Jerusalem Talmud Moed Katan 3:7

משנה: אֵין קוֹרְעִין וְלֹא חוֹלְצִין וְאֵין מַבְרִין אֶלָּא קְרוֹבָיו שֶׁל מֵת. וְאֵין מַבְרִין אֶלָּא עַל מִיטּוֹת זְקוּפוֹת וְאֵין מוֹלִיכִין לְבֵית הָאֵבֶל לֹא בַּטַּבֻּלָא וְלֹא בָאִסְקוּטֶלָּא וְלֹא בַקָּנוֹן אֶלָּא בַסַּלִּים. וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים בַּמּוֹעֵד אֲבָל עוֹמְדִין בַּשּׁוּרָה וּמְנַחֲמִין וּפוֹטְרִין אֶת הָרַבִּים׃ MISHNAH: Only the relatives of the deceased tear their clothes, or take them off²⁷⁶It used to be that male mourners were sitting with bare shoulders., or are brought the first meal²⁷⁷On a holiday; whereas on weekdays those close to the deceased also could show their mourning. The first meal cannot be prepared by the mourners themselves at any time.. One receives the first meal only on upright standing couches²⁷⁸In contrast to weekdays when overturned couches are the standard.. Also one carries the first meal to the mourner’s house neither on a tablet²⁷⁹Latin tabula., nor in a bowl²⁸⁰Latin scutella., nor in a reed basket²⁸¹Greek κανοῡν.; only in sacks²⁸²Since the poor have only sacks, they should not be excluded from the meritorious act of providing the first meal.. On the holiday one does not recite the blessing of the mourners²⁸³In the cemetery all burial ceremonies are omitted., but one stands in a row, consoles, and dismisses the public²⁸⁴When leaving the cemetery the public forms two rows between which the mourners leave while the public tells that the All-Merciful may console them among the mourners of Zion and Jerusalem. In contrast to weekdays the public is dismissed at the cemetery and the mourners return to their house unaccompanied..

הלכה: אֵין קוֹרְעִין וְלֹא חוֹלְצִין וְאֵין מַבְרִין אֶלָּא קְרוֹבָיו שֶׁל מֵת. אָמַר רִבִּי לִרְמְיָה. וּבִלְבַד קֵרוֹבִים שֶׁהֵן רְאוּיִין לְהִתְאַבֵּל. כְּהָדָא דְתַנֵּי. חָכָם שֶׁמֵּת [הַכֹּל] קְרוֹבָיו וַאֲפִילוּ קֵרוֹבִים שֶׁאֵינָן רְאוּיִין לְהִתְאַבֵּל. כְּהָדָא רִבִּי אָבוּן דֵּמָךְ בְּמוֹעֲדָא וְלֹא גָמַל לוֹ רִבִּי מָנָא חֶסֵר. וַהֲווֹן צִיפּוֹרָאֵי אָֽמְרִין. עַד מָוֶת שְׂנָא. בָּתָר מוֹעֲדָא עֲבַד לֵיהּ אִיקִרֵיהּ. עָאַל וְאָמַר קוֹמֵיהוֹן כְּהָדָא דְתַנֵּי. חָכָם שֶׁמֵּת הַכֹּל קְרוֹבָיו. בָּאִינּוּן דַּהֲווֹן גַּבֵּיהּ. אֲנָן לָא הֲוִינָן גַּבֵּיהּ. HALAKHAH: “Only the relatives of the deceased tear their clothes, or take them off, or are brought the first meal. Rebbi Jeremiah said, only relatives who have to mourn²⁸⁵As enumerated in Halakhah 5, Notes 226 ff.. As this which was stated: If a Sage dies [all] are his relatives, even relatives who do not have to mourn. As the following: Rebbi Abun died on a holiday and Rebbi Mana did not participate in mourning. The Sepphoreans said, he hates him even in death. After the holiday he eulogized him. He preached and said in front of them, as was stated: If a Sage dies all are his relatives, referring to those who were present. We were not present²⁸⁶And therefore prevented from mourning on the holiday..

הַקּוֹרֵעַ מִן הַמְּלָל וּמִן הַשְּׁלָל מִן הָרְדִיד אֵינוֹ קֶרַע. מִין הָאִיחוּי הֲרֵי זֶה קֶרַע. אֵי זֶהוּ אִיחוּי. אָמַר רִבִּי אָחָא. כָּל־שֶׁאֵין מְקוֹמוֹ נִיכָּר. He who tears the seam or the inner seam or the shawl, it is no tear²⁸⁷Rending one’s clothes is valid only if the tissue itself is torn. Babli 26b.. From mending it is a tear. What is mending? Rebbi Aḥa said, any whose place is not recognizable.

עֲשָׂרָה קְרָעִים אֲסוּרִין בְּאִיחוּי. הַקּוֹרֵע עַל אָבִיו. וְעַל אִמּוֹ. וְעַל רַבּוֹ שֶׁלִּימְּדוֹ חָכְמָה. וְעַל הַנָּשִׂיא. וְעַל אַב בֵּית דִּין. וְעַל שְׁמוּעוֹת הָרָעוֹת. וְעַל קִלְלַת הַשֵּׁם. וְעַל שְׂרֵיפַת תּוֹרָה. וְעַל יְרוּשָׁלַםִ. וְעַל בֵּית הַמִּקְדָּשׁ. Ten tears may not be mended artistically: He who tears for his father, and for his mother, and for his teacher who taught him wisdom, and for the Patriarch, and for the Chief Judge, and because of bad news, and because of blasphemy, and because of burning Torah, and for Jerusalem, and for the Temple²⁸⁸Babli 26a, Semaḥot 9..

