INTRODUCTION
TO SEDER ZERA'IM
[page xxvii] The Tractate
Berakoth (‘Benedictions’) consists of nine chapters of which only the last four
are concerned with benedictions proper. The first three contain the rules for
the recital of the shema‘ (BY
THE
EDITORChapter
one1, Chapter
two, Chapter
three), the next two those for the recital of the tefillah (Chapter
four, Chapter
five). The Tractate first lays down the hours within which the shema‘ must
be recited first in the evening and then in the morning — preferably in the
synagogue — and then specifies a number of conditions for its recital and the
persons who are exempt from reciting it. Incidentally the conditions under
which the Torah may be studied and the tefillin worn are also discussed.
The recital of the tefillah is then dealt with on similar lines and its
wording is discussed. Chapter
six first enunciates the principle that before partaking of any kind of
food one must recite a benediction, and then lays down the form of blessing for
various kinds of foodstuffs. Chapter
seven deals specifically with grace before and after meals, and table
etiquette generally, particularly zimmun or the invitation to join in
the grace. Chapter
eight lays down the rules for the washing of the hands in connection with a
meal, grace over the wine-cup, and the habdalah on the termination of
the Sabbath. Chapter
nine formulates the benedictions to be uttered on a large number of special
occasions.
Berakoth contains more Aggada in proportion to its
length than any other tractate. The long Chapter
nine is mostly aggadic, and is notable for a lenghty excursus on the
interpretation of dreams. Another striking piece of Aggada is the account of
the quarrel between Rabban Gamaliel and R. Joshua in Chapter
four. Chapter
six throws great light on the dietary of the Jews in Babylon, while Chapter
eight shows that the table customs of Jews in Palestine were largely
modelled on those of the Romans.
For some reason which is not obvious Berakoth is
included in the 'Order' of Zera'im, or Seeds. In complete editions of the
Talmud it has always been placed first in the sequence of tractates. The reason
for this is no doubt — as suggested by Maimonides — that the precepts with
which it deals — the recital of the shema‘ and the tefillah [page xxviii] and the
benedictions — are among the first which claim the attention of the Jew in his
daily life, and are also among the first taught to the Jewish child. Containing
as it does few passages of legal casuistry, Berakoth is among the easiest of
the tractates, and on this account and because of its wealth of Aggada it is
perhaps the most suitable with which to commence the study of the Talmud.
MAURICE SIMON
The indices of
this Tractate have been compiled by Judah J. Slotki, M.A.
MISHNAH. FROM WHAT
TIME MAY ONE RECITE THE SHEMA' IN THE EVENING? FROM THE TIME THAT THE
PRIESTS ENTER [THEIR HOUSES] IN ORDER TO EAT THEIR TERUMAH1 UNTIL THE END OF THE FIRST
WATCH.2 THESE ARE THE WORDS OF R.
ELIEZER. THE SAGES SAY: UNTIL MIDNIGHT. R. GAMALIEL SAYS: UNTIL THE DAWN COMES
UP.3 ONCE IT HAPPENED THAT HIS4 SONS CAME HOME [LATE] FROM A
WEDDING FEAST AND THEY SAID TO HIM: WE HAVE NOT YET RECITED THE [EVENING] SHEMA'.
HE SAID TO THEM: IF THE DAWN HAS NOT YET COME UP YOU ARE STILL BOUND TO RECITE.
AND NOT IN RESPECT TO THIS ALONE DID THEY SO DECIDE, BUT WHEREVER THE SAGES SAY
UNTIL MIDNIGHT', THE PRECEPT MAY BE PERFORMED UNTIL THE DAWN COMES UP. THE
PRECEPT OF BURNING THE FAT AND THE [SACRIFICIAL] PIECES, TOO, MAY BE PERFORMED
TILL THE DAWN COMES UP.5 SIMILARLY, ALL [THE OFFERINGS]
THAT ARE TO BE EATEN WITHIN ONE DAY MAY LAWFULLY BE CONSUMED TILL THE COMING UP
OF THE DAWN. WHY THEN DID THE SAGES SAY 'UNTIL MIDNIGHT'? IN ORDER TO KEEP A
MAN FAR FROM TRANSGRESSION.
