1. Hebrew Bible, Deuteronomy, 26.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Yom Kippur, liturgy of echoed in the anonymous Qedushta Shir ha-Shirim • Yom Kippur, synagogue ritual
Found in books: Levine (2005) 537; Lieber (2014) 146
26.17. אֶת־יְהוָה הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹהִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֺתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ׃''. None | 26.17. Thou hast avouched the LORD this day to be thy God, and that thou wouldest walk in His ways, and keep His statutes, and His commandments, and His ordices, and hearken unto His voice.''. None |
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2. Hebrew Bible, Genesis, 28.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Yom Kippur • Yom Kippur,
Found in books: Reif (2006) 72; Rubenstein(1995) 126
28.18. וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ׃''. None | 28.18. And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it.''. None |
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3. Hebrew Bible, Psalms, 92.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Yom Kippur • Yom Kippur,
Found in books: Allison (2018) 408; Rubenstein(1995) 305
92.13. צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה׃''. None | 92.13. The righteous shall flourish like the palm-tree; He shall grow like a cedar in Lebanon.''. None |
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4. Philo of Alexandria, On The Special Laws, 1.186 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Yom Kippur • Yom Kippur (Day of Atonement)
Found in books: Allison (2018) 403; Poorthuis Schwartz and Turner (2009) 133
| 1.186. When the third season takes place in the seventh month at the autumnal equinox, at the beginning of the month, the feast which begins the sacred month named "the feast of trumpets" and which was discussed earlier is celebrated. On the tenth day the fast takes place which they take seriously--not only those who are zealous about piety and holiness, but even those who do nothing religious the rest of the time. For all are astounded, overcome with the sacredness of it; in fact, at that time the worse compete with the better in selfcontrol and virtue. ''. None |
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5. Philo of Alexandria, On The Life of Moses, 2.23-2.24 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Yom Kippur • Yom Kippur (Day of Atonement)
Found in books: Albrecht (2014) 317; Allison (2018) 403; Poorthuis Schwartz and Turner (2009) 133
| 2.23. Again, who is there who does not pay all due respect and honour to that which is called "the fast," and especially to that great yearly one which is of a more austere and venerable character than the ordinary solemnity at the full moon? on which, indeed, much pure wine is drunk, and costly entertainments are provided, and everything which relates to eating and drinking is supplied in the most unlimited profusion, by which the insatiable pleasures of the belly are inflamed and increased. 2.24. But on this fast it is not lawful to take any food or any drink, in order that no bodily passion may at all disturb or hinder the pure operations of the mind; but these passions are wont to be generated by fulness and satiety, so that at this time men feast, propitiating the Father of the universe with holy prayers, by which they are accustomed to solicit pardon for their former sins, and the acquisition and enjoyment of new blessings.''. None |
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6. Josephus Flavius, Jewish Antiquities, 4.209 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Yom Kippur, • Yom Kippur, Torah reading in Temple
Found in books: Levine (2005) 344; Rubenstein(1995) 79
4.209. Συνελθόντος δὲ τοῦ πλήθους εἰς τὴν ἱερὰν πόλιν ἐπὶ ταῖς θυσίαις δι' ἐτῶν ἑπτὰ τῆς σκηνοπηγίας ἑορτῆς ἐνστάσης ὁ ἀρχιερεὺς ἐπὶ βήματος ὑψηλοῦ σταθείς, ἀφ' οὗ γένοιτο ἐξάκουστος, ἀναγινωσκέτω τοὺς νόμους ἅπασι, καὶ μήτε γυνὴ μήτε παῖδες εἰργέσθωσαν τοῦ ἀκούειν, ἀλλὰ μηδὲ οἱ δοῦλοι:"". None | 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither;''. None |
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7. Mishnah, Rosh Hashanah, 1.2, 2.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Aqiba, R., Yom Kippur date • Joshua, R, Yom Kippur date • Yom Kippur • Yom Kippur date • Yom Kippur, • calendar court (Yavne), Yom Kippur date • dialog, Yom Kippur date • gangplank story, Yom Kippur date
Found in books: Reif (2006) 273; Rubenstein(1995) 110, 165, 166, 167; Simon-Shushan (2012) 188, 189, 190, 191, 192
1.2. בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן, בְּפֶסַח עַל הַתְּבוּאָה, בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם:
2.9. שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:''. None | 1.2. At four set times the world is judged:On Pesah in respect to the produce. On Shavuot in respect to the fruit of the tree. On Rosh Hashanah all the people of the world pass before Him like a division of soldier a numerus, as it says, “He who fashions the hearts of them all, who discerns all their doings” (Psalms 33:15). And on Sukkot they are judged in respect of rain.