עַל אָבִיו וְעַל אִמּוֹ וְעַל רַבּוֹ שֶׁלִּימְּדוֹ חָכְמָה מְנַיִין. וֶֽאֱלִישָׁ֣ע רֹאֶ֗ה וְה֤וּא מְצַעֵק֙ אָבִ֣י ׀ אָבִ֗י רֶ֤כֶב יִשְׂרָאֵל֙ וּפָ֣רָשָׁ֔יו. רִבִּי מַתּוּן בְּעָא קוֹמֵי רִבִּי יוֹחָנָן. וּמֵאֱלִישַׁע אָנוּ לְמֵידִין תּוֹרָה. אָמַר לֵיהּ. מַתּוּן מַתּוּן. מַה הַמֵּת מִשֶּׁהוּא מִסְתַּלֵּק עוֹד אֵינוֹ רוֹאֵהוּ. כָּךְ זֶה מִשֶּׁנִּסְתַּלֵּק עוֹד לֹא רָאָהוּ. כְּשֵׁם שֶׁקוֹרְעִין עַל הַחֲכָמִים כָּךְ קוֹרְעִין עַל תַּלְמִידֵיהֶן. אֵי זֶהוּ תַלְמִיד חָכָם. חִזְקִיָּה אָמַר. כָּל־שֶׁשָּׁנָה הֲלָכוֹת וְעַד תּוֹרָה. אָמַר לֵיהּ רִבִּי יוֹסֵה. הָדָא דַתְּ אֲמַר בָּרִאשׁוֹנָה. אֲבָל עַכְשָׁיו אֲפִילוּ הֲלָכוֹת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. כָּל־שֶׁהוּא מְנַטֵל עֲסָקָיו מִפְּנֵי מִשְׁנָתוֹ. תַּנֵּי. כָּל־שֶׁשׁוֹאֲלִין אוֹתוֹ וְהוּא מֵשִׁיב. אָמַר רִבִּי הוֹשַׁעְיָה. כְּגוֹן אֲנָן דְּרַבְבִינָן מַשְׁגָחִינָן עָלֵינָן וַאֲנָן מְתִיבִין לוֹן. אָמַר רִבִּי בָּא בַּר מָמָל. כָּל־שֶׁהוּא יוֹדֵעַ לְבָאֵר מִשְׁנָתוֹ. וַאֲנָן אֲפִילוּ רַבְבִינָן לָא חָֽכְמִין מְבָאֲרָה מַתְנִיתָן. For his father, and for his mother, and for his teacher who taught him wisdom, from where? And Elisa saw, and he cried ‘my father, my father, chariot of Israel and its charioteers’²⁸⁹2K. 2:12. The verse ends: he got hold of his garments and tore them into two tears.. Rebbi Mattun asked before Rebbi Joḥanan: May one infer instruction from Elisa²⁹⁰Since Eliahu did not die, nothing should be inferred from Elisha’s actions. Babli 26a, Sanhedrin 60b.? He said to him Mattun, Mattun, just as a dead person from the moment he is deceased cannot see him, so also from the moment he disappeared he did not see him. In the same way one tears for the Sages so one tears for their students. Who is a student of the Sages²⁹¹Qualified that the public should mourn for him. From here on to the end of the Tractate the text is written twice by the scribe. The second text is only partial, the remainder has been filled in by the corrector. The scribe’s second text is noted “2” in the variant readings; the corrector’s mostly has been disregarded.? Ḥizqiah said, any who has studied practices up to the Torah²⁹²For any rabbinic or biblical rule he can explain the origin and its development.. Rebbi Yose said to him, that you are saying for earlier ones. But today only practices²⁹³It is enough that he knows all the rules.. Rebbi Abbahu in the name of Rebbi Joḥanan: Any who neglects his business for his learning. It was stated: Any whom one asks and he answers. Rebbi Hoshaia said, for example, we, since our instructors supervise us and we answer them²⁹⁴The baraita could have been interpreted to mean that a Student of the Sages must be able to answer any question in rabbinic learning. This is now qualified that he only has to pass the examinations which qualify for ordination.. Rebbi Abba bar Mamal said, any who can explain his Mishnah. But as relates to us, even our teachers are not wise to explain our Mishnah²⁹⁵He denies that the rules of Students of the Sages apply to anybody nowadays..

אֵי זֶהוּ רַבּוֹ. כָּל־שֶׁפָּתַח לוֹ תְחִילָּה. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. כָּל־שֶׁרוֹב תַלְמוּדוֹ מִמֶּנּוּ. רִבִּי יוֹסֵה אוֹמֵר. כָּל־שֶׁהֵאִיר עֵינָיו בְּמִשְׁנָתוֹ. וּמַה הֵאִיר עֵינָיו בְּמִשְׁנָתוֹ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְמִי שֶׁהוּא אוֹמֵר. כָּל־שֶׁרוֹב תַלְמוּדוֹ מִמֶּנּוּ. וְלָמָּה לֹא אָמַר כְּרִבִּי יְהוּדָה. אִית תַּנָּיֵי תַנֵּי וּמְחַלֵּף. רִבִּי אֶלְעָזָר קָרַע עַל שֶׁפָּתַח לוֹ תְחִילָּה. שְׁמוּאֵל חָלַץ עַל שֶׁהֵאִיר עֵינָיו בְּמִשְׁנָתוֹ. וּמַה הֵאִיר עֵינָיו בְּמִשְׁנָתוֹ. אָמר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. בִּשְׁנֵי מַפְתֵּיחוֹת. אֶחָד יוֹרֵד לְאַמַּת הַשֶּׁיחִי וְאֶחָד פּוֹתֵחַ כֵּיוֻן׃ מָהוּ אֶחָד יוֹרֵד לְאַמַּת הַשֶּׁיחִי. שֶׁהָיָה שׁוֹחֵה אַמָּה עַד שֶׁלֹּא יִפָּתֵחַ. ²⁹⁶A very similar text is Horaiot 3:4, Notes 251ff., Bava meṣia` 3:13, Notes 136–145.“Who is his teacher? The one who taught him first<sup>297</sup>Text of G: His teacher who taught him Scripture and Mishnah, the elementary school teacher., the words of Rebbi Meïr. Rebbi Jehudah said, the one from whom he received most of his instruction. Rebbi Yose said, anyone who explained a Mishnah to him.<sup>298</sup>Tosephta Horaiot2:5, Bava meṣia` 2:30.” What means, who explained a Mishnah to him?²⁹⁹Reading of G and corrector: “even in only one subject.” Rebbi Abbahu came in the name of Rebbi Joḥanan: Practice follows him who said, the one from whom he received most of his instruction. Why did he not explain that this follows Rebbi Jehudah? There are Tannaïm who state it switched³⁰⁰The name tradition in the Tosephta is not certain.. Rebbi Eleazar tore his garment for his first teacher. Samuel took off {his shoes} for one who had explained a Mishnah to him³⁰¹As a sign of mourning.. What Mishnah did he explain to him? Rebbi Yose ben Rebbi Abun said, “There are two keys. For one he has to go down to his arm-pit and one opens straight.³⁰²Mishnah Tamid 3:6.” What means “for one he has to go down to his arm-pit”? He had to lower his hand under his arm-pit until it could be opened³⁰³The doors of the Temple Hall could be opened only from the inside. When the door was locked, a Cohen entered from a small side door which led to a guard room. The lock of this side door was hidden; the Cohen had to take the key, lower his entire arm to the arm-pit behind the partition wall and only then could insert the key. Tamid30b..

