or

<<a congregation

<<and a congregation;

<<but

<<an individual

<<in relation to

<<a congregation

<<like one

<<who has not

<<prayed

<<is considered;

<<it teaches us.

<<And if

<<it had taught us

<<here,

<<because

<<he had not

<<begun

<<in it;

<<but

<<there,

<<where he has begun

<<in it,

<<say

<<not.

<<[Both] are necessary.

Rav Huna said:

<<one who enters

<<the synagogue

<<and finds

<<a congregation

<<that are praying,

<<if

<<he is able

<<to begin

<<and to finish

<<before

<<reaches

<<the prayer leader

<<“Modim,”

<<let him pray;

<<and if

<<not,

<<let him not

<<pray.

<<Rabbi Yehoshua ben Levi

<<said:

<<if

<<he is able

<<to begin

<<and to finish

<<before

<<reaches

<<the prayer leader

<<“Kedusha,”

<<let him pray;

<<and if

<<not,

<<let him not

<<pray.

In what

<<do they disagree?

<<One Master

<<holds:

<<an individual

<<says

<<“Kedusha”;

<<and the other Master

<<holds:

<<does not

<<an individual

<<say

<<“Kedusha.”

And so

<<Rav Adda bar Ahava said:

<<from where [do we know]

<<that does not

<<the individual

<<say

<<“Kedusha”?

<<As it is stated:

<<“And I shall be sanctified

<<in the midst of

<<the children of Israel” —

<<any

<<matter

<<of sanctity

<<shall not

<<be

<<less

<<than ten.

What

<<is the implication?

<<For taught

<<Ravnai,

<<the brother

<<of Rabbi Chiya bar Abba:

<<it is derived

<<“midst”

<<from “midst.”

<<It is written

<<here:

<<“And I shall be sanctified

<<in the midst of

<<the children of Israel,”

<<and it is written

<<there:

<<“Separate yourselves

<<from the midst of

<<the congregation,

<<this one”;

<<just as

<<there

<<ten,

<<so too

<<here

<<ten.

And all agree,

<<at any rate,

<<to interrupt

<<he does not

<<interrupt.

It was asked of them:

<<what is [the law]

<<to interrupt

<<for “May

<<His Name,

<<the great one,

<<be blessed”?

<<When

<<came

<<Rav Dimi,

<<he said:

<<Rabbi Yehuda

<<and Rabbi Shimon,

<<the students

<<of Rabbi Yochanan,

<<say:

<<for everything

<<we do not

<<interrupt

<<except

<<for

<<“May

<<His Name,

<<the great one,

<<be blessed,”

<<for even

<<one engaged

<<in the Account of

<<the Chariot

<<stops.

<<But it is not

<<the halacha

<<like him.

“Rabbi Yehuda

<<says:

<<he blesses

<<before them

<<and after them.”

<<Is this to say

<<that holds

<<Rabbi Yehuda

<<one who has had a seminal emission

<<is permitted

<<in words of

<<Torah?

<<But didn't Rabbi Yehoshua ben Levi say:

<<from where [do we know]

<<that one who has had a seminal emission

<<is forbidden

<<in words of

<<Torah?

<<As it is stated:

<<“And you shall make them known

<<to your children

<<and to the children of

<<your children,”

<<and juxtaposed

<<to it:

<<“The day

<<that

<<you stood

<<etc.”

<<Just as

<<there

<<those who had seminal emissions

<<were forbidden,

<<so too

<<here

<<those who have had seminal emissions

<<are forbidden!

And if you say

<<Rabbi Yehuda

<<does not

<<expound

<<“juxtapositions,”

<<but didn't Rav Yosef say:

<<even

<<one who

<<does not

<<expound

<<juxtapositions

<<in all

<<the Torah,

<<in Mishneh

<<Torah [Devarim]

<<expounds.

<<For surely

<<Rabbi Yehuda

<<does not

<<expound

<<“juxtapositions”

<<in all

<<the Torah

<<entire,

<<yet in Mishneh

<<Torah

<<expounds.

And in all

<<the Torah

<<entire,

<<from where do we know

<<that not

<<he expounds?