2.9. Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are proclaimed at their proper time or not at their proper time, I have no other appointed times save these. He Rabbi Joshua then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He Rabbi Joshua took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.''. None |
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8. Mishnah, Yoma, 8.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Yom Kippur • Yom kippur
Found in books: Libson (2018) 148; Rosen-Zvi (2012) 116
8.8. חַטָּאת וְאָשָׁם וַדַּאי מְכַפְּרִין. מִיתָה וְיוֹם הַכִּפּוּרִים מְכַפְּרִין עִם הַתְּשׁוּבָה. הַתְּשׁוּבָה מְכַפֶּרֶת עַל עֲבֵרוֹת קַלּוֹת עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה. וְעַל הַחֲמוּרוֹת הִיא תוֹלָה עַד שֶׁיָּבֹא יוֹם הַכִּפּוּרִים וִיכַפֵּר:''. None | 8.8. The sin-offering and the certain guilt-offering effect atonement. Death and Yom HaKippurim effect atonement together with repentance. Repentance effects atonement for light transgressions: the transgression of positive commandments and negative commandments. And for severer transgressions repentance suspends the divine punishment, until Yom HaKippurim arrives and effects atonement.''. None |
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9. New Testament, Acts, 27.9 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Yom Kippur • Yom Kippur (Day of Atonement)
Found in books: Berglund Crostini and Kelhoffer (2022) 441; Poorthuis Schwartz and Turner (2009) 133, 134
27.9. Ἱκανοῦ δὲ χρόνου διαγενομένου καὶ ὄντος ἤδη ἐπισφαλοῦς τοῦ πλοὸς διὰ τὸ καὶ τὴν νηστείαν ἤδη παρεληλυθέναι, παρῄνει ὁ Παῦλος λέγων αὐτοῖς''. None | 27.9. When much time was spent, and the voyage was now dangerous, because the Fast had now already gone by, Paul admonished them, ''. None |
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10. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Yom Kippur • Yom Kippur, confessional prayers
Found in books: Levine (2005) 564; Reif (2006) 218
31a. אייתי כסא דמוקרא בת ארבע מאה זוזי ותבר קמייהו ואעציבו,רב אשי עבד הלולא לבריה חזנהו לרבנן דהוו קא בדחי טובא אייתי כסא דזוגיתא חיורתא ותבר קמייהו ואעציבו,אמרו ליה רבנן לרב המנונא זוטי בהלולא דמר בריה דרבינא לישרי לן מר אמר להו ווי לן דמיתנן ווי לן דמיתנן אמרי ליה אנן מה נעני בתרך א"ל הי תורה והי מצוה דמגנו עלן,א"ר יוחנן משום רשב"י אסור לאדם שימלא שחוק פיו בעולם הזה שנאמר (תהלים קכו, ב) אז ימלא שחוק פינו ולשוננו רנה אימתי בזמן שיאמרו בגוים הגדיל ה\' לעשות עם אלה אמרו עליו על ר"ל שמימיו לא מלא שחוק פיו בעוה"ז מכי שמעה מר\' יוחנן רביה:,ת"ר אין עומדין להתפלל לא מתוך דין ולא מתוך דבר הלכה אלא מתוך הלכה פסוקה,והיכי דמי הלכה פסוקה,אמר אביי כי הא דר\' זירא דאמר ר\' זירא בנות ישראל החמירו על עצמן שאפילו רואות טיפת דם כחרדל יושבת עליה שבעה נקיים,רבא אמר כי הא דרב הושעיא דאמר רב הושעיא מערים אדם על תבואתו ומכניסה במוץ שלה כדי שתהא בהמתו אוכלת ופטורה מן המעשר,ואב"א כי הא דרב הונא דא"ר הונא א"ר זעירא המקיז דם בבהמת קדשים אסור בהנאה ומועלין בו,רבנן עבדי כמתניתין רב אשי עביד כברייתא.,ת"ר אין עומדין להתפלל לא מתוך עצבות ולא מתוך עצלות ולא מתוך שחוק ולא מתוך שיחה ולא מתוך קלות ראש ולא מתוך דברים בטלים אלא מתוך שמחה של מצוה,וכן לא יפטר אדם מחברו לא מתוך שיחה ולא מתוך שחוק ולא מתוך קלות ראש ולא מתוך דברים בטלים אלא מתוך דבר הלכה שכן מצינו בנביאים הראשונים שסיימו דבריהם בדברי שבח ותנחומים,וכן תנא מרי בר בריה דרב הונא בריה דר\' ירמיה בר אבא אל יפטר אדם מחבירו אלא מתוך דבר הלכה שמתוך כך זוכרהו,כי הא דרב כהנא אלוייה לרב שימי בר אשי מפום נהרא עד בי צניתא דבבל כי מטא להתם א"ל מר ודאי דאמרי אינשי הני צניתא דבבל איתנהו מאדם הראשון ועד השתא,א"ל אדכרתן מילתא דרבי יוסי ברבי חנינא דאמר ר\' יוסי ברבי חנינא מאי דכתיב (ירמיהו ב, ו) בארץ אשר לא עבר בה איש ולא ישב אדם שם וכי מאחר דלא עבר היאך ישב אלא לומר לך כל ארץ שגזר עליה אדם הראשון לישוב נתישבה וכל ארץ שלא גזר עליה אדם הראשון לישוב לא נתישבה,רב מרדכי אלוייה לרב שימי בר אשי מהגרוניא ועד בי כיפי ואמרי לה עד בי דורא:,ת"ר המתפלל צריך שיכוין את לבו לשמים אבא שאול אומר סימן לדבר (תהלים י, יז) תכין לבם תקשיב אזנך,תניא א"ר יהודה כך היה מנהגו של ר"ע כשהיה מתפלל עם הצבור היה מקצר ועולה מפני טורח צבור וכשהיה מתפלל בינו לבין עצמו אדם מניחו בזוית זו ומוצאו בזוית אחרת וכל כך למה מפני כריעות והשתחויות:,א"ר חייא בר אבא לעולם יתפלל אדם בבית שיש בו חלונות שנאמר (דניאל ו, יא) וכוין פתיחן ליה וגו\',יכול יתפלל אדם