עַל הַנָּשִׂיא וְעַל אַב בֵּית דִּון וְעַל שְׁמוּעוֹת הָרָעוֹת מְנַיִין. וַיַּֽחֲזֵ֥ק דָּוִ֛ד בִּבְגָדָ֖יו וַיִּקְרָעֵ֑ם וגו׳. וַֽיִּסְיְפְּדוּ֙ וַיִּבְכּ֔וּ וַיָּצוּמוּ עַד־הָעָ֑רֶב עַל־שָׁא֞וּל. זֶה הַנָּשִׂיא. וְעַל־יְהֽוֹנָתָ֣ן בְּנ֗וֹ. זֶה אַב בֵּית דִּין. וְעַל־עַ֤ם ײ֨ וְעַל־בֵּ֣ית יִשְׂרָאֵ֔ל כִּ֥י נָֽפְל֖וּ בֶּחָֽרֶב. אִילּוּ שְׁמוּעוֹת הָרָעוֹת. From where for the Patriarch, and for the Chief Judge, and because of bad news? David grasped his garments and tore them³⁰⁴2K. 1:11., etc. ³⁰⁵2K. 1:12.They eulogized, and cried, and fasted for Saul, that is the Patriarch, And for his son Jonathan, that is the Chief Judge, and about the Eternal’s people and the House of Israel, for they fell by the sword; these are bad news³⁰⁶This is the definition of bad news for which one has to mourn. Babli 26a..

עַל קִלְלַת הַשֵּׁם מְנַיִין. וַיְהִ֗י כִּשְׁמוֹעַ הַמֶּ֣לֶךְ חִזְקִיָּ֔הוּ אֶת דִּבְרֵי רַב שָׁקֵה וַיִּקְרַ֖ע אֶת־בְּגָדָ֑יו. מָהוּ לִקְרוֹעַ עַל קִלְלַת הַגּוֹי. מָאן דְּאָמַר. רַב שָׁקֵה גּוֹי הָיָה. קוֹרְעִין. וּמָאן דְּאָמַר. יְהוּדִי הָיָה. אֵין קוֹרְעִין. תַּנֵּי רִבִּי הוֹשַׁעְיָה. אֶחָד שֶׁשָּׁמַע קִלְּלַת הַשֵּׁם מִיִּשְׂרָאֵל וְאֶחָד שֶׁשָּׁמַע קִלְלַת הַשֵּׁם מִן הַגּוֹי חַייָב לִקְרוֹעַ. מַה טַעֲמָא. הִנֵּה֙ יְי אֱלֹהֵ֖י כָּל־[בָּשָׂ֑ר] הֲמִֽמֶּ֔נִּי יִפָּלֵא֖ כָּל־דָּבָֽר׃ For blasphemy, from where?³⁰⁷Why does one have to rend his garment when he hears blasphemy since this obligation is not mentioned in the Torah? When king Hezekias heard the words of Rab Šake, he rent his garment³⁰⁸2K.19:1. Since the king heard the blasphemy from his ministers, it proves that one has to rend his garment even if he hears it indirectly. Babli Sanhedrin69a.. Does one have to rent for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was a Jew, one does not rend³⁰⁹On the one hand, it is not likely that a high official of the king of Assyria was not an Assyrian. On the other hand, why should a high Assyrian official be able to speak Hebrew unless he was a Jewish apostate? Sanhedrin7:1, Note 231; Babli Sanhedrin60a. M. Cogan and H. Tadmor, II Kings, The Anchor Bible vol. 11 (1988) p. 230.. Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard blasphemy from a Gentile have to rent their garment. What is the reason? Since I am the Eternal, God over all [flesh], should anything be extraordinary to me³¹⁰Jer. 32:26.?

מָהוּ לִקְרוֹעַ בִּזְמַן הַזֶּה. רִבִּי יוֹסֵה רִבִּי יִרְמְיָה בְשֵׁם בְשֵׁם רִבִּי יוֹחָנָן. מִשֶׁרָבוּ הַגּוֹדְפַנִּים פָּֽסְקוּ מִלִּקְרוֹעַ. מָהוּ לִקְרוֹעַ עַל הַכִּינּוּיִים. נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי שִׁמָעוֹן בֶּן לָקִישׁ הֲוָה מְהַלֵּךְ בְּאִיסְרָטָא. פָּגַע בֵּיהּ חַד כּוּתַיי וַהֲוָה מְגַדֵּף וְהוּא קָרַע. מְגַדֵּף וְהוּא קָרַע. נְחַת לֵיהּ מִן חַמְרָא וִיהַב לֵיהּ מַרְתּוּקָא גַו לִיבֵּיהּ. אֲמַר לֵיהּ. רָשָׁע. אִית לְאִימָּךְ מָאנִין מְסַפְּקָא לִי. הָדָא אָֽמְרָה שֶׁקּוֹרְעִין עַל הַכִּינּוּיִין וְשֶׁקּוֹרְעִין בַּזְּמַן הַזֶּה. Does one rend his garment nowadays³¹⁰Jer. 32:26.? Rebbi Yose, Rebbi Jeremiah in the name of Rebbi Joḥanan³¹²Compared to Sanhedrin, the chain of transmission is much shortened.: When blasphemers proliferated, they stopped rending³¹³The same statement in the Babli Sanhedrin60a in the name of R. Ḥiyya (bar Abba). The implication is that the status of substitute names is the same as that of the Name.. Does one rend for substitute names today? Let us hear from the following: Rebbi Simeon ben Laqish was travelling on the highway. He met a Samaritan who was repeatedly blaspheming, and he was rending. He dismounted from the donkey and gave him a blow on his heart saying to him: Criminal! Does your mother have garments to supply me with? This implies that one rends for substitute names³¹⁴Disagreeing with R. Joḥanan. and rends his garments at the present time.

