Hebrew Literature. Various

two blessings before and two after it, one long and one short.14 Where the (Sages) have said to lengthen, none is allowed to shorten; and to shorten none is allowed to lengthen: to close, none is allowed not to close; not to close, none is allowed to close.

      5. We commemorate the departure from Egypt at night; said R. Eleazar, son of Azariah, “truly I am a son of seventy years, and was not clear that thou shouldst say the departure from Egypt at night until the son of Zoma expounded, ‘that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life;’15 the days of thy life (are) days; all the days of thy life (include) the nights.” But the Sages say, “the days of thy life (are) this world; all the days of thy life (include) the days of the Messiah.”

      [pg 045]

Chapter II

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      1. “If one who is reading in the Law when the time comes for praying intends it in his heart?” “He is free.” “But if not?” “He is not free.” “At the end of the sections one salutes out of respect, and responds; but in the middle of a section he salutes from fear, and responds.” Such are the words of R. Mair. R. Judah says, “in the middle he salutes from fear, and responds out of respect; at the end he salutes out of respect, and repeats peace to every man.”

      2. The intervals of the sections are between the first blessing and the second—between the second and “Hear, O Israel;” between “Hear” and “it shall come to pass;”16 between “and it shall come to pass” and “and he said;”17 between “and he said” and “it is true and certain.”18 Said R. Judah, “between ‘and he said’ and ‘it is true and certain,’ none is to pause.” R. Joshua, the son of Korcha, said, “Why does the (section) ‘Hear,’ etc., precede ‘and it shall come to pass’? ‘That one may take on himself the kingdom of heaven, before he take on himself the yoke of the commandments.’ Why does (the section) ‘and it shall come to pass’ precede ‘and he said’? Because ‘and it shall come to pass’ may be practised by day and by night;19 but ‘and he said,’ etc., only by day.”20

      3. He who recites the Shemah so as not to be audible to his own ears, is legally free.21 R. José says “he is not legally free.” “If he has said it without grammar and pronunciation?” R. José says “he is legally free.” R. Judah says “he is not legally free.” “If he said it irregularly?” “He is not legally free.” “In recitation he mistook?” “He must recommence from the place where he mistook.”

      4. Laborers may recite the Shemah on the top of a tree, or of a wall, but they are not allowed to do so with the prayer.22

      5. A bridegroom is exempted from reciting the Shemah on the first night of marriage, and, even until the expiration [pg 046] of the Sabbath if the marriage be not complete. It happened that Rabban Gamaliel recited on the first night. His disciples said to him, “hast thou not taught us, our master, that a bridegroom is exempted from reciting Shemah on the first night?” He said to them, “I will not hear you, to deprive myself of the yoke of the kingdom of heaven even one hour.”

      6. He (R. Gamaliel) bathed on the first night of his wife's death. His disciples said to him, “hast thou not taught us, our master, that a mourner is forbidden to bathe?” He said to them, “I am not like all other men; I am infirm.”

      7. When his slave Tabbi died, he received visits of condolence. His disciples said to him, “hast thou not taught us, our master, that visits of condolence are not to be received for slaves?” He said to them, “my slave Tabbi was not like all other slaves, he was upright.”

      8. The bridegroom who wishes to recite the Shemah on the first night may recite it. R. Simeon, the son of Gamaliel, said, “not every one who wishes to affect the pious reputation can affect it.”

Chapter III

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      1. He whose dead lies before him is exempted from reciting the Shemah—from the prayer—and from the phylacteries.23 Those who carry the bier, and those who relieve them, and those who relieve the relief—those who go before the bier, and those who follow it, who are required for the bier, are exempted from reciting the Shemah. But those not required for the bier are bound to recite it. Both (parties) are exempted from the prayer.

      2. When they have buried the dead, and return, if they have time to begin and end (the Shemah) before they reach the rows (of mourners), they must begin: if not, they must not begin. Of those standing in the rows the inner (mourners) are exempt, but the outer ones are bound to recite the Shemah.

      3. Women, slaves, and children, are exempt from reciting the Shemah, and also from the phylacteries; but they are [pg 047] bound in the prayer, the sign on the door-post, and the blessing after food.

      4. A man in his legal uncleanness is to meditate in his heart on the (Shemah), but he is not to bless before, or after it. After his food he blesses, but not before it. R. Judah says “he blesses both before and after it.”

      5. If one stand in prayer, and recollect that he is in his uncleanness, he is not to pause, but to shorten (the prayer). If he has gone down into the water (to bathe),24 and can go up, dress, and recite the Shemah before the sun shines forth, he is to go up, dress, and recite it. But he is not to cover himself with foul water or with water holding matter in solution unless he has poured clean water to it. “How far is he to keep from foul water, or excrement?” “Four cubits.”

      6. A man in his uncleanness with a running issue, a woman in her uncleanness, during separation, and she who perceives the need of separation, require the bath. But R. Judah “exempts them.”

Chapter IV

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      1. The morning prayer may be said till noon. R. Judah says “until the fourth hour.” The afternoon prayer until the evening. R. Judah says “until half the afternoon.” The evening prayer has no limit, and the additional prayers may be said all day. R. Judah says “until the seventh hour.”

      2. R. Nechooniah, son of Hakanah, used to pray when he entered the lecture-room, and when he went out he said a short prayer. The (Sages) said to him, “what occasion is there for this prayer?” He said to them, “when I enter I pray that no cause of offence may arise through me; and when I go out I give thanks for my lot.”

      3. Rabban Gamaliel said, “one must daily say the eighteen prayers.” R. Joshua said “a summary of the eighteen.” R. Akivah said, “if his prayer be fluent in his mouth, he says the eighteen; if not, a summary of the eighteen.”

      4. R. Eleazar said, “if one make his prayer fixed, his prayer is not supplications.” R. Joshua said, “if a man travel in dangerous places, let him use this short prayer: ‘Save, O [pg 048] Lord, thy people, the remnant of Israel; at every stage of their journey25 let their wants be before thee. Blessed art thou, O Lord, who hearest prayers.’ ”

      5. If one ride on an ass, he must dismount: if he cannot dismount, he must turn his face; and if he cannot turn his face, he must direct his heart toward the Holy of Holies.

      6. If one be seated in a ship, or in a carriage, or on a raft, he must direct his mind toward the Holy of Holies.

      7. R. Eleazar, the son of Azariah, said “the additional26 prayers are only to be said in a public congregation.” But the Sages say, “if there be a public congregation, or no public congregation.” R. Judah said in his name, “in every place, where there is a public congregation, individuals are exempted from additional prayers.”

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