If so,

<<why

<<specifically

<<one who marries

<<a virgin?

<<Even

<<one who marries

<<a widow

<<too!

Here

<<he is preoccupied,

<<and here

<<not

<<is he preoccupied.

If

<<because of

<<preoccupation,

<<even

<<if sank

<<his ship

<<at sea

<<too!

<<Why, then,

<<did say

<<Rabbi Abba bar Zavda

<<in the name of

<<Rav:

<<a mourner

<<is obligated

<<in all

<<the mitzvos

<<stated

<<in the Torah,

<<except

<<for

<<the tefillin,

<<for behold

<<is stated

<<about them

<<“glory,”

<<as it is stated:

<<“Your glory

<<bind

<<upon yourself,

<<etc.”!

They say:

<<there,

<<preoccupation

<<of an optional matter;

<<here,

<<preoccupation

<<of a mitzvah.

MISHNAH:

<<He bathed

<<on the night,

<<the first one,

<<that died

<<his wife.

<<They said

<<to him

<<his students:

<<“You taught us,

<<our teacher,

<<that a mourner

<<is forbidden

<<to bathe!”

<<He said to them:

<<I am not

<<like the rest of

<<people;

<<delicate

<<am I.

And when died

<<Tavi

<<his slave,

<<he accepted

<<upon himself

<<condolences.

<<They said

<<to him

<<his students:

<<“You taught us,

<<our teacher,

<<that they do not

<<accept

<<condolences

<<for

<<slaves!”

<<He said to them:

<<is not

<<Tavi

<<my slave

<<like the rest of

<<all

<<the slaves;

<<worthy

<<he was.

A groom,

<<if

<<he wishes

<<to recite

<<the Shema

<<on the night,

<<the first one,

<<recites.

<<Rabban Shimon ben Gamliel

<<says:

<<not

<<everyone

<<who wishes

<<to take

<<the name

<<may take [it].

GEMARA:

<<What is

<<the reason

<<of Rabban

<<(Shimon ben)

<<Gamliel?

<<He holds:

<<acute mourning

<<at night

<<is Rabbinic,

<<as it is written:

<<“And its end

<<like a day

<<bitter.”

<<And in the case of

<<a delicate person

<<not

<<did decree

<<about him

<<the Rabbis.

“And when died

<<Tavi

<<his slave,”

<<etc.

The Rabbis taught:

<<slaves

<<and maidservants —

<<they do not

<<stand

<<for them

<<in a row,

<<and they do not

<<say

<<for them

<<the blessing of

<<mourners

<<and the consolation of

<<mourners.

An incident:

<<there died

<<the maidservant

<<of

<<Rabbi Eliezer.

<<Entered

<<his students

<<to console him.

<<When

<<he saw

<<them,

<<he went up

<<to the upper story,

<<and they went up

<<after him.

<<He entered

<<the gatehouse,

<<they entered

<<after him.

<<He entered

<<the hall,

<<they entered

<<after him.

<<He said to them:

<<it seems

<<to me

<<that you

<<are scalded

<<by lukewarm water;

<<now

<<not

<<are you

<<scalded

<<even

<<by boiling

<<hot water!

<<Not

<<thus

<<did I teach

<<you:

<<slaves

<<and maidservants —

<<they do not

<<stand

<<for them

<<in a row,

<<and they do not

<<say

<<for them

<<the blessing of

<<mourners

<<and not

<<the consolation of

<<mourners?

<<Rather,

<<what

<<do they say

<<for them?

<<Just as

<<they say

<<to him,

<<to a person,

<<about

<<his ox

<<and about

<<his donkey

<<that died:

<<“The Omnipresent

<<shall fill

<<for you

<<your loss,”

<<so

<<they say

<<to him

<<about

<<his slave

<<and about

<<his maidservant:

<<“The Omnipresent

<<shall fill

<<for you

<<your loss.”

It is taught

<<in another:

<<slaves

<<and maidservants —

<<they do not

<<eulogize

<<them.

<<Rabbi Yosei

<<says:

<<if

<<a slave

<<worthy

<<he is,

<<they say

<<over him:

<<“Alas,

<<a man

<<good

<<and faithful,

<<and who benefited

<<from his toil!”

<<They said to him:

<<If so,

<<what

<<have you left

<<for the worthy ones?

The Rabbis taught:

<<they do not

<<call

<<“fathers”

<<except

<<three,

<<and they do not

<<call

<<“mothers”

<<except

<<four.

The fathers —

<<what is

<<the reason?

<<If you say

<<because

<<not

<<we know

<<whether

<<from Reuven

<<we come

<<or

<<from Shimon

<<we come,

<<if so,

<<the mothers

<<too

<<not

<<we know

<<whether

<<from Rachel

<<we come

<<or

<<from Leah

<<we come!

<<Rather,

<<up to

<<here

<<they are significant;

<<beyond

<<not

<<significant.