עַל שְׂרֵיפַת הַתּוֹרָה מְנַיִין. וַיְהִ֣י ׀ כִּקְר֣וֹא יְהוּדִ֗י שָׁל֣שׁ דְּלָתוֹת֘ וְאַרְבָּעָה֒. מָהוּ שָׁל֣שׁ דְּלָתוֹת֘ וְאַרְבָּעָה֒. תְּלַת אַרְבַּע פְּסִיקָן. כֵּיוָן שְׁהִגִּיעוּ לְפָסוּק הַחֲמִישִּׁי כִּֽי־ײ֨ הוֹגָהּ֭ עַ֣ל רֹב־פְּשָׁעֶ֑יהָ מִיַּד יִקְרָעֶ֨הָ֨ בְּתַ֣עַר הַסּוֹפֵר וְהַשְׁלֵ֕ךְ וגו׳. וְלֹ֣א פָֽחֲד֔וּ וְלֹ֥א קָֽרְע֖וּ אֶת־בִּגְדֵיהֶ֑ם. Because of burning Torah from where? It was when Yehudi read three or four stanzas³¹⁵Jer. 36:23.. What means “three or four stanzas”? Three or four verses. When he came to the fifth verse³¹⁶Thr. 1:5. Traditionally the scroll cut into pieces and burned by King Yehoyakim was a first version of Threni., for the Eternal afflicted her for the magnitude of her sins, immediately he cut it off with a scribe’s knife and threw it, etc. But they showed no fear nor tore their garments³¹⁷Jer. 36:24. Since the ministers are chastised for not tearing their garments it follows that there was an obligation to do so. It also follows that “Torah” includes all of the Hebrew Scriptures..

הָרוֹאֶה תַלְמִיד חָכָם שֶׁמֵּת כְּרוֹאֶה סֵפֶר תּוֹרָה שֶׂנִּשְׂרַף. אָמַר רִבִּי אַבָּהוּ. יָבֹא עָלַי אִם טָעַמְתִּי כְלוּם כָּל־אוֹתוֹ הַיּוֹם. רִבִּי יוֹנָה הֲוָה בְצוֹר. שָׁמַע דִּדְמָךְ בְּרֵיהּ דְּרִבִּי אַבָּהוּ. אַף עַל גַּב דְּאָכַל וְשָׁתָה מַיָּא אַסְקֵיהּ צוֹם כָּל־הַהוּא יוֹמָא. רִבִּי בָּא וְרִבִּי הוּנָא בַּר חִייָה הֲווֹן יְתִיבְִין. אֲתַת נַעֲמִיתָא וְחַטְפַת תְּפִילּוֹי דְּהוּנְא בַּר חִייָה. צָדָהּ רִבִּי בָּא וְחָֽנְקָהּ. אָמַר לֵיהּ רִבִּי חוּנְא בַּר חִייָה עוֹד מְעַט וְהָיִינוּ בָאִים לִידִי שְׂרֵיפַת תּוֹרָה. אָמַר לֵיהּ. וַאֲדַיִין אַתְּ לְזוֹ. כֵּן אָמַר רַב יִרְמְיָה בְשֵׁם רַב. אֵין קוֹרְעִין אֶלָּא עַל סֵפֶר תּוֹרָה שֶׁשְּׂרָפוֹ מֶלֶךְ יִשְׂרָאֵל בִּזְרוֹעַ. כֵּגוֹן יְהוֹיָקִים בֶּן יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה וַחֲבֵירָיו. עוּלָּא בִּירִייָא רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי חֲנִינָה. הָרוֹאֶה סֵפֶר תּוֹרָה שֶׁנִּשְׂרַף חַייָב לִקְרוֹעַ עַל הַגְּוִיל בִּפְנֵי עַצְמוֹ וְעַל הַכְּתָב בִּפְנֵי עַצְמוֹ. מַה טַעֲמָא. אַֽחֲרֵ֣י ׀ שְׂרוֹף הַמֶּ֗לֶךְ אֶת־הַמְּגִילָּה וְאֶת־הַדְּבָרִ֔ים. אֶת־הַמְּגִילָּה זֶה הַגְּוִיל. וְאֶת־הַדְּבָרִ֔ים זֶה הַכְּתָב. He who sees a dead scholar is like him who sees a Torah scroll burned. Rebbi Abbahu said, it should come over me if I tasted anything that whole day³¹⁸When he buries a fellow scholar.. Rebbi Jonah was in Tyre. He heard that Rebbi Abbahu’s son had died. Even though he had eaten and drunk water he kept it as fast day that whole day³¹⁹On fasting only part of the day cf. Nedarim8:1 Note 20.. Rebbi Abba and Rebbi Huna bar Ḥiyya were sitting. An ostrich came and snatched Rebbi Huna bar Ḥiyya’s tefillin. Rebbi Abba caught it and strangled it. Rebbi Huna bar Ḥiyya said to him, we almost came to burning the Torah. He said to him, do you still hold this? So said Rav Jeremiah in the name of Rav: One only rends his garment for a Torah scroll which an Israelite king burned forcibly, as e. g. Yehoyakim ben Josia the King of Judah³²⁰Some of whose ministers tried to talk him out of burning the scroll, Jer.36:25. Babli 26a.. Ulla from Bireh, Rebbi Eleazar in the name of Rebbi Ḥanina: He who sees a Torah scroll burned has to rend his garment separately for the parchment and for the writing. What is the reason? After the king’s burning of the scroll and the words³²¹Jer.36:27.. The scroll, this is the parchment. And the words, that is the writing³²²Babli 26a..

רִבִּי בֶּרֶכְיָה רִבִּי חֶלְבּוֹ עוּלָּא בִירִייָא רִבִּי לָֽעְזָר בְשֵׁם רִבִּי חֲנִינָה. עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לֵיעָשׂוֹת רֹאשׁ חוֹלָה לַצַּדִּיקֵים לְעָתִיד לָבוֹא. מַה טַעַם. שִׁ֤יתוּ לִיבְּכֶם לְחֵֽילָ֗ה. לְחוֹלָה כְתִיב. וְהַצַּדִּיקִים מַרְאִין אוֹתוֹ בְּאֶצְבַּע וְאוֹמְרִים. כִּ֤י זֶ֨ה ׀ אֱלֹהִ֣ים אֱ֭לֹהֵינוּ עוֹלָ֣ם וָעֶ֑ד ה֖וּא יְנַֽהֲגֵ֣נוּ עַלמֽוּת׃ עַלמֽוּת בַּעֲלִימוּת. עַלמֽוּת בִּזְרִיזוּת. עַלמֽוּת. כְּאִילֵּין עוֹלִימְתָּא. תִּירְגֵּם עֲקִילַס. אַתַנָא־סִייָא. עוֹלָם שֶׁאֵין בוֹ מָוֶת. וְהַצַּדִּיקִים מַרְאִין בּוֹ בְּאֶצְבַּע וְאוֹמְרִים. כִּ֤י זֶ֨ה ׀ אֱלֹהִ֣ים אֶ֭לֹהֵינוּ עוֹלָ֣ם וָעֶ֑ד ה֖וּא יְנַֽהֲגֵ֣נוּ עַלמֽוּת׃ הוּא יְנַֽהֲגֵנוּ בָּעוֹלָם הַזֶּה. הוּא יְנַֽהֲגֵנוּ לְעָתִיד לָבוֹא. Rebbi Berekhia, Rebbi Ḥelbo, Ulla from Bireh, Rebbi Eleazar in the name of Rebbi Ḥanina³²³Copied in Megillah 3:2, Notes 68–73. Shortened in the Babli, Ta`anit 31a, Midrash Ps., Ps. 48[5].: In the future the Holy One, praise to Him, will lead a circular dance for the Just ones. What is the reason? Put your hearts to the walls³²⁴Ps. 48:14., it is written “to its circular dance.³²⁵This reading is not found in Masoretic texts.” And the Just one will point with their finger and say, Truly, He is GOD, our Power, Forever; He will lead us beyond death³²⁶Ps. 48:15.! Almut, in strength; almut, in agility. Almut, like these girls. Akilas translated ’αθανασία, a world without death. And the Just one will point with their finger and say, Truly, He is GOD, our Power, Forever; He will lead us beyond death! He will lead us in this world, He will lead us in the future³²⁷Jer. 41:5. Babli 26a..