MISHNAH. IF ONE WAS
READING IN THE TORAH [THE SECTION OF THE SHEMA'] WHEN THE TIME FOR ITS
RECITAL ARRIVED, IF HE HAD THE INTENTION13 HE HAS PERFORMED HIS
OBLIGATION. IN THE BREAKS14 ONE MAY GIVE GREETING OUT OF
RESPECT15 AND RETURN GREETING; IN THE
MIDDLE [OF A SECTION] ONE MAY GIVE GREETING OUT OF FEAR16 AND RETURN IT. SO R. MEIR.
RABBI JUDAH SAYS: IN THE MIDDLE ONE MAY GIVE GREETING OUT OF FEAR AND RETURN IT
OUT OF RESPECT, IN THE BREAKS ONE MAY GIVE GREETING OUT OF RESPECT AND RETURN
GREETING TO ANYONE. THE BREAKS ARE AS FOLLOWS: BETWEEN THE FIRST BLESSING AND
THE SECOND,17 BETWEEN THE SECOND AND 'HEAR',
BETWEEN 'HEAR' AND 'AND IT SHALL COME TO PASS', BETWEEN AND IT SHALL COME TO
PASS' AND 'AND THE LORD SAID AND BETWEEN AND THE LORD SAID' AND 'TRUE AND
FIRM'.18 RABBI JUDAH SAYS: BETWEEN
'AND THE LORD SAID' AND 'TRUE AND FIRM' ONE SHOULD NOT INTERRUPT.
R.
JOSHUA B. KORHAH SAID: WHY WAS THE SECTION OF 'HEAR' PLACED BEFORE THAT OF 'AND
IT SHALL COME TO PASS'? SO THAT ONE SHOULD FIRST ACCEPT UPON HIMSELF THE YOKE
OF THE KINGDOM OF HEAVEN19 AND THEN TAKE UPON HIMSELF
THE YOKE OF THE COMMANDMENTS.20 WHY DOES THE SECTION OF 'AND
IT SHALL COME TO PASS' COME BEFORE THAT OF 'AND THE LORD SAID'? BECAUSE [THE
SECTION] 'AND IT SHALL COME TO PASS' IS APPLICABLE BOTH TO THE DAY AND TO THE
NIGHT,21 WHEREAS [THE SECTION] 'AND
THE LORD SAID' IS APPLICABLE ONLY TO THE DAY.22
MISHNAH. ONE WHOSE
DEAD [RELATIVE] LIES BEFORE HIM15 IS EXEMPT FROM THE RECITAL OF
THE SHEMA' AND FROM THE TEFILLAH AND FROM TEFILLIN AND FROM ALL THE
PRECEPTS LAID DOWN IN THE TORAH. WITH REGARD TO THE BEARERS OF THE BIER AND
THOSE WHO RELIEVE THEM AND THOSE WHO RELIEVE THEM AGAIN,16 WHETHER IN FRONT OF THE BIER
OR BEHIND THE BIER17 — THOSE IN FRONT OF THE BIER,
IF THEY ARE STILL REQUIRED, ARE EXEMPT; BUT THOSE BEHIND THE BIER EVEN IF STILL
REQUIRED, ARE NOT EXEMPT.18 BOTH, HOWEVER, ARE EXEMPT
FROM [SAYING] THE TEFILLAH. WHEN THEY HAVE BURIED THE DEAD AND RETURNED [FROM
THE GRAVE], IF THEY HAVE TIME TO BEGIN AND FINISH [THE SHEMA'] BEFORE
FORMING A ROW,19 THEY SHOULD BEGIN, BUT IF NOT
THEY SHOULD NOT BEGIN. AS FOR THOSE WHO STAND IN THE ROW, THOSE ON THE INSIDE20 ARE EXEMPT, BUT THOSE ON THE
OUTSIDE ARE NOT EXEMPT. [WOMEN, SLAVES AND MINORS ARE EXEMPT FROM RECITING THE SHEMA'
AND PUTTING ON TEFILLIN, BUT ARE SUBJECT TO THE OBLIGATIONS OF TEFILLAH, MEZUZAH,
AND GRACE AFTER MEALS].21
MISHNAH. THE MORNING
TEFILLAH [CAN BE SAID] UNTIL MIDDAY; R. JUDAH SAYS TILL THE FOURTH HOUR. THE
AFTERNOON PRAYER11 [CAN BE SAID] TILL EVENING;
R. JUDAH SAYS, UNTIL THE MIDDLE OF THE AFTERNOON.12 THE EVENING PRAYER HAS NO
FIXED LIMIT.13 THE TIME FOR THE ADDITIONAL
PRAYERS14 IS THE WHOLE OF THE DAY; R.
