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Tiresias: The Ancient Mediterranean Religions Source Database



6304
Hebrew Bible, Psalms, 141.1


יִפְּלוּ בְמַכְמֹרָיו רְשָׁעִים יַחַד אָנֹכִי עַד־אֶעֱבוֹר׃A Psalm of David. LORD, I have called Thee; make haste unto me; Give ear unto my voice, when I call unto Thee.


מִזְמוֹר לְדָוִד יְהוָה קְרָאתִיךָ חוּשָׁה לִּי הַאֲזִינָה קוֹלִי בְּקָרְאִי־לָךְ׃A Psalm of David. LORD, I have called Thee; make haste unto me; Give ear unto my voice, when I call unto Thee.


Intertexts (texts cited often on the same page as the searched text):

13 results
1. Septuagint, Tobit, 4.7-4.11, 12.9 (10th cent. BCE - 2nd cent. BCE)

4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life;
2. Hebrew Bible, Leviticus, 10 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Numbers, 23-24, 22 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Psalms, 3.5, 12.6, 22.22, 28.6, 38.16, 39.13, 51.10, 102.2-102.3, 108.7 (9th cent. BCE - 3rd cent. BCE)

3.5. קוֹלִי אֶל־יְהוָה אֶקְרָא וַיַּעֲנֵנִי מֵהַר קָדְשׁוֹ סֶלָה׃ 12.6. מִשֹּׁד עֲנִיִּים מֵאַנְקַת אֶבְיוֹנִים עַתָּה אָקוּם יֹאמַר יְהוָה אָשִׁית בְּיֵשַׁע יָפִיחַ לוֹ׃ 22.22. הוֹשִׁיעֵנִי מִפִּי אַרְיֵה וּמִקַּרְנֵי רֵמִים עֲנִיתָנִי׃ 28.6. בָּרוּךְ יְהוָה כִּי־שָׁמַע קוֹל תַּחֲנוּנָי׃ 38.16. כִּי־לְךָ יְהוָה הוֹחָלְתִּי אַתָּה תַעֲנֶה אֲדֹנָי אֱלֹהָי׃ 102.2. יְהוָה שִׁמְעָה תְפִלָּתִי וְשַׁוְעָתִי אֵלֶיךָ תָבוֹא׃ 102.2. כִּי־הִשְׁקִיף מִמְּרוֹם קָדְשׁוֹ יְהוָה מִשָּׁמַיִם אֶל־אֶרֶץ הִבִּיט׃ 102.3. אַל־תַּסְתֵּר פָּנֶיךָ מִמֶּנִּי בְּיוֹם צַר לִי הַטֵּה־אֵלַי אָזְנֶךָ בְּיוֹם אֶקְרָא מַהֵר עֲנֵנִי׃ 108.7. לְמַעַן יֵחָלְצוּן יְדִידֶיךָ הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי׃ 3.5. With my voice I call unto the LORD, and He answereth me out of His holy mountain. Selah" 12.6. 'For the oppression of the poor, for the sighing of the needy, Now will I arise', saith the LORD; 'I will set him in safety at whom they puff.' ." 22.22. Save me from the lion's mouth; yea, from the horns of the wild-oxen do Thou answer me." 28.6. Blessed be the LORD, Because He hath heard the voice of my supplications." 38.16. For in Thee, O LORD, do I hope; Thou wilt answer, O Lord my God." 51.10. Make me to hear joy and gladness; that the bones which Thou hast crushed may rejoice." 102.2. O LORD, hear my prayer, and let my cry come unto Thee." 102.3. Hide not Thy face from me in the day of my distress; incline Thine ear unto me; in the day when I call answer me speedily." 108.7. That Thy beloved may be delivered, Save with Thy right hand, and answer me."
5. Septuagint, Tobit, 4.7-4.11, 12.9 (4th cent. BCE - 2nd cent. BCE)

4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life;
6. Dead Sea Scrolls, Damascus Covenant, 11.17-11.21 (2nd cent. BCE - 1st cent. CE)

7. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 11.17-11.21 (2nd cent. BCE - 1st cent. CE)

