1. Hebrew Bible, Isaiah, 58.6, 61.1-61.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •asclepius, temples Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 49| 58.6. הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל־מוֹטָה תְּנַתֵּקוּ׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ | 58.6. Is not this the fast that I have chosen? To loose the fetters of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And that ye break every yoke? 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound; 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn; |
|
| 2. Philo of Alexandria, Plant., 841d (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temples, of asclepius at sunium Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 98 |
| 3. Plutarch, Lives of The Ten Orators, 843f-844a, 841d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 98 |
4. New Testament, Matthew, 11.4-11.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asclepius, temples Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 49| 11.4. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ ἀκούετε καὶ βλέπετε· 11.5. τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται· | 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. |
|
5. New Testament, Mark, 6.1-6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 49| 6.1. Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5. Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6. καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. | 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. |
|
6. New Testament, Luke, 4.16-4.30, 7.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asclepius, temples Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 49| 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.23. καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.28. καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4.29. καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4.30. αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. 7.22. καὶ ἀποκριθεὶς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται· | 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.'" 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. |
|
| 7. Phlegon of Tralles, De Rebus Mirabilibus, 841d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temples, of asclepius at sunium Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 98 |
| 8. Palestinian Talmud, Berachot, 1.5, 3c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
9. Babylonian Talmud, Berachot, 12a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •asclepius, temples Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 531| 12a. אלא אי אמרת אהבה רבה הוו אמרי מאי ברכות אין מעכבות זו את זו דלמא האי דלא אמרי יוצר אור משום דלא מטא זמן יוצר אור וכי מטא זמן יוצר אור הוו אמרי,ואי מכללא מאי,דאי מכללא לעולם אהבה רבה הוו אמרי וכי מטא זמן יוצר אור הוו אמרי ליה ומאי ברכות אין מעכבות זו את זו סדר ברכות:,וקורין עשרת הדברות שמע והיה אם שמוע ויאמר אמת ויציב ועבודה וברכת כהנים.,א"ר יהודה אמר שמואל אף בגבולין בקשו לקרות כן אלא שכבר בטלום מפני תרעומת המינין,תניא נמי הכי ר' נתן אומר בגבולין בקשו לקרות כן אלא שכבר בטלום מפני תרעומת המינין,רבה בב"ח סבר למקבעינהו בסורא א"ל רב חסדא כבר בטלום מפני תרעומת המינין,אמימר סבר למקבעינהו בנהרדעא א"ל רב אשי כבר בטלום מפני תרעומת המינין:,ובשבת מוסיפין ברכה אחת למשמר היוצא. מאי ברכה אחת א"ר חלבו משמר היוצא אומר למשמר הנכנס מי ששכן את שמו בבית הזה הוא ישכין ביניכם אהבה ואחוה ושלום וריעות:,מקום שאמרו להאריך: פשיטא היכא דקא נקיט כסא דחמרא בידיה וקסבר דשכרא הוא ופתח ומברך אדעתא דשכרא וסיים בדחמרא יצא דאי נמי אם אמר שהכל נהיה בדברו יצא דהא תנן על כולם אם אמר שהכל נהיה בדברו יצא,אלא היכא דקא נקיט כסא דשכרא בידיה וקסבר דחמרא הוא פתח ובריך אדעתא דחמרא וסיים בדשכרא מאי,בתר עיקר ברכה אזלינן או בתר חתימה אזלינן,ת"ש שחרית פתח ביוצר אור וסיים במעריב ערבים לא יצא פתח במעריב ערבים וסיים ביוצר אור יצא,ערבית פתח במעריב ערבים וסיים ביוצר אור לא יצא פתח ביוצר אור וסיים במעריב ערבים יצא,כללו של דבר הכל הולך אחר החתום,שאני התם דקאמר ברוך יוצר המאורות,הניחא לרב דאמר כל ברכה שאין בה הזכרת השם אינה ברכה שפיר אלא לר' יוחנן דאמר כל ברכה שאין בה מלכות אינה ברכה מאי איכא למימר,אלא כיון דאמר רבה בר עולא כדי להזכיר מדת יום בלילה ומדת לילה ביום כי קאמר ברכה ומלכות מעיקרא אתרוייהו קאמר,ת"ש מסיפא כללו של דבר הכל הולך אחר החתום כללו של דבר לאתויי מאי לאו לאתויי הא דאמרן,לא לאתויי נהמא ותמרי ה"ד אילימא דאכל נהמא וקסבר דתמרי אכל ופתח אדעתא דתמרי וסיים בדנהמא היינו בעיין,לא צריכא כגון דאכל תמרי וקסבר נהמא אכל ופתח בדנהמא וסיים בדתמרי [יצא] דאפילו סיים בדנהמא נמי יצא,מאי טעמא דתמרי נמי מיזן זייני:,אמר רבה בר חיננא סבא משמיה דרב כל שלא אמר אמת ויציב שחרית ואמת ואמונה ערבית לא יצא ידי חובתו שנאמר (תהלים צב, ג) להגיד בבקר חסדך ואמונתך בלילות:,ואמר רבה בר חיננא [סבא] משמיה דרב המתפלל כשהוא כורע כורע בברוך וכשהוא זוקף זוקף