on a chest

<<like a vessel

<<inside

<<a vessel

<<is considered.

<<Rabbi Yehoshua ben Levi said:

<<A Torah scroll

<<requires

<<making

<<for it

<<a partition

<<of ten.

<<Mar Zutra

<<happened to come

<<to the house of

<<Rav Ashi;

<<he saw

<<the room

<<of Mar bar Rav Ashi

<<where was placed

<<in it

<<a Torah scroll,

<<and he had made

<<for it

<<a partition

<<of ten.

<<He said to him:

<<Like whom?

<<Like Rabbi Yehoshua ben Levi?

<<Say

<<that Rabbi Yehoshua ben Levi said

<<where there is not

<<to him

<<a house

<<other;

<<the Master,

<<surely

<<has

<<for him

<<a house

<<other?

<<He said to him:

<<Not

<<on my mind.

“How far

<<should he distance himself

<<from them

<<and from

<<the excrement?

<<Four

<<cubits.”

<<Rava said in the name of Rav Sechora in the name of Rav Huna:

<<they taught this only

<<behind him;

<<but

<<in front of him

<<he distances himself

<<the full extent of

<<his sight.

<<And likewise

<<for prayer.

Is that so?!

<<But surely

<<Rafram bar Pappa said in the name of Rav Chisda:

<<stands

<<a person

<<opposite

<<a bathroom

<<and prays!

<<Here

<<with what

<<are we dealing?

<<With a bathroom

<<that has not

<<in it

<<excrement.

Is that so?!

<<But didn't Rav Yosef bar Chanina say:

<<“The bathroom

<<that they spoke of —

<<even though

<<there is not

<<in it

<<excrement;

<<and the bathhouse

<<that they spoke of —

<<even though

<<there is not

<<in it

<<a person”!

<<Rather,

<<here

<<with what

<<are we dealing?

<<With new ones.

But surely

<<it is a question

<<for him,

<<for Ravina:

<<If he designated it

<<for a bathroom,

<<what is [the law]?

<<Is there

<<designation,

<<or

<<is there no

<<designation?

<<When

<<it was a question

<<for him,

<<for Ravina,

<<it was to stand

<<in it

<<to pray

<<inside it;

<<but

<<opposite it,

<<not.

Rava said:

<<These

<<bathrooms

<<of the Persians,

<<even though

<<there is

<<in them

<<excrement,

<<like sealed ones

<<are considered.

MISHNAH:

<<A zav

<<who saw

<<a seminal emission,

<<and a niddah

<<who discharged

<<semen,

<<and [a woman] who has relations

<<who saw

<<niddah blood —

<<require

<<immersion;

<<and Rabbi Yehuda

<<exempts.

GEMARA:

<<A dilemma was raised before them:

<<One who has had a seminal emission

<<who saw

<<zav-discharge,

<<according to Rabbi Yehuda,

<<what is [the law]?

<<When

<<exempts

<<Rabbi Yehuda

<<there,

<<with a zav

<<who saw

<<a seminal emission,

<<for from the outset

<<not

<<fit for

<<immersion

<<is he.

<<But

<<one who has had a seminal emission

<<who saw

<<zav-discharge,

<<for from the outset

<<fit for

<<immersion

<<he is,

<<he obligates;

<<or

<<perhaps

<<there is no difference?

Come and hear:

<<“[A woman] who has relations

<<and saw

<<niddah blood

<<requires

<<immersion,

<<and Rabbi Yehuda

<<exempts.”

<<But surely

<<[a woman] who has relations

<<and saw

<<niddah blood

<<is like one who has had a seminal emission

<<who saw

<<zav-discharge

<<is considered,

<<and yet

<<exempts

<<Rabbi Yehuda;

<<learn from it.

<<Taught

<<Rabbi Chiya

<<explicitly:

<<“One who has had a seminal emission

<<who saw

<<zav-discharge

<<requires

<<immersion,

<<and Rabbi Yehuda

<<exempts.”