8. Dead Sea Scrolls, Community Rule, 9.3-9.6, 10.5-10.8 (2nd cent. BCE - 1st cent. CE)

9. Septuagint, Ecclesiasticus (Siracides), 3.30, 35.1-35.7 (2nd cent. BCE - 2nd cent. BCE)

35.1. He who keeps the law makes many offerings;he who heeds the commandments sacrifices a peace offering. 35.1. Give to the Most High as he has given,and as generously as your hand has found. 35.2. He who returns a kindness offers fine flour,and he who gives alms sacrifices a thank offering. 35.2. Mercy is as welcome when he afflicts them as clouds of rain in the time of drought. 35.3. To keep from wickedness is pleasing to the Lord,and to forsake unrighteousness is atonement. 35.4. Do not appear before the Lord empty-handed 35.5. for all these things are to be done because of the commandment. 35.6. The offering of a righteous man anoints the altar,and its pleasing odor rises before the Most High. 35.7. The sacrifice of a righteous man is acceptable,and the memory of it will not be forgotten.
10. Mishnah, Shekalim, 5.6 (1st cent. CE - 3rd cent. CE)

5.6. There were two chambers in the Temple, one the chamber of secret gifts and the other the chamber of the vessels. The chamber of secret gifts: sin-fearing persons used to put their gifts there in secret, and the poor who were descended of the virtuous were secretly supported from them. The chamber of the vessels: whoever offered a vessel as a gift would throw it in, and once in thirty days the treasurers opened it; and any vessel they found in it that was of use for the repair of the temple they left there, but the others were sold and their price went to the chamber of the repair of the temple."
11. New Testament, Matthew, 6.1-6.18 (1st cent. CE - 1st cent. CE)

6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.16. Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you.
12. Anon., Sifre Deuteronomy, 41 (2nd cent. CE - 4th cent. CE)

13. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

32b. אמר ר' אלעזר גדולה תפלה יותר ממעשים טובים שאין לך גדול במעשים טובים יותר ממשה רבינו אעפ"כ לא נענה אלא בתפלה שנאמר (דברים ג, כו) אל תוסף דבר אלי וסמיך ליה עלה ראש הפסגה:,וא"ר אלעזר גדולה תענית יותר מן הצדקה מאי טעמא זה בגופו וזה בממונו:,וא"ר אלעזר גדולה תפלה יותר מן הקרבנות שנא' (ישעיהו א, יא) למה לי רוב זבחיכם וכתיב ובפרשכם כפיכם,א"ר יוחנן כל כהן שהרג את הנפש לא ישא את כפיו שנא' (ישעיהו א, טו) ידיכם דמים מלאו:,וא"ר אלעזר מיום שחרב בית המקדש ננעלו שערי תפלה שנאמר (איכה ג, ח) גם כי אזעק ואשוע שתם תפלתי ואע"פ ששערי תפלה ננעלו שערי דמעה לא ננעלו שנאמר (תהלים לט, יג) שמעה תפלתי ה' ושועתי האזינה אל דמעתי אל תחרש,רבא לא גזר תעניתא ביומא דעיבא משום שנא' (איכה ג, מד) סכותה בענן לך מעבור תפלה:,וא"ר אלעזר מיום שחרב בית המקדש נפסקה חומת ברזל בין ישראל לאביהם שבשמים שנא' (יחזקאל ד, ג) ואתה קח לך מחבת ברזל ונתתה אותה קיר ברזל בינך ובין העיר:,א"ר חנין א"ר חנינא כל המאריך בתפלתו אין תפלתו חוזרת ריקם מנא לן ממשה רבינו שנא' (דברים ט, כו) ואתפלל אל ה' וכתיב בתריה וישמע ה' אלי גם בפעם ההיא,איני והא א"ר חייא בר אבא א"ר יוחנן כל המאריך בתפלתו ומעיין בה סוף בא לידי כאב לב שנא' (משלי יג, יב) תוחלת ממושכה מחלה לב מאי תקנתיה יעסוק בתורה שנא' (משלי יג, יב) ועץ חיים תאוה באה ואין עץ חיים אלא תורה שנאמר (משלי ג, יח) עץ חיים היא למחזיקים בה לא קשיא הא דמאריך ומעיין בה הא דמאריך ולא מעיין בה,א"ר חמא בר' חנינא אם ראה אדם שהתפלל ולא נענה יחזור ויתפלל שנאמר (תהלים כז, יד) קוה אל ה' חזק ויאמץ לבך וקוה אל ה':,ת"ר ארבעה צריכין חזוק ואלו הן תורה ומעשים טובים תפלה ודרך ארץ,תורה ומעשים טובים מנין שנא' (יהושע א, ז) רק חזק ואמץ מאד לשמור ולעשות ככל התורה חזק בתורה ואמץ במעשים טובים,תפלה מנין שנא' קוה אל ה' חזק ויאמץ לבך וקוה אל ה',דרך ארץ מנין שנא' (שמואל ב י, יב) חזק ונתחזק בעד עמנו וגו':,(ישעיהו מט, יד) ותאמר ציון עזבני ה' וה' שכחני היינו עזובה היינו שכוחה אמר ר"ל אמרה כנסת ישראל לפני הקב"ה רבש"ע אדם נושא אשה על אשתו ראשונה זוכר מעשה הראשונה אתה עזבתני ושכחתני,אמר לה הקב"ה בתי י"ב מזלות בראתי ברקיע ועל כל מזל ומזל בראתי לו שלשים חיל ועל כל חיל וחיל בראתי לו שלשים לגיון ועל כל לגיון ולגיון בראתי לו שלשים רהטון ועל כל רהטון ורהטון בראתי לו שלשים קרטון ועל כל קרטון וקרטון בראתי לו שלשים גסטרא ועל כל גסטרא וגסטרא תליתי בו שלש מאות וששים וחמשה אלפי רבוא כוכבים כנגד ימות החמה וכולן לא בראתי אלא בשבילך ואת אמרת עזבתני ושכחתני,(ישעיהו מט, טו) התשכח אשה עולה אמר הקב"ה כלום אשכח עולות אילים ופטרי רחמים שהקרבת לפני במדבר אמרה לפניו רבש"ע הואיל ואין שכחה לפני כסא כבודך שמא לא תשכח לי מעשה העגל אמר לה (ישעיהו מט, טו) גם אלה תשכחנה,אמרה לפניו רבש"ע הואיל ויש שכחה לפני כסא כבודך שמא תשכח לי מעשה סיני אמר לה (ישעיהו מט, טו) ואנכי לא אשכחך,והיינו דא"ר אלעזר א"ר אושעיא מאי דכתיב גם אלה תשכחנה זה מעשה העגל ואנכי לא אשכחך זה מעשה סיני:,חסידים הראשונים היו שוהין שעה אחת:,מנא הני מילי א"ר יהושע ב"ל אמר קרא (תהלים פד, ה) אשרי יושבי ביתך,ואמר ר' יהושע ב"ל המתפלל צריך לשהות שעה אחת אחר תפלתו שנא' (תהלים קמ, יד) אך צדיקים יודו לשמך ישבו ישרים את פניך,תניא נמי הכי המתפלל צריך שישהא שעה אחת קודם תפלתו ושעה אחת אחר תפלתו קודם תפלתו מנין שנא' אשרי יושבי ביתך לאחר תפלתו מנין דכתיב אך צדיקים יודו לשמך ישבו ישרים את פניך,תנו רבנן חסידים הראשונים היו שוהין שעה אחת ומתפללין שעה אחת וחוזרין ושוהין שעה אחת וכי מאחר ששוהין תשע שעות ביום בתפלה תורתן היאך משתמרת ומלאכתן היאך נעשית,אלא מתוך שחסידים הם תורתם משתמרת ומלאכתן מתברכת:,אפילו המלך שואל בשלומו לא ישיבנו:,אמר רב יוסף לא שנו אלא למלכי ישראל אבל למלכי עכו"ם פוסק,מיתיבי המתפלל וראה אנס בא כנגדו ראה קרון בא כנגדו לא יהא מפסיק אלא מקצר ועולה,לא קשיא הא דאפשר לקצר (יקצר ואם לאו פוסק),ת"ר מעשה בחסיד אחד שהיה מתפלל בדרך בא שר אחד ונתן לו שלום ולא החזיר לו שלום המתין לו עד שסיים תפלתו לאחר שסיים תפלתו א"ל ריקא והלא כתוב בתורתכם (דברים ד, ט) רק השמר לך ושמור נפשך וכתיב (דברים ד, טו) ונשמרתם מאד לנפשותיכם כשנתתי לך שלום למה לא החזרת לי שלום אם הייתי חותך ראשך בסייף מי היה תובע את דמך מידי,א"ל המתן לי עד שאפייסך בדברים א"ל אילו היית עומד לפני מלך בשר ודם ובא חברך ונתן לך שלום היית 32b. bRabbi Elazar said:This story proves that bprayer is greater than good deedswithout prayer ( iTosafot /i), as bthere was none greater inthe performance of bgood deeds than Moses our teacher; nevertheless, his request was granted,albeit in a limited manner, in his request to enter Eretz Yisrael, bonly through prayer,when God permitted him to climb the mountain and look out over the land. bAs,initially bit is stated: “Speak no more to Me,” juxtaposed to which is: “Go up to the summit of the mountain.” /b,After comparing and contrasting prayer and good deeds, the Gemara explores another comparison. bRabbi Elazar said: A fast is greater than charity. What is the reasonthat fasting is greater? Because a fast bisa mitzva performed bwith one’s bodyas he afflicts himself, bwhilecharity bisperformed only bwith one’s money. /b,In another comparison, bRabbi Elazar said: Prayer is greater than sacrifices, as it is stated: “To what purpose is the