ברכות דף מג

אהדר קרעיה לאחוריה, וקרע קריעה אחרינא. אמר: נח נפשיה דרב, וברכת מזונא לא גמרינן. עד דאתא ההוא סבא, רמא להו מתניתין אברייתא, ושני להו:

and reversed his cloak, so that his tear which he had rent in mourning of Rav was behind him, and in mourning, he rent another tear in his garment. He said: Rav is dead, and we have not yet learned the halakhot of the Grace after Meals. Until, this elder came and raised a contradiction from the mishna to the baraita, as cited above, and he resolved it for them: Since they said: Let us go and eat in such-and-such a place, it is considered as if they reclined.

כיון דאמרי ״ניזיל וניכול לחמא בדוך פלן״ — כהסבו דמי.

הסבו, אחד מברך. אמר רב: לא שנו אלא פת דבעי הסבה, אבל יין לא בעי הסבה. ורבי יוחנן אמר: אפילו יין נמי בעי הסבה.

We learned in the mishna: If they were reclined, one recites a blessing on behalf of them all. Rav said: This halakha was only taught with regard to bread that it requires reclining to enable one to recite a blessing on behalf of them all. However, wine does not require reclining. And Rabbi Yoḥanan said: Even wine requires reclining as well.

איכא דאמרי, אמר רב: לא שנו אלא פת — דמהניא ליה הסבה. אבל יין — לא מהניא ליה הסבה. ורבי יוחנן אמר: אפילו יין נמי מהניא ליה הסבה.

Some say that Rav said: The mishna only taught that reclining is effective and enables one to recite a blessing on behalf of them all, with regard to a group eating bread. However, with regard to a group drinking wine, reclining is ineffective and each individual must recite a blessing for himself. And Rabbi Yoḥanan said: Even with regard to wine, reclining is effective.

מיתיבי: כיצד סדר הסבה? — אורחין נכנסין ויושבין על גבי ספסלין ועל גבי קתדראות עד שיכנסו כולם. הביאו להם מים — כל אחד ואחד נוטל ידו אחת.

The Gemara raises an objection based on a Tosefta: What is the order of reclining at a meal? The guests enter and sit upon benches and chairs [katedraot] until all are assembled. Afterward, they brought them water and each and every one washes one hand in which to hold the cup of wine. When wine came before them prior to the meal, each and every one recites a blessing over the wine for himself. Then, when they entered and reclined on the divans for the meal itself, and water came before them, despite the fact that each and every one already washed one hand, they wash both hands again prior to the meal, so that they will be able to eat with both hands. If wine came before them during the meal, despite the fact that each and every one already recited a blessing for himself, one recites a blessing on behalf of them all.

בא להם יין — כל אחד ואחד מברך לעצמו. עלו והסבו ובא להם מים, אף על פי שכל אחד ואחד נטל ידו אחת, חוזר ונוטל שתי ידיו.

בא להם יין — אף על פי שכל אחד ואחד ברך לעצמו, אחד מברך לכולם.

להאיך לישנא דאמר רב לא שנו אלא פת דבעי הסבה, אבל יין לא בעי הסבה — קשיא רישא!

If so, according to that version that Rav said: This halakha was only taught with regard to bread that it requires reclining to enable one to recite a blessing on behalf of them all. However, wine does not require reclining; the first clause of the Tosefta, which taught that each guest recites a blessing over the wine for himself, is difficult.

שאני אורחין דדעתייהו למיעקר.

The Gemara answers: Guests are different, as when they are sitting in the hall prior to the meal, their intention is to leave and enter the dining room. Therefore, while there, their drinking together is not considered a joint meal.

ולהאיך לישנא דאמר רב לא שנו אלא פת, דמהניא ליה הסבה, אבל יין לא מהניא ליה הסבה — קשיא סיפא!

