1. Hebrew Bible, Psalms, 19.15, 51.17, 113.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 565, 590 19.15. יִהְיוּ לְרָצוֹן אִמְרֵי־פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְהוָה צוּרִי וְגֹאֲלִי׃ 51.17. אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ׃ | 19.15. Let the words of my mouth and the meditation of my heart be acceptable before Thee, O LORD, my Rock, and my Redeemer. 51.17. O Lord, open Thou my lips; and my mouth shall declare Thy praise. |
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2. Hebrew Bible, Numbers, 15.37-15.41 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 167 15.37. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 15.38. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃ 15.39. וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃ 15.41. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃ | 15.37. And the LORD spoke unto Moses, saying: 15.38. ’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue. 15.39. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; 15.40. that ye may remember and do all My commandments, and be holy unto your God. 15.41. I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’ |
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3. Hebrew Bible, Deuteronomy, 6.4-6.9, 11.13-11.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 167, 555 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6. וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8. וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9. וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 11.13. וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 11.14. וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃ 11.15. וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 11.16. הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃ 11.17. וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃ 11.18. וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃ 11.19. וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 11.21. לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃ | 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6. And these words, which I command thee this day, shall be upon thy heart; 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9. And thou shalt write them upon the door-posts of thy house, and upon thy gates. 11.13. And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul, 11.14. that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. 11.15. And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied. 11.16. Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them; 11.17. and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you. 11.18. Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes. 11.19. And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 11.20. And thou shalt write them upon the door-posts of thy house, and upon thy gates; 11.21. that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth. |
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4. Hebrew Bible, Isaiah, 6.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 571 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ | 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. |
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5. Hebrew Bible, Ezekiel, 3.12 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 571 3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃ | 3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’; |
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6. Hebrew Bible, Daniel, 2.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 590 | 2.20. Daniel spoke and said: Blessed be the name of God From everlasting even unto everlasting; For wisdom and might are His; |
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7. Septuagint, 4 Maccabees, 1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 591 | 1. The subject that I am about to discuss is most philosophical, that is, whether devout reason is sovereign over the emotions. So it is right for me to advise you to pay earnest attention to philosophy.,For the subject is essential to everyone who is seeking knowledge, and in addition it includes the praise of the highest virtue -- I mean, of course, rational judgment.,If, then, it is evident that reason rules over those emotions that hinder self-control, namely, gluttony and lust,,it is also clear that it masters the emotions that hinder one from justice, such as malice, and those that stand in the way of courage, namely anger, fear, and pain.,Some might perhaps ask, "If reason rules the emotions, why is it not sovereign over forgetfulness and ignorance?" Their attempt at argument is ridiculous!,For reason does not rule its own emotions, but those that are opposed to justice, courage, and self-control; and it is not for the purpose of destroying them, but so that one may not give way to them.,I could prove to you from many and various examples that reason is domit over the emotions,,but I can demonstrate it best from the noble bravery of those who died for the sake of virtue, Eleazar and the seven brothers and their mother.,All of these, by despising sufferings that bring death, demonstrated that reason controls the emotions.,On this anniversary it is fitting for me to praise for their virtues those who, with their mother, died for the sake of nobility and goodness, but I would also call them blessed for the honor in which they are held.,For all people, even their torturers, marveled at their courage and endurance, and they became the cause of the downfall of tyranny over their nation. By their endurance they conquered the tyrant, and thus their native land was purified through them.,I shall shortly have an opportunity to speak of this; but, as my custom is, I shall begin by stating my main principle, and then I shall turn to their story, giving glory to the all-wise God.,Our inquiry, accordingly, is whether reason is sovereign over the emotions.,We shall decide just what reason is and what emotion is, how many kinds of emotions there are, and whether reason rules over all these.,Now reason is the mind that with sound logic prefers the life of wisdom.,Wisdom, next, is the knowledge of divine and human matters and the causes of these.,This, in turn, is education in the law, by which we learn divine matters reverently and human affairs to our advantage.,Now the kinds of wisdom are rational judgment, justice, courage, and self-control.,Rational judgment is supreme over all of these, since by means of it reason rules over the emotions.,The two most comprehensive types of the emotions are pleasure and pain; and each of these is by nature concerned with both body and soul.,The emotions of both pleasure and pain have many consequences.,Thus desire precedes pleasure and delight follows it.,Fear precedes pain and sorrow comes after.,Anger, as a man will see if he reflects on this experience, is an emotion embracing pleasure and pain.,In pleasure there exists even a malevolent tendency, which is the most complex of all the emotions.,In the soul it is boastfulness, covetousness, thirst for honor, rivalry, and malice;,in the body, indiscriminate eating, gluttony, and solitary gormandizing.,Just as pleasure and pain are two plants growing from the body and the soul, so there are many offshoots of these plants,,each of which the master cultivator, reason, weeds and prunes and ties up and waters and thoroughly irrigates, and so tames the jungle of habits and emotions.,For reason is the guide of the virtues, but over the emotions it is sovereign. Observe now first of all that rational judgment is sovereign over the emotions by virtue of the restraining power of self-control.,Self-control, then, is domice over the desires.,Some desires are mental, others are physical, and reason obviously rules over both.,Otherwise how is it that when we are attracted to forbidden foods we abstain from the pleasure to be had from them? Is it not because reason is able to rule over appetites? I for one think so.,Therefore when we crave seafood and fowl and animals and all sorts of foods that are forbidden to us by the law, we abstain because of domination by reason.,For the emotions of the appetites are restrained, checked by the temperate mind, and all the impulses of the body are bridled by reason. |
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8. New Testament, Matthew, 6.9-6.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 590 6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 6.14. Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος· 6.15. ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις [τὰ παραπτώματα αὐτῶν], οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν. | 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. "For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. |
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9. New Testament, Luke, 11.2-11.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 590 11.2. εἶπεν δὲ αὐτοῖς Ὅταν προσεύχησθε, λέγετε Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθάτω ἡ βασιλεία σου· 11.3. τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθʼ ἡμέραν· 11.4. καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν. | 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.'" |
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10. New Testament, Acts, 2.5-2.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 57 2.5. Ἦσαν δὲ [ἐν] Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν· 2.6. γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθε τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουσεν εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν· 2.7. ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες Οὐχὶ ἰδοὺ πάντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι; 2.8. καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν; 2.9. Πάρθοι καὶ Μῆδοι καὶ Ἐλαμεῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν, 2.10. Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι, 2.11. Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ. | 2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.6. When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.7. They were all amazed and marveled, saying to one another, "Behold, aren't all these who speak Galileans? 2.8. How do we hear, everyone in our own native language? 2.9. Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia, 2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God!" |
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11. Mishnah, Yoma, 7.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 540 7.1. בָּא לוֹ כֹהֵן גָּדוֹל לִקְרוֹת. אִם רָצָה לִקְרוֹת בְּבִגְדֵי בוּץ, קוֹרֵא. וְאִם לֹא, קוֹרֵא בְאִצְטְלִית לָבָן מִשֶּׁלּוֹ. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן, וְהַסְּגָן נוֹתְנוֹ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת וְאַךְ בֶּעָשׂוֹר. וְגוֹלֵל סֵפֶר תּוֹרָה וּמַנִּיחוֹ בְחֵיקוֹ, וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרָאתִי לִפְנֵיכֶם כָּתוּב כָּאן, וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפְּקוּדִים קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָאָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ בִּפְנֵי עַצְמוֹ, וְעַל יִשְׂרָאֵל בִּפְנֵי עַצְמָן וְעַל יְרוּשָׁלַיִם בִּפְנֵי עַצְמָהּ וְעַל הַכֹּהֲנִים בִּפְנֵי עַצְמָן וְעַל שְׁאָר הַתְּפִלָּה: | 7.1. The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.” |
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12. Mishnah, Tamid, 4.3-4.5, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 169, 542 4.3. נָטַל אֶת הַסַּכִּין וְהִפְרִישׁ אֶת הָרֵאָה מִן הַכָּבֵד, וְאֶצְבַּע הַכָּבֵד מִן הַכָּבֵד, וְלֹא הָיָה מְזִיזָהּ מִמְּקוֹמָהּ. נָקַב אֶת הֶחָזֶה וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. עָלָה לַדֹּפֶן הַיְמָנִית, הָיָה חוֹתֵךְ וְיוֹרֵד עַד הַשִּׁדְרָה, וְלֹא הָיָה נוֹגֵעַ בַּשִּׁדְרָה, עַד שֶׁהוּא מַגִּיעַ לִשְׁתֵּי צְלָעוֹת רַכּוֹת. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לַגֵּרָה, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת מִכָּאן וּשְׁתֵּי צְלָעוֹת מִכָּאן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַקָּנֶה וְהַלֵּב וְהָרֵאָה תְּלוּיִם בָּהּ. בָּא לוֹ לַדֹּפֶן הַשְּׂמָאלִית, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת רַכּוֹת מִלְמַעְלָן וּשְׁתֵּי צְלָעוֹת רַכּוֹת מִלְּמַטָּן. וְכָךְ הָיָה מַנִּיחַ בַּחֲבֶרְתָּהּ. נִמְצָא מַנִּיחַ בִּשְׁתֵּיהֶן, שְׁתַּיִם שְׁתַּיִם מִלְמַעְלָן וּשְׁתַּיִם שְׁתַּיִם מִלְּמַטָּן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַשִּׁדְרָה עִמָּהּ, וְהַטְּחוֹל תָּלוּי בָּהּ. וְהִיא הָיְתָה גְדוֹלָה, אֶלָּא שֶׁל יָמִין קוֹרִין גְּדוֹלָה, שֶׁהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לָעֹקֶץ, חוֹתְכוֹ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ, וְהָאַלְיָה וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי כְלָיוֹת עִמּוֹ. נָטַל רֶגֶל הַשְּׂמָאלִי וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ. נִמְצְאוּ כֻלָּן עוֹמְדִין בְּשׁוּרָה וְהָאֵבָרִים בְּיָדָם. הָרִאשׁוֹן, בָּרֹאשׁ וּבָרֶגֶל. הָרֹאשׁ בִּימִינוֹ, וְחוֹטְמוֹ כְלַפֵּי זְרוֹעוֹ, וְקַרְנָיו בֵּין אֶצְבְּעוֹתָיו, וּבֵית שְׁחִיטָתוֹ מִלְמַעְלָן, וְהַפֶּדֶר נָתוּן עָלֶיהָ. וְהָרֶגֶל שֶׁל יָמִין בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הַשֵּׁנִי, בִּשְׁתֵּי יָדַיִם, שֶׁל יָמִין בִּימִינוֹ, שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשְּׁלִישִׁי, בָּעֹקֶץ וּבָרֶגֶל. הָעֹקֶץ בִּימִינוֹ, וְהָאַלְיָה מְדֻלְדֶּלֶת בֵּין אֶצְבְּעוֹתָיו, וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי הַכְּלָיוֹת עִמּוֹ. הָרֶגֶל שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הָרְבִיעִי, בֶּחָזֶה וּבַגֵּרָה. הֶחָזֶה בִימִינוֹ, וְהַגֵּרָה בִשְׂמֹאלוֹ, וְצַלְעוֹתֶיהָ בֵין אֶצְבְּעוֹתָיו. הַחֲמִישִׁי, בִּשְׁתֵּי דְפָנוֹת. שֶׁל יָמִין בִּימִינוֹ, וְשֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשִּׁשִּׁי, בַּקְּרָבַיִם הַנְּתוּנִים בְּבָזָךְ וּכְרָעַיִם עַל גַּבֵּיהֶם מִלְמַעְלָה. הַשְּׁבִיעִי, בַּסֹּלֶת. הַשְּׁמִינִי, בַּחֲבִתִּין. הַתְּשִׁיעִי, בַּיָּיִן. הָלְכוּ וּנְתָנוּם מֵחֲצִי הַכֶּבֶשׁ וּלְמַטָּה בְּמַעֲרָבוֹ, וּמְלָחוּם. וְיָרְדוּ וּבָאוּ לָהֶם לְלִשְׁכַּת הַגָּזִית, לִקְרוֹת אֶת שְׁמַע: 5.1. אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא: | 4.3. He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema. 5.1. The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving. |
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13. Mishnah, Taanit, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 540 4.3. וְאַנְשֵׁי הַמַּעֲמָד הָיוּ מִתְעַנִּין אַרְבָּעָה יָמִים בַּשָּׁבוּעַ, מִיּוֹם שֵׁנִי וְעַד יוֹם חֲמִישִׁי. וְלֹא הָיוּ מִתְעַנִּין עֶרֶב שַׁבָּת, מִפְּנֵי כְבוֹד הַשַּׁבָּת. וְלֹא בְאֶחָד בַּשַּׁבָּת, כְּדֵי שֶׁלֹּא יֵצְאוּ מִמְּנוּחָה וָעֹנֶג לִיגִיעָה וְתַעֲנִית וְיָמוּתוּ. בַּיּוֹם הָרִאשׁוֹן, בְּרֵאשִׁית, וִיְהִי רָקִיעַ. בַּשֵּׁנִי, יְהִי רָקִיעַ, וְיִקָּווּ הַמַּיִם. בַּשְּׁלִישִׁי, יִקָּווּ הַמַּיִם, וִיְהִי מְאֹרֹת. בָּרְבִיעִי, יְהִי מְאֹרֹת, וְיִשְׁרְצוּ הַמַּיִם. בַּחֲמִישִׁי, יִשְׁרְצוּ הַמַּיִם, וְתּוֹצֵא הָאָרֶץ. בַּשִּׁשִּׁי, תּוֹצֵא הָאָרֶץ, וַיְכֻלּוּ הַשָּׁמַיִם. פָּרָשָׁה גְדוֹלָה, קוֹרִין אוֹתָהּ בִּשְׁנַיִם, וְהַקְּטַנָּה בְּיָחִיד, בַּשַּׁחֲרִית וּבַמּוּסָף. וּבַמִּנְחָה נִכְנָסִין וְקוֹרִין עַל פִּיהֶן, כְּקוֹרִין אֶת שְׁמַע. עֶרֶב שַׁבָּת בַּמִּנְחָה לֹא הָיוּ נִכְנָסִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת: | 4.3. The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat. |
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14. Mishnah, Megillah, 3.5-3.6, 4.3-4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 539, 540, 555 3.5. בְּפֶסַח קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁל תּוֹרַת כֹּהֲנִים (ויקרא כב). בַּעֲצֶרֶת, שִׁבְעָה שָׁבֻעוֹת (דברים טז). בְּרֹאשׁ הַשָּׁנָה, בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ (ויקרא כג). בְּיוֹם הַכִּפּוּרִים, אַחֲרֵי מוֹת (שם טז). בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים (ויקרא כג), וּבִשְׁאָר כָּל יְמוֹת הֶחָג בְּקָרְבְּנוֹת הֶחָג (במדבר כט): 3.6. בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז). בְּפוּרִים, וַיָּבֹא עֲמָלֵק (שמות יז). בְּרָאשֵׁי חֳדָשִׁים, וּבְרָאשֵׁי חָדְשֵׁיכֶם (במדבר כח). בַּמַּעֲמָדוֹת, בְּמַעֲשֵׂה בְּרֵאשִׁית (בראשית א). בַּתַּעֲנִיּוֹת, בְּרָכוֹת וּקְלָלוֹת (ויקרא כו). אֵין מַפְסִיקִין בַּקְּלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִין לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (ויקרא כג), וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יְיָ אֶל בְּנֵי יִשְׂרָאֵל, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: 4.3. אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן: 4.4. הַקּוֹרֵא בַּתּוֹרָה לֹא יִפְחֹת מִשְּׁלֹשָׁה פְסוּקִים. לֹא יִקְרָא לַמְּתֻרְגְּמָן יוֹתֵר מִפָּסוּק אֶחָד, וּבַנָּבִיא שְׁלֹשָׁה. הָיוּ שְׁלָשְׁתָּן שָׁלֹשׁ פָּרָשִׁיּוֹת, קוֹרִין אֶחָד אֶחָד. מְדַלְּגִין בַּנָּבִיא וְאֵין מְדַלְּגִין בַּתּוֹרָה. וְעַד כַּמָּה הוּא מְדַלֵּג, עַד כְּדֵי שֶׁלֹּא יִפְסֹק הַמְּתֻרְגְּמָן: | 3.5. On Pesah we read from the portion of the festivals in Leviticus (Torat Kohanim) (Leviticus 23:4). On Shavuot, “Seven weeks” (Deuteronomy 16:9). On Rosh Hashanah “On the seventh day on the first of the month” (Leviticus 23:2. On Yom Hakippurim, “After the death” (Leviticus. On the first day of the Festival [of Sukkot] they read from the portion of the festivals in Leviticus, and on the other days of the Festival [of Sukkot] the [sections] on the offerings of the Festival. 3.6. On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time. 4.3. They do not recite the Shema responsively, And they do not pass before the ark; And the [the priests] do not lift up their hands; And they do not read the Torah [publicly]; And they do not conclude with a haftarah from the prophets; And they do not make stops [at funeral] processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation [to say Birkat Hamazon]; Except in the presence of ten. [For redeeming sanctified] land nine and a priest [are sufficient], and similarly with human beings. 4.4. One who reads the Torah [in public] may not read les than three verses. And he should not read to the translator more than one verse [at a time], but [if reading from the book of a] prophet [he may read to him] three at a time. If the three verses constitute three separate paragraphs, he must read them [to the translator] one by one. They may skip [from place to place] in a prophet but not in the Torah. How far may he skip [in the prophet]? [Only] so far that the translator will not have stopped [before he finds his place]. |