multitude of your sacrifices to Me,says the Lord. I am full of the burnt-offerings of rams and the fat of fed beasts; I do not desire the blood of bulls and sheep and goats” (Isaiah 1:11). bAndseveral verses later bit is written: “And when you spread forth your handsI will hide My eyes from you, and even if you increase your prayer, I will not hear; your hands are full of blood” (Isaiah 1:15). Not only Israel’s sacrifices, but even their prayers, which are on a higher spiritual level, will not be accepted.,Speaking of that verse in Isaiah, the Gemara cites that bRabbi Yoḥa said: Any priest who killed a person may not lift his handsin the Priestly Blessing bas it is stated:“And when you spread forth your hands I will hide My eyes from you… byour hands are full of blood.”Here we see that the Priestly Blessing, performed with hands spread forth, is not accepted when performed by priests whose “hands are full of blood.”,On the subject of prayer, bRabbi Elazar also said: Since the day the Temple was destroyed the gates of prayer were lockedand prayer is not accepted as it once was, bas it is saidin lamentation of the Temple’s destruction: b“Though I plead and call out, He shuts out my prayer”(Lamentations 3:8). Yet, bdespitethe fact bthat the gates of prayer were lockedwith the destruction of the Temple, bthe gates of tears were not locked,and one who cries before God may rest assured that his prayers will be answered, bas it is stated: “Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears”(Psalms 39:13). Since this prayer is a request that God should pay heed to the tears of one who is praying, he is certain that at least the gates of tears are not locked.,With regard to the locking of the gates of prayer, the Gemara relates that bRava did not decree a fast on a cloudy day because it is stated: “You have covered Yourself in a cloud, through which prayer cannot pass”(Lamentations 3:44). The verse indicates that clouds are a bad omen, indicating that God has averted His face (Rav Hai Gaon)., bAnd Rabbi Elazar said: Since the day the Temple was destroyed an iron wall separates Israel from their Father in heaven, as it is statedto the prophet Ezekiel, instructing him to symbolize that separation: b“And take for yourself an iron griddle, and set it as an iron wall between yourself and the city… /bit will be a sign for the house of Israel” (Ezekiel 4:3).,The Gemara cites other statements in praise of prayer: bRabbi Ḥanin saidthat bRabbi Ḥanina said: Anyone who prolongs his prayer isassured that bhis prayer does not return uswered;it will surely be accepted. bFrom where do wederive this? bFrom Moses our teacher, as it is statedthat Moses said: “So I fell down before the Lord the forty days and forty nights that I fell down; band I prayed to the Lord”(Deuteronomy 9:26–27), band it is written thereafter: “And the Lord heard me that time as well,the Lord would not destroy you” (Deuteronomy 10:10).,The Gemara raises an objection: bIs that so? Didn’t Rabbi Ḥiyya bar Abba saythat bRabbi Yoḥa said: Anyone who prolongs his prayer and expects it to be answered, will ultimately come to heartache,as it will not be answered. bAs it is stated: “Hope deferred makes the heart sick”(Proverbs 13:12). bAnd what is the remedyfor one afflicted with that illness? He should bengage in Torahstudy, bas it is stated: “But desire fulfilled is the tree of life”(Proverbs 13:12), band tree of life is nothing other than Torah, as it is stated: “It is a tree of life to those who hold fast to it,and those who support it are joyous” (Proverbs 3:18). This is bnot difficult. This,Rabbi Ḥiyya bar Abba’s statement that one will suffer heartache refers to one bwho prolongshis prayer band expects it to be answered; that,Rabbi Ḥanin’s statement that one who prolongs his prayer is praiseworthy refers to bone who prolongs his prayer anddoes bnot expect it to be answered. /b,On a similar note, bRabbi Ḥama, son of Rabbi Ḥanina, said: A person who prayed and saw that he was not answered,should bpray again, as it is stated: “Hope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord”(Psalms 27:14). One should turn to God with hope, and if necessary turn to God again with hope.,Connected to the emphasis on the need to bolster one’s effort in prayer, the Gemara notes that bthe Sages taughtin a ibaraita /i: bFourthings brequire bolstering,constant effort to improve, band they are: Torah, good deeds, prayer, and occupation. /b,For each of these, a biblical proof is cited: bFrom whereis it derived that bTorah and good deedsrequire bolstering? bAs it is statedin the instruction to Joshua: b“Only be strong and be extremely courageous, observe and do all of the Torahthat Moses My servant commanded you; do not deviate to the right or to the left, that you may succeed wherever you go” (Joshua 1:7). In this