And according to the version that Rav said: The mishna only taught that reclining is effective and enables one to recite a blessing on behalf of them all, with regard to a group eating bread. However, with regard to a group drinking wine, reclining is ineffective and each individual must recite a blessing for himself; the latter clause of the Tosefta, which taught that when drinking wine when reclining, one recites a blessing on behalf of all, is difficult.

שאני התם, דמגו דקא מהניא ליה הסבה לפת — מהניא ליה הסבה ליין.

The Gemara responds: There it is different, as since reclining is effective and enables one to recite a blessing on behalf of them all for bread, reclining is effective for wine as well.

בא להם יין בתוך המזון. שאלו את בן זומא: מפני מה אמרו בא להם יין בתוך המזון — כל אחד ואחד מברך לעצמו,

We learned in the mishna: If wine came before them during the meal, each and every diner recites a blessing over the wine for himself. If the wine came after the meal, one recites a blessing on behalf of them all. The Tosefta relates: They asked Ben Zoma: Why did the Sages say: If wine came before them during the meal, each and every diner recites a blessing over the wine for himself; but if the wine came after the meal, one recites a blessing on behalf of them all? He said to them: This is because while eating, the throat is not available. If one recites a blessing on behalf of them all, he would be forced to wait until they all had finished eating and readied themselves to drink the wine together (Tosafot). To prevent imposing upon them, the Sages ruled that there is no need to recite the blessing together.

לאחר המזון — אחד מברך לכולם? אמר להם: הואיל ואין בית הבליעה פנוי.

והוא אומר על המוגמר כו׳. מדקתני ״והוא אומר על המוגמר״, מכלל דאיכא עדיף מיניה, ואמאי!

The mishna teaches: And he, who recited the blessing over the wine, also recites the blessing over the incense, although they bring the incense only after the meal. The Gemara asks: From the fact that the mishna teaches: And he recites the blessing over the incense, it can be inferred that there is someone who should take precedence over him, to recite the blessing. That is why the mishna must emphasize that it is he who recites the blessing. And why does the one who recited the blessing over the wine nevertheless recite the blessing over the incense?

הואיל והוא נטל ידיו תחלה באחרונה.

The Gemara responds: Since he washed his hands first after the meal, prior to Grace after Meals, he also recites the blessing over the incense, as the washing of hands after the meal and the burning of the incense serve similar functions.

מסייע ליה לרב, דאמר רב חייא בר אשי אמר רב: הנוטל ידיו תחלה באחרונה — הוא מזומן לברכה. רב ורבי חייא הוו יתבי קמיה דרבי בסעודתא.

The Gemara comments: This supports the opinion of Rav, as Rav Ḥiyya bar Ashi says that Rav says: He who washes his hands first after the meal is designated to recite the blessing of Grace after Meals. Evidently, being given priority in performing one mitzva related to the meal results in that same person being given priority with regard to other mitzvot related to the meal. The Gemara relates: Rav and Rabbi Ḥiyya were seated before Rabbi Yehuda HaNasi at a meal. Rabbi Yehuda HaNasi said to Rav: Stand and wash your hands. Rabbi Ḥiyya saw that Rav was trembling, as Rav thought that Rabbi Yehuda HaNasi was criticizing him for eating too much or for having dirty hands. Rabbi Ḥiyya said to Rav: Son of noblemen, he is telling you to review Grace after Meals. As you will be the one reciting Grace after Meals, he told you to wash your hands first.

אמר ליה רבי לרב: קום משי ידך. חזייה דהוה מרתת. אמר ליה רבי חייא: בר פחתי, עיין בברכת מזונא קאמר לך.