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15. Mishnah, Eruvin, 3.7-3.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 555 |
16. Mishnah, Berachot, 1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 591 1.3. בֵּית שַׁמַּאי אוֹמְרִים, בָּעֶרֶב כָּל אָדָם יַטּוּ וְיִקְרְאוּ, וּבַבֹּקֶר יַעַמְדוּ, שֶׁנֶּאֱמַר (דברים ו) וּבְשָׁכְבְּךָ וּבְקוּמֶךָ. וּבֵית הִלֵּל אוֹמְרִים, כָּל אָדָם קוֹרֵא כְדַרְכּוֹ, שֶׁנֶּאֱמַר (שם) וּבְלֶכְתְּךָ בַדֶּרֶךְ. אִם כֵּן, לָמָּה נֶאֱמַר וּבְשָׁכְבְּךָ וּבְקוּמֶךָ, בְּשָׁעָה שֶׁבְּנֵי אָדָם שׁוֹכְבִים, וּבְשָׁעָה שֶׁבְּנֵי אָדָם עוֹמְדִים. אָמַר רַבִּי טַרְפוֹן, אֲנִי הָיִיתִי בָא בַדֶּרֶךְ, וְהִטֵּתִי לִקְרוֹת, כְּדִבְרֵי בֵית שַׁמַּאי, וְסִכַּנְתִּי בְעַצְמִי מִפְּנֵי הַלִּסְטִים. אָמְרוּ לוֹ, כְּדַי הָיִיתָ לָחוּב בְּעַצְמְךָ, שֶׁעָבַרְתָּ עַל דִּבְרֵי בֵית הִלֵּל: | 1.3. Bet Shammai say: in the evening every man should recline and recite [the Shema], and in the morning he should stand, as it says, “And when you lie down and when you get up” (Deuteronomy 6:7). Bet Hillel say that every man should recite in his own way, as it says, “And when you walk by the way” (ibid). Why then is it said, “And when you lies down and when you get up?” At the time when people lie down and at the time when people rise up. Rabbi Tarfon said: I was once walking by the way and I reclined to recite the Shema according to the words of Bet Shammai, and I incurred danger from robbers. They said to him: you deserved to come to harm, because you acted against the words of Bet Hillel. |
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17. Tosefta, Berachot, 1.2, 1.4, 6.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 533, 565, 591 6.18. המל [גרים אומר] במצותיו וצונו למול את הגרים להטיף מהן דם ברית שאלמלא דם ברית לא נתקיים שמים וארץ שנא' (ירמיהו לג) אם לא בריתי יומם ולילה וגו' ברוך כורת הברית. המל את העבדים אומר ברוך על המילה המברך אומר ברוך אשר קדשנו במצותיו וצונו למול את העבדים ולהטיף מהן דם ברית וכו'. | |
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18. Plutarch, Lives of The Ten Orators, 11, 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 589 |
19. Tosefta, Megillah, 3.6, 3.10-3.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 539, 555 3.6. בית הכנסת שאין להם מי שיקרא אלא אחד עומד וקורא ויושב אפילו שבעה פעמים בית הכנסת של לעוזות אם יש להם מי שיקרא עברית פותחין עברית וחותמין אם [אין להם מי שיקרא אלא אחד אין קורא אלא אחד]. 3.11. מדלגין בנביא ואין מדלגין בתורה [ואין] מדלגין מנביא לנביא ובנביא של שנים עשר [מדלגין] ובלבד שלא ידלג מסוף הספר [לראשו]. | |
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20. Tosefta, Rosh Hashanah, 2.11, 2.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 167, 555 2.11. פקדונות כזכרונות שנאמר (בראשית כ״א:א׳) וה' פקד את שרה וגו' [ואומר (שמות ג׳:ט״ז) פקד פקדתי אתכם וגו'] רבי יוסי אומר אומרן עם הזכרונות רבי יהודה אומר לא [היה אומרן] עמהן זכרון שיש [עמו] תרועה כגון (ויקרא כ״ג:כ״ד) זכרון תרועה מקרא קדש רבי יוסי אומר אומרן עם הזכרונות ועם השופרות רבי יהודה אומר לא היה אומרן אלא עם הזכרונות בלבד תרועה שאין עמה [זכרון] כגון (במדבר כ״ט:א׳) יום תרועה יהיה לכם ר' יוסי אומר עם השופרות רבי יהודה אומר לא היה אומרן [עמהם] מלכות שיש עמה [שופר כגון (תהילים צ״ח:ו׳) בחצוצרות וקול שופר וגו'] רבי יוסי אומר אומרה עם המלכיות ועם השופרות רבי יהודה אומר לא היה אומרה אלא עם השופרות בלבד (דברים ו׳:ד׳) שמע ישראל ה' אלהינו ה' אחד (דברים ד׳:ל״ט) וידעת היום והשבות אל לבבך כי ה' הוא האלהים וגו' רבי יוסי אומר אומרן עם [מלכיות] רבי יהודה אומר לא היה אומרן [עמהן מלכיות שאין עמה שופר כגון] (תהילים מ״ז:ז׳-ט׳) זמרו לאלהים זמרו וגו' כי מלך כל הארץ אלהים [זמרו משכיל מלך אלהים על גוים] רבי יוסי אומר [אומרן עם המלכיות] רבי יהודה אומר [לא היה אומרן] (תהילים כ״ד:ז׳) שאו שערים ראשיכם וגו' מי זה מלך הכבוד [וגו' שאו שערים ראשיכם מי הוא זה מלך הכבוד ה' צבאות] וגו' ר' יוסי אומר [כל אחד ואחד בפני עצמו רבי יהודה אומר אומרן כולן כאחד] זכרונות האמורות [בענין בקשה] רבי יוסי אומר אומרן כולן כאחד רבי יהודה אומר ראשונים בפני עצמן ושניים בפני עצמן. שופרות האמורות בענין גדעון ובענין יהושע ר' יוסי אומר אומרן כל אחד ואחד בפני עצמו רבי יהודה אומר האמורין בשעת מעשה לעצמן בשעת פקידה לעצמן. | |
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21. Tosefta, Kippurim, 1.9, 3.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 169, 540 |
22. Anon., Targum Pseudo-Jonathan, Leviticus26.1 (2nd cent. CE - 7th cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 493 |
23. Palestinian Talmud, Yoma, 7.1, 44b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
24. Palestinian Talmud, Taanit, 1.3, 2.2, 4.5, 64b, 65c, 68b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
25. Palestinian Talmud, Sotah, 7.1, 7.6, 21b, 22a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
26. Palestinian Talmud, Shabbat, 16.1, 15c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
27. Palestinian Talmud, Rosh Hashanah, 1.3, 4.4, 4.6, 57a, 59c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
28. Palestinian Talmud, Megillah, 4.5, 75b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
29. Palestinian Talmud, Eruvin, 3.8, 21c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
30. Anon., Leviticus Rabba, 29.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 564 29.1. בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ (ויקרא כג, כד), הֲדָא הוּא דִכְתִיב (תהלים קיט, פט): לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם, תָּנֵי בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּעֶשְׂרִים וַחֲמִשָּׁה בֶּאֱלוּל נִבְרָא הָעוֹלָם וְאַתְיָא דְרַב כְּהַהִיא דְּתָנֵי רַבִּי אֱלִיעֶזֶר, דְּתָנִינָן בִּתְקִיעָתָא דְרַב זֶה הַיּוֹם תְּחִלַּת מַעֲשֶׂיךָ זִכָּרוֹן לְיוֹם רִאשׁוֹן (תהלים פא, ה): כִּי חֹק לְיִשְׂרָאֵל הוּא וגו', וְעַל הַמְדִינוֹת בּוֹ יֵאָמֵר אֵיזוֹ לַחֶרֶב אֵיזוֹ לְשָׁלוֹם אֵיזוֹ לָרָעָב וְאֵיזוֹ לַשּׂוֹבַע וּבְרִיּוֹת בּוֹ יִפָּקֵדוּ לְהַזְכִּירָם לַחַיִּים וְלַמָּוֶת. נִמְצֵאתָ אַתָּה אוֹמֵר בְּיוֹם רֹאשׁ הַשָּׁנָה בְּשָׁעָה רִאשׁוֹנָה עָלָה בַּמַּחֲשָׁבָה, בַּשְּׁנִיָּה נִתְיָעֵץ עִם מַלְאֲכֵי הַשָּׁרֵת, בַּשְּׁלִישִׁית כִּנֵּס עֲפָרוֹ, בָּרְבִיעִית גִּבְּלוֹ, בַּחֲמִישִׁית רִקְּמוֹ, בַּשִּׁשִּׁית עֲשָׂאוֹ גֹּלֶם, בַּשְּׁבִיעִית נָפַח בּוֹ נְשָׁמָה, בַּשְּׁמִינִית הִכְנִיסוֹ לַגָּן, בַּתְּשִׁיעִית נִצְטַוָּה, בָּעֲשִׂירִית עָבַר, בְּאַחַת עֶשְׂרֵה נִדּוֹן, בִּשְׁתֵּים עֶשְׂרֵה יָצָא בְּדִימוּס. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם, זֶה סִימָן לְבָנֶיךָ כְּשֵׁם שֶׁעָמַדְתָּ לְפָנַי בַּדִּין הַיּוֹם הַזֶּה וְיָצָאתָ בְּדִימוּס, כָּךְ עֲתִידִין בָּנֶיךָ לַעֲמֹד לְפָנַי בַּדִּין בְּיוֹם זֶה וְיוֹצְאִין לְפָנַי בְּדִימוּס, אֵימָתַי בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ. 29.1. וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר נֶאֱחַז בַּסְבַךְ בְּקַרְנָיו (בראשית כב, יג), מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ אֶת הָאַיִל נִתַּשׁ מֵחוֹרֶשׁ זֶה וְנִסְבַּךְ בְּחֹרֶשׁ אַחֵר. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם כָּךְ עֲתִידִין בָּנֶיךָ לִהְיוֹת נֶאֱחָזִים בַּעֲוֹנוֹת וְנִסְבָּכִים בְּצָרוֹת וְסוֹפָן לִגָּאֵל בְּקַרְנָיו שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע, אָמַר רַבִּי הוּנָא בְּרַבִּי יִצְחָק מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אֶת הָאַיִל נִתַּשׁ מֵחֹרֶשׁ זֶה וְנִסְבַּךְ בְּחֹרֶשׁ זֶה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם כָּךְ הֵם עֲתִידִין בָּנֶיךָ, נֶאֱחָזִין בָּאֻמּוֹת, וְנִסְבָּכִין בְּצָרוֹת וְנִמְשָׁכִין מִמַּלְכוּת לְמַלְכוּת, מִבָּבֶל לְמָדַי, מִמָּדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנָיו שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב (זכריה ט, יד): וַה' עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וגו' בַּשּׁוֹפָר יִתְקָע. רַבִּי אַבָּא בְּרֵיהּ דְּרַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל עוֹסְקִין בִּמְלַאכְתָּן וּבְרֹאשׁ הַשָּׁנָה נוֹטְלִין שׁוֹפְרוֹתֵיהֶן וְתוֹקְעִין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא עוֹמֵד מִכִּסֵּא דִּין לְכִסֵּא רַחֲמִים וּמִתְמַלֵּא עֲלֵיהֶם רַחֲמִים, אֵימָתַי בַּחֹדֶשׁ הַשְּׁבִיעִי. | |
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31. Palestinian Talmud, Berachot, 1.1, 1.5, 2.1, 2.3, 4.3, 4.6, 5.3, 9.1, 9.2, 12d, 14a, 2a, 3c, 3d, 4a, 4b, 4c, 8a, 8c, 9c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
32. Palestinian Talmud, Avodah Zarah, 1.2, 39c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
33. Babylonian Talmud, Taanit, 10a, 14b, 19b, 22b, 29b, 4b, 4b-5a, 28b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 565 28b. מאי שנא הלל דדחי דידיה ומאי שנא מוסף דלא דחי דידיה,א"ל רב אשי השתא דלאו דידיה דחי דידיה לא כל שכן אמר ליה הכי קאמינא לך לא לידחי אלא דידיה,אמר ליה איכא ר' יוסי דקאי כוותך דתניא ר' יוסי אומר כל יום שיש בו מוסף יש בו מעמד מעמד דמאי אילימא מעמד דשחרית הא תנא קמא נמי הכי קאמר אלא מעמד דמוסף דידיה נמי לא דחי,אלא דמנחה קרבן עצים דחי אלא לאו דנעילה שמע מינה דידיה דחי דלאו דידיה לא דחי שמע מינה,וליתני נמי באחד בניסן לא היה בו מעמד מפני שיש בו הלל וקרבן מוסף וקרבן עצים אמר רבא זאת אומרת הלילא דבריש ירחא לאו דאורייתא,דאמר רבי יוחנן משום רבי שמעון בן יהוצדק שמונה עשר יום בשנה יחיד גומר בהן את הלל ואלו הן שמונת ימי החג ושמונת ימי חנוכה ויום טוב הראשון של פסח ויום טוב (ראשון) של עצרת ובגולה עשרים ואחד יום ואלו הן תשעת ימי החג ושמונת ימי חנוכה ושני ימים הראשונים של פסח וב' ימים טובים של עצרת,רב איקלע לבבל חזינהו דקא קרו הלילא בריש ירחא סבר לאפסוקינהו כיון דחזא דקא מדלגי דלוגי אמר שמע מינה מנהג אבותיהם בידיהם תנא יחיד לא יתחיל ואם התחיל גומר:,ה' דברים אירעו את אבותינו בשבעה עשר בתמוז כו': נשתברו הלוחות מנלן דתניא בששה לחדש ניתנו עשרת הדברות לישראל רבי יוסי אומר בשבעה בו מאן דאמר בששה ניתנו בששה ניתנו ובשבעה עלה משה,מ"ד בשבעה בשבעה ניתנו ובשבעה עלה משה דכתיב (שמות כד, טז) ויקרא אל משה ביום השביעי וכתיב (שמות כד, יח) ויבא משה בתוך הענן ויעל אל ההר ויהי משה בהר ארבעים יום וארבעים לילה עשרים וארבעה דסיון ושיתסר דתמוז מלו להו ארבעין,בשיבסר בתמוז נחית אתא ותברינהו ללוחות וכתיב (שמות לב, יט) ויהי כאשר קרב אל המחנה וירא את העגל וישלך מידיו את הלוחות וישבר אותם תחת ההר:,בטל התמיד גמרא:,הובקעה העיר בי"ז הוה והכתיב (ירמיהו נב, ו) בחדש הרביעי בתשעה לחדש ויחזק הרעב בעיר וכתיב בתריה (ירמיהו נב, ז) ותבקע העיר וגו',אמר רבא לא קשיא כאן בראשונה כאן בשניה דתניא בראשונה הובקעה העיר בתשעה בתמוז בשניה בשבעה עשר בו:,שרף אפוסטמוס את התורה גמרא:,העמיד צלם בהיכל מנלן דכתיב (דניאל יב, יא) ומעת הוסר התמיד ולתת שקוץ שומם,וחד הוה והכתיב (דניאל ט, כז) ועל כנף שקוצים משומם אמר רבא תרי הוו ונפל חד על חבריה ותבריה ליה לידיה ואשתכח דהוה כתיב | 28b. What is different about hallel that it overrides its own watch, i.e., the watch in the morning service, when hallel is recited; and what is different about the additional offering, that it does not override its own watch, of the morning service, but it does override the watch of the afternoon service and the closing prayer?,Rav Ashi said to him: Now, as the additional offering overrides the watch of the afternoon service, which is not its own, is it not all the more so that it should take precedence over its own watch? Rav Ḥisda said to Rav Ashi: I meant the opposite, as this is what I am saying to you: It should not take precedence over another watch, that of the closing prayer; rather, let it override only its own watch, the one performed in the additional service.,Rav Ashi said to him: There is Rabbi Yosei, who holds in accordance with your opinion, as it is taught in a baraita that Rabbi Yosei says: On any day on which there is an additional offering, there is a non-priestly watch. The Gemara clarifies: To which non-priestly watch is he referring? If we say that Rabbi Yosei means the non-priestly watch of the morning prayer, but the first tanna also said this. Rather, Rabbi Yosei must mean the non-priestly watch of the additional prayer. However, this too is problematic; is it possible that the additional offering does not override even its own watch, during the additional service itself?,Rather, Rabbi Yosei must be referring to the watch of the afternoon prayer. However, this is also puzzling, for if the wood offering overrides the watch of the afternoon service, the additional offering should certainly take precedence over it. Rather, is it not the case that Rabbi Yosei is speaking of the watch in the closing prayer? One can learn from this that the additional offering overrides its own watch, but it does not override a watch that is not its own. The Gemara concludes: Indeed, learn from this that this is the case.,The Gemara asks: And let the mishna also teach: On the first of Nisan there was no non-priestly watch because it is a day on which hallel is recited, and it is the New Moon, on which an additional offering is sacrificed, and there was also a wood offering. Rava said: That is to say that the hallel recited on a New Moon is not required by Torah law but is a custom.,As Rabbi Yoḥa said in the name of Rabbi Shimon ben Yehotzadak: On eighteen days a year, the individual completes the full hallel. And they are: The eight days of the festival of Sukkot, including the Eighth Day of Assembly; the eight days of Hanukkah; the first Festival day of Passover; and the Festival day of Assembly, i.e., Shavuot. And in the Diaspora, where a second day is added to each Festival due to uncertainty over the correct date, there are twenty-one days, and they are: The nine days of the festival of Sukkot, including the last day, known as the Celebration of the Torah, the eight days of Hanukkah, the first two days of Passover, and the two Festival days of Assembly.,On this topic, the Gemara relates: Rav happened to come to Babylonia, where he saw that they were reciting hallel on a New Moon. Unfamiliar with this practice, he thought to stop them, as he assumed that they were reciting hallel unnecessarily. Once he saw that they were omitting portions, he said: I can learn from this that they are maintaining the custom of their forefathers, i.e., they know that it is a custom, not an obligation. It is taught in a baraita: An individual should not begin reciting hallel on a New Moon, but if he has begun he should complete it.,§ The mishna taught: Five calamitous matters occurred to our forefathers on the seventeenth of Tammuz, one of which was that the tablets were broken. The Gemara asks: From where do we derive that the tablets were broken on this day? As it is taught in a baraita: On the sixth of the month of Sivan the Ten Commandments were given to the Jewish people. Rabbi Yosei says: It was on the seventh of that month. The Gemara comments: According to the one who said that they were given on the sixth of Sivan, they were given on the sixth, and on the seventh Moses ascended to Mount Sinai.,According to the one who said that the Ten Commandments were given on the seventh of Sivan, they were given on the seventh, and on the seventh Moses ascended to Mount Sinai, as it is written: “And He called to Moses on the seventh day out of the midst of the cloud” (Exodus 24:16), and it is written: “And Moses entered into the midst of the cloud, and he went up into the mount, and Moses was on the mount forty days and forty nights” (Exodus 24:18). The calculation is as follows: There were twenty-four days remaining in Sivan, plus the first sixteen days of Tammuz, which comes to forty days.,On the seventeenth of Tammuz, Moses descended, came, observed the people worshipping the Golden Calf, and broke the tablets. And it is written: “And it came to pass, as soon as he came near to the camp, that he saw the calf and the dancing, and Moses’ anger burned, and he cast the tablets out of his hands, and broke them beneath the mount” (Exodus 32:19). This shows that the tablets were shattered on the seventeenth of Tammuz.,§ The mishna taught that on the seventeenth of Tammuz the daily offering was nullified. The Gemara explains: It is a tradition that this occurred on that date.,The mishna further taught that on the seventeenth of Tammuz the city walls of Jerusalem were breached. The Gemara asks: Was this tragedy something that occurred on the seventeenth of Tammuz? But isn’t it written: “In the fourth month, on the ninth of the month, the famine was severe in the city” (Jeremiah 52:6), and it is written immediately afterward: “Then a breach was made in the city” (Jeremiah 52:7), which clearly indicates that the city was breached on the ninth.,Rava said: This is not difficult, as here the verse is referring to the First Temple, whereas there, in the mishna, it describes the destruction of the Second Temple, as it is taught in a baraita: Upon the destruction of the First Temple, the city walls were breached on the ninth of Tammuz; and at the destruction of the Second Temple they were breached on the seventeenth of Tammuz.,The mishna further taught that on the seventeenth of Tammuz Apostemos publicly burned a Torah scroll. The Gemara explains: This, too, is a tradition.,The mishna also stated that on the seventeenth of Tammuz Manasseh placed an idol in the Sanctuary. The Gemara asks: From where do we derive that this occurred on the seventeenth of Tammuz? As it is written: “And from the time that the daily offering shall be taken away and the abomination that causes appallment is set up” (Daniel 12:11), which indicates that an idol was placed in the Temple on the very day that the daily offering was suspended.,The Gemara asks: And was there only one idol placed there? But isn’t it written: “And upon the wing of detestable things shall be that which causes appallment” (Daniel 9:27)? The plural, “detestable things,” indicates the presence of at least two idols. Rava said: There were initially two idols, but one fell upon the other and broke its hand. Since only one idol was whole, the mishna mentions only that one. Rava continues: And an inscription was found on the broken idol that read: |
