(Ib. b) We are taught: The sages made a fence to their words [to protect their ordinances], lest a man coming from the field in the evening, would say: "I will go home, eat a little, drink a little, and sleep a while and then I will read Sh'm'a and pray the evening service." In the meantime he will fall asleep and sleep through the whole night without having read the Sh'm'a or prayed. But [in order to prevent this they say:] "A man coming from the field in the evening shall enter the synagogue, and if he be accustomed to read the Scripture, let him do so ; or if he be able to study traditional law, let him do that. After this, he should read the Sh'm'a and pray ; then he can eat his meal and recite the Aftermeal Benediction. He who transgresses the words of the wise, deserves the penalty of death." Why docs the Baraitha use the expression here that "He who transgresses the words of the wise is worthy of the penalty of death," and not use it in any other place? If you wish, you may say, because here the force of sleep puts him beyond his own control [and if he is not strongly warned against it, he may transgress the command even though he really desires to fulfill it] ; and if you please, you may say, because it is the intention [of the Baraitha] to reverse the opinion of those who say that the evening service is only optional it tells us, therefore, [by its warning,] that it is obligatory. The master said [above] : "He reads the Sh'm'a and prays (the evening service)" This is in support of [the view of] R. Jochanan, who was accustomed to say: "Who is sure to have a share in the world to come? He. who, immediately after the benediction of Geula, says the prayer of the Eighteen Benedictions at the evening service." R. Joshua b. Levi said : "The Eighteen Benedictions were ordained to be said in the middle." On what do they base their difference of opinion? If you please, you may say on a Biblical passage, and if you please, you may say on common sense. As to reason, R. Joshua holds that the redemption (of Egypt) commenced on the evening (towards the fifteenth of Nisan) although the real redemption did not take place until the morning, [therefore the Ge-ula which indicates the redemption should be said immediately before the Eighteen Benedictions in the evening also] ; but R. Joshua b. Levi holds that as long as the real redemption did not take place until the morning then the redemption of the evening matters little. As to the Biblical passage they differ in the interpretation of the passage. (Deu. 6:7) And when thou lieth down, and when thou riseth up, (referred to Sh'm'a) . R. Jochanan holds: "We compare Lying down [at evening] to arising [in the morning] for the reason that just as the reading of the Sh'm'a in the morning comes before the prayer, so, in the evening, the reading of the Sh'm'a comes first also, and then the prayer of the Eighteen Benedictions." R. Joshua holds: "We compare the reading of the Sh'm'a when lying down to the reading of the Sh'm'a when arising, for the reason that just as in the morning the Sh'm'a is read close upon rising so is the Sh'm'a of the evening read just before lying down." The following objection was raised by Mar b. Rabina: "We have learned (in a Mishnah (the earliest code of rabbinic law)) 'In the evening, he says two benedictions before the Sh'm'a and two after the Sh'm'a.' If the Eighteen Benedictions should be said immediately after Ge-ula, then the Benedictions of Hash-ki-benu, prevents his having the Ge-ula, (the first one after Sh'm'a) closely after the Eighteen Benedictions?" Since the Rabbis ordained that Hash-ki-benu is to be said [between Ge-ula and the Eighteen Benedictions] then it is considered as one long benediction ; for if we do not say so, then in the morning how can we say the Eighteen Benedictions immediately after the Ge-ula? Has not R. Jochanan said : "He should first say, O Lord, open Thou my lips, and my mouth shall declare thy praise (Ps. 51:17), and then proceed with the Eighteen Benedictions; and at the conclusion he should say. May the words of my mouth, and the meditation of my heart be acceptable before Thee, O Lord, my rock and my redeemer, (Ib. 19, 15)." But since the Rabbis ordained that the passage [O Lord, open my mouth, etc. ] be said, it is considered one long prayer (part of the eighteen benedictions), so in this instance also, since the Rabbis ordained that the Hash-ki-benu be said between Ge-ula and the Eighteen Benedictions, it is considered a part of Ge-ula