| 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. |
