1. Philo of Alexandria, On The Special Laws, 1.97 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •falk, daniel k. Found in books: Klawans (2009) 313 | 1.97. There is also a third symbol contained in this sacred dress, which it is important not to pass over in silence. For the priests of other deities are accustomed to offer up prayers and sacrifices solely for their own relations, and friends, and fellow citizens. But the high priest of the Jews offers them up not only on behalf of the whole race of mankind, but also on behalf of the different parts of nature, of the earth, of water, of air, and of fire; and pours forth his prayers and thanksgivings for them all, looking upon the world (as indeed it really i |
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| 2. Seneca The Younger, Phaedra, 35.1-35.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •falk, daniel k. Found in books: Klawans (2009) 313 |
3. Anon., Lamentations Rabbah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009) 313| 4.13. יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְׁלוּ יַלְדֵיהֶן. רַבִּי הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא הִנִּיחוּ אוֹתִי לִפְשֹׁט יָדִי בְּעוֹלָמִי, כֵּיצַד, הָיְתָה לְאַחַת מֵהֶן כִּכָּר אַחַת וְהָיָה בָהּ כְּדֵי שֶׁתֹּאכַלְנָה הִיא וּבַעֲלָהּ יוֹם אֶחָד, וְכֵיוָן שֶׁמֵּת בְּנָהּ שֶׁל שְׁכֶנְתָּהּ, הָיְתָה נוֹטֶלֶת אוֹתוֹ הַכִּכָּר וּמְנַחֶמָה אוֹתָהּ בָּהּ, וְהֶעֱלָה עֲלֵיהֶם הַכָּתוּב כְּאִלּוּ בִּשְׁלוּ יַלְדֵיהֶן לְמִצְווֹת, הֲדָא הוּא דִכְתִיב: יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְׁלוּ יַלְדֵיהֶן, וְכָל כָּךְ לָמָּה בִּשְׁבִיל שֶׁהָיוּ לְבָרוֹת לָמוֹ. | |
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| 4. Palestinian Talmud, Pesahim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 5. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
6. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •falk, daniel k. Found in books: Klawans (2009) 313| 33a. מחזיר לו א"ל לאו ואם היית מחזיר לו מה היו עושים לך א"ל היו חותכים את ראשי בסייף א"ל והלא דברים ק"ו ומה אתה שהיית עומד לפני מלך בשר ודם שהיום כאן ומחר בקבר כך אני שהייתי עומד לפני מלך מלכי המלכים הקב"ה שהוא חי וקיים לעד ולעולמי עולמים על אחת כמה וכמה,מיד נתפייס אותו השר ונפטר אותו חסיד לביתו לשלום:,אפי' נחש כרוך על עקבו לא יפסיק: אמר רב ששת לא שנו אלא נחש אבל עקרב פוסק,מיתיבי נפל לגוב אריות אין מעידין עליו שמת נפל לחפירה מלאה נחשים ועקרבים מעידין עליו שמת,שאני התם דאגב איצצא מזקי,א"ר יצחק ראה שוורים פוסק דתני רב אושעיא מרחיקין משור תם חמשים אמה ומשור מועד כמלא עיניו,תנא משמיה דר' מאיר ריש תורא בדקולא סליק לאגרא ושדי דרגא מתותך אמר שמואל הני מילי בשור שחור וביומי ניסן מפני שהשטן מרקד לו בין קרניו, ת"ר מעשה במקום אחד שהיה ערוד והיה מזיק את הבריות באו והודיעו לו לר' חנינא בן דוסא אמר להם הראו לי את חורו הראוהו את חורו נתן עקבו על פי החור יצא ונשכו ומת אותו ערוד, נטלו על כתפו והביאו לבית המדרש אמר להם ראו בני אין ערוד ממית אלא החטא ממית,באותה שעה אמרו אוי לו לאדם שפגע בו ערוד ואוי לו לערוד שפגע בו ר' חנינא בן דוסא:, big strongמתני׳ /strong /big מזכירין גבורות גשמים בתחיית המתים ושאלה בברכת השנים והבדלה בחונן הדעת ר"ע אומר אומרה ברכה רביעית בפני עצמה רבי אליעזר אומר בהודאה:, big strongגמ׳ /strong /big מזכירין גבורות גשמים מאי טעמא,אמר רב יוסף מתוך ששקולה כתחיית המתים לפיכך קבעוה בתחיית המתים,ושאלה בברכת השנים מאי טעמא,אמר רב יוסף מתוך שהיא פרנסה לפיכך קבעוה בברכת פרנסה,הבדלה בחונן הדעת מ"ט,א"ר יוסף מתוך שהיא חכמה קבעוה בברכת חכמה ורבנן אמרי מתוך שהיא חול לפיכך קבעוה בברכת חול,א"ר אמי גדולה דעה שנתנה בתחלת ברכה של חול,וא"ר אמי גדולה דעה שנתנה בין שתי אותיות שנאמר (שמואל א ב, ג) כי אל דעות ה' וכל מי שאין בו דעה אסור לרחם עליו שנאמר (ישעיהו כז, יא) כי לא עם בינות הוא על כן לא ירחמנו עושהו,אמר רבי אלעזר גדול מקדש שנתן בין ב' אותיות שנאמר (שמות טו, יז) פעלת ה' מקדש ה',וא"ר אלעזר כל אדם שיש בו דעה כאילו נבנה בית המקדש בימיו דעה נתנה בין שתי אותיות מקדש נתן בין שתי אותיות,מתקיף לה רב אחא קרחינאה אלא מעתה גדולה נקמה שנתנה בין שתי אותיות שנאמר (תהלים צד, א) אל נקמות ה',אמר ליה אין במילתה מיהא גדולה היא והיינו דאמר עולא שתי נקמות הללו למה אחת לטובה ואחת לרעה לטובה דכתיב (דברים לג, ב) הופיע מהר פארן לרעה דכתיב אל נקמות ה' אל נקמות הופיע:,רבי עקיבא אומר אומרה ברכה רביעית כו':,א"ל רב שמן בר אבא לר' יוחנן מכדי אנשי כנסת הגדולה תקנו להם לישראל ברכות ותפלות קדושות והבדלות נחזי היכן תקון,א"ל בתחלה קבעוה בתפלה העשירו קבעוה על הכוס הענו חזרו וקבעוה בתפלה והם אמרו המבדיל בתפלה צריך שיבדיל על הכוס,איתמר נמי אמר ר' חייא בר אבא אמר רבי יוחנן אנשי כנסת הגדולה תקנו להם לישראל ברכות ותפלות קדושות והבדלות בתחלה קבעוה בתפלה העשירו קבעוה על הכוס חזרו והענו קבעוה בתפלה והם אמרו המבדיל בתפלה צריך שיבדיל על הכוס,איתמר נמי רבה ורב יוסף דאמרי תרוייהו המבדיל בתפלה צריך שיבדיל על הכוס,אמר רבא ומותבינן אשמעתין טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,לא תימא מפני שיכול לאומרה על הכוס אלא אימא מפני שאומרה על הכוס,איתמר נמי אמר רבי בנימין בר יפת שאל ר' יוסי את ר' יוחנן בצידן ואמרי לה ר' שמעון בן יעקב דמן צור את ר' יוחנן ואנא שמעית המבדיל בתפלה צריך שיבדיל על הכוס או לא ואמר ליה צריך שיבדיל על הכוס,איבעיא להו המבדיל על הכוס מהו שיבדיל בתפילה,אמר רב נחמן בר יצחק קל וחומר מתפלה ומה תפלה דעיקר תקנתא היא אמרי המבדיל בתפלה צריך שיבדיל על הכוס המבדיל על הכוס דלאו עיקר תקנתא היא לא כ"ש,תני ר' אחא אריכא קמיה דרב חיננא המבדיל בתפלה משובח יותר ממי שיבדיל על הכוס ואם הבדיל בזו ובזו ינוחו לו ברכות על ראשו,הא גופא קשיא אמרת המבדיל בתפלה משובח יותר ממי שיבדיל על