כל היום כלו כבר מפורש על ידי דניאל (דניאל ו, יא) וזמנין תלתא וגו\',יכול משבא לגולה הוחלה כבר נאמר (דניאל ו, יא) די הוא עבד מן קדמת דנא,יכול יתפלל אדם לכל רוח שירצה ת"ל (דניאל ו, יא) (לקבל) נגד ירושלם,יכול יהא כוללן בבת אחת כבר מפורש ע"י דוד דכתיב (תהלים נה, יח) ערב ובקר וצהרים וגו\',יכול ישמיע קולו בתפלתו כבר מפורש על ידי חנה שנאמר (שמואל א א, יג) וקולה לא ישמע,יכול ישאל אדם צרכיו ואח"כ יתפלל כבר מפורש על ידי שלמה שנאמר (מלכים א ח, כח) לשמוע אל הרנה ואל התפלה רנה זו תפלה תפלה זו בקשה אין אומר דבר (בקשה) אחר אמת ויציב אבל אחר התפלה אפי\' כסדר וידוי של יה"כ אומר איתמר,נמי אמר רב חייא בר אשי אמר רב אע"פ שאמרו שואל אדם צרכיו בשומע תפלה אם בא לומר אחר תפלתו אפילו כסדר יום הכפורים אומר:, אמר רב המנונא כמה הלכתא גברוותא איכא למשמע מהני קראי דחנה (שמואל א א, יג) וחנה היא מדברת על לבה מכאן למתפלל צריך שיכוין לבו רק שפתיה נעות מכאן למתפלל שיחתוך בשפתיו וקולה לא ישמע מכאן שאסור להגביה קולו בתפלתו ויחשבה עלי לשכורה מכאן ששכור אסור להתפלל,ויאמר אליה עלי עד מתי תשתכרין וגו\' א"ר אלעזר מכאן לרואה בחברו''. None | 31a. He brought a valuable cup worth four hundred zuz and broke it before them and they became sad.,The Gemara also relates: Rav Ashi made a wedding feast for his son and he saw the Sages, who were excessively joyous. He brought a cup of extremely valuable white glass and broke it before them, and they became sad.,Similarly, the Gemara relates: The Sages said to Rav Hamnuna Zuti at the wedding feast of Mar, son of Ravina: Let the Master sing for us. Since he believed that the merriment had become excessive, he said to them, singing: Woe unto us, for we shall die, woe unto us, for we shall die. They said to him: What shall we respond after you? What is the chorus of the song? He said to them, you should respond: Where is Torah and where is mitzva that protect us?,In a similar vein, Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: One is forbidden to fill his mouth with mirth in this world, as long as we are in exile (ge’onim), as it is stated: “When the Lord returns the captivity of Zion we will be as dreamers” (Psalms 126:1). Only “then will our mouths fill with laughter and our lips with song” (Psalms 126:2). When will that joyous era arrive? When “they will say among nations, the Lord has done great things with these” (Psalms 126:2). They said about Reish Lakish that throughout his life he did not fill his mouth with laughter in this world once he heard this statement from his teacher, Rabbi Yoḥa.,We learned in the mishna that it is appropriate to stand and begin to pray from an atmosphere of gravity. Regarding this, the Sages taught: One may neither stand and begin to pray, directly from involvement in judgment nor directly from deliberation over the ruling in a matter of halakha, as his preoccupation with the judgment or the halakhic ruling will distract him from prayer. Rather it is appropriate to pray directly from involvement in the study of a universally accepted conclusive halakha that leaves no room for further deliberation and will not distract him during prayer.,And the Gemara asks: What is an example of a conclusive halakha?,The Gemara offers several examples: Abaye said: One like this halakha of Rabbi Zeira, as Rabbi Zeira said: The daughters of Israel were stringent with themselves; to the extent that even if they see a drop of blood corresponding to the size of a mustard seed she sits seven clean days for it. By Torah law, a woman who witnesses the emission of blood during the eleven days following her fixed menstrual period is not considered a menstruating woman; rather she immerses herself and is purified the next day. However, the women of Israel accepted the stringency upon themselves that if they see any blood whatsoever, they act as it if were the blood of a zava, which obligates her to count seven more clean days before becoming ritually pure (see Leviticus 15:25).,Citing an additional example of a conclusive halakha, Rava said: One like this halakha of Rav Hoshaya, as Rav Hoshaya said: A person may employ artifice to circumvent obligations incumbent upon him in dealing with his grain and bring it into the courtyard in its chaff so that his animal will eat from it, and the grain is exempt from tithes. Halakha dictates that one is obligated to tithe grain