אמר רבי זירא אמר רבא בר ירמיה: מאימתי מברכין על הריח — משתעלה תמרתו. אמר ליה רבי זירא לרבא בר ירמיה: והא לא ארח? אמר ליה: ולטעמיך,

Having mentioned the blessing over incense, the Gemara proceeds to discuss various halakhot that deal with blessings recited over scents. Rabbi Zeira said that Rava bar Yirmeya said: From when does one recite the blessing over the scent of incense? From when its column of smoke rises after the incense has been placed upon the coals. Rabbi Zeira said to Rava bar Yirmeya: But at that point, he has not yet smelled it. Rava bar Yirmeya said to him: And according to your reasoning, the blessing: Who brings forth bread from the earth, that one recites before eating bread, at that point, he has not yet eaten from it. Rather, in that case, one recites the blessing when he intends to eat; here too, he intends to smell.

״המוציא לחם מן הארץ״ דמברך והא לא אכל! אלא דעתיה למיכל, הכא נמי דעתיה לאורוחי.

אמר רבי חייא בריה דאבא בר נחמני אמר רב חסדא אמר רב, ואמרי לה אמר רב חסדא אמר זעירי: כל המוגמרות מברכין עליהן ״בורא עצי בשמים״ חוץ ממושק,

Rabbi Ḥiyya, son of Abba bar Naḥmani, said that Rav Ḥisda said that Rav said, and some say that Rav Ḥisda said that Ze’iri said: Over all the incense one recites: Who creates fragrant trees, except for musk, which is extracted from a living creature, and over which one recites: Who creates various spices.

שמין חיה הוא, שמברכין עליו ״בורא מיני בשמים״.

מיתיבי: אין מברכין ״בורא עצי בשמים״ אלא על אפרסמון של בית רבי, ועל אפרסמון של בית קיסר, ועל ההדס שבכל מקום!

The Gemara raises an objection based on what was taught in a baraita: One only recites: Who creates fragrant trees, over the balsam from the house of Rabbi Yehuda HaNasi, and over balsam from the house of Caesar and over myrtle everywhere. According to the previous statement, one recites that blessing over all types of incense.

תיובתא.

The Gemara comments: Indeed, it is a conclusive refutation.

אמר ליה רב חסדא לרב יצחק: האי משחא דאפרסמון מאי מברכין עלויה? אמר ליה, הכי אמר רב יהודה: ״בורא שמן ארצנו״. אמר ליה:

Rav Ḥisda said to Rav Yitzḥak: This balsam oil, what blessing does one recite over it? Rav Yitzḥak said to him, this is what Rav Yehuda said: One recites: Who creates the oil of our land, as balsam only grew in Eretz Yisrael, in the Jordan valley. Rav Ḥisda said to him: Except for Rav Yehuda, for whom Eretz Yisrael was extremely beloved and who therefore mentioned it in his blessing, what blessing does everyone else recite over balsam oil?

בר מיניה דרב יהודה דחביבא ליה ארץ ישראל, לכולי עלמא מאי?

אמר ליה: הכי אמר רבי יוחנן: ״בורא שמן ערב״.

He said to him: This is what Rabbi Yoḥanan said: One recites: Who creates pleasant oil.

אמר רב אדא בר אהבה: האי כשרתא מברכין עלויה ״בורא עצי בשמים״, אבל משחא כבישא — לא. ורב כהנא אמר: אפילו משחא כבישא,

Rav Adda bar Ahava said: Over costus, a spice, one recites: Who creates fragrant trees, but over oil that was pressed with spices to absorb their scents, no, one does not recite that blessing. And Rav Kahana said: Even over oil pressed with spices, one recites: Who creates fragrant trees, but not over oil into which spices were ground. The Sages of Neharde’a say: Even over oil into which spices were ground, which is of even lower quality, one recites this blessing.

אבל משחא טחינא — לא. נהרדעי אמרי: אפילו משחא טחינא.

אמר רב גידל אמר רב: האי סמלק — מברכין עלויה ״בורא עצי בשמים״. אמר רב חננאל אמר רב: הני חלפי דימא — מברכין עלייהו ״בורא עצי בשמים״.