הכוס אלמא תפלה לחודה סגי והדר תני אם הבדיל בזו ובזו ינוחו לו ברכות על ראשו וכיון דנפיק ליה בחדא אפטר והויא ברכה שאינה צריכה ואמר רב ואיתימא ר"ל ואמרי לה ר' יוחנן ור"ל דאמרי תרוייהו כל המברך ברכה שאינה צריכה עובר משום (שמות כ, ו) לא תשא,אלא אימא הכי אם הבדיל בזו ולא הבדיל בזו ינוחו לו ברכות על ראשו,בעא מיניה רב חסדא מרב ששת טעה בזו ובזו מהו אמר ליה טעה בזו ובזו חוזר לראש | 33a. The officer b said to him: No. /b br The pious man continued: b And if you would /b greet b him, what would they do to you? /b br The officer b said to him: They would cut /b off b my head with a sword. /b br The pious man b said to him: Isn’t this matter an i a fortiori /i inference? /b br b You who were standing before a king of flesh and blood, /b br of whom your fear is limited b because today he is here but tomorrow he is in the grave, /b br would have reacted in b that /b way; br b I, who was standing /b and praying b before the Supreme King of kings, the Holy One, Blessed be He, /b br b Who lives and endures for all eternity, /b br b all the more so /b that I could not pause to respond to someone’s greeting.,When he heard this, b the officer was immediately appeased and the pious man returned home in peace. /b ,We learned in the mishna that b even if a snake is wrapped around his heel, he may not interrupt /b his prayer. In limiting application of this principle, b Rav Sheshet said: They only taught /b this mishna b with regard to a snake, /b as if one does not attack the snake it will not bite him. b But /b if b a scorpion /b approaches an individual while he is praying, b he stops, /b as the scorpion is liable to sting him even if he does not disturb it.,The Gemara b raises an objection /b based on what was taught in a i Tosefta /i : Those who saw one b fall into a lions’ den /b but did not see what happened to him thereafter, b do not testify that he died. /b Their testimony is not accepted by the court as proof that he has died as it is possible that the lions did not eat him. However, those who saw one b fall into a pit of snakes and scorpions, testify that he died /b as surely the snakes bit him.,The Gemara responds: This is not difficult. b There, /b in the case of one who falls into a pit of snakes, it b is different, as due to the pressure /b of his falling on top of them, the snakes b will harm him, /b but a snake who is not touched will not bite.,The Gemara cites another i halakha /i stating that he must interrupt his prayer in a case of certain danger. b Rabbi Yitzḥak said: One who saw oxen /b coming toward him, b he interrupts /b his prayer, b as Rav Hoshaya taught: One distances himself fifty cubits from an innocuous ox [ i shor tam /i ], /b an ox with no history of causing damage with the intent to injure, b and from a forewarned ox [ i shor muad /i ], /b an ox whose owner was forewarned because his ox has gored three times already, one distances himself until it is beyond b eyeshot. /b ,It was b taught in the name of Rabbi Meir: /b While b the head of the ox is /b still b in the basket /b and he is busy eating, b go up on the roof and kick the ladder out from underneath you. Shmuel said: This applies only with regard to a black ox, and during the days of Nisan, because /b that species of ox is particularly dangerous, and during that time of year b Satan dances between its horns. /b ,With regard to the praise for one who prays and need not fear even a snake, b the Sages taught: /b There was b an incident in one place where an i arvad /i was harming the people. They came and told Rabbi Ḥanina ben Dosa /b and asked for his help. b He told them: Show me /b the b hole of the i arvad /i . They showed him its hole. He placed his heel over the mouth of the hole /b and the b i arvad /i came out and bit him, and died. /b ,Rabbi Ḥanina ben Dosa b placed /b the i arvad /i b over his shoulder and brought it to the study hall. He said to /b those assembled there: b See, my sons, it is not /b the b i arvad /i that kills /b a person, b rather transgression kills /b a person. The i arvad /i has no power over one who is free of transgression., b At that moment /b the Sages b said: Woe unto the person who was attacked by an i arvad /i and woe unto the i arvad /i that was attacked by Rabbi Ḥanina ben Dosa. /b , strong MISHNA: /strong This mishna speaks of additions to the standard formula of the i Amida /i prayer and the blessings in which they are incorporated. b One mentions the might of the rains /b and recites: He makes the wind blow and the rain fall, b in /b the second blessing of the i Amida /i prayer, the blessing of b the revival of the dead. And the request /b for rain: And grant dew and rain as a blessing, b in /b the ninth blessing of the i Amida /i prayer, b the blessing of the years. And the prayer of distinction [ i havdala /i ], /b between the holy and the profane recited in the evening prayer following Shabbat and festivals, b in /b the fourth blessing of the i Amida /i prayer: b Who graciously grants knowledge. Rabbi Akiva says: /b i Havdala /i b is recited /b as b an independent fourth blessing. Rabbi Eliezer says /b that it is recited b in /b the seventeenth blessing of the i Amida /i prayer, the blessing of b thanksgiving. /b , strong GEMARA: /strong We learned in the mishna that b one mentions the might of the rains /b in the second