JUDAH SAYS, TILL THE SEVENTH HOUR.
MISHNAH. ONE SHOULD
NOT STAND UP TO SAY TEFILLAH SAVE IN A REVERENT FRAME OF MIND.13 THE PIOUS MEN OF OLD14 USED TO WAIT AN HOUR BEFORE
PRAYING IN ORDER THAT THEY MIGHT CONCENTRATE THEIR THOUGHTS UPON THEIR FATHER
IN HEAVEN. EVEN IF A KING GREETS HIM [WHILE PRAYING] HE SHOULD NOT ANSWER HIM:
EVEN IF A SNAKE IS WOUND ROUND HIS HEEL HE SHOULD NOT BREAK OFF.
GENERAL CHARACTER AND CONTENTS
[page
xiii]
Zera'im ('Seeds'), the name given to the first of the
six 'Orders' into which the Talmud is divided, deals principally with the
agricultural laws of the Torah in both their religious and social aspects. It
sets forth and elaborates the Biblical precepts relating to the rights of the
poor and of the priests and levites to the produce of
the harvest, as well as the rules and regulations which concern the tillage,
cultivation and sowing of fields, gardens and orchards. These laws are digested
in ten tractates, each of which deals with a separate aspect of the general
subject which gives the 'Order' its name. To them is prefixed the Tractate Berakoth, which has for its theme the daily prayers and
worship of the Jew.
The
'Order' thus comprises 11 tractates, arranged in the separate printed editions
of the Mishnah in the following sequence:
1. BERAKOTH
('Benedictions'): Deals with the prayer and worship of
2. PE'AH
('Corner'): Treats of the laws of the corners of the field which must be left
to the poor and other dues assigned to them in accordance with Lev. XIX, 9f;
XXIII, 22; and Deut. XXIV, 19-21. 8 Chapters.
3. DEMAI
('Doubtful'): Treats of produce concerning which there is a doubt whether or
not the tithes have been set aside from it. 7 Chapters.
4. KIL'AYIM
('Mixtures'): Deals with the prohibition of mixture [page xiv] in plants, animals and garments set
forth in Lev. XIX, 19, and Deut. XXII, 9-11. 9 Chapters.
5. SHEBI'ITH
('Seventh'): Discusses the regulations concerning the rest to be given to the
land and the release of debts in the sabbatical year (Shemittah).
See Ex. XVIII, 11; Lev. XXV, 2-7; and Deut. XV, 1-11. 10 Chapters.
6. TERUM0TH
('Heave Offerings'): Sets forth the laws regarding the
portion of the harvest assigned to the priest in accordance with Num. XVIII 12.
11 Chapters.
7. MA'ASEROTH
('Tithes'): Has for its theme the 'first tithe' which must be given annually to
the levite from the produce
of the harvest according to Lev. XXVII, 30-33; and Num. XVIII, 21-24. 5
Chapters.
8. MA'ASER
SHENI
('Second Tithe'): Details the rules of the 'second tithe' set aside in the
first, second, fourth and sixth years of the septennate
in accordance with Deut. XIV, 22ff. 5 Chapters.
9. HALLAH
('Dough'): Deals with the rules concerning the portion of the dough which must
be given to the priest. See Num. XV, 20-21. 4 Chapters.
10.
'ORLAH
('Uncircumcision', sc. of trees): Deals with the
prohibition of the use of the fruit of the young trees during the first three
years, and the rules for its treatment in the fourth year. See Lev. XIX, 23-24.
3 Chapters.
11.