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34. Babylonian Talmud, Yoma, 19b, 87b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 564 87b. אתא ר' חייא הדר לרישא עייל בר קפרא הדר לרישא אתא ר"ש ברבי הדר לרישא אתא ר' חנינא (בר) חמא אמר כולי האי נהדר וניזיל לא הדר איקפיד ר' חנינא אזל רב לגביה תליסר מעלי יומי דכפורי ולא איפייס,והיכי עביד הכי והאמר ר' יוסי בר חנינא כל המבקש מטו מחבירו אל יבקש ממנו יותר משלש פעמים רב שאני ור' חנינא היכי עביד הכי והאמר רבא כל המעביר על מדותיו מעבירין לו על כל פשעיו,אלא ר' חנינא חלמא חזי ליה לרב דזקפוהו בדיקלא וגמירי דכל דזקפוהו בדיקלא רישא הוי אמר שמע מינה בעי למעבד רשותא ולא איפייס כי היכי דליזיל ולגמר אורייתא בבבל,ת"ר מצות וידוי ערב יוה"כ עם חשכה אבל אמרו חכמים יתודה קודם שיאכל וישתה שמא תטרף דעתו בסעודה ואע"פ שהתודה קודם שאכל ושתה מתודה לאחר שיאכל וישתה שמא אירע דבר קלקלה בסעודה ואף על פי שהתודה ערבית יתודה שחרית שחרית יתודה במוסף במוסף יתודה במנחה במנחה יתודה בנעילה,והיכן אומרו יחיד אחר תפלתו ושליח צבור אומרו באמצע מאי אמר אמר רב אתה יודע רזי עולם ושמואל אמר ממעמקי הלב ולוי אמר ובתורתך כתוב לאמר ר' יוחנן אמר רבון העולמים,ר' יהודה אמר כי עונותינו רבו מלמנות וחטאתינו עצמו מספר רב המנונא אמר אלהי עד שלא נוצרתי איני כדאי עכשיו שנוצרתי כאילו לא נוצרתי עפר אני בחיי ק"ו במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך שלא אחטא ומה שחטאתי מרוק ברחמיך אבל לא ע"י יסורין והיינו וידויא דרבא כולה שתא ודרב המנונא זוטא ביומא דכפורי,אמר מר זוטרא לא אמרן אלא דלא אמר אבל אנחנו חטאנו אבל אמר אבל אנחנו חטאנו תו לא צריך דאמר בר המדודי הוה קאימנא קמיה דשמואל והוה יתיב וכי מטא שליחא דצבורא ואמר אבל אנחנו חטאנו קם מיקם אמר שמע מינה עיקר וידוי האי הוא,תנן התם בשלשה פרקים בשנה כהנים נושאין את כפיהן ארבעה פעמים ביום בשחרית במוסף במנחה ובנעילת שערים ואלו הן שלשה פרקים בתעניות ובמעמדות וביום הכפורים,מאי נעילת שערים רב אמר צלותא יתירתא ושמואל אמר מה אנו מה חיינו מיתיבי אור יוה"כ מתפלל שבע ומתודה בשחרית מתפלל שבע ומתודה במוסף מתפלל שבע ומתודה במנחה מתפלל שבע ומתודה בנעילה מתפלל שבע ומתודה,תנאי היא דתניא יום הכפורים עם חשיכה מתפלל שבע ומתודה וחותם בוידוי דברי ר"מ וחכמים אומרים מתפלל שבע ואם רצה לחתום בוידוי חותם תיובתא דשמואל תיובתא,עולא בר רב נחית קמיה דרבא פתח באתה בחרתנו וסיים במה אנו מה חיינו ושבחיה רב הונא בריה דרב נתן אמר ויחיד אומרה אחר תפלתו,אמר רב תפלת נעילה פוטרת את של ערבית רב לטעמיה דאמר צלותא יתירא היא וכיון דצלי ליה תו לא צריך,ומי אמר רב הכי והאמר רב הלכה כדברי האומר תפלת ערבית רשות לדברי האומר חובה קאמר,מיתיבי אור יום הכפורים מתפלל שבע ומתודה שחרית שבע ומתודה מוסף שבע ומתודה בנעילה מתפלל שבע ומתודה ערבית מתפלל שבע מעין שמונה עשרה רבי חנינא בן גמליאל משום אבותיו מתפלל שמונה עשרה שלימות | 87b. Rabbi Ḥiyya, Rav’s uncle and teacher, came in, whereupon Rav returned to the beginning of the portion and began to read it again. Afterward, bar Kappara came in, and Rav returned to the beginning of the portion out of respect for bar Kappara. Then Rabbi Shimon, son of Rabbi Yehuda HaNasi, came in, and he returned again to the beginning of the portion. Then, Rabbi Ḥanina bar Ḥama came in, and Rav said to himself: Shall I go back and read so many times? He did not return but continued from where he was. Rabbi Ḥanina was offended because Rav showed that he was less important than the others. Rav went before Rabbi Ḥanina on Yom Kippur eve every year for thirteen years to appease him, but he would not be appeased.,The Gemara asks: How could Rav act this way? Didn’t Rabbi Yosei bar Ḥanina say: Anyone who requests forgiveness from another should not ask more than three times? The Gemara answers: Rav is different, since he was very pious and forced himself to act beyond the letter of the law. The Gemara asks: And how could Rabbi Ḥanina act this way and refuse to forgive Rav, though he asked many times? Didn’t Rava say: With regard to anyone who suppresses his honor and forgives someone for hurting him, God pardons all his sins?,The Gemara explains: Rather, this is what happened: Rabbi Ḥanina saw in a dream that Rav was being hung on a palm tree, and he learned as a tradition that anyone about whom there is a dream in which he was being hung on a palm tree will become the head of a yeshiva. He said: Learn from this that providence has decreed that he must eventually become the head of the yeshiva. Therefore, I will not be appeased, so that he will have to go and study Torah in Babylonia. He was conscious of the principle that one kingdom cannot overlap with another, and he knew that once Rav was appointed leader, he, Rabbi Ḥanina, would have to abdicate his own position or die. Therefore, he delayed being appeased, so that Rav would go to Babylonia and be appointed there as head of the yeshiva. In this way, the dream would be fulfilled, as Rav would indeed be appointed as head of a yeshiva, but since he would be in Babylonia, Rabbi Ḥanina would not lose his own position.,§ The Sages taught: The main mitzva of confession is on Yom Kippur eve when darkness falls. But the Sages said: One should also confess on Yom Kippur eve before he eats and drinks at his last meal before the fast lest he become confused at the meal, due to the abundance of food and drink, and be unable to confess afterward. And although one confessed before he ate and drank, he confesses again after he eats and drinks, as perhaps he committed some sin during the meal itself. And although one confessed during the evening prayer on the night of Yom Kippur, he should confess again during the morning prayer. Likewise, although one confessed during the morning prayer, he should still confess during the additional prayer. Similarly, although one confessed during the additional prayer, he should also confess during the afternoon prayer; and although one confessed during the afternoon prayer, he should confess again during the closing prayer [ne’ila].,And where in the Yom Kippur prayers does one say the confession? An individual says it after his Amida prayer, and the prayer leader says it in the middle of the Amida prayer. The Gemara asks: What does one say; what is the liturgy of the confession? Rav said: One says the prayer that begins: You know the mysteries of the universe, in accordance with the standard liturgy. And Shmuel said that the prayer begins with: From the depths of the heart. And Levi said that it begins: And in your Torah it is written, saying, and one then recites the forgiveness achieved by Yom Kippur as stated in the Torah. Rabbi Yoḥa said that it begins: Master of the Universe.,Rabbi Yehuda said that one says: For our iniquities are too many to count and our sins are too great to number. Rav Hamnuna said: This is the liturgy of the confession: My God, before I was formed I was unworthy. Now that I have been formed, it is as if I had not been formed. I am dust while alive, how much more so when I am dead. See, I am before You like a vessel filled with shame and disgrace. May it be Your will that I may sin no more, and as for the sins I have committed before You, erase them in Your compassion, but not by suffering. The Gemara comments: This is the confession that Rava used all year long; and it was the confession that Rav Hamnuna Zuta used on Yom Kippur.,Mar Zutra said: We said only that one must follow all these versions when he did not say the words: But we have sinned. However, if he said the words: But we have sinned, he need not say anything further because that is the essential part of the confession. As bar Hamdudei said: I was standing before Shmuel and he was sitting; and when the prayer leader reached the words: But we have sinned, Shmuel stood. Bar Hamdudei said: Learn from here that this is the main part of the confession, and Shmuel stood up to emphasize the significance of these words.,§ We learned in a mishna there, in tractate Ta’anit: At three times in the year, priests raise their hands to recite the priestly benediction four times in a single day: In the morning prayer, in the additional prayer, in the afternoon prayer, and at the closing [ne’ila] of the gates. And these are the three times in the year: During communal fasts for lack of rain, on which the ne’ila prayer is recited; and during non-priestly watches [ma’amadot], when the Israelite members of the guard parallel to the priestly watch come and read the account of Creation (see Ta’anit 26a); and on Yom Kippur.,The Gemara asks: What is the closing of the gates, i.e., the ne’ila prayer? Rav said: It is an added prayer of Amida. And Shmuel said: It is not a full prayer but only a confession that begins with the words: What are we, what are our lives? The Gemara raises an objection to this from a baraita, as it was taught: On the night of Yom Kippur, one prays seven blessings in the Amida prayer and confesses; during the morning prayer, one prays seven blessings and confesses; during the additional prayer, one prays seven blessings and confesses; during the afternoon prayer, one prays seven blessings and confesses; and during the ne’ila prayer, one prays seven blessings and confesses. This concurs with Rav’s opinion that ne’ila is an added prayer.,This is a dispute between tanna’im They all agree that ne’ila is an added prayer but disagree about the obligation to confess at the ne’ila prayer, as it was taught in a baraita: At the end of Yom Kippur, as darkness falls, one prays seven blessings of the Amida and confesses and ends with the confession; this is the statement of Rabbi Meir. And the Rabbis say: He prays seven blessings of the Amida, and if he wishes to end his prayer with a confession, he ends it in this way. The Gemara says: If so, this is a refutation of the opinion of Shmuel, since all agree that ne’ila is a complete prayer. The Gemara concludes: Indeed, it is a conclusive refutation.,The Gemara relates: Ulla bar Rav went down to lead the ne’ila prayer before Rava, who was in the synagogue. He opened the prayer with: You have chosen us, and he concluded with: What are we, what are our lives? And Rava praised him. Rav Huna, son of Rav Natan, said: And an individual says it after his Amida prayer. The individual says the confession after his Amida prayer, not within the Amida prayer as the prayer leader does.,Rav said: The ne’ila prayer exempts one from the evening prayer. Since one recited an added prayer after the afternoon prayer, when darkness fell, it serves as the evening prayer. The Gemara comments that Rav conforms to his line of reasoning above, as he said: It is an added prayer, and since he has prayed it he needs no further prayer in the evening.,The Gemara is surprised at this: And did Rav actually say this? Didn’t Rav say: The halakha is in accordance with the statement of the one who says that the evening prayer is optional? If it is optional, why would Rav use the term exempt? One is exempt even if he does not pray the closing prayer. The Gemara answers: He said this in accordance with the statement of the one who says that the evening prayer is mandatory. Even according to the opinion that maintains that the evening prayer is mandatory, if one recites ne’ila, he has fulfilled his obligation to recite the evening prayer.,The Gemara raises an objection from that which we learned in a baraita: During the evening after Yom Kippur, one prays seven blessings in the Amida and confesses; during the morning prayer, one prays seven blessings in the Amida and confesses; during the additional prayer, one prays seven blessings in the Amida and confesses; during ne’ila one prays seven blessings in the Amida and confesses; and during the evening prayer, one prays seven blessings in an abridged version of the eighteen blessings of the weekday Amida prayer. One recites the first three blessings, the final three, and a middle blessing that includes an abbreviated form of the other weekday blessings. Rabbi Ḥanina ben Gamliel says in the name of his ancestors: One prays the full eighteen blessings of the weekday Amida prayer as usual, |
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35. Babylonian Talmud, Avodah Zarah, 8a, 43b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 565 43b. לא אסרה תורה אלא בדמות ד' פנים בהדי הדדי,אלא מעתה פרצוף אדם לחודיה תשתרי אלמה תניא כל הפרצופות מותרין חוץ מפרצוף אדם,אמר רב יהודה בריה דרב יהושע מפרקיה דרבי יהושע שמיע לי לא תעשון אתי לא תעשון אותי אבל שאר שמשין שרי,ושאר שמשין מי שרי והתניא (שמות כ, כג) לא תעשון אתי לא תעשון כדמות שמשי המשמשין לפני במרום כגון אופנים ושרפים וחיות הקדש ומלאכי השרת,אמר אביי לא אסרה תורה אלא שמשין שבמדור העליון,ושבמדור התחתון מי שרי והתניא אשר בשמים לרבות חמה ולבנה כוכבים ומזלות ממעל לרבות מלאכי השרת,כי תניא ההיא לעובדם,אי לעובדם אפילו שילשול קטן נמי אין הכי נמי ומסיפיה דקרא נפקא דתניא אשר בארץ לרבות ימים ונהרות הרים וגבעות מתחת לרבות שילשול קטן,ועשייה גרידתא מי שרי והתניא לא תעשון אתי לא תעשון כדמות שמשי המשמשין לפני במרום כגון חמה ולבנה כוכבים ומזלות,שאני ר"ג דאחרים עשו לו,והא רב יהודה דאחרים עשו לו וא"ל שמואל לרב יהודה שיננא סמי עיניה דדין,התם בחותמו בולט ומשום חשדא דתניא טבעת שחותמה בולט אסור להניחה ומותר לחתום בה חותמה שוקע מותר להניחה ואסור לחתום בה,ומי חיישינן לחשדא והא בי כנישתא דשף ויתיב בנהרדעא דאוקמי ביה אנדרטא והוו עיילי ביה אבוה דשמואל ולוי ומצלו בגויה ולא חיישי לחשדא רבים שאני,והא רבן גמליאל דיחיד הוה כיון דנשיא הוא שכיחי רבים גביה ואיבעית אימא דפרקים הואי,ואיבעית אימא להתלמד שאני דתניא (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות:,רשב"ג אומר וכו': איזו הן מכובדין ואיזו הן מבוזין,אמר רב מכובדין למעלה מן המים מבוזין למטה מן המים ושמואל אמר אלו ואלו מבוזין הן אלא אלו הן מכובדין שעל השירין ועל הנזמים ועל הטבעות,תניא כוותיה דשמואל מכובדין שעל השירין ועל הנזמים ועל הטבעות מבוזין שעל היורות ועל הקומקמסין ועל מחמי חמים ושעל הסדינין ועל המטפחות:, 43b. This does not include the sun and the moon, as the Torah prohibits the fashioning only of a figure of all four faces of the creatures of the Divine Chariot together (see Ezekiel 1:10). All other figures, which are not in the likeness of the ministering angels, are permitted.,The Gemara raises a difficulty: If that is so, let the fashioning of a figure of a human face alone be permitted. Why then is it taught in a baraita: Figures of all faces are permitted, except for the human face?,Rav Yehuda, son of Rav Yehoshua, said: I heard in a lecture of Rabbi Yehoshua that there is a different reason why one may not fashion a figure of a human face; the verse states: “You shall not make with Me [iti]” (Exodus 20:20). This can be read as: You shall not make Me [oti]. Since the human being was created in the image of God (see Genesis 1:27), it is prohibited to fashion an image of a human being. But fashioning figures of other attendants of God is permitted.,The Gemara asks: And is it permitted to fashion figures of other attendants of God? But isn’t it taught in another baraita that the verse: “You shall not make with Me gods of silver” (Exodus 20:20), is interpreted to mean that you shall not make figures of My attendants who serve before Me on high, for example, ofanim, and seraphim, and the sacred ḥayyot, and the ministering angels?,Abaye said: The Torah prohibits fashioning figures of only those attendants that are in the upper heaven, i.e., the supreme angels in the highest firmament, but it does not prohibit fashioning the