blessing of the i Amida /i prayer, the blessing of the revival of the dead. The Gemara asks: b What is the reason /b that the might of the rains is mentioned specifically in that blessing?, b Rav Yosef said: Because /b the might of the rains b is equivalent to the resurrection of the dead, /b as rain revives new life in the plant world (Jerusalem Talmud), b therefore it was inserted in /b the blessing of b the revival of the dead. /b , b And /b we also learned in the mishna that the b request /b for rain is added to b the blessing of the years. /b Here, too, the Gemara asks: b What is the reason /b that the request for rain is recited specifically in that blessing?, b Rav Yosef said: Because /b rain is a component of b sustece, therefore it was inserted in the blessing of sustece /b as part of our request for bountiful sustece.,We also learned in the mishna that b i havdala /i , /b distinguishing between Shabbat and the weekdays, is added b in /b the blessing of: b Who graciously grants knowledge. /b Here too the Gemara asks: b What is the reason /b that i havdala /i is recited specifically in that blessing?, b Rav Yosef said: /b i Havdala /i is recited in that blessing b because it /b requires b wisdom /b to distinguish between two entities, b they established it in the blessing of wisdom. The Rabbis say /b a different reason: b Because /b i havdala /i b is /b the distinction between the sacred and the b profane, /b the Sages b established it in the blessing of weekdays. /b The first three blessings of the i Amida /i prayer are recited both on weekdays and on Shabbat and Festivals. The blessing: Who graciously grants knowledge, is the first of the blessings recited exclusively during the week.,Having mentioned the blessing of wisdom, the Gemara cites that which b Rav Ami said /b with regard to knowledge: b Great is knowledge that was placed at the beginning of the weekday blessings; /b an indication of its significance., b And Rav Ami said /b in praise of knowledge: b Great is knowledge that was placed between two letters, /b two names of God, b as it is stated: “For God of knowledge is the Lord” /b (I Samuel 2:3). b And /b since knowledge is regarded so highly, b anyone without knowledge, it is forbidden to have compassion upon him, as it is stated: “For they are a people of no wisdom, so their Creator will have no compassion upon them /b and their Creator will not be gracious unto them” (Isaiah 27:11). If God shows no mercy for those who lack wisdom, all the more so should people refrain from doing so.,Similarly, b Rabbi Elazar said: Great is the Holy Temple, as /b it too b was placed between two letters, /b two names of God, b as it is stated: /b “The place in which to dwell which b You have made, Lord, the Temple, Lord, /b which Your hands have prepared” (Exodus 15:17).,Noting the parallel between these two ideas, b Rabbi Elazar /b added b and said: Anyone with knowledge, /b it is b as if the Holy Temple was built in his days; knowledge was placed between two letters /b and b the Temple was placed between two letters, /b signifying that they stand together., b Rav Aḥa Karḥina’a strongly objects to this /b approach that being placed between two names of God accords significance: b However, if so, /b the same should hold true for vengeance. b Great /b is b revenge that was placed between two letters, as it is stated: “God of vengeance, Lord, /b God of vengeance shine forth” (Psalms 94:1)., b He said to him: Yes. At least in its place, /b in the appropriate context, b it is great. /b At times it is necessary. b That is that which Ulla said: Why /b are b these two vengeances /b mentioned in a single verse? b One for good and one for evil. /b Vengeance b for good, as it is written: “He shined forth from Mount Paran” /b (Deuteronomy 33:2) with regard to God’s vengeance against the wicked; vengeance b for evil, as it is written: “God of vengeance, Lord, God of vengeance shine forth” /b with regard to the punishment of Israel.,A tannaitic dispute is cited in the mishna with regard to the appropriate blessing in which to recite i havdala /i within the i Amida /i prayer. b Rabbi Akiva says: /b i Havdala /i b is recited /b as an independent b fourth blessing. /b Rabbi Eliezer says that it is recited in the seventeenth blessing of the i Amida /i prayer, the blessing of thanksgiving. The first i tanna /i says that it is recited in the fourth blessing of the i Amida /i prayer: Who graciously grants knowledge.,Regarding this, b Rav Shemen, /b Shimon, b bar Abba said to Rabbi Yoḥa: Now, since /b the eighteen blessings of the i Amida /i prayer and the other prayer formulas for prayer b were instituted for Israel by the members of the Great Assembly /b just like all the other b blessings and prayers, sanctifications and i havdalot /i ; let us see where /b in the i Amida /i prayer the members of the Great Assembly b instituted /b to recite i havdala /i .,Rabbi Yoḥa replied that that would be impossible, as the customs associated with i havdala /i went through several stages. b He said to him: Initially, /b during the difficult, early years of the Second Temple, b they established /b that i havdala /i is to be recited b in the /b i Amida /i b prayer. /b Subsequently, when the people b became wealthy, they established /b that i havdala /i is to be