BIKKURIM
('First Fruits'): Gives the regulations concerning the offering of the first
fruits in the
INTRODUCTION
[page xxvii] The Tractate Berakoth (‘Benedictions’) consists of nine chapters of
which only the last four are concerned with benedictions proper. The first
three contain the rules for the recital of the shema‘
(Chapter
one, Chapter
two, Chapter
three), the next two those for the recital of the tefillah
(Chapter
four, Chapter
five). The Tractate first lays down the hours within which the shema‘
must be recited first in the evening and then in the morning —
preferably in the synagogue — and then specifies a number of conditions for its
recital and the persons who are exempt from reciting it. Incidentally
the conditions under which the Torah may be studied and the tefillin
worn are also discussed. The recital of the tefillah
is then dealt with on similar lines and its wording is discussed. Chapter
six first enunciates the principle that before partaking of any kind of
food one must recite a benediction, and then lays down the form of blessing for
various kinds of foodstuffs. Chapter
seven deals specifically with grace before and after meals, and table
etiquette generally, particularly zimmun or
the invitation to join in the grace. Chapter
eight lays down the rules for the washing of the hands in connection with a
meal, grace over the wine-cup, and the habdalah
on the termination of the Sabbath. Chapter
nine formulates the benedictions to be uttered on a large number of special
occasions.
Berakoth contains more Aggada in proportion to its length than any other tractate.
The long Chapter
nine is mostly aggadic, and is notable for a lenghty excursus on the interpretation of dreams. Another
striking piece of Aggada is the account of the
quarrel between Rabban Gamaliel
and R. Joshua in Chapter
four. Chapter
six throws great light on the dietary of the Jews in
For some reason which is not obvious Berakoth
is included in the 'Order' of Zera'im, or Seeds. In
complete editions of the Talmud it has always been placed first in the sequence
of tractates. The reason for this is no doubt — as suggested by Maimonides —
that the precepts with which it deals — the recital of the shema‘
and the tefillah [page
xxviii] and the benedictions — are among the first which claim the
attention of the Jew in his daily life, and are also among the first taught to
the Jewish child. Containing as it does few passages of legal casuistry, Berakoth is among the easiest of the tractates, and on this
account and because of its wealth of Aggada it is
perhaps the most suitable with which to commence the study of the Talmud.
MAURICE
SIMON
The
indices of this Tractate have been compiled by Judah J. Slotki,
M.A.
MISHNAH. FROM WHAT TIME MAY ONE RECITE THE SHEMA' IN THE EVENING? FROM THE TIME THAT THE PRIESTS ENTER [THEIR HOUSES] IN ORDER TO EAT THEIR TERUMAH1 UNTIL THE END OF THE FIRST WATCH.2 THESE ARE THE WORDS OF R. ELIEZER. THE SAGES SAY: UNTIL MIDNIGHT. R. GAMALIEL SAYS: UNTIL THE DAWN COMES UP.3 ONCE IT HAPPENED THAT HIS4 SONS CAME HOME [LATE] FROM A WEDDING FEAST AND THEY SAID TO HIM: WE HAVE NOT YET RECITED THE [EVENING] SHEMA'. HE SAID TO THEM: IF THE DAWN HAS NOT YET COME UP YOU ARE STILL BOUND TO RECITE. AND NOT IN RESPECT TO THIS ALONE DID THEY SO DECIDE, BUT WHEREVER THE SAGES SAY UNTIL MIDNIGHT', THE PRECEPT MAY BE PERFORMED UNTIL THE DAWN COMES UP. THE PRECEPT OF BURNING THE FAT AND THE [SACRIFICIAL] PIECES, TOO, MAY BE PERFORMED TILL THE DAWN COMES UP.5 SIMILARLY, ALL [THE OFFERINGS] THAT ARE TO BE EATEN WITHIN ONE DAY MAY LAWFULLY BE CONSUMED TILL THE COMING UP OF THE DAWN. WHY THEN DID THE SAGES SAY 'UNTIL MIDNIGHT'? IN ORDER TO KEEP A MAN FAR FROM TRANSGRESSION.