celestial bodies, e.g., the sun and the moon, despite the fact that they too are located in heaven.,The Gemara asks: And is it permitted to fashion figures of those bodies that are in the lower heaven? But isn’t it taught in a baraita with regard to the verse: “You shall not make for yourself any graven image, nor any manner of likeness, of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:4): The phrase “that is in heaven” serves to include the sun, and the moon, the stars, and the constellations. The term “above” serves to include the ministering angels. Apparently, it is prohibited to fashion a figure even of the celestial bodies that are in the lower heaven.,The Gemara answers: When that baraita is taught, it is in reference to the prohibition against worshipping them. There is no prohibition against forming a figure in their likeness.,The Gemara asks: If that baraita is referring to the prohibition against worshipping them, then why does it mention only celestial bodies? It is prohibited to worship even a tiny worm. The Gemara answers: Yes, it is indeed so; and this prohibition is derived from the latter clause of that verse, as it is taught in a baraita: “That is in the earth” serves to include seas, and rivers, mountains, and hills. The word “beneath” serves to include a tiny worm.,The Gemara asks: And is the mere fashioning of figures of the celestial bodies permitted? But isn’t it taught in another baraita that the verse: “You shall not make with Me gods of silver” (Exodus 20:20), is interpreted to mean that you shall not make figures of My attendants who serve before Me on high, for example: The sun, and the moon, the stars, and the constellations. This is proof that it is prohibited to fashion figures of the sun and the moon. Consequently, the solution proposed by Abaye is rejected, leaving the difficulty of Rabban Gamliel’s diagram unresolved.,The Gemara proposes an alternative resolution: The case of Rabban Gamliel is different, as others, i.e., gentiles, fashioned those figures for him, and it is prohibited for a Jew only to fashion such figures; there is no prohibition against having them in one’s possession.,The Gemara asks: But there is the case of Rav Yehuda, where others fashioned for him a seal with a figure of a person on it, and Shmuel said to Rav Yehuda, who was his student: Sharp-witted one [shina], destroy this one’s eyes, i.e., disfigure it, as it is prohibited even to have a figure of a human being in one’s possession.,The Gemara answers: There, in the case of Rav Yehuda, his was a protruding seal, i.e., the figure projected from the ring, and Shmuel prohibited it due to the potential suspicion that he had an object of idol worship in his possession. As it is taught in a baraita: In the case of a ring whose seal protrudes, it is prohibited to place it on one’s finger due to suspicion of idol worship, but it is permitted to seal objects with it. In this case, the act of sealing forms a figure that is sunken below the surface of the object upon which the seal was impressed, which is not prohibited. If its seal is sunken, it is permitted to place it on one’s finger, but it is prohibited to seal objects with it, as that forms a protruding figure.,The Gemara asks: And are we concerned about arousing suspicion due to the use of a human figure? But what about that synagogue that had been destroyed in Eretz Yisrael and was reestablished in Neharde’a, and they erected a statue of the king in it? And nevertheless, Shmuel’s father and Levi would enter and pray in it, and they were not concerned about arousing suspicion. The Gemara answers: A public institution is different; the public is not suspected of having idolatrous intentions. Rather, it is assumed that the statue is there exclusively for ornamental purposes.,The Gemara asks: But wasn’t Rabban Gamliel an individual? According to this reasoning, his figures of the moon should have been forbidden as they would have aroused suspicion. The Gemara answers: Since he was the Nasi, the head of the Sanhedrin, members of the public would often be found with him, and therefore there was no room for suspicion. And if you wish, say there is an alternative answer, namely, that these figures were not whole; rather, they were formed from pieces of figures that had to be assembled. Only complete figures are forbidden.,And if you wish, say there is yet another answer: Fashioning figures in order to teach oneself is different, as it is taught in a baraita with regard to the verse: “You shall not learn to do like the abominations of those nations” (Deuteronomy 18:9): But you may learn in order to understand the matter yourself and teach it to others. In other words, it is permitted to perform certain acts for the sake of Torah study that would otherwise be prohibited.,§ The mishna (42b) teaches that Rabban Shimon ben Gamliel says: Those figures that are upon respectable vessels are forbidden. Those that are upon disgraceful vessels are permitted. The Gemara asks: Which vessels are considered respectable and which are considered disgraceful?,Rav says: These terms do not represent different types of vessels, but rather the location of the figure upon the vessel. A respectable location for an idolatrous figure is on the side of the vessel above the level of the water or food contents; a disgraceful location is below the water level. And Shmuel says: Both these and those locations on eating utensils are disgraceful. Rather, these are respectable locations: Upon bracelets, or upon nose rings, or upon rings.,The Gemara comments: It is taught in a baraita in accordance with the opinion of Shmuel (Tosefta 5:1): Respectable locations for idolatrous figures are upon bracelets, or upon nose rings, or upon rings. Disgraceful locations are upon large pots, or upon small kettles [hakumkemasin], or upon samovars, or upon sheets, or upon towels.,Rabbi Yosei says: When one encounters an idol, he should grind the idol and throw the dust to the wind or cast it into the sea. The Rabbis said to him: What is the good of that? That also gives a Jew benefit from the idol, as it becomes fertilizer for his crops, and deriving any kind of benefit is prohibited, as it is stated: “And nothing of the proscribed items shall cleave to your hand” (Deuteronomy 13:18).,It is taught in a baraita (Tosefta 3:16): Rabbi Yosei said to them: But isn’t it already stated: “And your sin, | |
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36. Babylonian Talmud, Sotah, 33a, 40a, 49a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 590 49a. שמבזבזין דין אביהם לעתיד לבוא אומרים לפניו רבונו של עולם מאחר שאתה עתיד ליפרע מהן למה הקהיתה שיניהם בם,אמר ר' אילעא בר יברכיה אלמלא תפלתו של דוד היו כל ישראל מוכרי רבב שנאמר (תהלים ט, כא) שיתה ה' מורה להם וא"ר אילעא בר יברכיה אלמלא תפלתו של חבקוק היו ב' תלמידי חכמים מתכסים בטלית אחת ועוסקין בתורה שנאמר (חבקוק ג, ב) ה' שמעתי שמעך יראתי ה' פעלך בקרב שנים חייהו אל תקרא בקרב שנים אלא בקרוב שנים,ואמר ר' אילעא בר יברכיה שני תלמידי חכמים המהלכין בדרך ואין ביניהן דברי תורה ראוין לישרף באש שנאמר (מלכים ב ב, יא) ויהי המה הולכים הלוך ודבר והנה רכב אש וגו' טעמא דאיכא דיבור הא ליכא דיבור ראוין לישרף,וא"ר אילעא בר יברכיה שני ת"ח הדרין בעיר אחת ואין נוחין זה לזה בהלכה אחד מת ואחד גולה שנאמר (דברים ד, מב) לנוס שמה רוצח אשר ירצח את רעהו בבלי דעת ואין דעת אלא תורה שנאמר (הושע ד, ו) נדמו עמי מבלי הדעת,אמר ר' יהודה בריה דר' חייא כל ת"ח העוסק בתורה מתוך הדחק תפלתו נשמעת שנאמר (ישעיהו ל, יט) כי עם בציון ישב בירושלים בכה לא תבכה חנון יחנך לקול זעקך כשמעתו ענך וכתיב בתריה (ישעיהו ל, כ) ונתן ה' לכם לחם צר ומים לחץ,ר' אבהו אומר משביעין אותו מזיו שכינה שנאמר (ישעיהו ל, כ) והיו עיניך רואות את מוריך ר' אחא בר חנינא אמר אף אין הפרגוד ננעל בפניו. שנאמר (ישעיהו ל, כ) ולא יכנף עוד מוריך,רשב"ג אומר משום ר' יהושע מיום שחרב בהמ"ק אין וכו' אמר רבא בכל יום ויום מרובה קללתו משל חבירו שנאמר (דברים כח, סז) בבקר תאמר מי יתן ערב ובערב תאמר מי יתן בקר הי בקר אילימא בקר דלמחר מי ידע מאי הוי אלא דחליף,ואלא עלמא אמאי קא מקיים אקדושה דסידרא ואיהא שמיה רבא דאגדתא שנא' (איוב י, כב) ארץ עפתה כמו אופל צלמות ולא סדרים הא יש סדרים תופיע מאופל,ולא ירד טל לברכה וניטל טעם פירות וכו' תניא ר"ש בן אלעזר אומר טהרה בטלה טעם וריח מעשר ביטל שומן דגן,רב הונא אשכח תומרתא דחינוניתא שקלה כרכה בסודריה אתא רבה בריה א"ל מורחינא ריחא דחינוניתא א"ל בני טהרה יש בך יהבה ניהליה אדהכי אתא אבא בריה שקלה יהבה ניהליה א"ל בני שמחת את לבי והקהיתה את שיני היינו דאמרי אינשי רחמי דאבא אבני רחמי דבני אבני דהוו ליה,רב אחא בר יעקב איטפל ביה ברב יעקב בר ברתיה כי גדל א"ל אשקיין מיא אמר לו לאו בריך אנא והיינו דאמרי אינשי רבי רבי בר ברתך אנא, 49a. who plunder, i.e., destroy, their fathers’ future judgment. When God sits in judgment of their parents, these children say before Him: Master of the Universe, because You were destined to exact punishment from our fathers in the World-to-Come for their wickedness, why did You blunt their teeth with the death of their children in their lifetimes? In this way, the death of their children atones for the fathers.,§ Rabbi Ile’a bar Yeverekhya says: If it were not for the prayer of David for Israel to have sustece, all Israel would be sellers of fat [revav], i.e., involved in debased occupations, as it is stated: “Place for them mastery, O Lord” (Psalms 9:21), that is, may God grant them dignity. And Rabbi Ile’a bar Yeverekhya also says: If it were not for the prayer of Habakkuk, two Torah scholars would have to cover themselves with a single cloak due to poverty and engage in Torah study dressed that way, as it is stated: “Lord, I heard Your report and was afraid; O Lord, revive Your work in the midst of the years” (Habakkuk 3:2). Do not read: “In the midst [bekerev] of the years [shanim],” but in the closeness [bikrov] of two [shenayim]. In other words, Habakkuk prayed that God would nullify His decree of two Torah scholars having to share a single cloak.,And Rabbi Ile’a bar Yeverekhya says: In the case of two Torah scholars who are walking along the way and there are no words of Torah between them, but they are conversing about other matters, they are deserving of being burned in fire. As it is stated with regard to Elijah and his disciple Elisha: “And it was as they walked along, talking, that behold, there appeared a chariot of fire and horses of fire, which parted them both asunder” (II Kings 2:11). The reason they were not burned by the chariot of fire is that there was speech exchanged between them, which presumably was words of Torah, but if there had been no speech, they would have been deserving of being burned by the chariot.,And Rabbi Ile’a bar Yeverekhya says: If there are two Torah scholars who reside in the same city and they are not pleasant to each other with regard to halakha, but are constantly fighting, one of them will die and the other one will be exiled. As it is stated: “That the manslayer might flee there, who slays his neighbor without knowledge” (Deuteronomy 4:42), and “knowledge” means nothing other than Torah, as it is stated: “My people are destroyed for lack of knowledge” (Hosea 4:6).,Rabbi Yehuda, son of Rabbi Ḥiyya, says: With regard to any Torah scholar who engages in Torah study while experiencing the pressure of poverty, his prayer is listened to, as it is stated: “For, O people that dwells in Zion at Jerusalem, you shall weep no more; He will surely be gracious to you at the voice of your cry. When He shall hear, He will answer you” (Isaiah 30:19), and after it is written: “And the Lord shall give you sparse bread and scant water” (Isaiah 30:20). This verse indicates that those who sit and study Torah, that is, the people who dwell in Zion, and eat bread sparingly, will have their prayers answered by God.,Rabbi Abbahu says: A Torah scholar who engages in Torah study despite economic pressures is satiated with the glory of the Divine Presence, as it is stated in the same verse, above: “And your eyes shall behold your Teacher.” Rabbi Aḥa, son of Ḥanina, said: Even the concealing partition [pargod] before the Divine Presence is not locked before him, as it is stated: “And your Teacher shall not hide Himself anymore” (Isaiah 30:20).,§ The mishna states that Rabban Shimon ben Gamliel says in the name of Rabbi Yehoshua: From the day that the Temple was destroyed, there is no day that does not include some form of curse. Rava says: Each and every day is more cursed than the previous one, as it is stated in the chapter detailing the curses in the book of Deuteronomy: “In the morning you will say, would that it were evening, and in the evening you will say, would that it were morning” (Deuteronomy 28:67). It is unclear which morning the verse means. If we say that in the evening he will wish it would be the following morning, does he know what will be the outcome of the next morning, which would cause him to yearn for its arrival? Rather, it must mean the morning that has passed; that is, in the evening they will pine for the previous morning, because their situation is continuously worsening.,The Gemara poses a question: But if everything is deteriorating, why does the world continue to exist? The Gemara answers: By the sanctification that is said in the order of prayers, after the passage that begins: And a redeemer shall come to Israel, which includes the recitation and translation of the sanctification said by the angels, and by the response: Let His great name be blessed, etc., which is recited after the study of aggada. As it is stated: “A land of thick darkness, as darkness itself; a land of the shadow of death, without any order” (Job 10:22). Therefore, it can be inferred from this verse that if there are orders of prayer and study, the land shall appear from amidst the darkness.,§ The mishna taught that since the destruction of the Temple, dew has not descended for a blessing, and the taste has been removed from fruit. It is taught in a baraita: Rabbi Shimon ben Elazar says: The lost purity has removed the taste and the aroma; the tithes that were not separated have removed the fat of grain.,The Gemara relates that Rav Huna found a fragrant date. He took it and wrapped it in his shawl. Rabba, his son, came and said to him: I smell the aroma of a fragrant date. Rav Huna said to him: My son, there is clearly purity in you, as you were able to notice the fragrance. He gave it to him. Meanwhile, Abba, Rabba’s son, arrived. Rabba took the date and gave it to him. Rav Huna said to Rabba: My son, you have made my heart rejoice with your purity, and you have blunted my teeth, by showing your preference for your own son. The Gemara comments: This explains the folk saying that people say: The love of a father is for the sons; the love of the sons is for their own sons, more than for their father.,The Gemara relates another incident: Rav Aḥa bar Ya’akov took care of Rav Ya’akov, the son of his daughter, who was an orphan. When the grandchild grew up, his grandfather once said to him: Give me water to drink. He said to him: I am not your son, and I am not obligated in your honor as a son must honor his father. The Gemara again comments: And this explains the folk saying that people say: Raise, raise your grandchild, but in the end he will retort: I am the son of your daughter, and I do not have to take care of you.,In the war [pulemus] of Vespasian the Sages decreed upon the crowns of bridegrooms, i.e., that bridegrooms may no longer wear crowns, and upon the drums, meaning they also banned the playing of drums.,In the war of Titus they also decreed upon the crowns of brides, and they decreed that a person should not teach his son Greek.,In the last war, meaning the bar Kokheva revolt, they decreed that a bride may not go out in a palanquin inside the city, but our Sages permitted a bride to go out in a palanquin inside the city, as this helps the bride maintain her modesty.,The mishna lists more things that ceased: From the time when Rabbi Meir died, those who relate parables ceased; from the time when ben Azzai died, the diligent ceased; from the time when ben Zoma died, the exegetists ceased; from the time when Rabbi Akiva died, the honor of the Torah ceased; from the time when Rabbi Ḥanina ben Dosa died, the men of wondrous action ceased; from the time when Rabbi Yosei the Small died, the pious were no more. And why was he called the Small? Because he was the smallest of the pious, meaning he was one of the least important of the pious men.,From the time when Rabban Yoḥa ben Zakkai died, the glory of wisdom ceased; from the time when Rabban Gamliel the Elder died, the honor of the Torah ceased, and purity and asceticism died. From the time when Rabbi Yishmael ben Pavi died, the glory of the priesthood ceased; from the time when Rabbi Yehuda HaNasi died, humility and fear of sin ceased.,gemara The Sages taught: Rabbi Pineḥas ben Ya’ir says: From the time when the Second Temple was destroyed, the ḥaverim and free men of noble lineage were ashamed, and their heads were covered in shame, and men of action dwindled, and violent and smooth-talking men gained the upper hand, and none seek, and none ask, and none inquire of the fear of Heaven.,Upon whom is there for us to rely? Only upon our Father in Heaven.,Rabbi Eliezer the Great says: From the day the Second Temple was destroyed, the generations have deteriorated: Scholars have begun to become like scribes that teach children, and scribes have become like beadles, and beadles have become like ignoramuses, and ignoramuses | |