recited b over the cup /b of wine. When the people b became impoverished, they again established /b that b it /b was to be recited b in the /b i Amida /i b prayer. And they said: One who recites i havdala /i in the /b i Amida /i b prayer must, /b if he is able ( i Shitta Mekubbetzet /i , i Me’iri /i ), b recite i havdala /i over the cup /b of wine as well. Due to all these changes, it was not clear when exactly i havdala /i was to be recited., b It was also stated: Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: The members of the Great Assembly established for Israel blessings and prayers, sanctifications and i havdalot /i . Initially, they established /b that i havdala /i is to be recited b in the /b i Amida /i b prayer. /b Subsequently, when the people b became wealthy, they established /b that i havdala /i is to be recited b over the cup /b of wine. When the people b again became impoverished, they established /b that b it /b was to be recited b in the /b i Amida /i b prayer. And they said: One who recites i havdala /i in the /b i Amida /i b prayer must recite i havdala /i over the cup /b of wine as well., b It was also stated: Rabba and Rav Yosef who both said: One who recites i havdala /i in the /b i Amida /i b prayer must recite i havdala /i over the cup /b of wine as well., b Rava said: We raise an objection to our i halakha /i /b based on what was taught in a i Tosefta /i : b One who erred and did not mention the might of the rains in /b the second blessing in the i Amida /i , the blessing on b the revival of the dead, and /b one who erred and failed to recite b the request /b for rain b in /b the ninth blessing of the i Amida /i , b the blessing of the years, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b i havdala /i in /b the blessing: b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine. Apparently, i havdala /i over the cup of wine is optional, not obligatory, at it says because he can recite and not that he must.,The Gemara answers: b Do not say /b as it appears in the i Tosefta /i : b Because he can recite /b i havdala /i b over the cup /b of wine. b Rather, say: Because he recites /b i havdala /i b over the cup /b of wine.,Proof that one must recite i havdala /i over the cup of wine as well as in the i Amida /i prayer b was also stated: Rabbi Binyamin bar Yefet said /b that b Rabbi Yosei asked Rabbi Yoḥa in Sidon, and some say that Rabbi Shimon ben Ya’akov from /b the city of b Tyre /b asked b Rabbi Yoḥa, and I, /b Binyamin bar Yefet, b heard: One who /b already b recited i havdala /i in the /b i Amida /i b prayer, must he recite i havdala /i over the cup /b of wine b or not? And /b Rabbi Yoḥa b said to him: He must recite i havdala /i over the cup. /b ,Having clarified the question whether one who recited i havdala /i during the i Amida /i prayer must also recite i havdala /i over the cup of wine, b a dilemma was raised before /b the Sages: b One who /b already b recited i havdala /i over the cup /b of wine, b what is /b the ruling as far as his obligation b to recite i havdala /i in the /b i Amida /i b prayer /b is concerned?, b Rav Naḥman bar Yitzḥak said: /b This can be derived b i a fortiori /i from /b the established i halakha /i regarding i havdala /i in b the /b i Amida /i b prayer. Just as /b i havdala /i in b the /b i Amida /i b prayer, which is /b where b the principal ordice /b to recite i havdala /i was instituted, the Sages b said /b that it is not sufficient and b one who recited i havdala /i in the /b i Amida /i b prayer must recite i havdala /i over the cup /b of wine as well, b all the more so /b that b one who recited i havdala /i over the cup /b of wine, b which is not /b where b the principal ordice /b to recite i havdala /i was instituted, but was merely a later addition, did not fulfill his obligation and must recite i havdala /i in the i Amida /i prayer., b Rabbi Aḥa Arikha, the tall, taught /b a i baraita /i b before Rav Ḥina: One who recited i havdala /i in the /b i Amida /i b prayer /b is b more praiseworthy than one who recites it over the cup /b of wine, b and if he recited i havdala /i in this, /b the i Amida /i prayer, b and that, /b over the cup of wine, b may blessings rest upon his head. /b , b This /b i baraita /i b is /b apparently b self-contradictory. /b On the one hand, b you said that one who recites i havdala /i in the /b i Amida /i b prayer /b is b more praiseworthy than one who recites i havdala /i over the cup /b of wine, indicating that reciting i havdala /i in b the /b i Amida /i b prayer alone is sufficient. And then it is taught: If one recited i havdala /i in this, /b the i Amida /i prayer, b and that, /b over the cup of wine, b may blessings rest upon his head. And since he fulfilled /b his obligation to recite i havdala /i b with one, /b he is b exempt, and /b the additional recitation of i havdala /i over the cup of wine b is an unnecessary blessing. And Rav, and some say Reish Lakish, and /b still others b say Rabbi Yoḥa and Reish Lakish both said: Anyone who recites an unnecessary blessing violates /b the biblical prohibition: b “Do not take /b the name of the Lord your God in vain” (Exodus 20:7)., b Rather, /b emend this i baraita /i b and say as follows: If one recited i havdala /i in this and not in that, may blessings rest upon his head. /b , b Rav Ḥisda asked Rav Sheshet /b with regard to these blessings: If b one erred /b in i havdala /i both b in this and in that, what is /b the ruling? Rav Sheshet b said to him: One who erred in this, /b the i Amida /i prayer, b and that, /b over the cup of wine, b returns to the beginning /b of both the i Amida /i prayer and the i havdala /i over the cup of wine. |