verse, observe refers to Torah study and do refers to good deeds (Maharsha); the apparently repetitive language is not extraneous. The Gemara derives: bBe strong in Torah and be courageous in good deeds. /b, bFrom whereis it derived that bprayerrequires bolstering? bAs it is said: “Hope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord.” /b, bFrom whereis it derived that boccupationrequires bolstering? bAs it is stated: “Be strong and we will be strong for the sake of our nationand for the cities of our God” (II Samuel 10:12). All of one’s labor requires bolstering.,The Gemara cites a midrash on the following verse from Isaiah, relating to the sin of the Golden Calf and Moses’ supplication for forgiveness: b“But Zion said: The Lord has forsaken me and the Lord has forgotten me.Can a woman forget her suckling baby, that she would not have compassion for the child of her womb? These may forget, but you I will not forget” (Isaiah 49:14–15). The Gemara seeks to clarify: bForsaken is the same as forgotten.They are synonymous; why repeat the same idea twice? bReish Lakish said: The community of Israel said before the Holy One, Blessed be He: Master of the Universe,even when ba man marriesa second bwife after his first wife, hecertainly brecalls the deeds of his firstwife. Yet bYou havenot only bforsaken me,but You have bforgotten meas well., bThe Holy One, Blessed be He, said toIsrael: bMy daughter, I created twelve constellations in the firmament, and for each and every constellation I have created thirty armies, and for each and every army I have created thirty legions [ iligyon /i], and for each and every legion I have created thirty infantry division leaders [ irahaton /i], and for each and every infantry division leader I have created thirty military camp leaders [ ikarton /i], and for each and every military camp leader I have created thirty leaders of forts [ igastera /i], and on each and every leader of a fort I have hung three hundred and sixty-five thousand stars corresponding to the days of the solar year. And all of them I have created only for your sake; and you saidthe Lord bhas forsaken me andthe Lord bhas forgotten me? /b,The verse goes on to say: b“Can a woman forget her suckling baby,that she would not have compassion for the child of her womb? These may forget, but you I will not forget.” The meaning of this verse is that bthe Holy One, Blessed be He, saidto the community of Israel: bHave I forgotten the ram offerings and firstborn animals that you offered before Me in the desert?The community of Israel breplied to Him: Master of the Universe, since there is no forgetfulness before the Throne of Your Glory, perhaps you will not forget my sin of the Golden Calf?God bresponded toIsrael: b“These [ ielu /i] too shall be forgotten.” “ /bThese” is a reference to the sin of the Golden Calf, regarding which Israel said: “These [ ielu /i] are your gods.”,The community of Israel bsaid before Him: Master of the Universe, since there is forgetfulness before the Throne of Your Glory, perhaps You willalso bforget the eventsrevolving around the revelation at bSinai?God bsaid toIsrael: bI [ ianokhi /i] will not forget youthe revelation at Sinai, which began with: “I [ ianokhi /i] am the Lord your God.”,The Gemara notes: bThatis what bRabbi Elazar saidthat bRav Oshaya said: What isthe meaning of that which is bwritten: “These too will be forgotten”? That is the sin of the Golden Calf.And what is the meaning of bI will not forget you? Those are the eventsthat transpired at bSinai. /b,We learned in the mishna that bthe earlygenerations of bpiousmen bwould wait one hourin order to achieve the solemn frame of mind appropriate for prayer.,The Gemara asks: bFrom where are these mattersderived? bRabbi Yehoshua ben Levi said:This is alluded to when bthe verse states: “Happy are those who dwell in Your House”(Psalms 84:5), immediately after which it is said: “They will yet praise You, Selah.”, bAnd Rabbi Yehoshua ben Levi said: One who prays mustalso bwait one hour after his prayer, as it is stated: “Surely the righteous will give thanks unto Your name, the upright will sit before You”(Psalms 140:14), meaning that after thanking God through prayer, one should stay and sit before Him., bThatopinion bwas also taughtin a ibaraita /i: bOne who prays must wait one hour before his prayer and one hour after his prayer. From whereis it derived that one must wait one hour bbefore his prayer? As it is stated: “Happy are those who dwell in Your House.” And from whereis it derived that one must stay one hour bafter his prayer? As it is written: “Surely the righteous will give thanks unto Your name, the upright will sit before You.” /b, bThe Sages taughtin a ibaraitawith regard to waiting before and after prayer: bThe earlygenerations of bpiousmen bwould wait one hour, pray