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37. Babylonian Talmud, Shabbat, 12b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 565 12b. רבי יהודה אומר המקום ירחם עליך ועל חולי ישראל רבי יוסי אומר המקום ירחם עליך בתוך חולי ישראל שבנא איש ירושלים בכניסתו אומר שלום וביציאתו אומר שבת היא מלזעוק ורפואה קרובה לבא ורחמיו מרובין ושבתו בשלום כמאן אזלא הא דאמר רבי חנינא מי שיש לו חולה בתוך ביתו צריך שיערבנו בתוך חולי ישראל כמאן כר' יוסי,ואמר רבי חנינא בקושי התירו לנחם אבלים ולבקר חולים בשבת אמר רבה בר בר חנה כי הוה אזלינן בתריה דרבי אלעזר לשיולי בתפיחה זימנין אמר המקום יפקדך לשלום וזימנין אמר (ליה) רחמנא ידכרינך לשלם היכי עביד הכי והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמי ואמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו שאין מלאכי השרת מכירין בלשון ארמי שאני חולה דשכינה עמו,דאמר רב ענן אמר רב מנין ששכינה סועד את החולה שנאמר (תהלים מא, ד) ה' יסעדנו על ערש דוי תניא נמי הכי הנכנס לבקר את החולה לא ישב לא על גבי מטה ולא על גבי כסא אלא מתעטף ויושב לפניו מפני ששכינה למעלה מראשותיו של חולה שנאמר ה' יסעדנו על ערש דוי ואמר רבא אמר רבין מנין שהקב"ה זן את החולה שנאמר ה' יסעדנו על ערש דוי:,ולא יקרא לאור הנר: אמר רבה אפילו גבוה שתי קומות ואפי' שתי מרדעות ואפילו עשרה בתים זו על גב זו חד הוא דלא ליקרי הא תרי שפיר דמי והתניא לא אחד ולא שנים אמר ר' אלעזר לא קשיא כאן בענין אחד כאן בשני ענינים אמר רב הונא ובמדורה אפי' עשרה בני אדם אסור,אמר רבא אם אדם חשוב הוא מותר מיתיבי לא יקרא לאור הנר שמא יטה אמר ר' ישמעאל בן אלישע אני אקרא ולא אטה פעם א' קרא ובקש להטות אמר כמה גדולים דברי חכמים שהיו אומרים לא יקרא לאור הנר ר' נתן אומר קרא והטה וכתב על פנקסו אני ישמעאל בן אלישע קריתי והטיתי נר בשבת לכשיבנה בהמ"ק אביא חטאת שמנה א"ר אבא שאני ר' ישמעאל בן אלישע הואיל ומשים עצמו על דברי תורה כהדיוט,תני חדא שמש בודק כוסות וקערות לאור הנר ותניא אידך לא יבדוק לא קשיא כאן בשמש קבוע כאן בשמש שאינו קבוע ואי בעית אימא הא והא בשמש קבוע ולא קשיא הא בדמשחא והא בדנפטא,איבעיא להו שמש שאינו קבוע בדמשחא מהו אמר רב הלכה ואין מורין כן ור' ירמיה בר אבא אמר הלכה ומורין כן ר' ירמיה בר אבא איקלע לבי רב אסי קם שמעיה קא בדיק לנהורא דשרגא אמרה ליה דביתהו ומר לא עביד הכי אמר לה שבקיה כרביה ס"ל:,באמת אמרו החזן כו': והאמרת רישא רואה מאי לאו לקרות לא לסדר ראשי פרשיותיו וכן אמר רבה בר שמואל אבל מסדר הוא ראשי פרשיותיו וכולה פרשה לא | 12b. Rabbi Yehuda says that it is appropriate to say: May the Omnipresent have compassion upon you and upon all the sick people of Israel. Rabbi Yosei says that it is appropriate to say: May the Omnipresent have compassion upon you among the sick people of Israel, thereby including this sick person within the community of Israel. When Shevna of Jerusalem would visit a sick person on Shabbat, upon entering, he would say shalom. And when he exited he would say: It is Shabbat when one is prohibited to cry out, and healing is soon to come, and His compassion is abundant, and rest on Shabbat in peace. The Gemara asks: In accordance with whose opinion is the halakha that Rabbi Ḥanina said: One who has a sick person in his house must include him among the sick people of Israel in his prayer? In accordance with whose opinion? In accordance with the opinion of Rabbi Yosei.,And Rabbi Ḥanina said: It was only with great difficulty that the Sages permitted to comfort the mourners and visit the sick on Shabbat, as both the visitor and the comforter experience suffering on Shabbat. They permitted it only due to the mitzva involved in these activities. Rabba bar bar Ḥana said: When we would follow Rabbi Elazar to inquire about the health of a sick person; sometimes he would say in Hebrew: May the Omnipresent remember you for peace, and sometimes he would say to him in Aramaic: May the all-Merciful remember you for peace. He would say it in Aramaic when the sick person did not understand Hebrew (Rav Elazar Moshe Horovitz). The Gemara asks: How did he do this, pray in Aramaic? Didn’t Rav Yehuda say: A person should never request that his needs be met in the Aramaic language? And, similarly, Rabbi Yoḥa said: Anyone who requests that his needs be met in the Aramaic language, the ministering angels do not attend to him to bring his prayer before God, as the ministering angels are not familiar with the Aramaic language, but only with the sacred tongue, Hebrew, exclusively. The Gemara responds: A sick person is different. He does not need the angels to bring his prayer before God because the Divine Presence is with him.,As Rav A said that Rav said: From where is it derived that the Divine Presence cares for and aids the sick person? As it is stated: “God will support him on the bed of illness” (Psalms 41:4). The Gemara comments: That was also taught in a baraita: One who enters to visit the sick person should sit neither on the bed nor on a chair; rather, he should wrap himself in his prayer shawl with trepidation and awe, and sit before the sick person below him, as the Divine Presence is above the head of the sick person, as it is stated: “God will support him on the bed of illness,” and he must treat the Divine Presence with deference. On a similar note, Rava said that Ravin said: From where is it derived that the Holy One, Blessed be He, feeds the sick person during his illness? As it is stated: “God will support him on the bed of illness.”,We learned in the mishna that one may not read a book by candlelight on Shabbat. Rabba said: Since a decree was issued, there is no distinction whether or not the lamp was near enough to him to enable him to adjust the wick. The prohibition applies even if the lamp was two statures of a person high, and even as high as two plow handles, and even if it was as high as ten houses one atop the other. We learned in the mishna that one may not read, and the Gemara infers: One may not read, but for two, apparently, he may well do so. They will not violate any prohibition, as two people together will certainly not forget the Shabbat prohibition. The Gemara asks: Wasn’t it taught in a baraita that neither one nor two are permitted to read by the light of the lamp? Rabbi Elazar said: This is not difficult, as there is room to distinguish between them and say that here, where two were permitted to read by candlelight, it is referring to a case where they are both engaged in one matter and will remind each other to refrain from adjusting the wick. There, where two were prohibited to read by candlelight it is referring to a case where they are engaged in two different matters. Since each is preoccupied with a different text, they will not pay attention and remind each other. Rav Huna said: And with regard to a bonfire, where everyone is sitting around it and not adjacent to it, even if they were ten people, it is prohibited to read by its light. When sitting around a bonfire, everyone sits at a distance from the others, and therefore they do not notice each other, and each is liable to adjust the firebrands to provide himself with more light.,Rava said: Even though they prohibited reading by candlelight due to a decree lest they adjust the wick, if he is an important person, it is permitted, as even on weekdays he is not accustomed to adjust a lamp that is dirty with oil. The Gemara raises an objection from that which was taught in a Tosefta: One may not read a book on Shabbat by the light of the lamp, lest he adjust it. The Tosefta relates that Rabbi Yishmael ben Elisha said: I will read and will not adjust, as I will certainly not forget that it is Shabbat. However, once he read a book by candlelight and he sought to adjust the wick. He said: How great are the words of the Sages, who would say that one may not read by candlelight, as even a person like me sought to adjust the wick. Rabbi Natan says: That was not the way it happened. Rather, he read and actually adjusted the wick, and he wrote afterward in his notebook [pinkas]: I, Yishmael ben Elisha, read and adjusted a lamp on Shabbat. When the Temple will be rebuilt I will bring a fat sin-offering as atonement for this sin. This proves that even an important person like Rabbi Yishmael ben Elisha is liable to adjust the wick. Rabbi Abba said: Rabbi Yishmael ben Elisha is different, since with regard to the study of Torah, he comports himself like a simple man with no air of importance, but generally, an important person would not dirty his hands and adjust the wick.,On this subject, the Gemara cites two apparently contradictory baraitot. It was taught in one baraita that a servant may examine cups and bowls by candlelight to check if they are clean. And it was taught in another baraita that he may not examine them. The Gemara explains: This is not difficult. Rather, here, the baraita that prohibited examining the cups, is referring to a regularly employed servant who fears his master and examines the dishes meticulously. Therefore, there is concern lest he come to adjust the wick. While there, the baraita that permitted examining the cups, is referring to a servant who is not regularly employed, does not fear his master, and therefore will not check meticulously. There is no concern lest he come to adjust the wick. And if you wish, say instead that this baraita and that baraita are both referring to a regularly employed servant. And this is not difficult, as they are not referring to the same kind of lamp. This baraita, which prohibited examining the dishes, is referring to an oil lamp, where there is room for concern lest he adjust it. And that baraita, which permitted examining the dishes, is referring to a naphtha [nafta] lamp. Since the naphtha lamp is dirty, the servant certainly will not touch it while checking the cups and dishes.,A dilemma was raised before the Sages: What is the ruling with regard to a servant who is not regularly employed in terms of examining cups and dishes by the light of an oil lamp? Is he permitted to examine the cups by candlelight, or not? From the perspective of his being a servant not regularly employed, it should be permitted. On the other hand, because it is an oil lamp it should be prohibited. Rav said: The halakha is that it is permitted, and, however, ab initio a public ruling is not issued to that effect so that they will not come to sin. However, one who knows the halakha that it is permitted may practice accordingly. Rabbi Yirmeya bar Abba said: That halakha is that it is permitted and a public ruling is issued to that effect. The Gemara relates that Rabbi Yirmeya bar Abba happened to come to the house of Rav Asi on Shabbat. Rabbi Yirmeya’s servant stood and examined the cups by the light of a lamp [sheraga], as he was not a regularly employed servant in the house of Rav Asi. Rav Asi’s wife said to Rav Asi: But the Master, you, does not do so. You prohibit doing so. Why is the servant of Rabbi Yirmeya examining the cups? He said to her: Leave him, he holds in accordance with the opinion of his master.,We learned in the mishna that in truth they said that the attendant sees where in the book the children under his supervision are reading, but he himself should not read. The Gemara asked: Didn’t you say in the first clause of the mishna that the attendant sees? Doesn’t that mean that he sees in order to read? How can that part of the mishna conclude by saying that he may not read? The Gemara answers: No, it does not mean that the attendant is permitted to actually read; rather, he is only permitted to look and arrange the beginning of his sections of the Torah that he must read the next day. And so too, Rabba bar Shmuel said: However, he may arrange the beginning of his sections that he must read the next day. The Gemara asks: And may he not read the entire section? |
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38. Babylonian Talmud, Rosh Hashanah, 24b, 27a, 34b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 565 34b. תשע תקיעות בתשע שעות ביום יצא,תניא נמי הכי שמע תשע תקיעות בתשע שעות ביום יצא מט' בני אדם כאחד [לא יצא] תקיעה מזה ותרועה מזה יצא ואפי' בסירוגין ואפי' כל היום כולו,ומי אמר רבי יוחנן הכי והאמר ר' יוחנן משום ר' שמעון בן יהוצדק בהלל ובמגילה אם שהה כדי לגמור את כולה חוזר לראש לא קשיא הא דידיה הא דרביה,ודידיה לא והא ר' אבהו הוה שקיל ואזיל בתריה דר' יוחנן והוה קרי קריאת שמע כי מטא למבואות מטונפות אישתיק בתר דחליף אמר ליה מהו לגמור א"ל אם שהית כדי לגמור את כולה חזור לראש,הכי קאמר ליה לדידי לא סבירא לי לדידך דסבירא לך אם שהית כדי לגמור את כולה חזור לראש,ת"ר תקיעות אין מעכבות זו את זו ברכות אין מעכבות זו את זו תקיעות וברכות של ר"ה ושל יוה"כ מעכבות,מ"ט אמר רבה אמר הקב"ה אמרו לפני בר"ה מלכיות זכרונות ושופרות מלכיות כדי שתמליכוני עליכם זכרונות כדי שיבא לפני זכרוניכם לטובה ובמה בשופר:,מי שבירך ואח"כ נתמנה לו שופר תוקע ומריע ותוקע: טעמא דלא הוה ליה שופר מעיקרא הא הוה ליה שופר מעיקרא כי שמע להו אסדר ברכות שמע להו,רב פפא בר שמואל קם לצלויי אמר ליה לשמעיה כי נהירנא לך תקע לי אמר ליה רבא לא אמרו אלא בחבר עיר,תניא נמי הכי כשהוא שומען שומען על הסדר ועל סדר ברכות במה דברים אמורים בחבר עיר אבל שלא בחבר עיר שומען על הסדר ושלא על סדר ברכות ויחיד שלא תקע חבירו תוקע לו ויחיד שלא בירך אין חבירו מברך עליו,ומצוה בתוקעין יותר מן המברכין כיצד שתי עיירות באחת תוקעין ובאחת מברכין הולכין למקום שתוקעין ואין הולכין למקום שמברכין,פשיטא הא דאורייתא הא דרבנן לא צריכא דאף על גב דהא ודאי והא ספק:,כשם ששליח צבור חייב כך כל יחיד ויחיד וכו': תניא אמרו לו לרבן גמליאל לדבריך למה צבור מתפללין אמר להם כדי להסדיר שליח צבור תפלתו,אמר להם רבן גמליאל לדבריכם למה שליח צבור יורד לפני התיבה אמרו לו כדי להוציא את שאינו בקי אמר להם כשם שמוציא את שאינו בקי כך מוציא את הבקי,אמר רבה בר בר חנה אמר ר' יוחנן מודים חכמים לרבן גמליאל ורב אמר עדיין היא מחלוקת שמעה [רבי] חייא בריה דרבה בר נחמני אזל אמרה לשמעתא קמיה דרב דימי בר חיננא אמר ליה הכי אמר רב עדיין היא מחלוקת אמר ליה רבה בר בר חנה נמי הכי קאמר כי אמר רבי יוחנן להא שמעתא אפליג עליה ריש לקיש ואמר עדיין היא מחלוקת,ומי אמר רבי יוחנן הכי והאמר רבי חנה ציפוראה אמר רבי יוחנן הלכתא כרבן גמליאל הלכתא מכלל דפליגי | 34b. the requisite nine shofar blasts at nine different times of the day, he has fulfilled his obligation, as the blasts need not be heard in immediate succession.,This is also taught in a baraita: If one heard nine shofar blasts at nine different times of the day, he has fulfilled his obligation. If one heard the blasts from nine different people simultaneously, he has not fulfilled his obligation. If one heard a tekia from this one and afterward he heard a terua from this other one, he has fulfilled his obligation, as one does not have to hear all the blasts from the same individual. And this is true even if one heard the blasts from the different individuals at intervals, and even if it took the course of the entire day.,The Gemara asks: And did Rabbi Yoḥa actually say this? Didn’t Rabbi Yoḥa say in the name of Rabbi Shimon ben Yehotzadak: During the reading of hallel or the Megilla of Esther, if one paused long enough to complete all of it, he must return to the beginning, as it must be read in one session? Why is the halakha different in the case of the shofar? The Gemara answers: This is not difficult, as this ruling with regard to the shofar is his own opinion, and that case of hallel and the Megilla is his teacher’s opinion. It is Rabbi Shimon ben Yehotzadak who holds that one may not pause in the middle of sounding the shofar.,The Gemara asks: And is this not also his own opinion as well? Wasn’t Rabbi Abbahu once walking after Rabbi Yoḥa, and Rabbi Abbahu was reciting Shema as he walked? When he reached alleyways that were filthy with human excrement, where it is prohibited to utter words of Torah, he fell silent and stopped reciting Shema. After he passed through, Rabbi Abbahu said to Rabbi Yoḥa: What is the halakha with regard to completing Shema from where I left off? Rabbi Yoḥa said to him: If you remained in the alleyway for an interval sufficient to complete the entire Shema, return to the beginning and start again. This shows that Rabbi Yoḥa himself holds that if one takes an extended break, he must start again from the beginning.,The Gemara answers: This is no proof, as it is possible that this is what Rabbi Yoḥa said: I myself do not hold that one must start again after a long pause; however, according to you, as you hold that a delay is a problem, the halakha is that if you paused for an interval sufficient to complete the entire Shema, you must return to the beginning.,§ The Sages taught in a baraita: The various trumpet blasts on a fast day do not invalidate one another, i.e., if one was omitted, this does not invalidate the other blasts. Similarly, the additional blessings that are inserted into the Amida prayer on a fast day do not invalidate one another. However, the shofar blasts and additional blessings of Rosh HaShana and of Yom Kippur do invalidate one another.,The Gemara asks: What is the reason that all the blasts and blessings