1. Septuagint, Tobit, 7.14 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •shimon ben shetah Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 77 | 7.14. Next he called his wife Edna, and took a scroll and wrote out the contract; and they set their seals to it. |
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2. Hebrew Bible, Deuteronomy, 23.15, 24.1-24.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •shimon ben shetah Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 77| 23.15. "כִּי יְהוָה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדוֹשׁ וְלֹא־יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ׃", 24.1. "כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃", 24.1. "כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃", 24.2. "וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ־אַחֵר׃", 24.2. "כִּי תַחְבֹּט זֵיתְךָ לֹא תְפָאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃", 24.3. "וּשְׂנֵאָהּ הָאִישׁ הָאַחֲרוֹן וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן אֲשֶׁר־לְקָחָהּ לוֹ לְאִשָּׁה׃", 24.4. "לֹא־יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר־שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ לִהְיוֹת לוֹ לְאִשָּׁה אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה כִּי־תוֹעֵבָה הִוא לִפְנֵי יְהוָה וְלֹא תַחֲטִיא אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃", | 23.15. "For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee.", 24.1. "When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,", 24.2. "and she departeth out of his house, and goeth and becometh another man’s wife,", 24.3. "and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife;", 24.4. "her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.", |
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3. Hebrew Bible, Numbers, 32.36 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •shimon b. shetah Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 147| 32.36. "וְאֶת־בֵּית נִמְרָה וְאֶת־בֵּית הָרָן עָרֵי מִבְצָר וְגִדְרֹת צֹאן׃", | 32.36. "and Beth-nimrah, and Beth-haran; fortified cities, and folds for sheep.", |
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4. Septuagint, Tobit, 7.14 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •shimon ben shetah Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 77 | 7.14. Next he called his wife Edna, and took a scroll and wrote out the contract; and they set their seals to it. |
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5. Anon., Jubilees, 41.2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •shimon ben shetah Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 77 | 41.2. But he hated, and did not lie with her, because his mother was of the daughters of Canaan, and he wished to take him a wife of the kinsfolk of his mother, but Judah, his father, would not permit him. |
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6. Tosefta, Eduyot, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •shimon b. shetah Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 193| 1.1. "חמשה דברים היה ר\"ע דורש כמין אגדה בחמשה דברים אדם זוכה לבן וחכמים אומרים עד הפרק זכה לו מיכן ואילך הוא זוכה לעצמו אמר ר\"ע היכן מצינו שהיו חיגרין עד הפרק וכשהגיע הפרק נתפשטו ושהיו חרשין עד הפרק וכשהגיע הפרק נתפקחו ושהיו סומין עד הפרק כשהגיע הפרק נתפתחו והיאך זוכה לו עד אותה השעה אמרו לו כי מצינו שהיו פשוטים עד הפרק וכשהגיע הפרק נתחגרו ושהיו פקחין עד הפרק וכשהגיע הפרק נתחרשו ושהיו פתוחים עד הפרק וכשהגיע הפרק נסתמו הא אין זוכה לו אלא עד אותה השעה בלבד.", 1.1. "כשנכנסו חכמים לכרם ביבנה אמרו עתידה שעה שיהא אדם מבקש דבר מדברי תורה ואינו מוצא מדברי סופרים ואינו מוצא שנאמר (עמוס ח׳:י״ב) <לכן> הנה ימים באים נאם ה' וגו' ישוטטו לבקש את דבר ה' ולא ימצאו דבר ה' זו נבואה דבר ה' זה הקץ דבר ה' שלא יהא דבר מד\"ת דומה לחברו אמרו נתחיל מהלל ומשמאי שמאי אומר מקב חלה הלל אומר מקבים וחכ\"א לא כדברי זה ולא כדברי זה אלא קב ומחצה חייב בחלה שנאמר (במדבר ט״ו:כ׳) ראשית עריסותיכם כדי עיסתכם וכמה עיסתכם כדי עיסת מדבר וכמה עיסת מדבר עומר שנאמר (שמות ט״ז:ל״ו) והעומר עשירית האיפה הוא שיערו חכמים שבעה רבעים ועוד מדברית שהן חמשה רבעי צפורית שהן קב ומחצה ירושלמית.", | 1.1. "When the Sages entered the Vineyard in Yavneh, they said, \"In the future, there will come an hour when a person seeks a teaching from the teachings of the Torah and he will not find it, or in the teachings of the Scribes, and he will not find it.