It is taught

<<in another:

<<slaves

<<and maidservants —

<<they do not

<<call

<<them

<<“Father

<<So-and-so”

<<or “Mother

<<So-and-so.”

<<And those

<<of Rabban Gamliel

<<they would

<<call

<<them

<<“Father

<<So-and-so”

<<and “Mother

<<So-and-so.”

An incident

<<to contradict?!

<<Because

<<they were significant.

Rabbi Elazar said:

<<what is

<<that which is written:

<<“So

<<I will bless You

<<in my life;

<<in Your name

<<I will lift

<<my hands”?

<<“So

<<I will bless You

<<in my life” —

<<this is

<<the Shema;

<<“in Your name

<<I will lift

<<my hands” —

<<this is

<<prayer.

<<And if

<<he does

<<so,

<<about him

<<the verse

<<says:

<<“As with

<<fat

<<and richness

<<will be sated

<<my soul.”

<<And not

<<only that,

<<but rather

<<that he inherits

<<two

<<worlds,

<<this world

<<and the World to Come,

<<as it is stated:

<<“And lips of

<<joyous song

<<will praise,

<<my mouth.”

Rabbi Elazar,

<<after

<<he finished

<<his prayer,

<<said

<<thus:

<<“May it be

<<[Your] will

<<before You,

<<Hashem

<<our God,

<<that You cause to dwell

<<in our lot

<<love

<<and brotherhood

<<and peace

<<and companionship;

<<and that You increase

<<our border

<<with students;

<<and make successful

<<our end

<<[with] a future

<<and hope;

<<and that You place

<<our portion

<<in Gan Eden;

<<and set us right

<<with a companion

<<good

<<and an inclination

<<good

<<in Your world;

<<and that we rise early

<<and find

<<the yearning of

<<our heart

<<to fear

<<Your name;

<<and that there come

<<before You

<<the contentment of

<<our soul

<<for good.”

Rabbi Yochanan,

<<after

<<he finished

<<his prayer,

<<said

<<thus:

<<“May it be

<<[Your] will

<<before You,

<<Hashem

<<our God,

<<that You look

<<upon our shame

<<and gaze

<<upon our evil plight,

<<and clothe Yourself

<<in Your mercy,

<<and cover Yourself

<<in Your strength,

<<and wrap Yourself

<<in Your kindness,

<<and gird Yourself

<<in Your graciousness,

<<and may come

<<before You

<<the attribute of

<<Your goodness

<<and Your humility.”

Rabbi Zeira,

<<after

<<he finished

<<his prayer,

<<said

<<thus:

<<“May it be

<<[Your] will

<<before You,

<<Hashem

<<our God,

<<that not

<<we sin,

<<and not

<<be ashamed,

<<and not

<<be disgraced

<<before our fathers.”

Rabbi Chiya,

<<after

<<he prayed,

<<said

<<thus:

<<“May it be

<<[Your] will

<<before You,

<<Hashem

<<our God,

<<that should be

<<Your Torah

<<our occupation,

<<and may not

<<grow faint

<<our heart,

<<and may not

<<grow dark

<<our eyes.”

Rav,

<<after

<<his prayer,

<<said

<<thus:

<<“May it be

<<[Your] will

<<before You,

<<Hashem

<<our God,

<<that You give

<<us

<<life

<<long,

<<a life

<<of

<<peace,

<<a life

<<of

<<goodness,

<<a life

<<of

<<blessing,

<<a life

<<of

<<sustenance,

<<a life

<<of

<<vigor of

<<the bones,

<<a life

<<in which there is

<<in it

<<fear of

<<sin,

<<a life

<<in which there is not

<<in it

<<shame

<<and disgrace,

<<a life

<<of

<<wealth

<<and honor,

<<a life

<<in which there will be

<<in us

<<love of

<<Torah

<<and fear of

<<Heaven,

<<a life

<<in which You will fill

<<for us

<<all

<<the requests of

<<our heart

<<for good.”

Rabbi,

<<after

<<his prayer,

<<said

<<thus:

<<“May it be

<<[Your] will

<<before You,

<<Hashem

<<our God

<<and the God of

<<our fathers,

<<that You save us

<<from the brazen

<<of face

<<and from brazenness

<<of face,

<<from a man

<<evil,

<<and from a mishap

<<evil,

<<from an inclination

<<evil,

<<from a companion

<<evil,

<<from a neighbor

<<evil,

<<and from the Satan

<<the destroyer,

<<and from a judgment

<<harsh,

<<and from an adversary in

<<judgment

<<harsh,

<<whether

<<he is

<<a member of the covenant

<<or

<<he is not

<<a member of the covenant.”

And even though

<<there stood

<<officers

<<over him,

<<over Rabbi.

Rav Safra,

<<after

<<his prayer,

<<said

<<thus:

<<“May it be

<<[Your] will

<<before You,

<<Hashem

<<our God,

<<that You place

<<peace