are indispensable on Rosh HaShana? Rabba said that the Holy One, Blessed be He, said: Recite before Me on Rosh HaShana Kingship, Remembrances, and Shofarot. Kingship, so that you will crown Me as King over you; Remembrances, so that your remembrance will rise before Me for good. And with what? With the shofar. Since these blessings constitute a single unit, one who did not recite them all has not fulfilled his obligation.,§ The mishna taught: In the case of one who recited the blessings of the additional prayer and only afterward a shofar became available to him, he sounds a tekia, sounds a terua and sounds a tekia; this is a set that he repeats three times. The Gemara explains: The reason that he may do this is that he did not have a shofar at the outset. This indicates that if he had a shofar at the outset, when he hears the blasts he must hear them by the order of the blessings, i.e., one set must be sounded after each special blessing.,The Gemara relates: Rav Pappa bar Shmuel once rose to pray on Rosh HaShana. He said to his attendant: When I signal to you that I have finished each of the blessings, sound the shofar for me. Rava said to him: They said that the shofar must be sounded after each blessing only where there is a quorum of ten [ḥever ir], not when it is sounded for an individual.,This is also taught in a baraita: When one hears the shofar blasts, he must hear them in order, i.e., a tekia-terua-tekia set, and upon the order of the blessings. In what case is this statement said? Where there is a quorum of ten [ḥever ir]. However, where there is not a ḥever ir, one must hear them in order, but he need not hear them upon the order of the blessings. And in the case of an individual who has not sounded the shofar, another may sound it for him. But with regard to an individual who has not recited the blessings, another may not recite the blessings for him.,And if one has to choose between hearing the shofar and reciting the blessings, the mitzva to be among those who sound the shofar is more important than the mitzva to be among those who recite the blessings. How so? If there are two towns, in one there are those who know how to sound the shofar, and in the other there are individuals who know how to recite the blessings, one should go to the place where they sound the shofar, and one does not go to the place where they know how to recite the blessings.,The Gemara asks: This halakha is obvious. Sounding the shofar is a mitzva by Torah law, whereas the additional prayer applies by rabbinic law. A mitzva that applies by Torah law is clearly more important. The Gemara answers: No; this seemingly superfluous ruling is necessary to teach that although in this town it is certain that the additional prayer will be recited and in this other town it is uncertain whether or not the shofar will be sounded, one should still go to the place where they know how to sound the shofar rather than the location where they know how to recite the blessings.,§ The mishna states: Just as the prayer leader is obligated in the prayers of Rosh HaShana, so too, every individual is obligated in these prayers. Rabban Gamliel says: The prayer leader fulfills the obligation on behalf of the many. It is taught in a baraita that the Rabbis said to Rabban Gamliel: According to your statement, why does the congregation recite the silent Amida prayer beforehand? He said to them: In order that the prayer leader should have time to prepare and arrange his prayer.,Rabban Gamliel said to the Rabbis: According to your statement, that the prayer leader does not fulfill the obligation on behalf of the many, why does the prayer leader descend before the ark and recite the Amida prayer? They said to him: He does so to fulfill the obligation of one who is not an expert in prayer. Rabban Gamliel said to them: Just as he can fulfill the obligation of one who is not an expert in prayer, so too, he can fulfill the obligation of the expert.,With regard to this baraita, Rabba bar bar Ḥana said that Rabbi Yoḥa said: Ultimately, the Rabbis concede to the opinion of Rabban Gamliel. But Rav said: It is still a dispute that remains unresolved. The Gemara relates that Rabbi Ḥiyya, son of Rabba bar Naḥmani, heard this and went and stated this halakha before Rav Dimi bar Ḥina. He said to him that this is what Rav said: It is still a dispute. Rav Dimi bar Ḥina said to him: This is what Rabba bar bar Ḥana also said: When Rabbi Yoḥa said this halakha, that the Rabbis concede to the opinion of Rabban Gamliel, Reish Lakish disagreed with him and said: It is still a dispute.,The Gemara asks: And did Rabbi Yoḥa actually say this? Didn’t Rabbi Ḥana from the city of Tzippori say that Rabbi Yoḥa said: The halakha is in accordance with the opinion of Rabban Gamliel? From the fact that he said: The halakha, one can conclude by inference that the Rabbis still disagree. The very fact that he issued a ruling in favor of Rabban Gamliel shows that Rabbi Yoḥa maintains that the Sages do not accept this opinion. |
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39. Babylonian Talmud, Pesahim, 102b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 564 |
40. Babylonian Talmud, Menachot, 43b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 533 | 43b. what do they do with, i.e., how do they interpret, this verse: “With which you cover yourself” (Deuteronomy 22:12)? The Gemara answers that the Rabbis require it for that which is taught in a baraita: The phrase “on the four corners of your garment” (Deuteronomy 22:12) indicates that one is required to attach ritual fringes to a garment that has four corners, but not to one that has three corners.,The baraita continues: Do you say that a garment with four corners is obligated but not a garment with three corners? Or is it teaching only that a garment with four corners is obligated but not a garment that has five corners? When the verse states: “With which you cover yourself,” a garment with five corners is thereby mentioned in the verse as being obligated. Then how do I realize the meaning of: “On the four corners of your garment”? It teaches that this obligation is limited to a garment that has four corners, but not to one that has three corners.,The Gemara asks: But what did you see that led you to include a garment with five corners and to exclude a garment with three corners, rather than including a garment with three corners and excluding a garment with five corners? The Gemara answers: I include a garment with five corners, as five includes four, and I exclude a garment with three corners, as three does not include four.,The Gemara asks: And how does Rabbi Shimon derive the halakha that a five-cornered garment is required to have ritual fringes? The Gemara answers: He derives it from the seemingly extraneous word: “With which [asher] you cover yourself” (Deuteronomy 22:12). The Gemara asks: And what do the Rabbis derive from this word? The Gemara answers: They do not learn any new halakhot from the word “which [asher].”,The Gemara asks: And as for the Rabbis, what do they do with this phrase: “That you may look upon it” (Numbers 15:39), from which Rabbi Shimon derives that a nighttime garment is exempt? The Gemara answers: They require it for that which is taught in a baraita: The verse: “That you may look upon it and remember” (Numbers 15:39), teaches that one should see this mitzva of ritual fringes and remember another mitzva that is contingent on it. And which mitzva is that? It is the mitzva of the recitation of Shema. As we learned in a mishna (Berakhot 9b): From when may one recite Shema in the morning? From when one can distinguish between the sky-blue strings and the white strings of his ritual fringes.,And it is taught in another baraita: The phrase “that you may look upon it and remember” teaches that one should see this mitzva of ritual fringes and remember another mitzva that is adjacent to it in the Torah. And which mitzva is that? It is the mitzva of diverse kinds of wool and linen, as it is written: “You shall not wear diverse kinds, wool and linen together. You shall prepare yourself twisted cords” (Deuteronomy 22:11–12).,It is taught in another baraita: The verse states: “That you may look upon it and remember all the commandments of the Lord” (Numbers 15:39). This indicates that once a person is obligated in this mitzva of ritual fringes, he is obligated in all of the mitzvot. The Gemara comments: And this is in accordance with the opinion of Rabbi Shimon, who says that ritual fringes are a positive, time-bound mitzva, and women are exempt from it. Only men are obligated in all mitzvot, including positive, time-bound mitzvot, just as they are obligated in the mitzva of ritual fringes.,It is taught in another baraita: The verse states: “That you may look upon it and remember all the commandments of the Lord”; this teaches that this mitzva of ritual fringes is equivalent to all the mitzvot of the Torah.,And it is taught in another baraita: The verse states: “That you may look upon it and remember all the commandments of the Lord and do them.” This teaches that looking at the ritual fringes leads to remembering the mitzvot, and remembering them leads to doing them. And Rabbi Shimon bar Yoḥai says: Anyone who is diligent in this mitzva of ritual fringes merits receiving the Divine Presence. It is written here: “That you may look upon it [oto]” (Numbers 15:39), and it is written there: “You shall fear the Lord your God; and Him [oto] shall you serve” (Deuteronomy 6:13). Just as oto in that verse is referring to the Divine Presence, so too in this verse it is referring to the Divine Presence.,The Sages taught in a baraita: The Jewish people are beloved, as the Holy One, Blessed be He, surrounded them with mitzvot: They have phylacteries on their heads, and phylacteries on their arms, and ritual fringes on their garments, and a mezuza for their doorways. Concerning them David said: “Seven times a day I praise You, because of Your righteous ordices” (Psalms 119:164). This alludes to the two phylacteries, the four ritual fringes, and the mezuza, which total seven.,And when David entered the bathhouse and saw himself standing naked, he said: Woe to me that that I stand naked without any mitzva. But once he remembered the mitzva of circumcision that was in his flesh his mind was put at ease, as he realized he was still accompanied by this mitzva. After he left the bathhouse, he recited a song about the mitzva of circumcision, as it is stated in the verse: “For the leader, on the Sheminith: A Psalm of David” (Psalms 12:1). This is interpreted as a psalm about circumcision, which was given to be performed on the eighth [bashemini] day of the baby’s life.,Rabbi Eliezer ben Ya’akov says: Anyone who has phylacteries on his head, phylacteries on his arm, ritual fringes on his garment, and a mezuza on his doorway is strengthened from all sides so that he will not sin, as it is stated in the verse: “And a threefold cord is not quickly broken” (Ecclesiastes 4:12). This is interpreted as an allusion to the three mitzvot of phylacteries, ritual fringes, and mezuza. And the verse states: “The angel of the Lord encamps round about them that fear Him, and delivers them” (Psalms 34:8). This is interpreted to mean that the angel of the Lord surrounds those who fulfill the mitzvot and saves them from sin.,It is taught in a baraita that Rabbi Meir would say: What is different about tekhelet from all other types of colors such that it was chosen for the mitzva of ritual fringes? It is because tekhelet is similar in its color to the sea, and the sea is similar to the sky, and the sky is similar to the Throne of Glory, as it is stated: “And they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness” (Exodus 24:10), indicating that the sky is like a sapphire brickwork. And it is written: “The likeness of a throne, as the appearance of a sapphire stone” (Ezekiel 1:26).,It is taught in a baraita that Rabbi Meir would say: The punishment for not attaching white strings is greater than the punishment for not attaching sky-blue strings, despite the fact that the sky-blue strings are more important. Rabbi Meir illustrates this with a parable: To what is this matter comparable? It is comparable to a king of flesh and blood who said to his two subjects that they must bring him a seal. The king said to one of them: Bring me a seal of clay, and he said to the other one: Bring me a seal of gold. And both of them were negligent and did not bring the seals. Which of them will have a greater punishment? You must say that it is this one to whom he said: Bring me a seal of clay, and despite its availability and low cost, he did not bring it.,It is taught in a baraita that Rabbi Meir would say: A person is obligated to recite one hundred blessings every day, as it is stated in the verse: “And now, Israel, what [ma] does the Lord your God require of you” (Deuteronomy 10:12). Rabbi Meir interprets the verse as though it said one hundred [me’a], rather than ma.,The Gemara relates that on Shabbat and Festivals, when the prayers contain fewer blessings, Rav Ḥiyya, son of Rav Avya, made an effort to fill this quota of blessings with blessings on spices [be’isparmakei] and sweet fruit, of which he would partake in order to recite extra blessings.,It is taught in a baraita that Rabbi Meir would say: A man is obligated to recite three blessings every day praising God for His kindnesses, and these blessings are: Who did not make me a gentile; Who did not make me a woman; and Who did not make me an ignoramus.,Rav Aḥa bar Ya’akov heard his son reciting the blessing: Who did not make me an ignoramus. Rav Aḥa bar Ya’akov said to him: Is it in fact proper to go this far in reciting blessings? Rav Aḥa bar Ya’akov’s son said to him: Rather, what blessing should one recite? If you will say that one should recite: Who did not make me a slave, that is the same as a woman; why should one recite two blessings about the same matter? Rav Aḥa bar Ya’akov answered: Nevertheless, a slave |
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41. Babylonian Talmud, Megillah, 17b, 17b-18a, 21b, 22a, 23b, 24b, 29b-30a, 31b, 32a, 31a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 555 31a. ברכות וקללות אין מפסיקין בקללות אלא אחד קורא את כולן,בשני ובחמישי בשבת במנחה קורין כסדרן ואין עולים להם מן החשבון,שנאמר (ויקרא כג, מד) וידבר משה את מועדי ה' אל בני ישראל מצותן שיהו קורין כל אחד ואחד בזמנו:, 31a. they read the portion of blessings and curses (Leviticus, chapter 26). One should not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them.,On Mondays, and on Thursdays, and on Shabbat during the afternoon service, they read in accordance with the regular weekly order, i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. However, these readings are not counted as a progression in the reckoning of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning.,On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44), which indicates that part of the mitzva of the Festivals is that the people should read the portion relating to them, each one in its appointed time.,The Sages taught in a baraita: On the first day of Passover, the congregation reads from the portion of the Festivals (Leviticus 22:26–23:44), and they read as the haftara the account of the Passover celebrated at Gilgal (Joshua 5:2–14). The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Passover, on the first day they read as the haftara the account of the Passover celebrated at Gilgal, and on the next day they read from the account of the Passover observed by Josiah (II Kings 23).,The baraita continues: And on the other days of Passover, one collects and reads from various Torah portions of matters relating to Passover. The Gemara asks: What are these portions? Rav Pappa said: A mnemonic for them is mem, alef, peh vav. Each letter stands for a different reading: Mem for the portion of: “Draw out [mishkhu] and take your lambs” (Exodus 12:21–51); alef for the portion of “If [im] you lend money to any of My people” (Exodus 22:24–23:19); peh for the portion of “Hew [pesol] for yourself” (Exodus 34:1–26); and vav for the portion “And the Lord spoke [vaydabber]” (Numbers 9:1–14).,The baraita continues: On the last Festival day of Passover, they read the portion of “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion “And David spoke” (II Samuel 22), which is the song of David. And in the Diaspora, on the next day, the eighth day of Passover, they read the portion “All the firstborns” (Deuteronomy 15:19–16:17), and they read as the haftara the portion of “This very day” (Isaiah 10:32–12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover.,Abaye said: And nowadays, on the eight days of Passover in the Diaspora, everyone is accustomed to read portions that are indicated by the mnemonic phrase: Draw the bull, sanctify with money, hew in the wilderness, send the firstborn. This alludes to the following portions: “Draw out and take your