Rav Giddel said that Rav said: Over this jasmine [simlak], one recites: Who creates fragrant trees. Rav Ḥananel said that Rav said: Over these spikenards, which grow next to the sea, one recites: Who creates fragrant trees. Mar Zutra said: What is the verse from which we derive that even a plant with soft stalks can be called a tree? From the verse: “She had taken them up to the roof and hidden them under the trees of flax” (Joshua 2:6); evidently, even stalks of flax are called “trees.”

אמר מר זוטרא: מאי קראה — ״והיא העלתם הגגה ותטמנם בפשתי העץ״.

רב משרשיא אמר: האי נרקום דגינוניתא — מברכין עלויה ״בורא עצי בשמים״. דדברא — ״בורא עשבי בשמים״. אמר רב ששת: הני סיגלי — מברכין עלייהו ״בורא עשבי בשמים״.

Rav Mesharshiya said: Over this garden daffodil one recites: Who creates fragrant trees, while over a wild daffodil that grows in the field, one recites: Who creates fragrant plants. Rav Sheshet said: Over fragrant violets one recites: Who creates fragrant plants. Mar Zutra said: One who smells a citron [etrog] or a quince recites: Blessed…who gave pleasant fragrance in fruits.

אמר מר זוטרא: האי מאן דמורח באתרוגא או בחבושא אומר: ״ברוך שנתן ריח טוב בפירות״.

אמר רב יהודה: האי מאן דנפיק ביומי ניסן וחזי אילני דקא מלבלבי, אומר: ״ברוך שלא חיסר בעולמו כלום וברא בו בריות טובות ואילנות טובות להתנאות בהן בני אדם״.

On a related topic, the Gemara cites that Rav Yehuda said: One who goes out during Nisan and sees trees that are blossoming recites: Blessed…who has withheld nothing from His world, and has created in it beautiful creatures and trees for human beings to enjoy. Rav Zutra bar Toviya said that Rav said: From where is it derived that one recites a blessing over scent? As it is stated: “Let every soul praise the Lord” (Psalms 150:6). He explains the verse: What is it from which the soul derives benefit and the body does not derive benefit from it? You must say: That is scent. Even over items from which only the soul derives benefit, one must recite a blessing and praise God.

אמר רב זוטרא בר טוביה אמר רב: מנין שמברכין על הריח? — שנאמר: ״כל הנשמה תהלל יה״. איזהו דבר שהנשמה נהנית ממנו ואין הגוף נהנה ממנו?

— הוי אומר: זה הריח.

ואמר רב זוטרא בר טוביה אמר רב: עתידים בחורי ישראל שיתנו ריח טוב כלבנון. שנאמר: ״ילכו יונקותיו ויהי כזית הודו וריח לו כלבנון״.

And Rav Zutra bar Toviya said that Rav said: The young men of Israel are destined to emit a sweet scent as the Lebanon, as it is stated: “His branches shall spread and his beauty will be as the olive tree, and his fragrance as Lebanon” (Hosea 14:7).

ואמר רב זוטרא בר טוביה אמר רב: מאי דכתיב ״את הכל עשה יפה בעתו״ — מלמד שכל אחד ואחד יפה לו הקדוש ברוך הוא אומנותו בפניו.

And Rav Zutra bar Toviya said that Rav said: What is the meaning of that which is written: “He has made everything beautiful in its time, and He has placed the world in their heart, yet so man cannot find out the work that God has done from the beginning even to the end” (Ecclesiastes 3:11)? This teaches that each and every individual, God has made his work pleasant for him in his own eyes. In that way, each individual will be satisfied with his work, enabling the world to function properly.

אמר רב פפא: היינו דאמרי אינשי: ״תלה ליה קורא לדבר אחר, ואיהו דידיה עביד״.

Rav Pappa said: This is the proverb that people say: Hang a heart of palm on a pig, and he will continue to perform his standard activities. Although hearts of palm are a delicacy, a pig will roll it in the mud as is his wont. Every creature has its own particular tastes, and one cannot draw conclusions with regard to one based on the standards of another.