וְעַל יְרוּשָׁלִַם וְעַל בֵּית הַמִּקְדָּשׁ. וַיָּבוֹאוּ אֲ֠נָשִׁים מִשְּׁכֶ֞ם וּמִשִּׁלֹה וּמִשֹּֽׁמְרוֹן֙ שְׁמוֹנָה אֲנָשִׁים מְגוּלְּחֵ֥י זָקָ֛ן וּקְרוּעֵ֥י בְגָדִ֖ים. אֶחָד שֶׁשָּׁמַע שֶׁחָֽרְבָה יְרוּשָׁלִַם וְאֶחָד הָרוֹאֶה אֶת יְרוּשָׁלַיִם בְּחוּרְבָּנָהּ חַייָב לִקְרוֹעַ. הָרוֹאֶה אֶת יְרוּשָׁלִַם מִן הַצּוֹפִים חַייָב לִקְרוֹעַ. אִית תַּנָּיֵי תַנֵּי. מוֹסִיף עַל הַקֶּרַע. אִית תַּנָּיֵי תַנֵּי. תְּחִילַּת הַקֶּרַע טֶפַח וְתוֹסַפְתּוֹ כָּל־שֶׁהוּא. אִית תַּנָּיֵי תַנֵּי. תְּחִילַּת הַקֶּרַע טֶפַח וְתוֹסַפְתּוֹ שָׁלֹשׁ אֶצְבָּעוֹת. רִבִּי יוֹסֵה רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִייָה בַּר בָּא רִבִּי חִזִקִיָּה רִבִּי יִרְמְיָה בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְמִי שֶׁהוּא אוֹמֵר. תְּחִילַּת הַקֶּרַע טֶפַח וְתוֹסַפְתּוֹ כָּל־שֶׁהוּא. “And for Jerusalem, and for the Temple.” There came men from Sichem and from Shilo and from Samaria, eight men with shaved beards and torn garments, the first tear is one hand-breadth, the addition anything³²⁷Jer. 41:5. Babli 26a.. One who was informed that Jerusalem was destroyed like one who sees Jerusalem in its destruction has to tear. He who sees Jerusalem from Mount Scopus has to tear³²⁸Babli 26a.. There are Tannaim who state, he adds to the tear. There are Tannaim who state, the first tear is one hand-breadth, the addition anything³²⁹Not nothing but possibly less than the smallest unit of measurement in use.. There are Tannaim who state, the first tear is one hand-breadth, the addition three finger-breadths. Rebbi Yose, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba; Rebbi Ḥizkiah, Rebbi Jeremiah in the name of Rebbi Joḥanan: Practice follows him who said, the first tear is one hand-breadth, the addition anything.

מָהוּ לְהַבְדִּיל קְנֵה שָׂפָה. רִבִּי יִרְמְיָה רִבִּי חִייָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וַיַּֽחֲזֵ֥ק דָּוִ֛ד. אִין חֲזָקָה פָּחוּת מִטֶּפַח. וַיִּקְרָעֵ֑ם. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מִיכָּן שֶׁהוּא צָרִיךְ לְהַבְדִּיל קְנֵה שָׂפָה. מֵת לוֹ מֵת קוֹרֵעַ. מֵת לוֹ מֵת אַחֵר אֲפִילוּ שֶׁשָּׁמַע עַל אָבִיו וְעַל אִמּוֹ וְעַל רַבּוֹ שֶׁלִּימְּדוֹ חָכְמָה קוֹרֵעַ קֶרַע אֶחָד לְכוּלָּן. רִבִּי יְהוּדָה בֶן תֵּימָא אוֹמֵר. קוֹרֵעַ עַל זֶה בִפְנֵי עַצְמוֹ וְעַל זֶה בִפְנֵי עַצְמוֹ וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה עַל אָבִיו וְעַל אִמּוֹ תוֹסֶפֶת. וְלָא דָא הִיא קַדְמִייָתָא. אֶלָּא שֶׁלֹּא יוֹסִיף לֹא עַל שֶׁלְאָבִיו וְלֹא עַל שֶׁלְאִמּוֹ. רִבִּי חֶלְבּוֹ וְרַב מַתָּנָה יוֹסֵי בַּר מְנִישָׁא בְשֵׁם רַב. הֲלָכָה כְרִבִּי יְהוּדָה בֶן תֵּימָא. מֵת לוֹ מֵת קוֹרֵעַ. מֵת לוֹ מֵת אַחֵר מוֹסִיף עַל הַקֶּרַע וְקוֹרֵעַ. עַד אֵיכָן. אָמַר רִבִּי חֲנִינָה. עַד שֶׁהוּא מַגִּיעַ עַד טִיבּוּרוֹ. תַּנָּא חַד סָב קוֹמֵי רִבִּי זְעוּרָה. אֲפִילוּ נִתְמַנֶּה לוֹ בֶגֶד כָּל־שִׁבְעָה חַייָב לִקְרוֹעַ. אָמַר לֵיהּ רִבִּי זְעוּרָה. הָדָא דְתֵימַר בִּשְׁאָר הַקְּרוֹבִים. אֲבָל עַל אָבִיו וְעַל אִמּוֹ אֲפִילוּ לְאַחַר שִׁבְעָה חַייָב לִקְרוֹעַ. מֵת לוֹ מֵת קוֹרֵעַ. מֵת לוֹ מֵת אַחֵר מַרְחִיק שָׁלֹשׁ אֶצְבָּעוֹת וְקוֹרֵעַ. שָֽׁלְמוּ מִלְּפָנָיו מַתְחִיל מֵאַחֲרָיו. שָֽׁלְמוּ מִלְּמַעֲלָן מַתְחִיל מִלְּמַטָּן. שָֽׁלְמוּ אֵילּוּ וָאֵילּוּ. רִבִּי חִייָה בְּרֵיהּ דְּרִבִּי אָדָא דְיָפוֹ אָמַר. נַעֲשֶׂה כְפוֹחֵחַ. Does one have to sever the trim³³⁰The double seem which forms the end of the garment at his neck. Rending of garments in mourning starts at the neck.? Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: David grasped³⁰⁴2K. 1:11.. There is no grasping less than a hand-breadth³³¹Babli 22b.. And tore them, Rebbi Simon in the name of Rebbi Joshua ben Levi: From here that he has to sever the trim³³²In the Babli 26b this is required only for father or mother.. If a relative died, he rends. If another relative died, even if he heard about his father or his mother, or his teacher who taught him wisdom, he rends one tear for all of them. Rebbi Jehudah ben Tema says, he rends for each one separately, only that he shall not make that for his father or his mother as an addition. Is that not the first {statement}³³³Since R. Jehudah ben Tema only requires that for every deceased there should be a separate action of rending, not that a new tear should be started at the rim of the garment.? But he may not add to that for his father or his mother. Rebbi Ḥelbo and Rav Mattana, Yose ben Manisha in the name of Rav: Practice follows Rebbi Jehudah ben Tema. If a relative died, he rends. If another relative died, he adds to the tear and rends. How far? Rebbi Ḥanina said, until he reaches to his navel. An old man stated before Rebbi Ze`ira: Even if he receives another garment during all the Seven he is obligated to rend<sup>334</sup>He is not permitted to wear a whole garment during the Seven days of mourning.. Rebbi Ze`ira said to him, this you are saying about other relatives. But for his father and his mother even after the Seven he is required to rend. If a relative died, he rends. If another relative died, he moves three finger-widths and rends. If the front is full he starts in the back. If the upper part is full he starts with the bottom part³³⁵Babli 26b.. If both of them are full, Rebbi Ḥiyya the son of Rebbi Ada from Yafo says, he became shabby³³⁶Since in shabby clothing he is not permitted to lead in prayer, he has to get another garment and rend it..