בשם,אמר שמואל מאי טעמא דרב דכתיב (תהלים קמו, ח) ה' זוקף כפופים,מיתיבי (מלאכי ב, ה) מפני שמי נחת הוא,מי כתיב בשמי מפני שמי כתיב,אמר ליה שמואל לחייא בר רב בר אוריאן תא ואימא לך מלתא מעלייתא דאמר אבוך הכי אמר אבוך כשהוא כורע כורע בברוך כשהוא זוקף זוקף בשם. | 12a. However, if you say that they would omit: Who creates light, and would recite: An abounding love, on what basis would you conclude that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other? In that case, one could offer another reason why only a single blessing is recited. Perhaps the fact that they did not recite: Who creates light was because the time for the recitation of: Who creates light, had not yet arrived, as the sun had yet to rise. The blessings of the priestly watch are recited in the early morning hours, long before sunrise. However, afterward, when the time to recite: Who creates light arrived, they would recite it. From the conclusion drawn by Rabbi Shimon ben Lakish, that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other, it is clear that the blessing recited by the members of the priestly watch was: Who creates light.,As this deductive reasoning seems coherent and convincing, the Gemara asks: And if this halakha is based on inference, and not on an explicit statement, what of it? There seems to be no other way to interpret Rabbi Shimon ben Lakish’s statement.,The Gemara answers: If this conclusion were based on an inference, one could say that actually they recited: An abounding love, and when the time to recite: Who creates light arrived, they would recite it. In that case, what is the meaning of: Failure to recite one of the blessings recited before Shema does not prevent one from reciting the other? Rabbi Shimon ben Lakish meant that failure to recite the correct order of the blessings does not prevent one from fulfilling his obligation. Even if one recites: An abounding love before: Who creates light, he fulfills his obligation. Rabbi Shimon ben Lakish did not refer to a case where only one of the blessings was recited. Consequently, one cannot infer from his statement his opinion regarding the identity of the single blessing.,The Gemara related above that the priests in the Temple read the Ten Commandments, along with the sections of Shema, VeHaya im Shamoa, VaYomer, True and Firm, Avoda, and the priestly benediction.,Rav Yehuda said that Shmuel said: Even in the outlying areas, outside the Temple, they sought to recite the Ten Commandments in this manner every day, as they are the basis of the Torah (Rambam), but they had already abolished recitation of the Ten Commandments due to the grievance of the heretics, who argued that the entire Torah, with the exception of the Ten Commandments, did not emanate from God (Jerusalem Talmud). If the Ten Commandments were recited daily, that would lend credence to their claim, so their recitation was expunged from the daily prayers.,That was also taught in a baraita that Rabbi Natan says: In the outlying areas, they sought to recite the Ten Commandments in this manner, but they had already abolished their recitation due to the grievance of the heretics.,The Gemara relates that several Sages sought to reinstitute recitation of the Ten Commandments, as Rabba bar bar Ḥana thought to institute this in the city of Sura, but Rav Ḥisda said to him: They already abolished them due to the grievance of the heretics.,So too, Ameimar thought to institute this in the city of Neharde’a. Rav Ashi, the most prominent of the Sages in that generation, said to him: They already abolished them due to the grievance of the heretics.,We learned in a mishna in tractate Tamid that on Shabbat a single blessing is added to bless the outgoing priestly watch. The Gemara asks: What is that single blessing? Rabbi Ḥelbo said: As they finished their service, the outgoing priestly watch would say to the incoming priestly watch: May He who caused His Name to dwell in this house cause love and brotherhood, peace and camaraderie to dwell among you.,We learned in the mishna: Where the Sages said to recite a long blessing, one may not shorten it, and vice-versa. The Gemara proceeds to address a particular problem arising from conclusions drawn from this mishna. Before addressing the primary problem, however, a simpler, secondary issue is raised: Obviously, in a case where one took a cup of wine in his hand and thought it was beer, and began reciting the blessing thinking it was beer, i.e., he intended to recite the appropriate blessing on beer: By Whose word all things came to be, and upon realizing that it was wine, he concluded the blessing with that which is recited over wine: Who creates the fruit of the vine, he fulfilled his obligation. In that case, even had he recited: By Whose word all things came to be, as