Hebrew Literature. Various

ancient days used to pause one hour before they began to pray, that they might direct their hearts to God. Though the king salute, one must not respond; and though a serpent wind itself round his heel, one must not pause.

      2. Men should mention the heavy rain in praying for the resurrection of the dead; and entreat for rain in the blessing for the year, and “the distinction between the Sabbath and weekday”27 is to be said in the prayer “who graciously bestows knowledge.”28 R. Akivah said, “the distinction between the Sabbath and week-day is to be said in a fourth prayer by itself.” R. Eleazar said, “in the thanksgivings.”

      3. He who says, “Thy mercies extend to a bird's nest,” or, “for goodness be Thy name remembered,” or he who says, “we give thanks, we give thanks,”29 is to be silenced. If a man pass up to the ark (where the rolls of the Law are kept) and make a mistake, another must pass up in his stead; nor may he in such a moment refuse. “Where does he begin?” “From the beginning of the prayer in which the other made the mistake.”

      [pg 049]

      4. He who passes up to the ark is not to answer “Amen” after the priests, lest his attention be distracted. If no other priest be present but himself, he is not to lift up his hands (to bless the congregation). But if he be confident that he can lift up his hands, and then resume, he is at liberty.

      5. If a man pray, and make a mistake, it is a bad sign for him. If he be a representative of a congregation, it is a bad sign for his constituents, for a man's representative is like himself. They say of R. Hanina, son of Dosa, that when he prayed for the sick, he used to say, “this one will live,” or “this one will die.” The (Sages) said to him, “how do you know?” He said to them, “if my prayer be fluent in my mouth, I know that he is accepted; but if not, I know that he is lost.”

Chapter VI

       Table of Contents

      1. “How do we bless for fruit?” “For fruit of a tree say, ‘Who createst the fruit of the wood,’ excepting the wine. For wine say, ‘Who createst the fruit of the vine.’ For fruits of the earth say, ‘Who createst the fruit of the ground,’ excepting the morsel. For the morsel say, ‘Who bringest forth bread from the earth.’ For vegetables say, ‘Who createst the fruit of the ground.’ R. Judah says, ‘Who createst various kinds of herbs.’ ”

      2. He who blessed the fruits of the tree (thus), “Who createst the fruits of the ground?” “He is free.” And for the fruits of ground (said), “Who createst the fruits of the wood?” “He is not free.” But, in general, if one say, “(Who createst) everything?” “He is free.”

      3. For the thing which groweth not from the earth, say, “(Who createst) everything.” For vinegar, unripe fruit, and locusts, say “everything.” For milk, cheese, and eggs, say “everything.” R. Judah says, “whatever it be, which had its origin in a curse, is not to be blessed.”

      4. If a man have before him many kinds of fruits? R. Judah says, “if there be among them of the seven30 kinds, he [pg 050] is to bless them.” But the Sages say “he may bless whichever of them he pleases.”

      5. “If one blessed the wine before food?” “The blessing frees the wine after food.” “If he blessed the titbit before food?” “It frees the titbit after food.” “If he blessed the bread?” “It frees the titbit.” But the blessing on the titbit does not free the bread. The school of Shammai say, “neither does it free the cookery.”

      6. “If several persons sit down to eat?” “Each blesses for himself.” “But if they recline together?” “One blesses for all.” “If wine come to them during food?” “Each blesses for himself.” “But if after food?” “One blesses for all.” He also blesses for the incense, even though they have not brought it till after the repast.

      7. “If they first set salt food before a man and bread with it?” “He blesses the salt food, which frees the bread, as the bread is only an appendage.” The rule is, whenever there is principal and with it appendage—the blessing on the principal frees the appendage.

      8. “If one have eaten figs, grapes, and pomegranates?” “He must say after them three blessings.” The words of Rabban Gamaliel. But the Sages say, “one blessing—a summary of the three.” R. Akivah says, “if one have eaten [pg 051] boiled (pulse); and it is his meal, he must say after it three blessings.” Whoever drinks water for his thirst, says, “By whose word everything is,” etc. R. Tarphon says, “Who createst many souls,” etc.

Chapter VII

       Table of Contents

      1. Three men who have eaten together are bound to bless after food. “If a person have eaten of that which is doubtful, whether it has paid tithe or not; or of first tithe from which the heave offering has been taken; or of second tithe or consecrated things, which have been redeemed; also, if the waiter have eaten the size of an olive; or a Samaritan be of the party?” “The blessing must be said.” “But if one have eaten the untithed—or first tithes from which the heave offering has not been taken—or consecrated things which are unredeemed; or if the waiter have eaten less than the size of an olive, or a stranger be of the party?” “The blessing is not to be said.”

      2. There is no blessing at food for women, slaves, and children. What quantity is required for the blessing at food? The size of an olive. R. Judah says “the size of an egg.”

      3. “How do we bless at food?” “If there be three, one says, ‘Let us bless,’ etc.; if three and himself, he says, ‘Bless ye,’ etc.: if ten, he says, ‘Let us bless our God,’ etc.; if ten and himself, he says, ‘Bless ye,’ etc.; (so) if there be ten or ten myriads. If there be an hundred, he says, ‘Let us bless the Lord our God,’ etc.; if there be an hundred and himself, he says, ‘Bless ye,’ etc.: if there be a thousand, he says, ‘Let us bless the Lord our God, the God of Israel;’ if there be a thousand and himself, he says, ‘Bless ye,’ etc.: if there be a myriad, he says, ‘Let us bless the Lord our God, the God of Israel, the God of Hosts, who sitteth between the Cherubim,’ etc.; if there be a myriad and himself, he says, ‘Bless ye,’ etc. As he pronounces the blessing, so they respond after him, ‘Blessed be the Lord our God, the God of Israel, the God of Hosts, who sitteth between the Cherubim, for the food we have eaten.’ ” R. José the Galilean says they should bless according to the number of the assembly; for it is written, “Bless ye God in the congregations; (even) the Lord from the fountain of [pg 052] Israel.”31 Said R. Akivah, “What do we find in the synagogue? whether many or few the minister says, ‘Bless ye the Lord,’ ” etc. R. Ishmael says, “Bless ye the Lord, who is ever blessed.”

      4. When three have eaten together, they are not permitted to separate without blessing; nor four or five. But six may divide into two parties, and so may any number up to ten. But ten may not separate without blessing, nor any number less than twenty (who can divide into two parties).

      5. If two companies have eaten in one house, and some of each company be able to see some of the other company, they may join in the blessing; but if not, each company blesses for itself. “They should not bless the wine till it has been mixed with water.” The words of R. Eleazar. But the Sages say “they may bless it unmixed.”

Chapter VIII

       Table of Contents

      1. These are the controversies relating to meals between the schools of Shammai and Hillel. The school of Shammai say, “one must say the blessing of the day, and then bless the wine;” but the school of Hillel say, “one must say the blessing on the wine, and then bless the day.”

      2.