Yerushalmi Berakhot 2:9 ירושלמי ברכות ב׳:ט׳

MISHNAH: The bridegroom may recite the Shema‘ in his first night if he wishes. Rabban Simeon ben Gamliël says, not everyone who wants to grab a reputation³⁴⁵Asserting that he is such a holy man that he can concentrate on his prayers under any circumstances. can do so.

HALAKHAH: It was stated³⁴⁶This Tosephta (Taäniot 1:7) refers to the Mishnah (Taänit 1:4) that if there was no rain by the middle of the month of Ḥeshwan, distinguished people start fasting; public fasts because of the draught start only in Kislev. Rabban Simeon ben Gamliel states that in matters that bring pain, everybody can join with the distinguished persons; only in matters that bring prestige, not everyone can join and a scholar cannot join if he has been duly appointed to a position of authority since in that case he has to avoid even the appearance of being better than the people under his authority. The Yerushalmi quotes this Tosephta anonymously, hence it accepts it as valid ruling.: In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him. In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.

It was stated: One may step to one side because of obstacles on the road³⁴⁷This is one of the conditions of public use of private land which Joshua imposed on the land distributed to the Israelite tribes (Babli Bava Qama 81b, Yerushalmi Bava Batra 5:1). If a road is impassable, one may walk on the shoulder even if the field is planted up to the roadbed.. And when one sinks³⁴⁸In the rainy season on an unpaved road., even into a field full of saffron. Rebbi Abbahu said³⁴⁹A parallel to this story is quoted in the Babli (Bava Qama 81b) concerning Rebbi, Rebbi Ḥiyya, and Rebbi Yehudah ben Qanosa. The disapproving conclusion, given here in the name of the late Amora R. Zeïra, an immigrant from Babylonia, in the Babli is attributed to Rebbi. This shows that the note of Rebbi Zeïra is a belated accomodation of Galilean practice to Babylonian standards.: It happened that Rabban Gamliel and Rebbi Joshua were on the road and stepped on the side because of obstacles on the road when they saw Rebbi Yehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself³⁵⁰Showing overly great care not to infringe on other people’s property. Since the possession of land is a gift of God, any property rights are from the start subject to the liens enacted by Joshua, and use of the shoulders is no infringement of other people’s property. R. Yehudah ben Pappos’ piety therefore is quite misplaced.? He answered: This is Yehudah ben Pappos, all whose deeds are done for Heaven’s sake. He said to him³⁵¹Rabban Gamliel to Rebbi Joshua. The implication is that R. Yehudah ben Pappos, who otherwise is unknown, held a public position and, therefore, was prohibited from exhibiting his piety. (In Kafṭor waperaḥ, R. Astorre Parḥi gives the name as Pappos ben Yehudah, a man known for his extreme habits, cf. Tosephta Soṭa 5:9. However, of the two men of this name mentioned in Talmudic literature, one is too early, in Temple times, and the other one is mentioned in the prehistory of the revolt of Bar Kokhba, too late).: Did we not formulate “In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.” He answered him³⁵²Rebbi Joshua to Rabban Gamliel. Since walking on a wet dirt road is exhausting and very slow, even the holder of public office is permitted to walk on the road.: Did we not also formulate, “In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him.” Rebbi Zeïra said, but only if he does not shame others³⁵³And here, the leaders of the generation were embarrassed by his unnecessary exhibition of piety..

Clarification. Rebbi Miasha³⁵⁴This is the reading of ms. Rome. The Venice print has “Rebbi Yasa”. The Venice reading explains why R. Samuel is mentioned in second place, since Rebbi Miasha was a student of Rebbi Samuel ben Rav Isaac. Maybe there existed a version in which Rebbi Yasa was mentioned both times. and Rebbi Samuel bar Rav Isaac were sitting and eating in one of the upper synagogues³⁵⁵Of Tiberias. Most commentators invert the word order and explain: On the upper floor of a synagogue (since in the synagogue itself one may not eat).. There came the time of prayer and Rebbi Samuel bar Rav Isaac got up to pray. Rebbi Miasha said to him: Teacher, did you not teach us that once one started one does not interrupt³⁵⁶Mishnah Šabbat 1:5. If the speaker is Rebbi Yasa, one would have to translate: “Did not Rebbi (the editor of the Mishnah) teach us …”.. And Ḥizkiah stated: Every one who is free from an obligation and does it anyway is called uneducated³⁵⁷Greek ἰδιώτης “private person, individual” (as opposed to the State).. He answered him: Did we not state³⁵⁸The two Mishnayot from this chapter, that the groom is absolved from reciting Sheina‘ but that he may do so if he wishes.: “The bridegroom is free?” The bridegroom, if he wants. He³⁵⁹Rebbi Miasha. answered him: Is that not from Rabban Gamliël³⁶⁰Mishnah 9, even though formulated anonymously, is only acceptable to Rabban Gamliel, not to those who disagree with the him. The answer is that the Mishnah is acceptable to all.? He said to him, I can free myself as Rabban Gamliel did; Rabban Gamliel said: I shall not listen to you to lift from me the Kingdom of Heaven.