ואמר רב זוטרא בר טוביה אמר רב: אבוקה כשנים, וירח כשלשה. איבעיא להו: אבוקה כשנים בהדי דידיה, או דילמא אבוקה כשנים לבר מדידיה? תא שמע: וירח כשלשה,

And Rav Zutra bar Toviya said that Rav said: For one walking on a dark path, if he has a torch in his hand, it is like two were walking on that path and the light of the moon is like three. The Gemara raises a dilemma: Is a torch like two including the one carrying the torch or perhaps a torch is like two besides him for a total of three? Come and hear a proof from that which Rav said: And the moon is like three. Granted, if you say three including him, it works out well. However, if you say three besides him, why do I need four, what purpose do they serve? Didn’t the Master say: To one walking alone, a demon can be seen and cause him harm. To two people, a demon can be seen and does not cause them harm. To three people, it cannot be seen at all. Four people are no better than three. Rather, can’t we learn from this that a torch is like two, means two including him. The Gemara comments: Indeed, conclude from this.

אי אמרת בשלמא בהדי דידיה — שפיר. אלא אי אמרת לבר מדידיה, ארבעה למה לי? והאמר מר: לאחד נראה ומזיק, לשנים נראה ואינו מזיק,

לשלשה אינו נראה כל עיקר. אלא לאו שמע מינה אבוקה כשנים — בהדי דידיה. שמע מינה.

ואמר רב זוטרא בר טוביה אמר רב, ואמרי לה אמר רב חנא בר ביזנא אמר רבי שמעון חסידא, ואמרי לה אמר רבי יוחנן משום רבי שמעון בן יוחי:

And Rav Zutra bar Toviya said that Rav said; and some say Rav Ḥana bar Bizna said that Rabbi Shimon Ḥasida said; and some say Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: It is preferable, from an ethical perspective, for one to throw himself into a fiery furnace rather than humiliate another in public. From where do we derive this? From Tamar, the daughter-in-law of Judah, when she was taken out to be burned, as it is stated: “As she was brought forth, she sent to her father-in-law, saying I am pregnant by the man to whom these belong, and she said examine these, to whom does this seal, cord and staff belong?” (Genesis 38:25). Despite her dire situation, she did not reveal that she was pregnant with Judah’s child; rather, she left the decision to him, to avoid humiliating him in public.

נוח לו לאדם שיפיל עצמו לתוך כבשן האש ואל ילבין פני חברו ברבים. מנלן? — מתמר, שנאמר: ״היא מוצאת וגו׳״.

תנו רבנן: הביאו לפניו שמן והדס, בית שמאי אומרים: מברך על השמן ואחר כך מברך על ההדס. ובית הלל אומרים: מברך על ההדס ואחר כך מברך על השמן.

The Sages taught: If they brought before him both scented oil and a myrtle branch, Beit Shammai say: One recites a blessing over the oil first and over the myrtle branch thereafter. And Beit Hillel say: One recites a blessing over the myrtle branch first and over the oil thereafter. Rabban Gamliel said: I will decide this dispute in favor of the opinion of Beit Shammai, that one should recite a blessing over the oil first, as it is more significant. With regard to oil; we are privileged to enjoy its fragrance and we are privileged to enjoy it by anointing ourselves with it. With regard to the myrtle branch; we are privileged to enjoy its fragrance, we are not privileged to enjoy it by anointing ourselves with it. Rabbi Yoḥanan said: The halakha is in accordance with the opinion of the decisor, Rabban Gamliel.

אמר רבן גמליאל: אני אכריע. שמן — זכינו לריחו וזכינו לסיכתו, הדס — לריחו זכינו לסיכתו לא זכינו. אמר רבי יוחנן: הלכה כדברי המכריע.