that has been threshed and piled, regardless of the ultimate purpose for which the grain was intended. By Torah law, one is exempt from tithing grain that was not threshed and is therefore still in its chaff. By rabbinic law, one is prohibited from eating this grain in the framework of a meal. Feeding animals is permitted without first tithing that grain.,And if you wish, say instead yet another example of a conclusive halakha, which is the recommended prelude to prayer. One like this halakha of Rav Huna, as Rav Huna said that Rabbi Zeira said: One who lets blood from a consecrated animal that was consecrated as a sacrifice; deriving benefit from that blood is prohibited. Although blood of an offering that was sprinkled on the altar is not considered Temple property, nevertheless, deriving benefit from the blood of a living, consecrated animal is considered prohibited use of Temple property. In so doing, one misuses property consecrated to the Temple, and as in any other case of misusing Temple property, if he did so unwittingly, he is liable to bring a guilt-offering.,It is related that the Sages acted in accordance with the opinion of our mishna and rose to pray from an atmosphere of gravity; Rav Ashi acted in accordance with the opinion of the baraita and preceded his prayer with a conclusive halakha.,On the topic of proper preparation for prayer, the Sages taught: One may neither stand to pray from an atmosphere of sorrow nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of conversation, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should approach prayer from an atmosphere imbued with the joy of a mitzva.,Similarly, a person should neither take leave of another from an atmosphere of conversation, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should take leave of another from involvement in a matter of halakha. As we found in the books of the Bible dealing with the early prophets, that they would conclude their talks with words of praise and consolation.,And so Mari, the grandson of Rav Huna, son of Rabbi Yirmeya bar Abba, taught in a baraita: One should only take leave of another from involvement in a matter of halakha, so that, consequently, he will remember him; whenever he recalls the one from whom he took leave, he will think well of him because of the new halakha that he taught him (Eliyahu Zuta).,As in the incident related by the Gemara that Rav Kahana accompanied Rav Shimi bar Ashi from the town of Pum Nahara to the palm grove in Babylonia. When he arrived there, Rav Kahana said to Rav Shimi bar Ashi: Master, what is meant by that which people say: These palm trees of Babylonia have been in this place from the time of Adam the first man until now?,Rav Shimi bar Ashi said to him: You reminded me of something that Rabbi Yosei, son of Rabbi Ḥanina, said, as Rabbi Yosei, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “In a land through which no man has passed and where no person adam has settled” (Jeremiah 2:6)? This verse is difficult; since it is a land through which no person has passed, how could anyone have settled there permanently? The statement that “no person has settled there” is redundant. Rather, this verse comes to teach that every land through which Adam the first man passed and decreed that it would be settled was settled, and every land through which Adam passed and decreed that it would not be settled was not settled. Based on this, what people say is true, and the palm trees of Babylonia are from the time of Adam, meaning that from the time of Adam this land was decreed to be suitable for growing palm trees (Me’iri). The Gemara cited an example of how one who parts from another with Torah learns something new.,Having mentioned the mitzva for a student to accompany his Rabbi, the Gemara relates that Rav Mordekhai accompanied his mentor, Rav Shimi bar Ashi, a great distance, from the city of Hagronya to Bei Keifei; and some say that he accompanied from Hagronya to Bei Dura.,Returning to the topic of preparation for prayer, the Sages taught in the Tosefta: One who prays must focus his heart toward Heaven. Abba Shaul says: An indication of the importance of this matter is stated in the verse: “The desire of the humble You have