lambs” (Exodus 12:21–51) and “A bull or a sheep” (Leviticus 22:26–23:44); “Sanctify to Me all the firstborn” (Exodus 13:1–16) and “If you lend money to any of My people” (Exodus 22:24–23:19); “Hew for yourself” (Exodus 34:1–26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Numbers 9:1–14); “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26) and “All the firstborns” (Deuteronomy 15:19–16:17).,The baraita continues: On Shavuot they read the portion of “Seven weeks,” and they read as the haftara from Habakkuk, chapter 2, since it mentions the giving of the Torah at Sinai. Others say: They read the portion of “In the third month” (Exodus 19:1–20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (Ezekiel 1). The Gemara comments: And nowadays, in the Diaspora, when there are two days of Shavuot, we act in accordance with both opinions, but in the reverse order. On the first day they read the portion of “In the third month,” and on the second day they read the portion of “Seven weeks.”,The baraita continues: On Rosh HaShana they read the portion of “On the seventh month on the first of the month” (Numbers 29:1–6) and they read as the haftara “Is Ephraim My dear son?” (Jeremiah 31:1–20), as it contains the verse: “I earnestly remember him still,” which recalls God’s love for His people. And some say that they read “And the Lord visited Sarah” (Genesis 21), which describes how God blessed her that she should have a child, and, according to tradition, God blessed her on Rosh HaShana. And they read as the haftara from the account of Hannah (I Samuel 1:1–2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.,The Gemara comments: And nowadays, when there are two days of Rosh HaShana, on the first day they read Genesis 21 in accordance with the opinion cited as: Some say. And on the next day they read “And God tested Abraham” (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God’s judgment, and they read as the haftara “Is Ephraim My dear son?”,The baraita continues: On Yom Kippur they read the portion of “After the death” (Leviticus 16), and they read as the haftara the portion of “For thus says the High and Lofty One” (Isaiah 57:14–58:14), which deals with fasting and repentance. And during the afternoon service they read from the portion detailing forbidden sexual relations (Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur. And they read as the haftara the book of Jonah, which mentions the repentance of the people of Nineveh.,Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yoḥa said: Wherever you find a reference in the Bible to the might of the Holy One, Blessed be He, you also find a reference to His humility adjacent to it. Evidence of this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings.,It is written in the Torah: “For the Lord your God is the God of gods and the Lord of lords” (Deuteronomy 10:17), and it is written immediately afterward: “He executes the judgment of the fatherless and widow” (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: “For thus says the High and Lofty One that inhabits eternity, Whose name is sacred” (Isaiah 57:15), and it is written immediately afterward: “In the high and holy place I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). It is stated a third time in the Writings, as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord” (Psalms 68:5), and it is written immediately afterward: “A father of the fatherless, and a judge of widows” (Psalms 68:6).,The baraita continues: On the first Festival day of Sukkot, they read from the portion of the Festivals found in Leviticus (Leviticus 22:26–23:44), and they read as the haftara the portion of “Behold the day of the Lord comes” (Zechariah 14), which mentions the festival of Sukkot. The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Sukkot, on the next day, they read the same Torah portion. But what do they read as the haftara? They read the portion of “And all the men of Israel assembled themselves to King Solomon” (I Kings 8:2–21), which describes events that took place on the festival of Sukkot.,The baraita continues: And on all the other days of Sukkot, they read selections from the portion of the offerings of Sukkot found in the book of Numbers, chapter 29. On the last Festival day of Sukkot, i.e., the Eighth Day of Assembly, they read the portion of “All the firstborns,” starting with the portion of “You shall tithe,” since it includes many mitzvot and statutes relating to gifts for the poor, who should be helped during this period of rejoicing, and it concludes with the halakhot governing firstborns (Deuteronomy 14:22–16:17). And they read as the haftara the portion of “And it was so, that when Solomon had made an end of praying” (I Kings 8:54–9:1), which occurred on that day. On the next day, the second day of the Eighth Day of Assembly in the Diaspora, they read the portion of “And this is the blessing” (Deuteronomy, chapters 33–34) until the end of the Torah, and they read as the haftara “And Solomon stood” (I Kings 8:22–53).,Rav Huna said that Rav said: When Shabbat occurs on one of the intermediate days of a Festival, whether on Passover or on Sukkot, they read the Torah portion of “See, You say to me” (Exodus 33:12–34:26), as it includes the halakhot of the Festivals and the intermediate days. They read as the haftara, on Passover, from the portion of the dry bones (Ezekiel 37:1–14), which portrays redemption from servitude, and on Sukkot they read “And it shall come to pass on that day when Gog shall come” (Ezekiel 38:18–39:16), which speaks of the future redemption.,The baraita continues: On each day of Hanukkah they read a selection from the portion of the dedication of the altar by the tribal princes (Numbers 7), and they read as the haftara from the portion of the lamps of Zechariah (Zechariah 2:14–4:7). The Gemara comments: And if it occurs that there are two Shabbatot during Hanukkah, on the first Shabbat they read from the portion of the lamps of Zechariah, and on the latter one they read from the portion of the lamps of Solomon (I Kings 7:40–50), which discusses the lamps in the Temple.,The baraita continues: On Purim they read the portion of “And Amalek came” (Exodus 17:8–16). On the New Moon they read the portion of “And in the beginnings of your month” (Numbers 28:11–15). When the New Moon occurs on Shabbat, they read as the haftara the portion that concludes with “And it shall come to pass that every New Moon, and every Shabbat, shall all flesh come to bow down on the ground before Me” (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon occurs on Sunday, on the previous day, i.e., Shabbat, they read as the haftara the portion of “And Jonathan said to him: Tomorrow is the New Moon” (I Samuel 20:18–42), which describes events that took place on the eve of the New Moon.,Rav Huna said: | |
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42. Babylonian Talmud, Hulin, 95b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 563 95b. מחוור רישא נפל מיניה אזל אייתי סילתא שדא אסיק תרין אמר רב עבדי נמי הכי אסרינהו ניהליה,אמרי ליה רב כהנא ורב אסי לרב דאיסורא שכיחי דהתירא לא שכיחי אמר להו דאיסורא שכיחי טפי,וכי מכללא מאי פרוותא דעובדי כוכבים הואי תדע דקאמר להו דאיסורא שכיחי טפי,אלא רב היכי אכל בשרא בשעתיה דלא עלים עיניה מיניה איבעית אימא בציירא וחתומא ואי נמי בסימנא כי הא דרבה ב"ר הונא מחתך ליה אתלת קרנתא,רב הוה קאזיל לבי רב חנן חתניה חזי מברא דקאתי לאפיה אמר מברא קאתי לאפי יומא טבא לגו,אזל קם אבבא אודיק בבזעא דדשא חזי חיותא דתליא טרף אבבא נפוק אתו כולי עלמא לאפיה אתא טבחי נמי לא עלים רב עיניה מיניה אמר להו איכו השתא ספיתו להו איסורא לבני ברת לא אכל רב מההוא בישרא,מ"ט אי משום איעלומי הא לא איעלים אלא דנחיש,והאמר רב כל נחש שאינו כאליעזר עבד אברהם וכיונתן בן שאול אינו נחש אלא סעודת הרשות הואי ורב לא מתהני מסעודת הרשות,רב בדיק במברא ושמואל בדיק בספרא רבי יוחנן בדיק בינוקא,כולהו שני דרב הוה כתב ליה רבי יוחנן לקדם רבינו שבבבל כי נח נפשיה הוה כתב לשמואל לקדם חבירינו שבבבל אמר לא ידע לי מידי דרביה אנא כתב שדר ליה עיבורא דשיתין שני אמר השתא חושבנא בעלמא ידע,כתב שדר ליה תליסר גמלי ספקי טריפתא אמר אית לי רב בבבל איזיל איחזייה א"ל לינוקא פסוק לי פסוקיך אמר ליה (שמואל א כח, ג) ושמואל מת אמר ש"מ נח נפשיה דשמואל,ולא היא לא שכיב שמואל אלא כי היכי דלא ליטרח רבי יוחנן,תניא רבי שמעון בן אלעזר אומר בית תינוק ואשה אף על פי שאין נחש יש סימן,אמר ר' אלעזר והוא דאיתחזק תלתא זימני דכתיב (בראשית מב, לו) יוסף איננו ושמעון איננו ואת בנימין תקחו,בעא מיניה רב הונא מרב בחרוזין מהו א"ל אל תהי שוטה בחרוזין הרי זה סימן איכא דאמרי אמר רב הונא אמר רב בחרוזין הרי זה סימן,רב נחמן מנהרדעא איקלע לגבי רב כהנא לפום נהרא במעלי יומא דכפורי אתו עורבי שדו כבדי וכוליתא אמר ליה שקול ואכול האידנא דהיתרא שכיח טפי,רב חייא בר אבין איתבד ליה כרכשא (בי דינא) אתא לקמיה דרב הונא אמר ליה אית לך סימנא בגויה א"ל לא אית לך טביעות עינא בגויה אמר ליה אין אם כן זיל שקול,רב חנינא חוזאה איתבד ליה גבא דבשרא אתא לקמיה דרב נחמן אמר ליה אית לך סימנא בגויה אמר ליה לא אית לך טביעות עינא בגויה אמר ליה אין אם כן זיל שקול,רב נתן בר אביי איתבד ליה קיבורא דתכלתא אתא לקמיה דרב חסדא אמר ליה אית לך סימנא בגויה אמר ליה לא אית לך טביעות עינא בגויה אמר ליה אין אם כן זיל שקול,אמר רבא מרישא הוה אמינא סימנא עדיף מטביעות עינא דהא מהדרינן אבידתא בסימנא | 95b. cleaning the head of an animal in the river. The head fell from him. He went and brought a basket, cast the basket into the river, and pulled out two animal heads. Rav said to him: Does it commonly happen this way that one loses one item and finds two? Just as one of the animal heads is not the one you dropped, it is possible that neither of them is the one you dropped. Therefore, Rav rendered both of them forbidden to him.,Rav Kahana and Rav Asi said to Rav: Is forbidden meat common but permitted meat not common? Most of the meat in this general location is kosher, so why did you forbid the two animal heads? He said to them: Forbidden meat is more common. From this incident the Sages derived that according to Rav, meat that has been obscured from sight becomes forbidden due to the possibility that the meat one finds now was actually deposited by ravens, who transported it from a location where the majority of the meat is forbidden.,The Gemara asks: And what does it matter if this opinion of Rav is known by inference based on this incident, rather than by an explicit statement made by Rav? The Gemara answers: There is room to say that this incident cannot serve as a precedent for a general policy, because that location was a port of gentiles, where most of the meat was non-kosher. Know that this is the case, as Rav said to Rav Kahana and Rav Asi: Forbidden meat is more common. Consequently, it is possible that Rav would not have prohibited the meat in a location where the majority of the meat is kosher.,The Gemara asks: But how did Rav ever eat meat if he holds that meat becomes forbidden if it is unsupervised for even a short time? The Gemara answers: Rav ate meat only in its time, i.e., shortly after it was slaughtered, when it had not been obscured from his sight from the time of the slaughter until he ate it. Alternatively, if you wish, say that Rav ate meat that was tied and sealed in a way that proved it had not been swapped for non-kosher meat. Or alternatively, he ate meat that could be recognized by a distinguishing mark, like that practice of Rabba bar Rav Huna, who would cut meat into pieces with three corners, i.e., triangles, before he would send it to his family members.,The Gemara relates that Rav was going to the home of Rav Ḥa, his son-in-law. He saw that the ferry was coming toward him just when he arrived at the riverbank. He said: The ferry is coming toward me even though I did not arrange for it to come now; this is a sign that a good day, i.e., a festive meal, awaits me in the place where I am going.,After crossing the river on the ferry, Rav went and stood at the gate of Rav Ḥa’s home. He looked through a crack in the door and saw an animal that was hanging and ready to be cooked. He knocked on the gate, and everyone went out to greet him, and the butchers also came out to greet him. Rav did not remove his eyes from the meat that the butchers were preparing. He said to them: If you had eaten the meat based upon the supervision you provided now, you would have fed forbidden meat to the sons of my daughter because no one apart from me was watching the meat when you all came out to greet me. And despite the fact that he had kept the meat in his sight Rav did not eat from that meat.,The Gemara asks: What is the reason that Rav did not eat the meat? If one suggests that he was concerned because it had been obscured from sight, that cannot be the reason, as Rav kept watching it so that it was not obscured from sight. Rather, Rav did not eat because he divined, i.e., he saw the arrival of the ferry as a good omen. This is prohibited, and therefore Rav penalized himself and abstained from the meat.,The Gemara asks: But doesn’t Rav say that any divination that is not like the divination of Eliezer, the servant of Abraham, when he went to seek a bride for Isaac (see Genesis 24:14), or like the divination of Jonathan, son of Saul, who sought an omen as to whether he and his arms bearer would defeat the Philistines (see I Samuel 14:8–12), is not divination? Since Rav did not rely on the omen in his decision making, he did not violate the prohibition against divination, and there was no reason for him to penalize himself. The Gemara answers: Rather, the reason Rav did not eat the meat is that it was an optional feast, rather than a feast associated with a mitzva, and Rav would not derive pleasure from an optional feast.,Having mentioned Rav’s reaction to the ferry in the incident cited above, the Gemara states that Rav would check whether to travel based upon the ferry; if it came quickly he would take the ferry, but otherwise he would not. And Shmuel would check what would happen to him by opening a scroll and reading from wherever it was open to. Rabbi Yoḥa would check what was in store for him by asking a child to recite the verse he was learning.,The Gemara relates an incident when Rabbi Yoḥa checked his luck based on a child’s verse. During all the years when Rav lived in Babylonia, Rabbi Yoḥa, who lived in Eretz Yisrael, would write to him and begin with the greeting: To our Master who is in Babylonia. When Rav died, Rabbi Yoḥa would write to Shmuel and begin with the greeting: To our colleague who is in Babylonia. Shmuel said: Does Rabbi Yoḥa not know any matter in which I am his master? Shmuel wrote and sent to Rabbi Yoḥa the calculation of the leap years for the next sixty years. Rabbi Yoḥa was not impressed by this and said: Now he has merely demonstrated that he knows mathematics, which does not make him my master.,Shmuel then wrote and sent to Rabbi Yoḥa explications of uncertainties pertaining to tereifot that had to be transported on thirteen camels. Rabbi Yoḥa was impressed by this and said: I have a Master in Babylonia; I will go and see him. Before departing on his journey, Rabbi Yoḥa said to a child: Recite to me your verse that you studied today. The child recited the following verse to Rabbi Yoḥa: “Now Samuel was dead” (I Samuel 28:3). Rabbi Yoḥa said to himself: Learn from this that Shmuel has died. Therefore, Rabbi Yoḥa did not go to see Shmuel.,The Gemara comments: But it was not so; Shmuel had not died. Rather, the reason Rabbi Yoḥa was given this sign was so that Rabbi Yoḥa would not trouble himself to embark on the long and arduous journey from Eretz Yisrael to Babylonia.,It is taught in a baraita: Rabbi Shimon ben Elazar says: With regard to one who is successful with his first business transaction after he has built a home, after the birth of a child, or after he marries a woman, even though he may not use this as a means of divination to decide upon future courses of action, it is an auspicious sign that he will continue to be successful. Conversely, if his first transaction is not successful he may take that as an inauspicious sign.,Rabbi Elazar said: But this is provided that the sign has been established by repeating itself three times. This is based on a verse, as it is written: “And Jacob their father said to them: Me you have bereaved of my children: Joseph is not, and Simeon is not, and you will take Benjamin away; upon me are all these things come” (Genesis 42:36). If calamity were to befall Benjamin, that would establish a pattern of three tragedies.,§ The Gemara returns to discuss distinguishing marks that prevent meat from being prohibited despite its having been obscured from sight. Rav Huna inquired of Rav: If pieces of meat were strung together and then were obscured from sight, what is the halakha? Rav said to him: Do not be an imbecile; of course if the meat is strung together it is considered to be a distinguishing mark, and the meat is permitted. There are those who say this halakha as follows: Rav Huna said that Rav said: If pieces of meat are strung together it is a distinguishing mark, and the meat remains permitted even if it is obscured from sight.,The Gemara relates that Rav Naḥman of Neharde’a arrived at the home of Rav Kahana in Pum Nahara on the eve of Yom Kippur, which is a day when people commonly eat meat. Ravens came and dropped livers and kidneys. Rav Kahana said to Rav Naḥman: Take these livers and kidneys and eat them, as they are not forbidden, even though they were obscured from sight. This is because at this time permitted meat is more common than forbidden meat, since Jews slaughter many animals on this day.,Rav Ḥiyya bar Avin lost a cut of meat from an animal intestine among the barrels of wine in his wine cellar. When he found it, he came before Rav Huna to ask whether the meat was now prohibited because it had been obscured from sight. Rav Huna said to him: Do you have a distinguishing mark on it so that you can identify it? Rav Ḥiyya bar Avin said to him: No. Rav Huna asked him: Do you have visual recognition of it? Rav Ḥiyya bar Avin said to him: Yes. Rav Huna said: If so, go and take it and eat it.,Rav Ḥanina Ḥoza’a lost a side of meat. When he found it, he came before Rav Naḥman and asked him whether the meat was now prohibited because it had been obscured from sight. Rav Naḥman said to him: Do you have a distinguishing mark on it so that you can identify it? Rav Ḥanina Ḥoza’a said to him: No. Rav Naḥman asked him: Do you have visual recognition of it? Rav Ḥanina Ḥoza’a said to him: Yes. Rav Naḥman said: If so, go and take it and eat it.,Rav Natan bar Abaye lost a skein of sky-blue wool prepared for use in ritual fringes. He searched for it and found it. He came before Rav Ḥisda to ask whether the wool was now prohibited because it had been obscured from sight and may have become confused with other blue wool that is not valid for ritual fringes. Rav Ḥisda said to him: Do you have a distinguishing mark in it so that you can identify it? Rav Natan bar Abaye said to him: No. Rav Ḥisda asked him: Do you have visual recognition of it? Rav Natan bar Abaye said to him: Yes. Rav Ḥisda said: If so, go and take it, and you may use it for ritual fringes.,Rava said: At first I would say that a distinguishing mark is preferable to visual recognition, because we return a lost item to its owner based on a distinguishing mark, |