רב פפא איקלע לבי רב הונא בריה דרב איקא. אייתו לקמייהו שמן והדס. שקל רב פפא בריך אהדס ברישא, והדר בריך אשמן. אמר ליה:

The Gemara relates: Rav Pappa happened to come to the house of Rav Huna, son of Rav Ika. They brought before him both scented oil and a myrtle branch. Rav Pappa took and recited a blessing over the myrtle branch first and then recited a blessing over the oil. Rav Huna said to him: And does the Master not hold that the halakha is in accordance with the opinion of the decisor? If so, you should have recited a blessing over the oil first. Rav Pappa said: Rava said the following: The halakha is in accordance with the opinion of Beit Hillel. The Gemara comments: That is not so, as Rava did not issue that ruling. Rather, Rav Pappa did this in order to extricate himself from an unpleasant situation and justify his conduct.

לא סבר לה מר הלכה כדברי המכריע? אמר ליה: הכי אמר רבא: הלכה כבית הלל. ולא היא, לאשתמוטי נפשיה הוא דעבד.

תנו רבנן: הביאו לפניהם שמן ויין, בית שמאי אומרים: אוחז השמן בימינו ואת היין בשמאלו, מברך על השמן וחוזר ומברך על היין. בית הלל אומרים:

Our Sages taught in a baraita: If they brought before them both scented oil and wine, Beit Shammai say: He grasps the oil in his right hand, since he recites a blessing over the oil first, and the wine in his left hand. He recites a blessing over the oil and then he recites a blessing over the wine. Beit Hillel say the opposite: He grasps the wine in his right hand and the oil in his left hand. He recites a blessing over the wine and then he recites a blessing over the oil. And after he has recited a blessing over the oil and anointed his hands with it, he smears it on the head of the servant so that his hands will not remain perfumed. And if the servant is a Torah scholar, he smears the oil on the wall, as it is unbecoming for a Torah scholar to go out perfumed into the marketplace.

אוחז את היין בימינו ואת השמן בשמאלו, מברך על היין וחוזר ומברך על השמן, וטחו בראש השמש. ואם שמש תלמיד חכם הוא — טחו בכותל,

מפני שגנאי לתלמיד חכם לצאת לשוק כשהוא מבושם.

תנו רבנן: ששה דברים גנאי לו לתלמיד חכם: אל יצא כשהוא מבושם לשוק, ואל יצא יחידי בלילה, ואל יצא במנעלים המטולאים, ואל יספר עם אשה בשוק,

Tangential to the mention of conduct unbecoming a Torah scholar, the Sages taught in a baraita: Six things are disgraceful for a Torah scholar: He may not go out perfumed into the marketplace; he may not go out of his house alone at night; he may not go out wearing patched shoes; he may not converse with a woman in the marketplace; he may not recline and participate in a meal in the company of ignoramuses; and he may not be the last to enter the study hall. And some say that he may not take long strides and he may not walk with an upright posture.

ואל יסב בחבורה של עמי הארץ, ואל יכנס באחרונה לבית המדרש. ויש אומרים: אף לא יפסיע פסיעה גסה, ואל יהלך בקומה זקופה.

אל יצא כשהוא מבושם לשוק: אמר רבי אבא בריה דרבי חייא בר אבא אמר רבי יוחנן: במקום שחשודים על משכב זכור. אמר רב ששת: לא אמרן אלא בבגדו,

The Gemara elaborates on the statements of the baraita. He may not go out perfumed into the marketplace; Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said that Rabbi Yoḥanan said: This prohibition only applies in a place where they are suspected of homosexuality. One who goes out into the marketplace perfumed, will arouse suspicion. Rav Sheshet said: We only said this with regard to his clothing that was perfumed, but with regard to his body, it is permitted, as his sweat causes the fragrance to dissipate. Rav Pappa said: In this regard, his hair is considered like his clothing. And some say: His hair is considered like his body.

אבל בגופו — זיעה מעברא ליה. אמר רב פפא: ושערו כבגדו דמי, ואמרי לה כגופו דמי.