\" As it says, \"Behold, days are coming, says the Lord, etc. they will seek out the word of God and they will not find it (Amos 8).\" 'The word of God' refers to prophecy. 'The word of God' refers to the End (of Days). 'The word of God', so that there shall not be one word of Torah similar to its fellow. They said, \"Let us begin from Hillel and Shammai!\"...", |
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7. Tosefta, Ketuvot, 12.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •shimon ben shetah Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 77| 12.1. "בראשונה כשהיתה כתובתה אצל אביה היתה קלה בעיניו להוציאה התקין שמעון בן שטח שתהא כתובתה אצל בעלה וכותב לה כל נכסים דאית לי אחראין וערבאין לכתובתיך דא. אין עושין כתובת אשה מן המטלטלין מפני תיקון העולם אמר ר' יוסי וכי מה תקון העולם יש בזו אלא לפי שאין לה קצבה.", 12.1. "אמר ר' יוסי ב\"ר יהודה לא נחלקו אדמון וחכמים על מה שפסק לה אביה שהיא יכולה לומר אבא פסק עלי מה אני יכולה לעשות או כנוס או פטור על מה נחלקו על שפסקה היא לעצמה שאדמון אומר יכולה היא שתאמר סבורה הייתי שאבא נותן לי עכשיו שאין אבא נותן לי מה אני יכולה לעשות או כנוס או פטור אר\"ג רואה אני את דברי אדמון הפוסק מעות לבתו [קטנה] ופשט את הרגל כופין אותו ליתן שזכין [לקטן ואין חבין לו].", | 12.1. "Originally, when her ketubah was with her father, it was light in [her husband's] eyes to divorce her. Shimon ben Shatah decreed that her ketubah should be with her husband and that he should write for her \"All of my property will be mortgaged or pledged for your ketubah\". They do not make a wife's ketubah from moveable items [i.e. they don't make moveable items the thing that she can collect from it, but rather real estate] because of tikkun ha-olam. Said Rabbi Yose: What tikkun ha-olam is there in this!? It is because they [the moveable items] have no fixed value.", |
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8. Tosefta, Parah, 3.7-3.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •shimon ben shetah, typological nature of the rabbinic character of Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 158| 3.7. "פקע מעורה ומשערה ומבשרה חוץ לגיתה יחזיר ואם לא החזיר פסול. חוץ ממערכתה הרי זה מרבה עליו ושורפו במקומו ר\"א אומר כזית מעכבת פחות מכזית אין מעכבת. פקע מקרנה ומטלפה ומפרשה א\"צ להחזיר שאין זבח שאין מעכב בחיה אין מעכב בשריפתה ר\"א בר צדוק הוסיף אשליך אשליך אשליך והם אמרו לו הן ג\"פ על כל דבר ודבר. בין שקרעה ביד בין שקרעה בסכין ובין שנקרעה מאליה ובין שהשליך שלשתן זה אחר זה <זה אחר זה> כשרה.", 3.8. "נתנן עד שלא הוצת האור ברובה או משנעשית אפר פסולה. נטל עצם או שחור וקדש בו הרי זה לא עשה כלום אם יש עליו אבק כל שהוא אם מגופה כותשו ומקדש בו וכשר. וחולקין אותו לשלשה חלקים אחד ניתן בחיל ואחד ניתן בהר המשחה ואחד מתחלק לכל המשמרות זה שמתחלק לכל המשמרות היו ישראל מזין הימנו. זה שניתן בהר המשחה היו כהנים מקדשין בו. זה שניתן בחיל היו משמרין שנאמר (במדבר יט) והיתה לעדת בני ישראל למשמרת. ", | |
