Another explanation: “With all your force,” for every measure²²⁹This sermon identifies the roots מאד “power, plenty”, מדד “measure,” ידה, מדה “thanking.” It supports the early grammarians who reduced Semitic roots to two letters. that He measures for you, for everything thank him very much.
A person should not behave improperly before the Eastern gate, which lies in a straight line with the Holiest of Holies²⁵⁶The Eastern gate in the wall of the Temple Mount (which at the same time was the city wall) was in a straight line with the Eastern gate of the Temple courtyard, the Temple gate, and the Holiest of Holies, because the priest who was burning the red heifer on the Mount of Olives had to see the Temple door through the gate of the wall and the gate of the Temple court. One must assume that in Mishnaic times, the Temple itself was totally obliterated (since, after the war of Bar Kochba, Hadrian had constructed a temple of Jupiter on its site) but that the original Eastern gate was still there and the place of the Temple could be determined on a line perpendicular to the wall at that gate.. And one should not enter the Temple Mount with his walking stick, sandals²⁵⁷All service by priests in the Temple had to be performed barefoot. Hence, also laymen entering the Temple precinct had to be barefoot. [To show the difference between the Temple and a synagogue, shoes may not be removed in a synagogue.], money belt²⁵⁸Latin funda., or dust on his feet²⁵⁹One may not enter with unwashed feet.. Also one should not use it as a short cut²⁶⁰Latin compendiaria (via), cf. Chapter 1, Note 36., and certainly not spit there. All endings of benedictions in the Temple were “from eternity²⁶¹Instead of “Amen”, the answer to a benediction was “Praised be the Eternal, the God of Israel, from eternity”. This is the answer asserted to be given during the existence of the first Temple. When the second Temple was inaugurated, the formula was (Neh. 9:5): “Praised be the Eternal, the God of Israel, from eternity to eternity,” to emphasize the two worlds, the existing one and the one to come. The heretics here cannot be Sadducees who started about three hundred years later; the Qumran documents show that it is totally false to impute a denial of the future world to Sadducees. [That “heretics” are called “Sadducees” in many editions of the Babli here is due to Christian censors who misunderstood the use of the word מין which in general, but not here, means “Christians.”].” When heretics did err and said that there was only one world, they ordained that one should say “from eternity to eternity.” They also instituted that one should greet his friend by the Name, as it was said (Ruth 2:4): “Lo, Boaz came from Bethlehem and said to the harvesters: The Eternal be with you!” And it says (Pr. 23:22): “Be not contemptuous because your mother got old.²⁶²Rashi in the Babli explains: Even though the action of Boaz looks wrong, since God’s name is used for wordly greeting, one should follow him since he is one of the elders of the people. In the verse, the harvesters answered: “May the Eternal bless you,” following Boas’s example.” (Ps. 119:126) “It is time to work for the Eternal; they violated Your Torah.” Rebbi Nathan says, they²⁶³The men of the Great Assembly, who instituted the response to the benedictions in the Temple and the way of greeting in the Name of God, violated the prescription of the Torah that God’s name may not be taken in vain (i. e., for secular purposes) in order to further God’s work and to instill religious feelings in the people. violated Your Torah, it is time to work for the Eternal.

One verse says, “you shall love the Eternal, your God,¹⁴⁸Deut. 6:5.” and another verse says, “fear the Eternal, your God, and Him you should serve.¹⁴⁹Deut. 6:13.” ¹⁵⁰From here to the end of the Halakhah the text, with minor variations, is also in Berakhot 9:6, Notes 241–255. Act from love and act from fear. Act from love, because if you are tempted to hate, know that you must love and a lover is no hater. Act from fear, because if you are tempted to rebel, know that you must fear and one who fears does not rebel.

One verse says, “you shall love the Eternal, your God,¹⁴⁸Deut. 6:5.” and another verse says, “fear the Eternal, your God, and Him you should serve.¹⁴⁹Deut. 6:13.” ¹⁵⁰From here to the end of the Halakhah the text, with minor variations, is also in Berakhot 9:6, Notes 241–255. Act from love and act from fear. Act from love, because if you are tempted to hate, know that you must love and a lover is no hater. Act from fear, because if you are tempted to rebel, know that you must fear and one who fears does not rebel.