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7. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •falk, daniel k. Found in books: Klawans (2009) 313| 18a. (הושע ג, ה) אחר ישובו בני ישראל ובקשו את ה' אלהיהם ואת דוד מלכם וכיון שבא דוד באתה תפלה שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי,וכיון שבאת תפלה באת עבודה שנאמר עולותיהם וזבחיהם לרצון על מזבחי וכיון שבאת עבודה באתה תודה שנאמר (תהלים נ, כג) זובח תודה יכבדנני,ומה ראו לומר ברכת כהנים אחר הודאה דכתיב (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים,אימא קודם עבודה לא ס"ד דכתיב וירד מעשות החטאת וגו' מי כתיב לעשות מעשות כתיב,ולימרה אחר העבודה לא ס"ד דכתיב זובח תודה,מאי חזית דסמכת אהאי סמוך אהאי מסתברא עבודה והודאה חדא מילתא היא,ומה ראו לומר שים שלום אחר ברכת כהנים דכתיב (במדבר ו, כז) ושמו את שמי על בני ישראל ואני אברכם ברכה דהקב"ה שלום שנאמר (תהלים כט, יא) ה' יברך את עמו בשלום,וכי מאחר דמאה ועשרים זקנים ומהם כמה נביאים תקנו תפלה על הסדר שמעון הפקולי מאי הסדיר שכחום וחזר וסדרום,מכאן ואילך אסור לספר בשבחו של הקב"ה דא"ר אלעזר מאי דכתיב (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' למי שיכול להשמיע כל תהלתו,אמר רבה בר בר חנה א"ר יוחנן המספר בשבחו של הקב"ה יותר מדאי נעקר מן העולם שנאמר (איוב לז, כ) היסופר לו כי אדבר אם אמר איש כי יבלע,דרש ר' יהודה איש כפר גבוריא ואמרי לה איש כפר גבור חיל מאי דכתיב (תהלים סה, ב) לך דומיה תהלה סמא דכולה משתוקא כי אתא רב דימי אמר אמרי במערבא מלה בסלע משתוקא בתרין:,קראה על פה לא יצא וכו': מנלן אמר רבא אתיא זכירה זכירה כתיב הכא והימים האלה נזכרים וכתיב התם (שמות יז, יד) כתב זאת זכרון בספר מה להלן בספר אף כאן בספר,וממאי דהאי זכירה קריאה היא דלמא עיון בעלמא לא סלקא דעתך (דכתיב) (דברים כה, יז) זכור יכול בלב כשהוא אומר לא תשכח הרי שכחת הלב אמור הא מה אני מקיים זכור בפה:,קראה תרגום לא יצא וכו': היכי דמי אילימא דכתיבה מקרא וקרי לה תרגום היינו על פה לא צריכא דכתיבה תרגום וקרי לה תרגום:,אבל קורין אותה ללועזות בלעז וכו': והא אמרת קראה בכל לשון לא יצא רב ושמואל דאמרי תרוייהו בלעז יווני,היכי דמי אילימא דכתיבה אשורית וקרי לה יוונית היינו על פה א"ר אחא א"ר אלעזר שכתובה בלעז יוונית,וא"ר אחא א"ר אלעזר מנין שקראו הקב"ה ליעקב אל שנאמר (בראשית לג, כ) ויקרא לו אל אלהי ישראל דאי סלקא דעתך למזבח קרא ליה יעקב אל ויקרא לו יעקב מיבעי ליה אלא ויקרא לו ליעקב אל ומי קראו אל אלהי ישראל,מיתיבי קראה גיפטית עברית עילמית מדית יוונית לא יצא,הא לא דמיא אלא להא גיפטית לגיפטים עברית לעברים עילמית לעילמים יוונית ליוונים יצא,אי הכי רב ושמואל אמאי מוקמי לה למתני' בלעז יוונית לוקמה בכל לעז [אלא מתניתין כברייתא] וכי איתמר דרב ושמואל בעלמא איתמר רב ושמואל דאמרי תרוייהו לעז יווני לכל כשר,והא קתני יוונית ליוונים אין לכולי עלמא לא אינהו דאמור כרשב"ג דתנן רשב"ג אומר אף ספרים לא התירו שיכתבו אלא יוונית,ולימרו הלכה כרשב"ג אי אמרי הלכה כרשב"ג הוה אמינא הני מילי שאר ספרים אבל מגילה דכתיב בה ככתבם אימא לא קמ"ל:,והלועז ששמע אשורית יצא וכו': והא לא ידע מאי קאמרי מידי דהוה אנשים ועמי הארץ,מתקיף לה רבינא אטו אנן האחשתרנים בני הרמכים מי ידעינן אלא מצות קריאה ופרסומי ניסא הכא נמי מצות קריאה ופרסומי ניסא:,קראה סירוגין יצא וכו': לא הוו ידעי רבנן מאי סירוגין שמעוה לאמתא דבי רבי דקאמרה להו לרבנן דהוי עיילי פסקי פסקי לבי רבי עד מתי אתם נכנסין סירוגין סירוגין,לא הוו ידעי רבנן מאי חלוגלוגות שמעוה לאמתא דבי רבי דאמרה ליה לההוא גברא דהוה קא מבדר פרפחיני עד מתי אתה מפזר חלוגלוגך,לא הוו ידעי רבנן מאי (משלי ד, ח) סלסלה ותרוממך שמעוה לאמתא דבי רבי דהוות אמרה לההוא גברא דהוה מהפך במזייה אמרה ליה עד מתי אתה מסלסל בשערך,לא הוו ידעי רבנן מאי (תהלים נה, כג) השלך על ה' יהבך אמר רבה בר בר חנה זימנא חדא הוה אזילנא בהדי ההוא טייעא וקא דרינא טונא ואמר לי שקול יהביך ושדי אגמלאי,לא הוו ידעי רבנן מאי (ישעיהו יד, כג) וטאטאתיה במטאטא השמד שמעוה לאמתא דבי רבי דהוות אמרה לחברתה שקולי טאטיתא וטאטי ביתא,ת"ר קראה סירוגין יצא | 18a. b “Afterward the children of Israel shall return, and seek the Lord their God and David their king” /b (Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing of the building of Jerusalem. b And once /b the scion of b David comes, /b the time for b prayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer” /b (Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the blessing of the kingdom of David., b And after prayer comes, the /b Temple b service will arrive, as it is stated /b in the continuation of that verse: b “Their burnt-offerings and their sacrifices shall be accepted on My altar” /b (Isaiah 56:7). The blessing of restoration of the Temple service follows the blessing of hearing prayer. b And when the /b Temple b service comes, /b with it will also b come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me” /b (Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service., b And why did they see /b fit to institute that one b says the Priestly Benediction after /b the blessing of b thanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings” /b (Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering.,The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then b say /b the Priestly Benediction b before the /b blessing of the Temple b service? /b The Gemara answers: b It should not enter your