MISHNAH. IF ONE WAS
READING IN THE TORAH [THE SECTION OF THE SHEMA'] WHEN THE TIME FOR ITS
RECITAL ARRIVED, IF HE HAD THE INTENTION13 HE HAS PERFORMED HIS
OBLIGATION. IN THE BREAKS14 ONE MAY GIVE GREETING OUT OF
RESPECT15 AND RETURN GREETING; IN THE
MIDDLE [OF A SECTION] ONE MAY GIVE GREETING OUT OF FEAR16 AND RETURN IT. SO R. MEIR. RABBI
R. JOSHUA B. KORHAH SAID: WHY WAS THE SECTION OF 'HEAR' PLACED BEFORE THAT
OF 'AND IT SHALL COME TO PASS'? SO THAT ONE SHOULD FIRST ACCEPT UPON HIMSELF
THE YOKE OF THE
MISHNAH. ONE WHOSE DEAD [RELATIVE] LIES BEFORE HIM15 IS EXEMPT FROM THE RECITAL OF THE SHEMA' AND FROM THE TEFILLAH AND FROM TEFILLIN AND FROM ALL THE PRECEPTS LAID DOWN IN THE TORAH. WITH REGARD TO THE BEARERS OF THE BIER AND THOSE WHO RELIEVE THEM AND THOSE WHO RELIEVE THEM AGAIN,16 WHETHER IN FRONT OF THE BIER OR BEHIND THE BIER17 — THOSE IN FRONT OF THE BIER, IF THEY ARE STILL REQUIRED, ARE EXEMPT; BUT THOSE BEHIND THE BIER EVEN IF STILL REQUIRED, ARE NOT EXEMPT.18 BOTH, HOWEVER, ARE EXEMPT FROM [SAYING] THE TEFILLAH. WHEN THEY HAVE BURIED THE DEAD AND RETURNED [FROM THE GRAVE], IF THEY HAVE TIME TO BEGIN AND FINISH [THE SHEMA'] BEFORE FORMING A ROW,19 THEY SHOULD BEGIN, BUT IF NOT THEY SHOULD NOT BEGIN. AS FOR THOSE WHO STAND IN THE ROW, THOSE ON THE INSIDE20 ARE EXEMPT, BUT THOSE ON THE OUTSIDE ARE NOT EXEMPT. [WOMEN, SLAVES AND MINORS ARE EXEMPT FROM RECITING THE SHEMA' AND PUTTING ON TEFILLIN, BUT ARE SUBJECT TO THE OBLIGATIONS OF TEFILLAH, MEZUZAH, AND GRACE AFTER MEALS].21
MISHNAH. THE MORNING TEFILLAH [CAN BE
SAID] UNTIL MIDDAY; R.
MISHNAH. ONE SHOULD NOT STAND UP TO SAY TEFILLAH SAVE IN A REVERENT FRAME OF MIND.13 THE PIOUS MEN OF OLD14 USED TO WAIT AN HOUR BEFORE PRAYING IN ORDER THAT THEY MIGHT CONCENTRATE THEIR THOUGHTS UPON THEIR FATHER IN HEAVEN. EVEN IF A KING GREETS HIM [WHILE PRAYING] HE SHOULD NOT ANSWER HIM: EVEN IF A SNAKE IS WOUND ROUND HIS HEEL HE SHOULD NOT BREAK OFF.
MISHNAH. WHAT BLESSINGS ARE SAID OVER
FRUIT? OVER FRUIT OF THE TREE ONE SAYS, WHO CREATEST THE FRUIT OF THE TREE,
EXCEPT FOR WINE, OVER WHICH ONE SAYS, WHO CREATEST THE FRUIT OF THE VINE. OVER
THAT WHICH GROWS FROM THE GROUND ONE SAYS: WHO CREATEST THE FRUIT OF THE
GROUND, EXCEPT OVER BREAD, FOR WHICH ONE SAYS, WHO BRINGEST FORTH BREAD FROM
THE EARTH. OVER VEGETABLES ONE SAYS, WHO CREATEST THE FRUIT OF THE GROUND; R.
MISHNAH. IF THREE PERSONS HAVE EATEN
TOGETHER, IT IS THEIR DUTY TO INVITE [ONE ANOTHER TO SAY GRACE].3 ONE WHO HAS EATEN DEMAI,4 OR FIRST TITHE5 FROM WHICH TERUMAH HAS
BEEN REMOVED,6 OR SECOND TITHE OR FOOD
BELONGING TO THE SANCTUARY THAT HAS BEEN REDEEMED,7 OR AN ATTENDANT WHO HAS EATEN
AS MUCH AS AN OLIVE OR A CUTHEAN MAY BE INCLUDED [IN THE THREE]. ONE WHO HAS
EATEN TEBEL8 OR FIRST TITHE FROM WHICH THE TERUMAH
HAS NOT BEEN REMOVED, OR SECOND TITHE OR SANCTIFIED FOOD WHICH HAS NOT BEEN
REDEEMED,9 OR AN ATTENDANT WHO HAS EATEN
LESS THAN THE QUANTITY OF AN OLIVE OR A GENTILE MAY NOT BE COUNTED. WOMEN,
CHILDREN AND SLAVES MAY NOT BE COUNTED IN THE THREE. HOW MUCH [MUST ONE HAVE
EATEN] TO COUNT? AS MUCH AS AN OLIVE; R.