heard, Lord; direct their hearts, Your ear will listen” (Psalms 10:17). In other words, if one focuses his heart in prayer as a result of God directing his heart, his prayer will be accepted as God’s ear will listen.,With regard to one’s intent during prayer, it was taught in a baraita that Rabbi Yehuda said: This was the custom of Rabbi Akiva, when he would pray with the congregation he would shorten his prayer and go up, due to his desire to avoid being an encumbrance on the congregation by making them wait for him to finish his prayer. But when he prayed by himself he would extend his prayers to an extent that a person would leave Rabbi Akiva alone in one corner of the study hall and later find him still praying in another corner. And why would Rabbi Akiva move about so much? Because of his bows and prostrations. Rabbi Akiva’s enthusiasm in prayer was so great, that as a result of his bows and prostrations, he would unwittingly move from one corner to the other (Rav Hai Gaon).,Many halakhot are derived from evoking the prayers of biblical characters. Rabbi Ḥiyya bar Abba said: One should always pray in a house with windows, as it is stated regarding Daniel: “And when Daniel knew that the writing was signed, he went to his house. In his attic there were open windows facing Jerusalem, and three times a day he knelt upon his knees and prayed and gave thanks before his God, just as he had done before” (Daniel 6:11).,In the Tosefta, additional halakhot were derived from Daniel’s prayer. I might have thought that one could pray as many times as he wishes throughout the entire day; it has already been articulated by Daniel, with regard to whom it is stated: “And three times a day he knelt upon his knees and prayed.” This teaches that there are fixed prayers.,I might have thought that this practice of fixed prayer began only when he came to the Babylonian exile; it was stated: “Just as he had done before.”,Further, I might have thought that one may pray facing any direction he wishes; the verse states: The appropriate direction for prayer is “facing Jerusalem.”,Daniel does not describe how these three prayers are distributed during the day. I might have thought that one may include all three prayers at one time; it has already been articulated by David that one may not do so, as it is written: “Evening and morning and noon, I pray and cry aloud and He hears my voice” (Psalms 55:18).,Furthermore, I might have thought that one may make his voice heard in his Amida prayer; it has already been articulated by Hannah in her prayer, as it is stated: “And Hannah spoke in her heart, only her lips moved and her voice could not be heard” (I Samuel 1:13).,Halakhot regarding the order of the prayers were also learned from the prayers of biblical characters. I might have thought that one should request his own needs first, and afterwards recite prayers of thanksgiving and praise; it has already been articulated by Solomon that this is not so, as in Solomon’s prayer at the dedication of the Holy Temple it is stated: “To hear the song and the prayer that Your servant prays before You today” (I Kings 8:28). In this verse, song is prayer in the sense of thanks and praise, and prayer is one’s request of his personal needs. Therefore, one who is praying does not speak matters of request after he began to recite emet veyatziv prior to the Amida prayer, which is the essence of prayer. Rather, he begins with praise in the first three blessings of the Amida prayer, and only thereafter does he include requests for his needs. But after the Amida prayer there is no limit. If he desires to recite even the equivalent of the order of the confession of Yom Kippur, he may recite it.,This was also stated by an amora; Rav Ḥiyya bar Ashi said that Rav said: Although the Sages said that one requests his personal needs in the blessing: Who listens to prayer, that is with regard to one who wishes to do so as part of the Amida prayer. If he comes to add and recite additional requests after completing his Amida prayer, even if his personal requests are the equivalent of the order of the confession of Yom Kippur, he may recite them.,Rav Hamnuna said: How many significant halakhot can be derived from these verses of the prayer of