mind /b to say this, b as it is written: “And he came down from sacrificing the sin-offering.” Is it written /b that he came down b to sacrifice /b the offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, b it is written, “from sacrificing,” /b indicating that the offerings had already been sacrificed.,The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be b said /b immediately b after /b the blessing of restoration of b the /b Temple b service, /b without the interruption of the blessing of thanksgiving. The Gemara rejects this argument: b It should not enter your mind /b to say this, b as it is written: “Whoever sacrifices a thanks-offering /b honors Me,” from which we learn that thanksgiving follows sacrifice, as already explained.,The Gemara asks: b What did you see to rely on this /b verse and juxtapose thanksgiving with sacrifice? b Rely /b rather b on the other /b verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: b It stands to reason /b to have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial b service and thanksgiving, /b which are closely related conceptually, b are one matter. /b , b And why did they see /b fit to institute that one b says /b the blessing beginning with the words: b Grant peace, after the Priestly Benediction? As it is written /b immediately following the Priestly Benediction: b “And they shall put My name upon the children of Israel, and I will bless them” /b (Numbers 6:27). The Priestly Benediction is followed by God’s blessing, and b the blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace” /b (Psalms 29:11).,The Gemara returns to the i baraita /i cited at the beginning of the discussion: b Now, since /b the i baraita /i teaches that b a hundred and twenty Elders, including many prophets, established the /b i Amida /i b prayer in its /b fixed b order, what /b is it that b Shimon HaPakuli arranged /b in a much later period of time, as related by Rabbi Yoḥa? The Gemara answers: Indeed, the blessings of the i Amida /i prayer were originally arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people b forgot them, and /b Shimon HaPakuli then b arranged them again. /b ,The Gemara comments: These nineteen blessings are a fixed number, and b beyond this it is prohibited /b for one b to declare the praises of the Holy One, Blessed be He, /b by adding additional blessings to the i Amida /i . As b Rabbi Elazar said: What is /b the meaning of that b which is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?” /b (Psalms 106:2)? It means: b For whom is it fitting to utter the mighty acts of the Lord? /b Only b for one who can declare all His praise. /b And since no one is capable of declaring all of God’s praises, we must suffice with the set formula established by the Sages., b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b With regard to b one who excessively declares the praises of the Holy One, Blessed be He, /b his fate b is /b to be b uprooted from the world, /b as it appears as if he had exhausted all of God’s praises. b As it is stated: “Shall it be told to Him when I speak? If a man says /b it, b he would be swallowed up” /b (Job 37:20). The Gemara interprets the verse as saying: Can all of God’s praises be expressed when I speak? If a man would say such a thing, he would be “swallowed up” as punishment.,The Gemara relates: b Rabbi Yehuda, a man of Kefar Gibboraya, and some say /b he was b a man of Kefar Gibbor Ĥayil, taught: What is /b the meaning of that b which is written: “For You silence is praise” /b (Psalms 65:2)? b The /b best b remedy of all is silence, /b i.e., the optimum form of praising God is silence. The Gemara relates: b When Rav Dimi came /b from Eretz Israel to Babylonia, b he said: In the West, /b Eretz Yisrael, b they say /b an adage: If b a word is /b worth one b i sela /i , silence is /b worth b two. /b ,§ It is taught in the mishna: b If one read /b the Megilla b by heart he has not fulfilled /b his obligation. The Gemara asks: b From where do we /b derive this? b Rava said: /b This is b derived /b by means of a verbal analogy between one instance of the term b remembrance /b and another instance of the term b remembrance. It is written here, /b with regard to the Megilla: b “That these days should be remembered” /b (Esther 9:28), b and it is written elsewhere: “And the Lord said to Moses: Write this for a memorial in the book, /b and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). b Just as there, /b with regard to Amalek, remembrance is referring specifically to something written b in a book, /b as it is stated, “in the book,” b so too here, /b the Megilla remembrance is through being written b in a book. /b ,The Gemara raises a question: b But from where /b do we know b that this remembrance /b that is stated with regard to Amalek and to the Megilla involves b reading /b it out loud from a book? b Perhaps /b it requires b merely looking into /b the book, reading it silently. The Gemara answers: b It should not enter your mind /b to say this, as it was taught in a i baraita /i : The verse states: b “Remember /b what Amalek did to you” (Deuteronomy 25:17). One b might /b have thought that it suffices for one to remember this silently, b in his heart. /b But this cannot be, since b when it says /b subsequently: b “You shall not