Rebbi Aqiba was tortured before the evil Tineius Rufus. There came the time for reciting the Shema‘. He started to read and laughed. He said to him: Old man, you are either a sorcerer or one contemptuous of suffering. He said to him: The spirit of this man should be blown away; I am neither a sorcerer nor contemptuous of sufferings. But all my life I read this verse (Deut. 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” I loved Him with all my heart. I loved Him with all my money. But whether with all my soul I could not test. But now, when “with all your soul” came, the time of reciting the Shema‘ has arrived and my mind has not wavered, therefore I am reciting and laughing.

Neḥemiah from Emmaus served Rebbi Aqiba for 22 years and he taught him “את and גם mean additions, אך and רק mean exclusions.” He asked him: What means that which is written (Deut. 6:13) “את the Eternal, your God, you must fear.” He said to him, Him and His Torah.

When one is writing the Tetragrammaton, one may not respond even if the king greets him;²⁰All one’s attention must be concentrated on the writing of the divine name. but if one was about to write two or three divine names successively²¹e.g. The Lord, the Lord, God (Ex. 34, 6) or Deut. 6, 4. one may pause between them and respond.

Rebbi Aqiba was tortured before the evil Tineius Rufus²⁵²Governor of Palestine under the emperor Hadrian. The form of the name Tinejus is accepted by Mommsen, Renan and Schürer. (Graetz writes Tinnius or Titus Annius.) Babylonian sources give the name as טורנוס רופוס, this can be read as Turianus Rufus, traditionally interpreted as “Tyrant Rufus.” According to the Babli (Nedarim 50b), Rufus’s rich wife had divorced him, converted to Judaism, and married Rebbi Aqiba. A story closely similar to the one given here is told in the Babli (61a).. There came the time for reciting the Shema‘. He started to read and laughed. He said to him: Old man, you are either a sorcerer or one contemptuous of suffering. He said to him: The spirit of this man should be blown away; I am neither a sorcerer nor contemptuous of sufferings. But all my life I read this verse and said, when will I have occasion for these three (Deut. 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” I loved Him with all my heart. I loved Himwith all my money. But whether with all my soul I could not test. But now, when “with all your soul” came, the time of reciting the Shema‘ has arrived and my mind has not wavered, therefore I am reciting and laughing. He had not finished speaking when his soul flew away.

Neḥemiah from Emmaus²⁵³In Babylonian sources, Naḥum from Gimzo (Shevuöt 26a) or Neḥemiah from Emmaus (Pesaḥim 22b) was the teacher of Rebbi Aqiva; Naḥum is also quoted as teacher in Yerushalmi sources (Bereshit rabba 22, 53) but in a very critical sense. Hence, it seems that Naḥum was the developer of a rudimentary method of explaining the Torah by looking at expressions that mean inclusions or exclusions, that the method was made satisfactory only by R. Aqiba, and that Neḥemia was R. Aqiba’s student. (The tradition of the name in Pesaḥim 22b is doubtful.)
The method of inclusions and exclusions is much more general than the limited use made here in identifying particles which have extending or limiting character; its use is always called “the method of R. Aqiba”, in contrast to the “method of R. Ismael”, which is based on generalities and specifications. served Rebbi Aqiba for 20 years and he taught him “את and גם mean additions, אך and רק mean exclusions²⁵⁴The particles denoting exclusion are רַק “only”, אַךְ “but only”. Those denoting inclusion are גַּם “also”, and אֶת, which either is the particle of the accusative or means “and”. In R. Aqiba’s theory, all accusative particles also have the meaning of “and.” This is not original with him; in the Greek translation of Aquila, a student of Rebbis Eliezer and Joshua, every את is translated as καί “and”, whether it makes sense or not. In the verse in question, it is the accusative participle used as “and” that seems to result in a meaning unacceptable to pure monotheism..” He asked him: What means that which is written (Deut. 6:13) “את the Eternal, your God, you must fear.” He said to him, Him and His Torah²²⁵A geothermal bath, as in Tiberias..