he originally intended, he would have fulfilled his obligation, as we learned in a mishna: If one recited the general blessing: By Whose word all things came to be, over all food items, he fulfilled his obligation after the fact, even if ab initio another blessing was instituted to recite before eating that food. Therefore, if he reconsidered and concluded the blessing with the ending of the blessing over wine, he fulfilled his obligation.,However in a case where one took a cup of beer in his hand and thought it was wine, and began reciting the blessing thinking it was wine, meaning he intended to recite: Who creates the fruit of the vine, and upon realizing that it was beer he concluded the blessing with that which is recited over beer: By Whose word all things came to be, what is the halakha?,Ostensibly, this blessing is comprised of two sections. The first section, during which he intended to recite: Who creates the fruit of the vine, cannot fulfill his obligation as it is an inappropriate blessing to recite over beer. However, in the second section he recited: By Whose word all things came to be, the appropriate blessing. The dilemma, then, is: Do we follow the essence of the blessing, the first section, or do we follow the conclusion of the blessing?,Come and hear a proof from what was taught in a baraita with regard to a similar case: If, in the morning prayer, one began the blessings prior to the recitation of Shema appropriately with: Who creates light, and concluded with the formula of the evening prayer: Who brings on evenings, he did not fulfill his obligation. However, if one did the opposite, and commenced with: Who brings on evenings, and concluded with: Who creates light, he fulfilled his obligation.,Similarly, if, in the evening prayer, one commenced the recitation of Shema with: Who brings on evenings and concluded with: Who creates light, he did not fulfill his obligation. If one commenced with: Who creates light and concluded with: Who brings on evenings, he fulfilled his obligation.,The baraita summarizes that the general principle is: Everything follows the conclusion of the blessing. Based on this principle, the question with regard to a blessing recited over food and drink posed above can be resolved.,This proof is rejected: There, in the case of the blessing recited over the radiant lights, it is different, as one recites: Blessed…Who forms the radiant lights, and similarly, in the evening one recites: Blessed…Who brings on evenings. Since these are long blessings that conclude with a second blessing summarizing their content, one could assert that everything follows the conclusion. However, in the case of short blessings, such as: By Whose word all things came to be, or: Who creates the fruit of the vine, ostensibly, if there is a problem with the first part of the blessing, the entire blessing is nullified.,The distinction between the blessing recited over the radiant lights and the blessings recited over food and drink stems from the assumption that the conclusion: Blessed…Who fashions the radiant lights, is a complete, independent blessing. However, this is not necessarily so. This works out well according to Rav, who said: Any blessing that does not include mention of God’s name is not considered a blessing, and since: Who creates light, includes God’s name, it constitutes a complete, independent blessing. However, according to Rabbi Yoḥa, who said: Any blessing that does not include mention of God’s sovereignty, i.e., our God, King of the universe, is not considered a blessing, what can be said to distinguish between the conclusion of the blessings over food and drink and the blessing over the radiant lights? Since the conclusion: Who creates light, does not mention God’s sovereignty, it does not constitute a complete, independent blessing.,The Gemara responds: Rather, Rabbi Yoḥa also holds that the blessing over the radiant lights is a complete blessing. Since Rabba bar Ulla said: Who creates darkness, is mentioned during the day and: Rolling away the light before the darkness, is mentioned at night in order to mention the attribute of day at night and the attribute of night in the day, the beginning of the blessing in which God’s sovereignty is mentioned day and night is appropriate to both day and night, and when one recites the blessing with God’s name and mentions God’s sovereignty at the beginning of the blessing, it refers to both day and night. Therefore, no proof can be cited from the blessing over the radiant lights to the blessings recited over food and drink.,The Gemara attempts to cite an additional proof: Come and hear another solution based on what we learned in the latter clause of the baraita cited above: The general principle is: Everything follows the conclusion