forget” /b (Deuteronomy 25:19), b it is /b already b referring to forgetting from the heart. How, /b then, b do I uphold /b the meaning of b “remember”? /b What does this command to remember add to the command to not forget? Therefore, it means that the remembrance must be expressed out loud, b with the mouth. /b ,§ It was taught further in the mishna: b If one read /b the Megilla b in /b Aramaic b translation he has not fulfilled /b his obligation. The Gemara asks: b What are the circumstances /b of this case? b If we say that /b the Megilla b was written in /b the original b biblical text, /b i.e., in Hebrew, b and he read it in /b Aramaic b translation, /b then b this is /b the same as reading it b by heart, /b as he is not reading the words written in the text, and the mishna has already stated that one does not fulfill his obligation by reading the Megilla by heart. The Gemara answers: b No, /b it is b necessary /b to teach this case as well, as it is referring to a case in which the Megilla b was written /b not in the original Hebrew but b in /b Aramaic b translation, and he read it /b as written, b in /b Aramaic b translation. /b ,§ The mishna continues: b However, for those who speak a foreign language, one may read /b the Megilla b in /b that b foreign language. /b The Gemara raises a difficulty: b But didn’t you say /b in the mishna: b If he read it in any /b other b language he has not fulfilled /b his obligation? The Gemara cites the answer of b Rav and Shmuel, who both say: /b When the mishna says: A foreign language, it is referring specifically to b the Greek foreign language, /b which has a unique status with regard to biblical translation.,The Gemara asks: b What are the circumstances /b of the case? b If we say that /b the Megilla b was written in i Ashurit /i , /b i.e., in Hebrew, b and he read it in Greek, this is /b the same as reading it b by heart, /b and the mishna teaches that one does not fulfill his obligation by reading by heart. The Gemara answers: b Rabbi Aḥa said /b that b Rabbi Elazar said: /b The mishna is dealing with a case in which the Megilla b was written in the Greek foreign language /b and was also read in that language.,Apropos statements in this line of tradition, the Gemara adds: b And Rabbi Aḥa /b further b said /b that b Rabbi Elazar said: From where /b is it derived b that the Holy One, Blessed be He, called Jacob El, /b meaning God? b As it is stated: /b “And he erected there an altar, b and he called it El, God of Israel” /b (Genesis 33:20). It is also possible to translate this as: And He, i.e., the God of Israel, called him, Jacob, El. Indeed, it must be understood this way, b as if it enters your mind /b to say that the verse should be understood as saying that b Jacob called the altar El, it should have /b specified the subject of the verb and written: b And Jacob called it /b El. b But /b since the verse is not written this way, the verse must be understood as follows: b He called Jacob El; and who called him El? The God of Israel. /b ,The Gemara returns to discussing languages for reading the Megilla and b raises an objection /b against Rav and Shmuel, who said that one may read the Megilla in Greek but not in other foreign languages. It is taught in a i baraita /i : b If one read /b the Megilla b in Coptic [ i Giptit /i ], i Ivrit /i , Elamite, Median, or Greek, he has not fulfilled /b his obligation, indicating that one cannot fulfill his obligation by reading the Megilla in Greek.,The Gemara answers: The clause in the mishna that teaches that the Megilla may be read in a foreign language to one who speaks that foreign language b is comparable only to that /b which was taught in a different i baraita /i : If one reads the Megilla b in Coptic to Copts, /b in b i Ivrit /i to i Ivrim /i , in Elamite to Elamites, or in Greek to Greeks, he has fulfilled /b his obligation. The Megilla may be read in any language, provided the listener understands that language.,The Gemara asks: But b if so, /b that one who reads the Megilla in a foreign language that he speaks fulfills his obligation, b why did Rav and Shmuel establish the /b ruling of the b mishna as /b referring specifically b to Greek? Let them interpret it /b as referring b to any foreign language /b that one speaks. The Gemara explains: b Rather, the mishna /b is to be understood b like the i baraita /i , /b that one who reads the Megilla in a language that he speaks fulfills his obligation; b and that which was stated /b in the name of b Rav and Shmuel was said /b as a b general /b statement, not relating to the mishna but as an independent ruling, as follows: b Rav and Shmuel both say: The Greek language is acceptable for everyone, /b i.e., anyone who reads the Megilla in Greek has fulfilled his obligation, even if he does not understand Greek.,The Gemara raises a difficulty: b But doesn’t /b the i baraita /i cited above b teach /b that if one reads the Megilla in b Greek to Greeks /b he has fulfilled his obligation? This implies that reading in Greek, b yes, /b this is acceptable for Greeks, but b for everyone /b else, b no, /b it is not. The Gemara answers: Rav and Shmuel disagree with this statement of the i baraita /i , because they b agree with /b the opinion of b Rabban Shimon ben Gamliel. As we learned /b in a mishna ( i