Talmud for Berakhot 9:4

One¹²³The first sentences are also in Berakhot9:3 (Notes 182–184). There is a similar statement in Tosephta Berakhot6:9 which is quoted in Babli Sukkah46a; the note about the benediction when making a sukkah for somebody else is found only here. Hence, the source here is not the Tosephta which also starts with a general declaration that: "A person performing any commandment recites a benediction over it." The practice of the Babli does not follow the discussion in Sukkah46a but a statement in Menaḥot42b that no benediction is due for a preparatory action, such as making the sukkah, but only for the required act itself such as living in the sukkah. who makes a sukkah for himself, says: “He Who sanctified us by His commandments and commanded us to make a sukkah.” For others: “to make a sukkah in that one’s name¹²⁴One has to pronounce the recipient’s name at the place reserved for “that one’s name.”.” If he enters it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to dwell in a sukkah.” After he recited the benediction in the first night of the holiday he does not have to recite it again¹²⁵In the Babli (loc. cit.), this is the opinion of the Babylonian Samuel, supported by the Tosephta. In the name of the Galilean R. Joḥanan, it is reported that one has to recite the benediction every day. Since R. Johanan is a higher authority than Samuel, Babylonian practice followed what there is declared to be Galilean.. Ḥanin bar Abba in the name of Rav: Does one have to mention the time after nightfall¹²⁶The benediction required on all holidays, “Who has kept us alive, maintained us, and enabled us to reach this festive time.”? Rav Hoshaia said, one has to mention the time. Rebbi Ila said, one has to mention the time. Rebbi Zevida said, one has to mention the time. Rebbi Ḥiyya bar Ada formulated it as a tradition: Rebbi Ze`ira, Rebbi Isaac bar Naḥman, Rebbi Hoshaia, Rebbi Jehudah bar Pazi in the name of Rebbi Ḥama the father of Rebbi Oshaia: After nightfall one has to mention the time.

HALAKHAH: Rebbi Abba in the name of the rabbis there: If he slaughtered it and wolves ate its intestines it is qualified³³Even though punctured intestines make the animal terefa and forbidden for consumption, this is when the defect has been noted. The only organ which must be checked is the lung., for the presumption of intestines is qualification³⁴Babli Ḥulin 9a.. Should one not worry that maybe they were punctured? The presumption of intestines is that they are qualified. It was stated: But one may bring it on its hide. What does he do? He leaves one limb on it and brings it together with it³⁵While in Chapter 1 it was permitted to give the hides to the tanner, this refers to hides of animals destined from the start as food on the holiday and therefore prepared for the holiday. But the animal in question here was not prepared and the raw hide is not an implement; there is no reason to permit its movement on the holiday. The expedient to use is not to skin the animal completely but leave one ;piece of meat on the hide. Then this meat is potential food and may be moved; the hide is moved as an appendix of that meat..

It was stated⁸¹Tosephta 7:17, Babli Avodah Zarah 9a/b. The Babli states that the rules for health hazards must be much stricter than those for religious obligations; cf. Halakhah 7.: “If somebody saw a bird pecking at a fig or a rat nibbling at a watermelon, it is forbidden [to eat from them] for I say, they might have eaten from the place of a pecking hole.” Rebbi Abba said, that means that a snake spits out repeatedly. Rebbi Jonah said, who considers for us commandments for peckings¹⁷³The rules given here are rules of hygiene, rather than religious observance. Therefore, the reference to Rabban Gamliel is irrelevant and the Mishnah here does represent practice.? But for torn [animals]¹⁷⁴A kosher animal, correctly slaughtered, can be eaten only if inspection shows that it was healthy. The quote here is from Berakhot 9:4, Notes 209 ff., Rebbi Abba said in the name of the rabbis from there, “if it was slaughtered and the wolves took its innards, it is in order because intestines are presumed to be in order.” Should one not question whether they were pierced? Intestines are presumed to be in order. But here, you say so? It is worse if there is danger to life¹⁷⁵This is a general principle; any logical arguments and rules of decision based on probabilities and prior assumptions are inapplicable in health matters.; for peckings they went all the way with Rabban Gamliel.

⁶²The first sentences of this paragraph are in Tosephta Berakhot6:10, Yerushalmi Berakhot 9:3, Note 185; Babli Sukkah 46a. He who makes a lulav for himself says, praise to Him who sanctified us by His commandments and commanded us to make a lulav. For another, to make a lulav in his name⁶³Cf. Chapter 1, Note 124.. When he takes it he says, praise to Him who sanctified us by His commandments and commanded us about taking the lulav. If he prayed with it he says, praise to Him Who let us live, and kept us, and let us reach this time. He says the benediction every time when he takes it. How does one recite the benediction for the Ḥanukkah light? Rav said, praised to Him who sanctified us by His commandments and commanded us the commandment [to kindle]⁶⁴Corrector’s addition, to be deleted as shown by the quote later in the paragraph. The mention of “kindling” is Babylonian, Babli Šabbat23a. the light of Ḥanukkah. Everybody agrees that on the first day he says, about taking the lulav. What do they disagree about? The remaining days. Rebbi Joḥanan said, about taking the lulav. Rebbi Joshua ben Levi said, about commandments of the Elders⁶⁵Since, as explained in Mishnah 3:12, the biblical commandment to take the “four kinds” for seven days is restricted to “before the Eternal”, i. e., at the Temple. Without a Temple the obligation at other places is purely rabbinical except for the first day mentioned in Lev. 23:40.. What did Rav say for the lulav? Since for Ḥanukkah which is from their words he is saying, about the commandment of the light of Ḥanukkah, for lulav which is from the Torah⁶⁶Everywhere, at least for the first day of the festival. not so much more? What did Rebbi Joshua ben Levi say on Ḥanukkah? Since for lulav which is from the Torah he is saying, about commandments of the Elders, for Ḥanukkah which is from their words not so much more? The only problem is, what did Rebbi Joḥanan say on Ḥanukkah?