רִבִּי חִינְנָא בַּר פַּפָּא סְלַק גַּבֵּי רִבִּי תַנְחוּם בֵּירִבִּי חִייָה. נְפַק לְגַבֵּיהּ לְבִישׁ סְנָטִירֵיהּ. מָהוּ סְנָטִרֵיהּ. מָאנִין דְּלָא חֲפִיתִין. אֲמַר לֵיהּ. הָדָא מְנָן לָךְ. אֲמַר לֵיהּ. הָכֵין הֲוָה רִבִּי סִימוֹן רִבִּי עֲבַד. אֲמַר לֵיהּ. הִתְפַּלֵּל עָלֵינוּ. אֲמַר לֵיהּ. יִסּוֹג תוֹרַעְתָּךְ. שֶׁכָּל־אוֹתָהּ הַשָּׁנָה הַדִּין מָתוּחַ כְּנֶגֶד הַמִּשְׁפָּחָה. דְּאָמַר רִבִּי יוֹחָנָן. כָּל־שִׁבְעָה הַחֶרֶב שְׁלוּפָה. עַד שְׁלשִׁים הִיא רוֹפֶפֶת. לְאַחַר שְׁנֵים עָשָׂר חוֹדֶשׁ הִיא חוֹזֶרֶת לְתַעֲרָהּ. לְמָה הַדָּבָר דוֹמֶה. לְכִיפָה שֶׁלְאֲבָנִים. כֵּיוָן שֶׁנִּתְרַעָרְעָה אַחַת מֵהֶן נִתְרַעְרְעוּ כוּלָּן. וְאָמַר רִבִּי לָֽעְזָר. אִם נוֹלַד בֶּן זָכָר בְּאוֹתָהּ הַמִּשְׁפָּחָה נִתְרַפָּאת כָּל־אוֹתָהּ הַמִּשְׁפָּחָה. Rebbi Ḥinena bar Pappus went to visit Rebbi Tanḥum ben Rebbi Ḥiyya³³⁷To make a consolation visit to a mourner.. He went out to him in dishonorable garb³³⁸The consensus of all dictionaries following Buxtorf is: “senatorial”, which is most inappropriate. I am reading the word as Arabic שנט֗ר “to dishonor”.. What is dishonorable garb? Garments which are short-sleeved. He said to him, from where do you have this³³⁹To wear not only a garment which is torn but one which is inappropriate to be worn by a person to whom respect is due.? He said to him, so acted my teacher Rebbi Simon. He said to him, pray for me³⁴⁰The mourner asked the visitor.. He said, may your breach be fenced in. For all of this year judgment is directed towards this family, as Rebbi Joḥanan said³⁴¹Babli 27b, text and Tosaphot מכאן.: All Seven the sword is drawn. Up to Thirty it wavers. After twelve months it returns to its sheath. To what can this be likened? To a stone cupola. If one becomes loose, all are loose. But Rebbi Eleazar aid, if a male child was born to this family, the entire family is healed.