of the blessing. What does the phrase: The general principle is, come to include beyond the detailed example cited in the baraita? Does it not come to include the case that we stated, that both in the case of a long blessing and the case of a short blessing, the conclusion of the blessing is the determining factor?,The Gemara rejects this: No, the principle is cited to include a case of bread and dates. The Gemara clarifies: What are the circumstances of the dilemma with regard to the blessings on these food items? If you say that it is a case where one ate bread and thought that he ate dates, and commenced reciting the blessing thinking it was dates; then, upon realizing that it was bread, he concluded the blessing with that which is recited over bread, isn’t that our dilemma, as this case is identical to the one involving wine and beer?,The Gemara answers: No; this general principle is only necessary to teach a special case, where one ate dates and thought that he ate bread, and commenced reciting the blessing thinking they were bread. Upon realizing that they were dates, he concluded the blessing with that which is recited over dates. In that case he fulfilled his obligation, as even had he concluded the blessing with that which is recited over bread, he would have fulfilled his obligation.,What is the reason that had he concluded with the blessing recited over bread he would have fulfilled his obligation to recite a blessing over dates? This is because dates also provide a person sustece. While ab initio one should not recite the blessing for bread over dates, after the fact, if one did so, he fulfilled his obligation. It is with regard to this particular situation that the baraita established the principle: Everything follows the conclusion of the blessing. Ultimately, the dilemma regarding a blessing with an inappropriate opening and an appropriate conclusion remains unresolved.rThe Gemara proceeds to discuss the formula for the blessings recited along with Shema.,Rabba bar Ḥina Sava said in the name of Rav: One who did not recite: True and Firm [emet veyatziv] at the beginning of the blessing of redemption that follows Shema in the morning prayer, and: True and Trustworthy [emet ve’emuna] in the evening prayer, he did not fulfill his obligation. An allusion to the difference in formulation between morning and evening is, as it is stated: “To declare Your kindness in the morning and Your faith in the nights” (Psalms 92:3). In the morning, one must mention God’s loving-kindness, while in the evening one is required to emphasize the aspect of faith.,And Rabba bar Ḥina Sava said in the name of Rav: One who is praying, when he bows in the appropriate places, he bows when he says: Blessed, and when he subsequently stands upright, he stands upright when he says God’s name.,Shmuel, who was Rav’s colleague and significantly outlived him, said: What is Rav’s reason for saying that one should stand upright at the mention of God’s name? As it is written: “The Lord, who raises the bowed” (Psalms 146:8); one stands upright at the mention of God’s name to recall that it is God who raises the bowed.,The Gemara raises an objection based on what we learned in praise of a priest: “And he was afraid before My name” (Malachi 2:5), indicating that one must be humbled and not upright before God’s name.,The Gemara responds: Is it written: At My name? Before My name, is written, meaning that one is humbled and bows prior to the mention of God’s name, when he says: Blessed.,The Gemara relates: Shmuel said to Ḥiyya bar Rav: Son of Torah, come and I will tell you a great saying that your father said. Your father said the following: When one bows, he bows when he says: Blessed, and when he stands upright, he stands upright when he says God’s name. |
|
| 10. Epigraphy, Ig Ii3, 1154, 359, 352 Tagged with subjects: •nan Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 98 |
| 11. Dinarchos, Dinarchos, IX Tagged with subjects: •temples, of asclepius in city Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 140 |
| 12. Epigraphy, Ig Ii2, 1163, 2857, 2866, 2872-2873, 776, 840-842, 1302 Tagged with subjects: •nan Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 98, 221 |
| 13. Epigraphy, I.Eleusis, 94, 196 Tagged with subjects: •nan Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 98, 221 |
| 14. Dieuchidas Megarensis 4. Jh. V. Chr., Fragments, 162, 168-170, 148 Tagged with subjects: •nan Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 221 |
| 15. Epigraphy, Agora 16, 185, 187 Tagged with subjects: •nan Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 98 |
| 16. Epigraphy, Seg, 18.22, 25.140, 34.95 Tagged with subjects: •temples, of asclepius in city Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 140 |