It is said (Lev. 19:3): “Everybody must fear his mother and his father,” and it is said (Deut. 6:13): “You must fear the Eternal, your God, and serve Him.” This brackets the fear of father and mother with the fear of the Omnipresent. [It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” This brackets the honor of father and mother with the honor of the Omnipresent.] Is is said (Ex. 21:17): “He who curses his father or his mother shall be put to death,” and it is said (Lev. 24:19): “Everybody who curses his God must bear his sin.” This brackets cursing father and mother with cursing the Omnipresent. It is impossible to speak about hitting relative to the Deity. All this is logical since all three of them are partners in him.

MISHNAH: And he reads from the beginning of “These are the words²²⁸Deut. 1,1.” to Šema‘,Šema‘²²⁹Deut. 6:4–9., “And it shall be if you listen,²³⁰Deut. 11:13–21.” “tithing you shall tithe,²³¹Deut. 14:22–27.” “when you will have finished tithing,²³²Deut. 26:12–15.” blessings and curses²³³Deut. 28. [and the paragraph of the king]²³⁴Deut. 17:8–20., until he finishes the entire paragraph. The benedictions which the High Priest recites, the king recites, except that he substitutes “for the holidays of pilgrimage²³⁵The last paragraph of the middle benediction of the Amidah for holidays.” instead of “forgiving of sins”.

How did they bundle the šemaˋ? Rebbi Aḥa said, Rebbi Zeˋira said, Rebbi La said:¹⁶⁶The discussion is about the formulation of a text close to Tosephta 3:19; cf. Babli 56a. The sequence of three “said” is Babli style. Hear, o Israel, the Eternal, our God, the Eternal is One¹⁶⁷Deut. 6:4., only they did not stop between words, the words of Rebbi Meïr. Rebbi Jehudah said, they did stop but they did not say “Praised be the Name of the Glory of His Kingdom for ever and ever.¹⁶⁸The customary insert between the recitation of v. 4 and vv. 5–9.” Rebbi Yose said, Rebbi Zeˋira, Rebbi La said: Hear, o Israel, the Eternal, etc., only they did not stop between One and “Praised”, the words of Rebbi Meïr. Rebbi Jehudah said, they did stop but they did not say “Praised be the Name of the Glory of His Kingdom for ever and ever.”

Shema‘ Yisra’el¹⁵Deut. 6, 4, Hear, O Israel. must be written at the beginning of a line, and all its letters are to be enlarged,¹⁶According to the Masorah only the ‘ayin of Shema‘ is enlarged. while ’eḥad¹⁷ibid., one. must come at the end of [the same] line.¹⁸The final letter of the word is also enlarged according to the Masorah.