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43. Babylonian Talmud, Berachot, 11b-12a, 12a, 12b, 13b, 14a, 14b, 16a, 16b, 27b-28b, 28b, 29a, 31a, 40b, 4b, 9b, 24b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 565 24b. וממשמש בבגדו אבל לא היה מתעטף וכשהוא מפהק היה מניח ידו על סנטרו,מיתיבי המשמיע קולו בתפלתו הרי זה מקטני אמנה המגביה קולו בתפלתו הרי זה מנביאי השקר,מגהק ומפהק הרי זה מגסי הרוח המתעטש בתפלתו סימן רע לו ויש אומרים ניכר שהוא מכוער הרק בתפלתו כאילו רק בפני המלך,בשלמא מגהק ומפהק לא קשיא כאן לאונסו כאן לרצונו אלא מתעטש אמתעטש קשיא,מתעטש אמתעטש נמי לא קשיא כאן מלמעלה כאן מלמטה דאמר רב זירא הא מילתא אבלעא לי בי רב המנונא ותקילא לי כי כולי תלמודאי המתעטש בתפלתו סימן יפה לו כשם שעושים לו נחת רוח מלמטה כך עושין לו נחת רוח מלמעלה,אלא רק ארק קשיא רק ארק נמי לא קשיא אפשר כדרב יהודה דאמר רב יהודה היה עומד בתפלה ונזדמן לו רוק מבליעו בטליתו ואם טלית נאה הוא מבליעו באפרקסותו רבינא הוה קאי אחורי דרב אשי נזדמן לו רוק פתקיה לאחוריה א"ל לא סבר לה מר להא דרב יהודה מבליעו באפרקסותו א"ל אנא אנינא דעתאי:,המשמיע קולו בתפלתו הרי זה מקטני אמנה: אמר רב הונא לא שנו אלא שיכול לכוין את לבו בלחש אבל אין יכול לכוין את לבו בלחש מותר וה"מ ביחיד אבל בצבור אתי למיטרד צבורא:,רבי אבא הוה קא משתמיט מיניה דרב יהודה דהוה קא בעי למיסק לארעא דישראל דאמר רב יהודה כל העולה מבבל לא"י עובר בעשה שנאמר (ירמיהו כז, כב) בבלה יובאו ושמה יהיו עד יום פקדי אותם נאם ה' אמר איזיל ואשמע מיניה מילתא מבית וועדא והדר אפיק,אזל אשכחיה לתנא דקתני קמיה דרב יהודה היה עומד בתפלה ונתעטש ממתין עד שיכלה הרוח וחוזר ומתפלל איכא דאמרי היה עומד בתפלה ובקש להתעטש מרחיק לאחריו ד' אמות ומתעטש וממתין עד שיכלה הרוח וחוזר ומתפלל ואומר רבש"ע יצרתנו נקבים נקבים חלולים חלולים גלוי וידוע לפניך חרפתנו וכלימתנו בחיינו ובאחריתנו רמה ותולעה ומתחיל ממקום שפסק,אמר ליה אילו לא באתי אלא לשמוע דבר זה דיי:,ת"ר היה ישן בטליתו ואינו יכול להוציא את ראשו מפני הצנה חוצץ בטליתו על צוארו וקורא ק"ש וי"א על לבו,ותנא קמא הרי לבו רואה את הערוה קסבר לבו רואה את הערוה מותר,אמר רב הונא א"ר יוחנן היה מהלך במבואות המטונפות מניח ידו על פיו וקורא ק"ש א"ל רב חסדא האלהים אם אמרה לי ר' יוחנן בפומיה לא צייתנא ליה,איכא דאמרי אמר רבה בר בר חנה אמר ריב"ל היה מהלך במבואות המטונפות מניח ידו על פיו וקורא ק"ש א"ל ר' חסדא האלהים אם אמרה לי ריב"ל בפומיה לא צייתנא ליה,ומי אמר ר' הונא הכי והאמר רב הונא ת"ח אסור לו לעמוד במקום הטנופת לפי שאי אפשר לו לעמוד בלי הרהור תורה לא קשיא כאן בעומד כאן במהלך,ומי אמר רבי יוחנן הכי והאמר רבה בר בר חנה א"ר יוחנן בכל מקום מותר להרהר בדברי תורה חוץ מבית המרחץ ומבית הכסא וכי תימא הכא נמי כאן בעומד כאן במהלך איני והא רבי אבהו הוה קא אזיל בתריה דרבי יוחנן והוה קא קרי ק"ש כי מטא במבואות המטונפות אשתיק א"ל לר' יוחנן להיכן אהדר א"ל אם שהית כדי לגמור את כולה חזור לראש,הכי קאמר ליה לדידי לא סבירא לי לדידך דסבירא לך אם שהית כדי לגמור את כולה חזור לראש,תניא כותיה דרב הונא תניא כותיה דרב חסדא תניא כותיה דרב הונא המהלך במבואות המטונפות מניח ידו על פיו ויקרא ק"ש תניא כותיה דרב חסדא היה מהלך במבואות המטונפות לא יקרא ק"ש ולא עוד אלא שאם היה קורא ובא פוסק,לא פסק מאי אמר ר' מיאשה בר בריה דריב"ל עליו הכתוב אומר (יחזקאל כ, כה) וגם אני נתתי להם חוקים לא טובים ומשפטים לא יחיו [בהם],ר' אסי אמר (ישעיהו ה, יח) הוי מושכי העון בחבלי השוא רב אדא בר אהבה אמר מהכא (במדבר טו, לא) כי דבר ה' בזה,ואם פסק מה שכרו אמר ר' אבהו עליו הכתוב אומר (דברים לב, מז) ובדבר הזה תאריכו ימים:,אמר רב הונא היתה טליתו חגורה לו על מתניו מותר לקרות ק"ש תניא נמי הכי היתה טליתו של בגד ושל עור ושל שק חגורה על מתניו מותר לקרות ק"ש | 24b. and if he was stung by a louse, he may feel for it and remove it with his garment, but he would not wrap himself in his prayer shawl if it fell during prayer. And when he would yawn he would place his hand on his chin so that his open mouth would not be visible.,The Gemara raises an objection based on a baraita: One who sounds his voice during his Amida prayer is among those of little faith, as he seems to believe that the Lord cannot hear his prayer when it is uttered silently. One who raises his voice during prayer is considered to be among the false prophets, as they too were wont to cry out and shout to their gods.,Furthermore, one who belches and yawns while praying is surely among the uncouth. One who sneezes during his prayer, for him it is a bad omen. And some say: It is clear that he is repulsive. Also, one who spits during prayer, it is tantamount to spitting in the face of the king. In light of all this, how could Rabbi Yehuda HaNasi have done all that while praying?,The Gemara explains: Granted, with regard to one who belches and yawns, it is not difficult: Here, in the case where Rabbi Yehuda HaNasi did so, it was involuntary and therefore permissible; here, where it is considered uncouth, is in a case where it is deliberate. However, the contradiction between sneezing in the case where Rabbi Yehuda HaNasi did so and sneezing where it is considered a bad omen is difficult.,The Gemara responds: The contradiction between sneezing in one case and sneezing in the other case is also not difficult: Here, in the case of Rabbi Yehuda HaNasi, it is referring to sneezing from above, his nose; here, where it is a bad omen, is referring to sneezing from below, flatulence. As Rav Zeira said: In the school of Rav Hamnuna I absorbed this matter in passing, and it is equal in significance to all the rest of my learning: One who sneezes in the midst of prayer, it is a good omen for him. Just as the sneeze soothes his irritation, giving him pleasure below, it is a sign that they are similarly giving him pleasure above. Since Rav Zeira sneezed often, he was extremely pleased to hear this.,However, The contradiction between spitting in the case where Rabbi Yehuda HaNasi did so and spitting where it is deemed tantamount to spitting in the face of the king is difficult. The Gemara replies: The contradiction between spitting in one case and spitting in the other case is also not difficult, as it is possible to resolve it in accordance with the opinion of Rav Yehuda, as Rav Yehuda said: One who was standing in prayer, and saliva happened to accumulate in his mouth, he absorbs it in his garment. And if it was a fine garment and he does not want it to become sullied, he may cover it up in his head covering. That way, one is permitted to spit. The Gemara relates: Ravina was standing behind Rav Ashi during prayer when saliva happened to accumulate in his mouth, so he discharged it behind him. Rav Ashi said to him: And does the Master not hold in accordance with that statement of Rav Yehuda, who said that one absorbs it in his head covering? He said to him: I am delicate, and the mere knowledge that there is spittle in my head covering disturbs my prayer.,It was taught in a baraita: One who sounds his voice during his Amida prayer is among those of little faith. Rav Huna said: This was only taught in a case where one is able to focus his heart while praying silently, but if he is unable to focus his heart while praying silently, he is permitted to sound his voice. This applies only to one praying alone, but when he is praying in a congregation his voice will come to disturb the congregation and it is prohibited.,The Gemara relates that Rabbi Abba was avoiding being seen by his teacher Rav Yehuda, as Rabbi Abba sought to ascend to Eretz Yisrael and his teacher disapproved, as Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive commandment, as it is stated: “They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord” (Jeremiah 27:22). Rabbi Abba did not want to discuss his desire to emigrate with Rav Yehuda. Nevertheless he said: I will go and hear something from him at the hall where the Sages assemble, without being seen, and afterwards I will leave Babylonia.,He went and found the tanna, who recites the tannaitic sources before the study hall, reciting the following baraita before Rav Yehuda: One who was standing in prayer and sneezed from below waits until the odor dissipates and resumes praying. Some say: One who was standing in prayer when he felt the need to sneeze from below, retreats four cubits, sneezes, waits until the odor dissipates and resumes praying. And before resuming his prayer, he says: Master of the universe, You have formed us with many orifices and cavities; our disgrace and shame in life are clear and evident before You, as is our destiny with maggots and worms, and so we should not be judged harshly. And he resumes his prayer from where he stopped.,Rabbi Abba said to him: Had I only come to the assembly of the Sages to hear this teaching, it would have been sufficient for me.,The Sages taught: One who was sleeping unclothed, but was covered with his garment, and he is unable to stick his head out from under the garment because of the cold, may form a barrier with his garment at his neck and recite Shema in bed. And some say: He must form a barrier with his garment at his heart.,The Gemara asks: And according to the first tanna, shouldn’t he be prohibited from reciting Shema because his heart sees his nakedness, as there is no barrier between them? The Gemara responds: Indeed, the first tanna holds that when one’s heart sees his nakedness, it is permitted to recite Shema, and a barrier is only necessary to separate between his mouth and his nakedness.,Rav Huna said that Rabbi Yoḥa said: One who was walking in alleyways filthy with human excrement and he must recite Shema, he places his hand over his mouth and recites Shema. Rav Ḥisda said to him: By God! Even if Rabbi Yoḥa had said it to me directly, with his own mouth, I would not have obeyed him.,Some say this halakha: Rabba bar bar Ḥana said that Rabbi Yehoshua ben Levi said: One who was walking in alleyways filthy with human excrement and he must recite Shema, he places his hand over his mouth and recites Shema. Rav Ḥisda said to him: By God! Even if Rabbi Yehoshua ben Levi had said it to me directly, with his own mouth, I would not have obeyed him.,The Gemara challenges this: Did Rav Huna really say that? Didn’t Rav Huna say: A Torah scholar is prohibited from standing in a place of filth, as he is unable to stand without contemplating Torah, and uttering Shema orally is graver than mere contemplation. The Gemara responds: This is not difficult; here, Rav Huna prohibited contemplating Torah in a case where one is standing in a place of filth, while here he permitted to recite Shema in a case where one is walking through a place of filth.,The Gemara asks: Did Rabbi Yoḥa really say that? Didn’t Rabba bar bar Ḥana say that Rabbi Yoḥa said: One is permitted to contemplate matters of Torah everywhere, except the bathhouse and the bathroom? Consequently, it is prohibited to even contemplate Torah in a place of filth. And if you say: Here, too, there is a distinction between the two cases, here, Rabbi Yoḥa prohibited contemplating Torah in a case where one is standing; here, Rabbi Yoḥa permitted to recite Shema in a case where one is walking, is that so? Wasn’t Rabbi Abbahu walking after Rabbi Yoḥa and reciting Shema, and when he reached a filthy alleyway he fell silent and stopped reciting Shema. When they emerged, Rabbi Abbahu said to Rabbi Yoḥa: To where in Shema should I return and resume reciting it? Rabbi Yoḥa said to him: If you delayed continuing Shema for an interval sufficient to complete the entire Shema, return to the beginning and recite it from there. From the fact that Rabbi Yoḥa did not admonish him for interrupting his recitation, apparently he, too, prohibits reciting Shema while walking through a filthy alleyway.,The Gemara responds: This is not a proof, as he says to him as follows: I do not hold that one must interrupt the recitation of Shema in this case, but for you, who holds that one must, if you delayed Shema for an interval sufficient to complete the entire Shema, return to the beginning and recite it from there.,The Gemara cites tannaitic sources to corroborate both the lenient and the stringent opinions. It is taught in a baraita in accordance with the opinion of Rav Huna, and it is taught in a baraita in accordance with the opinion of Rav Ḥisda. It is taught in a baraita in accordance with the opinion of Rav Huna: One who was walking in filthy alleyways places his hand over his mouth and recites Shema. It is taught in a baraita in accordance with the opinion of Rav Ḥisda: One who was walking in filthy alleyways may not recite Shema. Furthermore, if he was in the course of reciting Shema when he reached a filthy alleyway, he stops his recitation at that point.,The Gemara asks: If one did not stop, what is his status? Rabbi Meyasha, son of the son of Rabbi Yehoshua ben Levi, said: of him the verse says: “Moreover, I gave them statutes that were not good and laws by which they could not live” (Ezekiel 20:25), as in this case following these statutes and laws led to sin, not to mitzva.,Rav Asi said that this is derived from the verse: “Woe to those who draw iniquity with cords of vanity” (Isaiah 5:18), meaning that this man brings sin upon himself for naught. Rav Adda bar Ahava said it is derived from here: “For he has shown contempt for the word of the Lord” (Numbers 15:31), meaning that uttering God’s word in a place of filth shows contempt for the Lord.,The Gemara asks: And if he stopped his recitation, what is his reward? Rabbi Abbahu said: of him the verse says: “And it is through this matter that you will prolong your days” (Deuteronomy 32:47), meaning that by being careful with one’s speech one merits longevity.,Rav Huna said: One whose garment was tied around his waist, even if he was bare above the waist, is permitted to recite Shema. Indeed, that opinion was also taught in a baraita: One whose garment made of cloth, of leather, of sack or of any other material was strapped around his waist, he is permitted to recite Shema. |
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44. Anon., Apostolic Constitutions, 7.33-7.38 (4th cent. CE - 4th cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 571 |
45. Amram Gaon, Seder R. Amram Gaon, 1.21 (9th cent. CE - 9th cent. CE) Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 591 |
46. Anon., Midrash Mishle, 10 Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 590 |
47. Anon., Soferim, 10.6, 11.3-11.6, 13.9, 14.4-14.9, 17.5, 18.1-18.3, 18.10, 19.5, 20.5-20.9, 21.5 Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 494, 555, 589, 590, 591 |
48. Anon., Pesiqta De Rav Kahana, 9.5, 12.3, 23.1 Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 562, 564, 591 |
49. Anon., Yalqut Shimoni, Leviticus643 Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 555 |
50. Anon., Midrash Hagadol, Exodus40.32 Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 540 |
51. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 29.1 Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 564 |
52. Anon., Tanhuma, Haazinu.4 Tagged with subjects: •prayer, formalization Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 564 |