We shall return to you,

<<‘One whose dead’.

MISHNAH:

<<The prayer of

<<the morning

<<until

<<midday;

<<Rabbi Yehuda

<<says:

<<until

<<four

<<hours.

<<The prayer of

<<Mincha

<<until

<<the evening;

<<Rabbi Yehuda

<<says:

<<until

<<the half of

<<Mincha.

The prayer of

<<the evening

<<there is not

<<for it

<<a fixed time.

<<And that of

<<the Mussafim

<<all

<<day;

<<Rabbi Yehuda

<<says:

<<until

<<seven

<<hours.

GEMARA:

<<And they raised a contradiction:

<<“Its mitzvah

<<is with

<<sunrise,

<<so that

<<he juxtaposes

<<redemption

<<to prayer,

<<and it turns out

<<he prays

<<in the day!”

When

<<it was taught,

<<that one,

<<it was for the vasikin.

<<For Rabbi Yochanan said:

<<The vasikin

<<would

<<finish

<<it

<<with

<<sunrise.

And everyone [agrees]:

<<until

<<midday

<<and no

<<further?

<<But didn't say

<<Rav Mari (son of Rav Huna son of Rabbi Yirmiya bar Abba),

<<in the name of

<<Rabbi Yochanan:

<<If he erred

<<and did not

<<pray

<<Maariv,

<<he prays

<<in Shacharis

<<two;

<<Shacharis —

<<he prays

<<in Mincha

<<two.

The whole day

<<he may go on

<<praying;

<<until

<<midday

<<they give

<<him

<<the reward of

<<prayer

<<in its time;

<<from then on,

<<the reward of

<<prayer

<<they give

<<him,

<<the reward of

<<prayer

<<in its time

<<not

<<do they give

<<him.

A dilemma was raised before them:

<<If he erred

<<and did not

<<pray

<<Mincha,

<<what is [the law]

<<that he should pray

<<Maariv

<<two?

<<If you should say:

<<if he erred

<<and did not

<<pray

<<Maariv

<<he prays

<<Shacharis

<<two,

<<because

<<one

<<day

<<it is,

<<as it is written:

<<“And there was

<<evening

<<and there was

<<morning,

<<day

<<one” —

<<but

<<here

<<prayer

<<in place of

<<an offering

<<it is,

<<and since

<<has passed

<<its day,

<<is void

<<its offering.

<<Or

<<perhaps,

<<since

<<prayer

<<[a plea for] mercy

<<it is,

<<whenever

<<he wishes

<<he may go on

<<praying?

Come and hear:

<<for Rav Huna bar Yehuda said in the name of Rabbi Yitzchak in the name of Rabbi Yochanan:

<<If he erred

<<and did not

<<pray

<<Mincha,

<<he prays

<<Maariv

<<two,

<<and there is not

<<in this

<<[the rule] of

<<“once it has passed

<<its day,

<<is void

<<its offering.”

They raised an objection:

<<“What is crooked

<<not

<<can

<<be straightened,

<<and what is lacking

<<not

<<can

<<be counted.”

<<“What is crooked

<<not

<<can

<<be straightened” —

<<this is

<<one who neglected

<<the Shema

<<of

<<Maariv

<<and the Shema

<<of

<<Shacharis,

<<or

<<the prayer

<<of

<<Maariv

<<or

<<the prayer

<<of

<<Shacharis.

<<“And what is lacking

<<not

<<can

<<be counted” —

<<this is

<<one whose

<<companions were counted

<<for a matter of

<<mitzvah,

<<and not

<<was he counted

<<with them.

Rabbi Yitzchak said in the name of Rabbi Yochanan:

<<Here

<<with what

<<are we dealing?

<<Where he neglected

<<deliberately.

Rav Ashi said:

<<It is precise

<<too,

<<for it teaches

<<“neglected,”

<<and not

<<does it teach

<<“erred”;

<<learn from it.