MISHNAH. THESE ARE THE POINTS [OF DIFFERENCE] BETWEEN BETH SHAMMAI AND BETH HILLEL IN RELATION TO A MEAL. BETH SHAMMAI SAY THAT THE BENEDICTION IS FIRST SAID OVER THE DAY13 AND THEN OVER THE WINE, WHILE BETH HILLEL SAY THAT THE BENEDICTION IS FIRST SAID OVER THE WINE AND THEN OVER THE DAY. BETH SHAMMAI SAY THAT WASHING THE HANDS PRECEDES THE FILLING OF THE CUP,14 WHILE BETH HILLEL SAY THAT THE FILLING OF THE CUP PRECEDES THE WASHING OF THE HANDS. BETH SHAMMAI SAY THAT AFTER WIPING HIS HANDS WITH A NAPKIN THE DINER PLACES IT ON THE TABLE, WHILE BETH HILLEL SAY THAT HE PLACES IT ON THE CUSHION.15 BETH SHAMMAI SAY THAT [AFTER THE MEAL] THE FLOOR IS SWEPT BEFORE THE WASHING OF THE HANDS,16 WHILE BETH HILLEL SAY THAT [THE DINERS] WASH THEIR HANDS AND THEN THE FLOOR IS SWEPT. BETH SHAMMAI SAY THAT [THE PROPER ORDER17 IS] LIGHT, GRACE, SPICES, AND HABDALAH, WHILE BETH HILLEL SAY: LIGHT, SPICES, GRACE, AND HABDALAH.18 BETH SHAMMAI SAY [THAT THE BLESSING OVER LIGHT CONCLUDES WITH THE WORDS], WHO CREATED THE LIGHT OF THE FIRE, WHILE BETH HILLEL SAY [THAT THE WORDS ARE], WHO IS CREATING THE LIGHTS OF THE FIRE.
A BENEDICTION MAY NOT BE SAID OVER THE LIGHTS OR THE SPICES OF IDOLATERS OR OVER THE LIGHTS OR THE SPICES OF DEAD,19 OR OVER THE LIGHTS OR THE SPICES OF IDOLATRY, AND A BLESSING IS NOT SAID OVER THE LIGHT UNTIL IT HAS BEEN UTILIZED.
IF ONE HAS EATEN AND FORGOTTEN TO SAY GRACE, BETH SHAMMAI SAY THAT HE MUST RETURN TO THE PLACE WHERE HE ATE AND SAY THE GRACE, WHILE BETH HILLEL SAY THAT HE SHOULD SAY IT IN THE PLACE WHERE HE REMEMBERED. UNTIL WHEN CAN HE SAY THE GRACE? UNTIL SUFFICIENT TIME HAS PASSED FOR THE FOOD IN HIS STOMACH TO BE DIGESTED. IF WINE IS SERVED TO THEM AFTER THE FOOD, AND THAT IS THE ONLY CUP THERE, BETH SHAMMAI SAY THAT A BLESSING IS FIRST SAID OVER THE WINE AND THEN [THE GRACE] OVER THE FOOD, WHILE BETH HILLEL SAY THAT A BLESSING IS FIRST SAID OVER THE FOOD AND THEN OVER THE WINE. ONE SAYS AMEN AFTER A BLESSING SAID BY AN ISRAELITE BUT NOT AFTER A BLESSING SAID BY A CUTHEAN, UNLESS THE WHOLE OF IT HAS BEEN HEARD.20
MISHNAH. IF
ONE SHOULD AVOID SHOWING DISRESPECT TO THE EASTERN GATE8 BECAUSE IT IS IN A DIRECT LINE WITH THE HOLY OF HOLIES.9 A MAN SHOULD NOT ENTER THE TEMPLE MOUNT WITH HIS STAFF OR WITH HIS SHOES ON OR WITH HIS WALLET OR WITH HIS FEET DUST-STAINED; NOR SHOULD HE MAKE IT A SHORT CUT [KAPPANDARIA], AND SPITTING [ON IT IS FORBIDDEN] A FORTIORI.
AT THE CONCLUSION OF THE BENEDICTIONS SAID IN THE