מְנַיִין שֶׁאָבֵל חַייָב לִקְרוֹעַ מְעוּמָד. דִּכְתִיב וַיָּ֤קָם אִיּוֹב֙ וַיִּקְרַ֣ע אֶֽת־מְעִילוֹ וַיָּג֖זָ אֶת־רֹאשׁ֑וֹ. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. מִיכָּן שֶׁאָבֵל צָרִיךְ לִקְרוֹעַ מְעוּמָד. כִּדְאָמַר רִבִּי יוֹחָנָן הוֹרִי רִבִּי יָסָא לִשְׁלוֹל לְמָחָר. כַּד דְּמָךְ רִבִּי יָסָא הוֹרִי רִבִּי חִייָה בַּר בָּא לִנְעוֹל בּוֹ בַיּוֹם. אָמַר רִבִּי זְעוּרָה. וְלָא פְלִיגִין. מָאן דְּאָמַר. יִשְׁלוֹל לְמָחָר. יִנְעוֹל לְמָחָר. וּמָאן דְּאָמַר. יִנְעוֹל בּוֹ בַיּוֹם. יִשְׁלוֹל בּוֹ בַיּוֹם. From where that the mourner has to rend while standing? As it is written, Job rose, rent his coat, and shore his head³⁴²Job 1:20.. Rebbi Judah bar Pazi in the name of Rebbi Joḥanan: From here that the mourner has to rend while standing³⁴³Babli 20b, bottom.. As Rebbi Joḥanan said³⁴⁴This text is impossible since R. Yasa (Assi) was a student of R. Joḥanan. Qorban Haedah emends to: “When R. Joḥanan died.” This emendation is possible., Rebbi Yasa instructed to patch up the next day³⁴⁵The students who are mourners who are not required to keep the Seven days.. When Rebbi Yasa died, Rebbi Ḥiyya bar Abba instructed to wear shoes on the same day. Rebbi Ze`ira said, they do not disagree³⁴⁶While they disagree whether a mourner who is not a close relative has to show the signs of his mourning the entire day of the funeral or only to the end of the funeral services, they agree that wearing leather shoes and patching up the tear in the garment go together.. He who says to patch up the next day, one shall wear shoes the next day. He who says to wear shoes today one patches the same day.

אָֽמְרוּ לוֹ. מֵת רְאוּבֵן. וְקָרַע. וְאַחַר כָּךְ אָֽמְרוּ לוֹ. שִׁמְעוֹן הָיָה. כְּבָר יָצָא יְדֵי קִירְעוֹ. אָֽמְרוּ לוֹ. מֵת רְאוּבֵן. וְקָרַע. וְאַחַר כָּךְ אָֽמְרוּ לוֹ. קַייָם הָיָה וָמֵת. אִית תַּנָּיֵי תַנֵּי. יָצָא יְדֵי קִירְעוֹ. אִית תַּנָּיֵי תַנֵּי. לֹא יָצָא יְדֵי קִירְעוֹ. מָאן דְּאָמַר. יָצָא יְדֵי קִירְעוֹ. כְּבַר קָרַע. מָאן דְּאָמַר. לֹא יָצָא יְדֵי קִירְעוֹ. וַהֲרֵי עַל חַי קָרַע. וְעוֹד מִן הָדָא דְתַנֵּי. קָרַע וְחָֽזְרָה בוֹ נְשָׁמָה. אִם עַל אָתָר אֵינוֹ צָרִיךְ לִקְרוֹעַ. אִם לְאַחַר זְמַן צָרִיךְ לִקְרוֹעַ. כַּמָּה הוּא עַל אָתָר. כְּדֵי דִיבּוּר. כַּמָּה הוּא כְּדֵי דִיבּוּר. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. כְּדֵי שְׁאֵילַת שָׁלוֹם בֵּין אָדָם לַחֲבֵירוֹ. אַבָּא בַּר בַּר חָנָה בְשֵׁם רִבִּי יוֹחָנָן. כְּדֵי שְׁאֵילַת שָׁלוֹם בֵּין הָרַב לַתַּלְמִיד וְיֹאמֶר לוֹ. שָׁלוֹם עָלֶיךָ רִבִּי. They told him, Reuben died, and he rent. After that they said to him, it was Simeon³⁴⁷And both are his close relatives for whom he has to rend his garment.. He already fulfilled his obligation tearing. They told him, Reuben died, and he rent. After that they said to him, he was alive but then died. There are Tannaim who state, he fulfilled his obligation tearing. There are Tannaim who state, he did not fulfill his obligation tearing. He who said, he fulfilled his obligation tearing; already he rent. He who said, he did not fulfill his obligation tearing, did he not rent about a living person? Furthermore, from what was stated: ³⁴⁸From here to the end of the Halakhah the text is copied from Berakhot 2:1 (Notes 49ff., ב) For the present text, Babli Nedarim87a; Bava qamma 73b. He rent but then his soul returned. If immediately, he does not have to rend. If after a delay he has to rend. What is immediately? The time for speech. What is the time for speech? Rebbi Simon in the name of Rebbi Joshua ben Levi: up to a greeting from one person to another. Abba bar bar Ḥana in the name of Rebbi Joḥanan: up to a greeting from a student to his teacher, that he would say: “peace be with you, my teacher.”