ואל יצא יחידי בלילה: משום חשדא. ולא אמרן אלא דלא קביע ליה עידנא, אבל קביע ליה עידנא — מידע ידיע דלעידניה קא אזיל.

He may not go out of his house alone at night because of suspicion of promiscuity. And therefore this was only prohibited if he does not have a set time during the night to study with his teacher, but if he has a set time, everyone knows that he is going to study with his teacher at his set time, and they will not be suspicious of him.

ואל יצא במנעלים המטולאים: מסייע ליה לרבי חייא בר אבא. דאמר רבי חייא בר אבא: גנאי הוא לתלמיד חכם שיצא במנעלים המטולאים. איני?

He may not go out wearing patched shoes. This supports the statement of Rabbi Ḥiyya bar Abba, as Rabbi Ḥiyya bar Abba said: It is disgraceful for a Torah scholar to go out wearing patched shoes. The Gemara challenges: Is that so? Didn’t Rabbi Ḥiyya bar Abba himself go out wearing patched shoes? Mar Zutra, son of Rav Naḥman, said: It is only prohibited when the shoe has a patch upon a patch. And we only said this with regard to patches on the upper part of the shoe but if the patch is on the sole, this does not apply. And with regard to patches on the upper part of the shoe, we only said this when he is out on the road, but in his house, we need not be concerned. And we only said this with regard to the summer when the patches would be visible to all, but during the rainy season, when the mud obscures the view of the patches, we need not be concerned.

והא רבי חייא בר אבא נפיק! אמר מר זוטרא בריה דרב נחמן: בטלאי על גבי טלאי. ולא אמרן אלא בפנתא, אבל בגילדא — לית לן בה.

ובפנתא לא אמרן אלא באורחא, אבל בביתא — לית לן בה. ולא אמרן אלא בימות החמה, אבל בימות הגשמים — לית לן בה.

ואל יספר עם אשה בשוק: אמר רב חסדא: ואפילו היא אשתו. תניא נמי הכי: אפילו היא אשתו, ואפילו היא בתו,

He may not converse with a woman in the marketplace. Rav Ḥisda said: Even if she is his wife. This was also taught in a baraita: One may not converse with a woman in the market, even if she is his wife, even if she is his daughter and even if she is his sister, for not everyone is well-versed in the identity of his female relatives and they will suspect that he is talking to women who are not his relatives.

ואפילו היא אחותו — לפי שאין הכל בקיאין בקרובותיו.

ואל יסב בחבורה של עמי הארץ: מאי טעמא? — דילמא אתי לאמשוכי בתרייהו.

He may not recline and participate in a meal in the company of ignoramuses. The Gemara explains: What is the reason? Perhaps he will be drawn after them and emulate them.

ואל יכנס באחרונה לבית המדרש: משום דקרו ליה ״פושע״.

He may not be the last to enter the study hall. The Gemara explains: Because they will call him negligent, in other words, careless and lazy.

ויש אומרים, אף לא יפסיע פסיעה גסה: דאמר מר, פסיעה גסה נוטלת אחד מחמש מאות ממאור עיניו של אדם. מאי תקנתיה? להדריה בקדושא דבי שמשי.

And some say he may not take long strides, as the Master said: A long stride takes away one five-hundredth of a person’s eyesight. The Gemara asks: What is his remedy if he took long strides? The Gemara responds: He can restore it by drinking the wine of kiddush on Shabbat eve.

ואל יהלך בקומה זקופה: דאמר מר המהלך בקומה זקופה אפילו ארבע אמות, כאילו דוחק רגלי שכינה, דכתיב: ״מלא כל הארץ כבודו״.

And he may not walk with an upright posture, but slightly bowed, as the Master said: One who walks with an upright posture and in an arrogant manner, even four cubits, it is as if he is pushing away the feet of the Divine Presence, as it is written: “The entire world is full of His glory” (Isaiah 6:3). One who walks in an arrogant way shows a lack of regard for the glory and honor of God that is surrounding him, and thereby chases God from that place.