Hannah? As it says: “And Hannah spoke in her heart, only her lips moved and her voice could not be heard, so Eli thought her to be drunk” (I Samuel 1:13). The Gemara elaborates: From that which is stated here: “And Hannah spoke in her heart,” the halakha that one who prays must focus his heart on his prayer is derived. And from that which is stated here: “Only her lips moved,” the halakha that one who prays must enunciate the words with his lips, not only contemplate them in his heart, is derived. From that which is written here: “And her voice could not be heard,” the halakha that one is forbidden to raise his voice in his Amida prayer as it must be recited silently. From the continuation of the verse here: “So Eli thought her to be drunk,” the halakha that a drunk person is forbidden to pray. That is why he rebuked her.,On the subject of Eli’s rebuke of Hannah, as it is stated: “And Eli said to her: How long will you remain drunk? Remove your wine from yourself” (I Samuel 1:14); Rabbi Elazar said: From here the halakha that one who sees in another''. None |
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11. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Yom Kippur, • Yom Kippur, confessional prayers
Found in books: Levine (2005) 564; Rubenstein(1995) 126
10a. בברייתו של עולם,ת"ר א"י נבראת תחילה וכל העולם כולו נברא לבסוף שנאמר (משלי ח, כו) עד לא עשה ארץ וחוצות א"י משקה אותה הקב"ה בעצמו וכל העולם כולו ע"י שליח שנאמר (איוב ה, י) הנותן מטר על פני ארץ ושולח מים על פני חוצות,א"י שותה מי גשמים וכל העולם כולו מתמצית שנאמר הנותן מטר על פני ארץ וגו\' א"י שותה תחילה וכל העולם כולו לבסוף שנאמר הנותן מטר על פני ארץ וגו\' משל לאדם שמגבל את הגבינה נוטל את האוכל ומניח את הפסולת,אמר מר ממתקין הן בעבים מנליה דא"ר יצחק בר יוסף א"ר יוחנן כתיב (תהלים יח, יב) חשכת מים עבי שחקים וכתיב (שמואל ב כב, יב) חשרת מים עבי שחקים,שקול כף ושדי אריש וקרי ביה חכשרת,ור\' יהושע בהני קראי מאי דריש בהו סבר לה כי הא דכי אתא רב דימי אמר אמרי במערבא נהור ענני זעירין מוהי חשוך ענני סגיין מוהי,כמאן אזלא הא דתניא מים העליונים במאמר הם תלוים ופירותיהן מי גשמים שנאמר (תהלים קד, יג) מפרי מעשיך תשבע הארץ כמאן כר\' יהושע ור\' אליעזר ההוא במעשה ידיו של הקב"ה הוא דכתיב,אריב"ל כל העולם כולו מתמצית גן עדן הוא שותה שנאמר (בראשית ב, י) ונהר יוצא מעדן וגו\' תנא מתמצית בית כור שותה תרקב:,ת"ר ארץ מצרים הויא ד\' מאות פרסה על ד\' מאות פרסה והוא אחד מששים בכוש וכוש אחד מששים בעולם ועולם א\' מששים בגן וגן אחד מששים לעדן ועדן אחד מס\' לגיהנם נמצא כל העולם כולו ככיסוי קדרה לגיהנם וי"א גיהנם אין לה שיעור וי"א עדן אין לה שיעור,א"ר אושעיא מאי דכתיב (ירמיהו נא, יג) שוכנת על מים רבים רבת אוצרות מי גרם לבבל שיהו אוצרותיה מליאות בר הוי אומר מפני ששוכנת על מים רבים אמר רב עתירה בבל דחצדא בלא מיטרא אמר אביי נקיטינן טובעני ולא יובשני:,10a. verse deals with the creation of the world, when all the water was contained in the deep.,The Sages taught in a baraita: Eretz Yisrael was created first and the rest of the entire world was created afterward, as it is stated: “While as yet He had not made the land, nor the fields” (Proverbs 8:26). Here, and in the following statements, the term “land” is understood as a reference to the Land of Israel, while “the fields” means all the fields in other lands. Furthermore, Eretz Yisrael is watered by the Holy One, Blessed be He, Himself, and the rest of the entire world is watered through an intermediary, as it is stated: “Who gives rain upon the land, and sends water upon the fields” (Job 5:10).,Additionally, Eretz Yisrael drinks rainwater and the rest of the entire world drinks from the remaining residue of rainwater left in the clouds, as it is stated that God is He “who gives rain upon the land” and only afterward takes what is left “and sends water upon the fields.” Eretz Yisrael drinks first, and the rest of the entire world afterward, as it is stated: “Who gives rain upon the land and sends water upon the fields.” There is a parable that illustrates this: A person who kneads his cheese after it has curdled takes the food and leaves the refuse.,The Master said above: The ocean waters are sweetened in the clouds. The Gemara asks: From where does Rabbi Eliezer derive this? The Gemara answers that Rav Yitzḥak bar Yosef said that Rabbi Yoḥa said that it is written: “Darkness ḥeshkhat of waters, thick clouds