רִבִּי יוֹחָנָן הֲוָה מִיסְתַּמִּיךְ עַל רִבִּי יַעֲקֹב בַּר אִידִי וַהֲוָה רִבִּי לָֽעְזָר חֲמִי לֵיהּ וּמִיטַּמֵּר מִן קוֹמוֹי. אֲמַר. הָא תַּרְתֵּין מִילִּין הָדֵין בַּבְלָייָא עֲבִד לִי. חָדָא דְלָא שְׁאַל בְּשַׁלְמִי. וְחָדָא דְּלָא אֲמַר שְׁמוּעֲתָא מִן שְׁמִי. אֲמַר לֵיהּ. כֵּן אִינּוּן נַהֲגִין גַּבּוֹן. זְעִירָא לַא שְׁאַל בִּשְׁלָמֵיהּ דְּרַבָּא. דְּאִינּוּן מְקַייְמִין רָא֣וּנִי נְעָרִ֣ים וְנֶחְבָּ֑אוּ וִֽ֝ישִׁישִׁים קָ֣מוּ עָמָֽדוּ׃ מִי מְהַלְּכִין חֲמִי לֵיהּ חַד בֵּית מִדֵרָשׁ. אֲמַר לֵיהּ. הָכֵין הֲוָה רִבִּי מֵאִיר יְתִיב וּדְרַשׁ וַאֲמַר שְׁמוּעֲתָא מִן שְׁמֵיהּ דְּרִבִּי יִשְׁמָעֵאל וְלָא אֲמַר שְׁמוּעֲתָא מִן שְׁמֵיהּ דְּרִבִּי עֲקִיבָה. אֲמַר לֵיהּ. כָּל־עַמָּא יָֽדְעִין דְּרִבִּי מֵאִיר תַּלְמִידֵיהּ דְּרִבִּי עֲקִיבָה. אֲמַר לֵיהּ. וְכָל־עַמָּא יָֽדְעִין דְּרִבִּי לָֽעְזָר תַּלְמִידֵיהּ דְּרִבִּי יוֹחָנָן. וּמָהוּ מֵיעֲבוֹר קוֹמֵי אֲדוּרִי צַלְמָא. אֲמַר לֵיהּ. וּמַה אַתְּ פְּלִיג לֵיהּ אוֹקָר. עֲבוֹר קוֹמוֹי וְאַסְמִי עֵינוֹיי. אֲמַר לֵיהּ. יְאוּת רִבִּי לָֽעְזָר עֲבַד לָךְ דְּלָא עֲבַר קוֹמָךְ. אָמַר לֵיהּ. רִבִּי יַעֲקֹב בַּר אִידִי. יוֹדֵעַ אַתְּ לְפַייֵס. וְרִבִּי יוֹחָנָן בָּעֵי דְּיֵימְרוּן שְׁמוּעֲתָא מִן שְׁמֵיהּ. אַף דָּוִד בִּיקֵּשׁ עָלֶיהָ רַחֲמִים. אָמַר אָג֣וּרָה בְ֭אָהָלְךָ עוֹלָמִ֑ים. רִבִּי פִינְחָס רִבִּי יִרְמְיָה בְשֵׁם רִבִּי יוֹחָנָן. וְכִי עָלָת עַל לֵב דָּוִד שֶׁהוּא חָייָה לְעוֹלָמִים. אֶלָּא כָךְ אָמַר. אֶזְכֶּה שֶׁיְּהוּ דְבָרַיי נֶאֱמָרִין בְּבָתֵּי כְנֶסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת. וּמָה אָנִים לֵיהּ. בַּר טִירָא אָמַר. הָאוֹמֵר שְׁמוּעָה מִשֵּׁם אוֹמְרָהּ שִׂפְתּוֹתָיו רוֹחֲשׁוֹת בַּקֶּבֶר. מַה טַעַמָה. דּוֹבֵב֭ שִׂפְתֵ֥י יִשֵׁנִֽים. כְּכוֹמֶר זֶה שֶׁלְעֲנָבִים שֶׁהוּא זָב מֵאֵילָיו. רִבִּי חִינְנָא בַּר פַּפָּא וְרִבִּי סִימוֹן. חַד אָמַר. כָּהֵן דְּשָׁתֵי קוֹנְדִּיטוֹן. וְחָרָנָה אָמַר. כָּהֵין דְּשָׁתֵי חֲמַר עָתִיק. אַף עַל גַּב דְּהוּא שָׁתֵי לֵיהּ טַעֲמֵיהּ בְּפוּמֵיהּ. ³⁴⁹This and the next paragraph have no relevance for the topic under discussion; they are included since together with the preceding paragraph they formed a unit for transmission both here and in Berakhot2:1 (Notes 53–64). Rebbi Joḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things this Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; the younger one does not greet the older since they observe Boys see me and hide themselves, and old people rose and stood³⁵⁰Job. 21:8.. As they were walking, he saw a Bet Midrash. He³⁵¹R. Jacob bar Idi. said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismael but he never reported traditions in the name of Rebbi Aqiba. He³⁵²R. Joḥanan. answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He³⁵¹R. Jacob bar Idi. retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Joḥanan. May one pass by the water statue? He³⁵²R. Joḥanan. said to him, do you want to honor it? Pass it by and blind its eyes! He³⁵¹R. Jacob bar Idi. said to him, Rebbi Eleazar did well that he did not pass before you. He³⁵²R. Joḥanan. said to him: Rebbi Jacob bar Idi, you know how to pacify. But Rebbi Joḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, may I dwell in Your tent forever³⁵³Ps. 61:5.! Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Joḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What profit does he have from this³⁵⁴Translated following the text in Berakhot. The word אנים used here seems to be a corruption.? The son of Tira³⁵⁵With the other two sources read: “Ben Nezira”; ט is a scribal error for נז. said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? Dripping from the lips ofthe sleeping ones³⁵⁶Cant. 7:10.. Like that bunch of grapes which drips by itself. Rebbi Ḥinena bar Pappus and Rebbi Simon, one said, like one who drinks spiced wine³⁵⁷Latin conditum (vinum)., the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

וְאֵין דּוֹר שֶׁאֵין בּוֹ לֵיצָנִים. וּמֶה הָיוּ פְרִיצֵי הַדּוֹר עוֹשִׂין. הָיוּ מְהַלְּכִין אֶצֶל חֲלוֹנוֹתָיו שֶׁלְדָּוִד וְאוֹמְרִים. דָּוִד. אֵימָתַי יִבָּנֶה בֵית הַמִּקְדָּשׁ. אֵימָתַי בֵּית ײ֨ נֵלֵךְ. וְהוּא אוֹמֵר. אַף עַל פִּי שֶׁהֵן מִתְכַּווְנִין לְהַכְעִיסֵינִי יָבוֹא עָלַי שֶׁאֲנִי שָׂמַח בְּלִיבִּי. שָׂ֭מַחְתִּי בְּאוֹמְרִים לִי֑ בֵּי֖ת ײ֨ נֵלֵֽךְ׃ וְהָיָ֗ה כִּי־מָלְא֤וּ יָמֶ֙יךָ֙ לָֽלֶ֣כֶת עִם־אֲבוֹתֶיךָ. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד. דָּוִד. יָמִים מְלֵיאִים אֲנִי מוֹנֶה לָךְ. אֵין אֲנִי מוֹנֶה לָךְ יָמִים חֲסֵירִים. כְּלוּם שְׁלֹמֹה בִנְךָ בוֹנֶה בֵית הַמִּקְדָּשׁ לֹא לְהַקְרִיב בְּתוֹכוֹ קָרְבָּנוֹת. חָבִיב עָלַי מִשְׁפָּט וּצְדָקָה שֶׁאַתְּ עוֹשֶׂה יוֹתֵר מִן הַקָּרְבָּנוֹת. מַה טָעַם. עֲ֭שֹׂה צְדָקָ֣ה וּמִשְׁפָּ֑ט נִבְחָר֭ לַֽײ֨ מִזָּֽבַח׃ There is no generation without scoffers. What did the hooligans of that generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Eternal’s house³⁵⁸Knowing that he could not build it.? But he said, even though they intend to enrage me, it comes over me that I am happy, I enjoy it when they say to me: let us go to the Lord’s house³⁵⁹Ps. 122:1.. When your days will be complete to go to your fathers³⁶⁰1Chr. 17:11. The quote in Berakhot is influenced by 2S. 7:12.; Rebbi Samuel bar Naḥman said, the Holy One, praise to Him, said to David: `I am counting full days for you, I am not counting missing days for you³⁶¹This is one of the blessings bestowed on Israel at Sinai (Ex. 23:26) that the Just will live complete years, as in fact Moses died on his 120^th birthday. The actual age of David is never mentioned.. Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices.’ What is the reason? Upholding justice and law is preferred by the Eternal to sacrifice³⁶²Pr. 21:3..