Rebbi Ze`ira, Rav Ḥananel in the name of Rav: Its sewing<sup>340</sup>That the leaves of a Torah scroll and the Tefillin cases must be sewn together with sinews. Babli Makkot 11a. is practice of Moses from Sinai. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: the knots of Tefillin<sup>341</sup>The straps of the Tefillin on the arm must be tied together with a small knot imitating the shape of י; the straps of the head Tefillin must be tied behind the head in a ד. Babli Menaḥot 35b. are practice of Moses from Sinai. A Tefillin strip of Rebbi Jeremiah broke; he asked Rebbi Abba bar Mamal who said to him, and you stall tie them<sup>342</sup>Deut. 6:8., even simple tying<sup>343</sup>The suffix תם is read as a separate word, “unblemished, straight-forward.” The knots must be at the prescribed places; the shapes are desideratum (since the shapes would not fit if Moses wrote paleo-Hebrew.). Rebbi Ze`ira’s wall of the strip broke³⁴⁴The Tefillin are small cubes sitting on a square leather base. To this base is added a rectangular tube through which the strap is drawn (in Babylonian sources called תִּיתּוּרָא “augmentation”.) The wall became defective. Since it is augmentation, not the essence of Tefillin, it may be patched up.. He asked Rav Huna and Rav Qatina, and they permitted him. It broke a second time and they permitted him, not from what they had learned³⁴⁵To permit patch of a patch was their decision, not traditional practice.. Rebbi Abba the son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: The practice is that he who sews must leave space on top and bottom³⁴⁶If one sews leather sheets together, the top and bottom stitches should not be too close to the rim. Babli 19b. so it should not tear. They hit him on the skull, if it is practice why “should not tear”? And if “should not tear” why practice³⁴⁷Since “practice” here means “practice from Moses on Sinai”, it needs no justification.? It is practice of Moses from Sinai that one write on leather, and write with ink, and rule with a ruler³⁴⁸The lines on which the horizontal bars of the letters are written must be impressed with a wooden or metal tool, not drawn by pencil., and ties with hair³⁴⁹The sheets used for Tefillin are made into scrolls which then are tied with animal hair before being out into Tefillin boxes. Babli Sabbat 108a., and patches with a patch³⁵⁰If the leather on which the Torah scroll is written has a tear, it can be patched up at the back with a leather patch., and glues with glue³⁵¹If the text of the arm-Tefillin were written on separate sheets, they may be glued together to form one page., and sews³⁵²The Torah scroll and the cases for Tefillin. with sinews. As he sews, he has to sew this stitch³⁵³The stitches must be evenly spaced.. One needs to leave between line and line the width of a line, between word and word the width of a letter, between letter and letter something, between column and column a thumb-width³⁵⁴Babli Menaḥot 30a; Soferim 2:2.. If he made the end of the column equal to its beginning he disqualified it³⁵⁵One may not start writing on a page below the top, that it may not look deficient.. One must leave on the top of the scroll {a margin of} two finger-breadths and at the bottom three. Rebbi says, in the Torah at the top three and at the bottom a hand-breadth. Between book and book one has to leave four lines empty³⁵⁶Between the books of the Pentateuch. Babli Bava batra 13b; Soferim 2:3., in the Twelve Prophets three. One has to end in the middle of a column and start in its middle³⁵⁷In writing a Torah scroll containing all five books.; but for a Prophet he ends at the bottom and starts at the top³⁵⁸Since the books of Prophets are independent of one another.; but for the Twelve Prophets it is forbidden³⁵⁹A sheet of a single column is possible at the end of Deuteronomy.. One makes no sheet less than three columns and none more than eight³⁶⁰Menaḥot 30a; Soferim 2:6.. That you are saying, at the start. But at the end even a little³⁶¹Since the Twelve Prophets form a single book.; and for parchment³⁶²Or rather split leather. Babli Bava batra 14a. the Sages did not give any size.

On entering a bath-house one should say, ‘May it be Thy will, O Lord my God, that Thou cause me to enter in peace and depart in peace, and that Thou cause me to return [to my house] in peace, and deliver me from this heat and its like in the future’.¹Cf. Ber. 60a (Sonc. ed., p. 376).
How should he conduct himself²i.e. in what order should he undress himself. before entering? He removes his shoes, then his hat, then his cloak, then his girdle, then his shirt and finally his underwear. When he finished washing and left [the bath] and is handed a towel, he should dry his head and then the rest of his body. When he is given the oil³This is a necessary part of one’s toilet in hot countries. he should oil his head⁴Because it is ‘the king of all the limbs’, Shab. 61a (Sonc. ed., p. 286). and then the rest of his body. He then puts on his underwear and his shirt, binds his girdle, dons his cloak, [puts his hat on] and finally his shoes. [If he has his son with him or his servant, they put on the shoes for him.]⁵To spare him the fatigue. The words within brackets are inserted by GRA and H. He puts on the right [shoe] first and then the left, and when he removes them he takes the left off first and then the right.⁶The right half of the body being stronger, more honour must be shown to it. Removing the left first is likewise a mark of honour to the right because the right shoe remains longer on the foot. It is the same in connection with the tefillin: he puts on that of the hand first and then that of the head,⁷Cf. Deut. 6, 8, where the hand is mentioned first. and when he removes them he first takes off that of the head and then of the hand.⁸Cf. Men. 36a (Sonc. ed., p. 224).