of the skies” (Psalms 18:12). And it is written, in a similar verse: “Gathering of ḥashrat waters, thick clouds of the skies” (II\xa0Samuel 22:12).,The Gemara explains the significance of this minor variation. These two phrases vary in only one word, which themselves differ by only one letter, a kaf for a reish. If you join the two versions together, and take the letter kaf from the first version and place it with the second version of the word, which has a reish, you can read into the verse a new word meaning rendering fit ḥakhsharat. Accordingly, the verse can be interpreted as: The rendering fit of water is performed in the clouds of the sky.,The Gemara asks: And Rabbi Yehoshua, with regard to these verses, what does he learn from them? The Gemara answers that Rabbi Yehoshua holds in accordance with the opinion of this Sage, Rav Dimi. As when Rav Dimi came from Eretz Yisrael to Babylonia, he said that they say in the West, Eretz Yisrael: When clouds are bright, they have little water; when clouds are dark, they have much water. Accordingly, Rabbi Yehoshua explains that when there is “a darkness of waters” in the clouds, there is also “a gathering of waters,” as rain will fall from them.,The Gemara asks: In accordance with whose opinion is that which is taught in a baraita: The upper waters do not stand in any defined place; rather, they are suspended by the word of God, and their fruit is rainwater, as it is stated: “Who waters the mountains from His upper chambers; the earth is full of the fruit of Your works” (Psalms 104:13). In accordance with whose opinion is this statement? It is in accordance with the opinion of Rabbi Yehoshua. And Rabbi Eliezer, how does he explain this verse? Rabbi Eliezer could say: That verse from Psalms is written with regard to the handiwork of the Holy One, Blessed be He, not the upper waters.,Rabbi Yehoshua ben Levi said: The entire world drinks from the runoff of the Garden of Eden, as it is stated: “And a river went out of Eden to water the garden” (Genesis 2:10). It was taught in a baraita: From the runoff of a beit kor, a field in which a kor of seed can be planted, which is approximately seventy-five thousand square cubits, a field in which a half-se’a tarkav, of seed can be sown, i.e. one-sixtieth the size of a beit kor, can be watered. If the runoff from a beit kor is sufficient for a field one-sixtieth its size, it can be inferred that the rest of the world is one-sixtieth the size of the Garden of Eden.,The Sages taught in a baraita: The area of the land of Egypt is four hundred parasangs parsa by four hundred parasangs. And this is one sixtieth the size of Cush, and Cush itself is one sixtieth the size of the rest of the world. And the world is one sixtieth of the Garden of Eden, and the Garden of Eden is one sixtieth of Eden itself, and Eden is one sixtieth of Gehenna. You find that the entire world is like a pot cover for Gehenna, as Eden, which is far larger than the rest of the world, is only one sixtieth the size of Gehenna. And some say: Gehenna has no measure. And some say that Eden has no measure.,Rabbi Oshaya said: What is the meaning of that which is written about Babylonia: “You who dwells on many waters, abundant in storehouses” (Jeremiah 51:13)? What caused Babylonia to have storehouses full of grain? You must say that it is due to the fact that it resides on many waters, the Tigris and the Euphrates Rivers, which render its land easy to irrigate. Similarly, Rav said: Babylonia is wealthy since it can grow crops for harvest even without rain. Abaye said: We hold that it is better for a land to be swampy like Babylonia, and not dry, as crops in Babylonia grow all year.,On the third of the month of Marḥeshvan one starts to request rain by inserting the phrase: And give dew and rain, in the blessing of the years, the ninth blessing of the Amida. Rabban Gamliel says: One starts to request rain on the seventh of Marḥeshvan, which is fifteen days after the festival of Sukkot. Rabban Gamliel explains that one waits these extra four days so that the last pilgrim of the Jewish people, who traveled to Jerusalem on foot for the Festival, can reach the Euphrates River without being inconvenienced by rain on his journey home.,Rabbi