Pesachim

is a separate obligation.1 ‘He must not perform his requirements twice.’ Why? Has he not [newly] decided?2 -Said Abaye, This is what he [the Tanna] means: He must not eat in pairs and drink in pairs and he must not perform his needs even once [after eating or drinking in pairs], lest he be weakened3 and be affected.4 Our Rabbis taught: He who drinks in pairs, his blood is upon his own head. Said Rab Judah: When is that? If he had not seen the street;5 but if he has seen the street, he is at liberty [to drink a second cup]. R. Ashi said: I saw that R. Hanania b. Bibi used to go out and see the street at each cup. Now we have said [this]6 only [if he intends] to set out on a journey [after drinking]; but [if he intends to stay] at home, it is not [harmful]. R. Zera observed: And going to sleep is like setting out on a journey. R. Papa said: And going to the privy is like setting out on a journey. Now [if [he intends to stay] at home it is not [dangerous]? Yet surely Raba counted the beams,7 while when Abaye had drunk one cup, his mother would offer him two cups in her two hands;8 again, when R. Nahman b. Isaac had drunk two cups, his attendant would offer him one cup; [if he had drunk] one cup, he would offer him two cups in his two hands?9 — An important person is different.10 ‘Ulla said: Ten cups are not subject to [the danger of] pairs. ‘Ulla is consistent with his view, for ‘Ulla said, while others maintain, it was taught in a Baraitha: The Sages instituted ten cups in a mourner's house. Now if you should think that ten cups are subject to [the danger of] pairs, how could our Rabbis arise and enact a regulation whereby one is led into danger! But eight are subject to ‘pairs.’ R. Hisda and Rabbah son of R. Huna both maintained: ‘Shalom’ [peace] combines [with others] for good, but does not combine for evil;11 but six is subject to ‘pairs’. Rabbah and R. Joseph both maintained: Wiyhuneka [‘and be gracious unto thee’] combines [with others] for good, but does not combine for evil;12 but four is subject to ‘pairs.’ Abaye and Raba both maintained: We-yishmereka [‘and keep thee’] combines [with others] for good, but does not combine for evil.13 Now Raba is consistent with his view, for Raba allowed the Rabbis to depart [from his house] after four cups, [and] though Raba b. Liwai14 came to harm, he paid no heed to the matter, saying, ‘That was [his punishment] because he raises difficulties at the public session. 15 R. Joseph said: The demon Joseph told me [that] Ashmedai the king of the demons is appointed over all pairs.’16 and a king is not designated a harmful spirit.17 Others explain it in the opposite sense: On the contrary, a king is quick-tempered [and] does whatever he wishes, for a king can break through a wall to make a pathway for himself and none may stay him.18 R. Papa said, Joseph the demon told me: For two we kill; for four we do not kill, [but] for four we harm [the drinker]. For two [we hurt] whether [they are drunk] unwittingly or deliberately; for four, only if it is deliberate, but not if it is unwitting. And if a man forgot himself and happened to go out,19 what is his remedy? Let him take his right-hand thumb in his left hand and his left-hand thumb in his right hand and say thus: ‘Ye [two thumbs] and I, surely that is three!20 But if he hears one saying, ‘Ye and I, surely that is four!’ let him retort to him, ‘Ye and I are surely five!’ And if he hears one saying, ‘Ye and I are six,’ let him retort to him, ‘Ye and I are seven.21 This once happened until a hundred and one , and the demon burst [with mortification]. Amemar said: The chief of the sorceresses told me: He who meets sorceresses should say thus: ‘Hot dung in perforated baskets for your mouths, o ye witches! may your heads become bald,22 the wind carry off your crumbs,23 thee peace (Num. VI, 26). Hence the seventh cup combines with others for good etc. as on p. 565, n. 5. thee (ibid. 25). disregard his dignity — Rashbam).