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4a
{Shabbat 9b}
This "close to mincha" we conclude that it refers to close to greater {and earlier} mincha
{To cite an earlier definition, from Rif Brachot 18b on Brachot 26b:
What is Mincha Gedolah {greater afternoon}? From 6 and 1/2 hours and onward.
And what is Mincha Ketana {smaller afternoon}? From 9 and 1/2 hours and onward.
}
, and even in regard to our haircutting {which is easy and not as time-consuming}.
And why must he not sit down [for it] at the very outset?
As a decree lest the scissors be broken.
"NOR TO THE BATHS" - even merely for sweating.
And why not [do this] in the first place?
As a decree lest he faint.
"NOR A TANNERY" - even merely to inspect it.
And why not at the very outset?
Lest he see his wares being spoilt, which will trouble him.
"NOR TO EAT" - even for a small meal.
And why not at the very outset?
Lest he come to prolong it.
"NOR TO A LAWSUIT" - even for the end of the trial.
And why not [enter] at the very outset?
Lest he see an argument to overthrow the verdict
From what is considered the beginning of a haircut? {For the Mishna states that if one began he does not break off}
Rabbi Avin said: When the barber's sheet is placed on one's knees.
And what is considered the beginning of a bath?
Rabbi Avin said: When they remove the sheet from him. {gemara's girsa: משיערה; Rif: משיעביר}
And when is the beginning of tanning?
Rabbi Avin said {note: this attribution missing in our gemara}: When he ties [an apron] round his shoulders.
And when is the beginning of eating?
Rav said: When one washes his hands;
Rabbi Yochanan {our girsa: Chanina} said: When he loosens his girdle.
But they do not differ: the one refers to ourselves [Babylonians]: the other to them [residents of Israel].
Ze'eri {our gemara: Abaye - and perhaps it makes more sense for it to be Ze'eiri referring to "these Babylonian scholars"} said: These Babylonian scholars, according to the one who says that maariv is voluntary, once they have undone their girdle [to eat], we do not trouble them; but according to the one who says that it is obligatory, we trouble them.
But the mincha prayer, according to all it is obligatory, and we learn in the Mishna " YET IF THEY BEGAN, THEY NEED NOT BREAK OFF" and Rabbi Yochanan said: from when he loosens his girdle?!
{Shabbat 10a}
There {in the Mishna} drunkenness is not common; here, it is common.
Or else, mincha, since it has a set time, he will be afraid {of missing it} and will not come to neglect it; maariv, since the entire night is the time {acceptable} for prayer, he will not come to fear, and he will come to neglect it.
And now, the world treats the prayer of maariv as if it were obligatory, and even though he loosened his girdle, we trouble him.
Rabba {gemara: Rava} bar Rav Huna would put on stockings {/fine footwear} and pray. He said {by way of explanation, Amos 4:12:}
Rav Ashi said: I saw Rav Kahana, when there was pestilence {our gemara: suffering} in the world, he would dress and cover himself {Bach emends to "remove his cloak"}, clasp his hands, and pray, saying '[I pray] like a slave before his master.' When there was no pestilence {our gemara: when there was peace} he would make himself special and pray {our gemara: dress, cover and wrap himself} saying, {Amos 4:12:}
And he {Rav Hamnuna} held that the time for prayer and the time for [study of the] Torah are distinct from each other.
{That is, there is no obligation to learn when one is involved in prayer, so by prolonging his prayer, he is not forsaking Torah during that time.}
Rabbi Yirmiyah was sitting before Rabbi Zera and was learning. The time for prayer arrived
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