<<As it is taught:

<<Ben Azzai

<<says:

<<it is stated

<<“A sorceress

<<you shall not

<<let live,”

<<and it is stated

<<“Anyone

<<who lies

<<with

<<an animal

<<shall surely

<<be put to death”;

<<he juxtaposed it

<<[as a] subject

<<to it,

<<to say:

<<just as

<<one who lies

<<with

<<an animal

<<is by stoning,

<<so too

<<a sorceress

<<also

<<is by stoning.

Rabbi Yehuda said to him:

<<and is it

<<because

<<he juxtaposed it

<<[as a] subject

<<to it

<<that we take out

<<this one

<<to stoning?

<<Rather:

<<the ov [necromancer]

<<and the yidoni [wizard]

<<within the category of

<<all

<<the sorcerers

<<were,

<<and why

<<were they singled out?

<<To compare

<<to them

<<and to say

<<to you:

<<just as

<<the ov

<<and the yidoni

<<are by stoning,

<<so too

<<a sorceress

<<is by stoning.

And in Mishneh

<<Torah,

<<from where do we know

<<that he expounds?

<<As it is taught:

<<Rabbi Eliezer

<<says:

<<a man may marry

<<the one raped by

<<his father

<<and the one seduced by

<<his father,

<<the one raped by

<<his son

<<and the one seduced by

<<his son.

Rabbi Yehuda

<<forbids

<<the one raped by

<<his father

<<and the one seduced by

<<his father.

<<And Rav Giddel said in the name of Rav:

<<What is the reason

<<of Rabbi Yehuda?

<<For it is written:

<<“A man shall not take

<<the wife of

<<his father,

<<and shall not

<<uncover

<<the skirt of

<<his father.”

<<[A woman's] skirt

<<that was seen by

<<his father

<<he shall not

<<uncover.

And from what [do we know]

<<that about the one raped by

<<his father

<<it is written?

<<For juxtaposed

<<to it:

<<“And shall give

<<the man

<<who lies

<<with her

<<etc.”

They say:

<<yes,

<<in Mishneh

<<Torah

<<he expounds;

<<and these

<<juxtapositions

<<are needed

<<by him

<<for the other [teaching]

<<of Rabbi Yehoshua ben Levi.

<<For Rabbi Yehoshua ben Levi said:

<<anyone

<<who teaches

<<his son

<<Torah,

<<ascribes

<<to him

<<the verse

<<as if

<<he received it

<<from Mount

<<Horeb,

<<as it is stated:

<<“And you shall make them known

<<to your children

<<and to the children of

<<your children,”

<<and it is written

<<after it:

<<“The day

<<that

<<you stood

<<before

<<Hashem

<<your God

<<at Horeb.”

We learned:

<<“A zav

<<who saw

<<a seminal emission,

<<and a niddah

<<who discharged

<<semen,

<<[a woman] who has relations

<<and saw

<<blood —

<<require

<<immersion;

<<and Rabbi Yehuda

<<exempts.”

Thus far

<<did not

<<exempt

<<Rabbi Yehuda

<<except

<<in a zav

<<who saw

<<a seminal emission,

<<for from the outset

<<not

<<one fit for

<<immersion

<<is he;

<<but

<<one who has had a seminal emission

<<alone

<<he obligates.

And if you say:

<<the same is true

<<that even

<<one who has had a seminal emission

<<alone

<<also

<<exempts

<<Rabbi Yehuda,

<<and this

<<that

<<they disagree

<<in a zav

<<who saw

<<a seminal emission

<<is to inform you

<<the strength

<<of the Rabbis.

<<Say

<<the latter clause:

<<“[A woman] who has relations

<<and saw

<<blood

<<requires

<<immersion.”

According to whom

<<is taught

<<it?

<<If you say

<<according to the Rabbis,

<<it is obvious!

<<Now,

<<if

<<a zav

<<who saw

<<a seminal emission,

<<for from the outset

<<not

<<fit for

<<immersion

<<is he,

<<obligate [him]

<<the Rabbis,

<<[a woman] who has relations

<<and saw

<<blood,

<<for from the outset

<<fit for

<<immersion

<<she is,

<<is it not all the more so?!

<<Rather,

<<is it not

<<Rabbi Yehuda

<<it is,

<<and specifically

<<he teaches

<<it,