Elazar said: The halakha is in accordance with the opinion of Rabban Gamliel, that one does not begin to request rain until the seventh of Marḥeshvan. It is taught in a baraita that Ḥaya says: And in the Diaspora one does not begin to request rain until sixty days into the season, i.e., sixty days after the autumnal equinox. Rav Huna bar Ḥiyya said that Shmuel said: The halakha is in accordance with the opinion of Ḥaya.,The Gemara asks: Is that so? But they raised a dilemma before Shmuel: From when does one mention: And give dew and rain? He said to them: From when they bring wood into the house of Tavut the bird hunter rishba. This is apparently a different date than that mentioned by Ḥaya. The Gemara suggests: Perhaps this and that are one measure of time, i.e., Shmuel merely provided a sign of sixty days after the autumnal equinox.,A dilemma was raised before the Sages: Is the sixtieth day itself treated as part of the period before the sixtieth day or is it included in the period after the sixtieth day? The Gemara answers. Come and hear that there is a dispute in this regard. Rav said: The sixtieth day is part of the period after the sixtieth day, and Shmuel said: The sixtieth day is part of the period before the sixtieth.,Rav Naḥman bar Yitzḥak said: And your mnemonic to remember the divergent opinions is: Those above require water; those below do not require water. Since water flows downward, those who live in low places receive their water from above and are generally in less need of additional water. Accordingly, Shmuel, who lived in the lowlands of Babylonia, ruled that one begins to request for rain later, whereas Rav, who studied in Eretz Yisrael, which is higher in elevation and has a greater need for rain, stated an earlier date. Rav Pappa said: The halakha is that the sixtieth day is part of the period after the sixtieth day, as stated by Rav, and therefore one begins to mention the request for rain on the sixtieth day after the autumnal equinox.,seventeenth of Marḥeshvan arrived and rain has not fallen, individuals, but not the entire community, begin to fast three fasts for rain. How are these fasts conducted? As the fast begins in the morning, one may eat and drink after dark, and one is permitted during the days of the fasts themselves to engage in the performance of work, in bathing, in smearing oil on one’s body, in wearing shoes, and in conjugal relations. If the New Moon of Kislev arrived and rain has still not fallen, the court decrees three fasts on the entire community. Similar to the individual fasts, everyone may eat and drink after dark, and they are permitted to engage in the performance of work, in bathing, in smearing one’s body with oil, in wearing shoes, and in conjugal relations.,Who are these individuals mentioned in the mishna? Rav Huna said: This is referring to the Sages, who are held to a higher standard and are expected to undertake fasts even when ordinary people do not. And Rav Huna further said: The individuals who fast the three fasts do so on a Monday, and on the next Thursday, and again on the following Monday.,The Gemara asks: What is Rav Huna teaching us? We already learned this (15b): The court may not decree a fast on the community starting from a Thursday, so as not to cause an increase in prices. Rather, the first three fasts are established on Monday, and Thursday, and Monday. What does Rav Huna’s statement add to this ruling?,The Gemara answers: Rav Huna’s comment is necessary, lest you say that this applies only to a community, but that in the case of an individual, no, the series of three fasts does not have to start on a Monday. This opinion is also taught in a baraita with regard to those mentioned in the mishna: When the individuals begin to fast, they fast on a Monday, a Thursday, and a Monday. And if one of the fast days occurs on a day with special observances, they interrupt the sequence for New Moons,''. None | |
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12. None, None, nan (6th cent. CE - 8th cent. CE)
Tagged with subjects: • Yom Kippur, Avodah • Yom Kippur, Temple • Yom Kippur, matchmaking rituals on
Found in books: Levine (2005) 239; Lieber (2014) 30
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