one hour, then wait one hour again.This raises the question: bSincethe early pious men bwould spend nine hours per dayengaged either bin prayeror the requisite waiting periods before and after prayer, three hours each for the morning, afternoon, and evening prayers, bhow is their Torah preserved?There was little time remaining to review their studies. bAnd how was their work accomplished? /b,The Gemara answers: bRather, because they were piousthey merited that btheir Torah is preserved and their work is blessed. /b,Additionally, we learned in the mishna: bEvenif bthe king greets himwhile he is praying, bhe should not respond to himas one may not interrupt his prayer.,In limiting application of this principle, bRav Yosef said: They only taughtthis mishna bwith regard to kings of Israel,as a Jewish king would understand that the individual did not fail to respond to his greeting due to disrespect for the king. bHowever, with regard to kings of the nations of the world, he interruptshis prayer and responds to their greeting due to the potential danger.,The Gemara braised an objectionto Rav Yosef’s statement: bOne who is praying and saw a violent person,feared by all, bcoming toward him,or ba carriage coming toward himand he is in the way, bhe should not stophis prayer bbut rather abridge it and moveout of the way.,The Gemara responds: This is bnot difficult.Rather, bthisthat teaches to abridge one’s prayer rather than stopping, refers to a case bwhere it is possible to abridgehis prayer and complete it in time, in which case he bshould abridgeit. bAnd ifit is bnota situation where he can abridge his prayer, bhe interruptshis prayer., bThe Sages taught:There was barelated bincident, involving a particular pious man who was prayingwhile traveling balong his pathwhen ban officer [ ihegmon /i] came and greeted him.The pious man did not pause from his prayer band did not respond with a greeting.The officer bwaited for him until he finished his prayer.br bAfter he finished his prayer,the officer bsaid to him:You bgood for nothing.You endangered yourself; I could have killed you. br bIsn’t it written in your Torah: “Take utmost care and guard yourself diligently”(Deuteronomy 4:9)? br bAnd it isalso bwritten: “Take therefore good heed unto yourselves”(Deuteronomy 4:15)? Why did you ignore the danger to your life? br bWhen I greeted you, why did you not respond with a greeting? br bWere I to sever your head with a sword, who would hold me accountable for yourspilled bblood? /b,The pious man bsaid to him: Wait for me until I will appease you withmy bwords. br bHe said to him: Had you been standing before a flesh and blood king and your friend came and greeted you,would byoubr breturn hisgreeting?


Subjects of this text:

subject book bibliographic info
aaron Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 20
almsgiving, charity Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
atonement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
balaam Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 20
blessing/blessings Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 20
david/davidic Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 20
elijah Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 20
elisha Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 20
faith, faithfulness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
genre, complaint Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 20
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
jewish other, ritual Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
jews, jewry, jewish, jewish matrix, jewish setting, anti-jewish, non-jewish Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
lords prayer Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
performance Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 20
piety, deeds of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
prayer Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 20; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
psalms Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
punishment Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
qumran, qumranic, anti-qumranic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
rabbinic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
repentance, return to god Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
ritual, performance' Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 20
sins, transgressions, sinners, forgiveness of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
tannaitic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
temple, sacrificial cult (in jerusalem), destruction Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
temple, sacrificial cult (in jerusalem) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117