Megilla /i 8b): b Rabban Shimon ben Gamliel says: Even /b for b books /b of the Bible, the Sages b did not permit them to be written /b in any foreign language b other than Greek, /b indicating that Greek has a special status, and is treated like the original Hebrew.,The Gemara asks: But if this was the intention of Rav and Shmuel, b let them state /b explicitly: b The i halakha /i is in accordance with /b the opinion of b Rabban Shimon ben Gamliel. /b Why did Rav and Shmuel formulate their statement as if they were issuing a new ruling? The Gemara answers: b Had they said /b simply b that the i halakha /i is in accordance with Rabban Shimon ben Gamliel, I would have said /b that b this applies /b only b to the other books /b of the Bible, b but /b with regard to b the Megilla, of which it is written: “According to their writing,” I would say /b that one does b not /b fulfill his obligation if he reads it in Greek. Therefore they stated their own opinion to b teach us /b that even in the case of the Megilla one fulfills his obligation if he reads it in Greek.,§ It was taught in the mishna: b And one who speaks a foreign language who heard /b the Megilla being read b in i Ashurit /i , /b i.e., in Hebrew, b has fulfilled /b his obligation. The Gemara asks: b But isn’t /b it so that b he does not understand what they are saying? /b Since he does not understand Hebrew, how does he fulfill his obligation? The Gemara answers: b It is just as it is /b with b women and uneducated people; /b they too understand little Hebrew, but nevertheless they fulfill their obligation when they hear the Megilla read in that language., b Ravina strongly objects to /b the premise of the question raised above, i.e., that someone who does not understand the original, untranslated language of the Megilla cannot fulfill his obligation. b Is that to say /b that even b we, /b the Sages, who are very well acquainted with Hebrew, b know /b for certain the meaning of the obscure words b i ha’aḥashteranim benei haramakhim /i /b (Esther 8:10), often translated as: “Used in the royal service, bred from the stud”? b But /b nevertheless, we fulfill the b mitzva of reading /b the Megilla b and publicizing the miracle /b of Purim by reading these words as they appear in the original text. b Here too, /b one who speaks a foreign language who hears the Megilla being read in Hebrew fulfills the b mitzva of reading /b the Megilla b and publicizing the /b Purim b miracle, /b even if he does not understand the words themselves.,§ The mishna continues: b If one reads /b the Megilla b at intervals /b [ b i seirugin /i /b ] b he has fulfilled /b his obligation. The Gemara relates that b the Sages did not know what is /b meant by the word b i seirugin /i . /b One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to the Sages who were entering the house intermittently /b rather than in a single group: b How long are you going to enter i seirugin seirugin /i ? /b As she lived in Rabbi Yehuda HaNasi’s house and certainly heard the most proper Hebrew being spoken, they understood from this that the word i seirugin /i means at intervals.,It is similarly related that b the Sages did not know what is /b meant by the word b i ḥalogelogot /i , /b which appears in various i mishnayot /i and i baraitot /i . One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to a certain man who was scattering purslane: How long will you go on scattering your i ḥalogelogot /i ? /b And from this they understood that i ḥalogelogot /i is purslane.,Likewise, b the Sages did not know what is /b meant by i salseleha /i in the verse: “Get b i wisdom…salseleha /i and it will exalt you” /b (Proverbs 4:7–8). One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house talking to a certain man who was twirling his hair, saying to him: How long will you go on twirling /b [ b i mesalsel /i /b ] b your hair? /b And from this they understood that the verse is saying: Turn wisdom around and around, and it will exalt you.,The Gemara relates additional examples: b The Sages did not know what is /b meant by the word i yehav /i in the verse: b “Cast upon the Lord your i yehav /i ” /b (Psalms 55:23). b Rabba bar bar Ḥana said: One time I was traveling with a certain Arab /b [ b i Tayya’a /i /b ] b and I was carrying a load, and he said to me: Take your i yehav /i and throw it on my camel, /b and I understood that i yehav /i means a load or burden.,And similarly, b the Sages did not know what is /b meant by the word i matatei /i in the verse: b “And I will i tatei /i it with the i matatei /i of destruction” /b (Isaiah 14:23). One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to her friend: Take a i tateita /i and i tati /i the house, /b from which they understood that a i matatei /i is a broom, and the verb i tati /i means to sweep.,On the matter of reading the Megilla with interruptions, b the Sages taught /b the following i baraita /i : b If one reads the Megilla at intervals, /b pausing and resuming at intervals, b he has fulfilled /b his obligation. |
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| 8. Anon., Leges Publicae, None Tagged with subjects: •nan Found in books: Klawans (2009) 313 |
| 9. Anon., Pesiqta De Rav Kahana, 15.7 Tagged with subjects: •falk, daniel k. Found in books: Klawans (2009) 313 |