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9. Josephus Flavius, Jewish Antiquities, 13.298, 14.365-14.366, 17.42, 18.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •shimon b. shetah •shimon ben shetah, typological nature of the rabbinic character of Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 158; Goodman (2006), Judaism in the Roman World: Collected Essays, 41 | 13.298. And concerning these things it is that great disputes and differences have arisen among them, while the Sadducees are able to persuade none but the rich, and have not the populace obsequious to them, but the Pharisees have the multitude on their side. But about these two sects, and that of the Essenes, I have treated accurately in the second book of Jewish affairs. 14.365. 10. And thus was Antigonus brought back into Judea by the king of the Parthians, and received Hyrcanus and Phasaelus for his prisoners; but he was greatly cast down because the women had escaped, whom he intended to have given the enemy, as having promised they should have them, with the money, for their reward: 14.366. but being afraid that Hyrcanus, who was under the guard of the Parthians, might have his kingdom restored to him by the multitude, he cut off his ears, and thereby took care that the high priesthood should never come to him any more, because he was maimed, while the law required that this dignity should belong to none but such as had all their members entire. 17.42. Accordingly, when all the people of the Jews gave assurance of their good-will to Caesar, and to the king’s government, these very men did not swear, being above six thousand; and when the king imposed a fine upon them, Pheroras’s wife paid their fine for them. 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. |
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10. Josephus Flavius, Jewish War, 1.269-1.270 (1st cent. CE - 1st cent. CE) Tagged with subjects: •shimon ben shetah, typological nature of the rabbinic character of Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 158 | 1.269. But the Parthians proceeded to that degree of injustice, as to fill all the country with war without denouncing it, and to demolish the city Marissa, and not only to set up Antigonus for king, but to deliver Phasaelus and Hyrcanus bound into his hands, in order to their being tormented by him. 1.270. Antigonus himself also bit off Hyrcanus’s ears with his own teeth, as he fell down upon his knees to him, that so he might never be able upon any mutation of affairs to take the high priesthood again, for the high priests that officiated were to be complete, and without blemish. |
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| 11. Mishnah, Avot, 1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •shimon b. shetah Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 41 |
12. Mishnah, Eduyot, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •shimon b. shetah Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 193| 1.4. "וְלָמָּה מַזְכִּירִין אֶת דִּבְרֵי שַׁמַּאי וְהִלֵּל לְבַטָּלָה, לְלַמֵּד לַדּוֹרוֹת הַבָּאִים שֶׁלֹּא יְהֵא אָדָם עוֹמֵד עַל דְּבָרָיו, שֶׁהֲרֵי אֲבוֹת הָעוֹלָם לֹא עָמְדוּ עַל דִּבְרֵיהֶם: \n", | 1.4. "And why do they record the opinions of Shammai and Hillel for naught? To teach the following generations that a man should not [always] persist in his opinion, for behold, the fathers of the world did not persist in their opinion.", |
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| 13. Mishnah, Sanhedrin, 4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •shimon b. shetah Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 147 |
14. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •shimon ben shetah, typological nature of the rabbinic character of Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 158| 29a. והשקיף בה שתים ושלש שעות ולא העלוהו,אמאי לא העלוהו והאמר רב יהודה אמר רב טעה בכל הברכות כלן אין מעלין אותו בברכת הצדוקים מעלין אותו חיישינן שמא מין הוא,שאני שמואל הקטן דאיהו תקנה,וניחוש דלמא הדר ביה אמר אביי גמירי טבא לא הוי בישא,ולא והכתיב (יחזקאל יח, כד) ובשוב צדיק מצדקתו ועשה עול ההוא רשע מעיקרו אבל צדיק מעיקרו לא,ולא והא תנן אל תאמין בעצמך עד יום מותך שהרי יוחנן כ"ג שמש בכהונה גדולה שמנים שנה ולבסוף נעשה צדוקי,אמר אביי הוא ינאי הוא יוחנן רבא אמר ינאי לחוד ויוחנן לחוד ינאי רשע מעיקרו ויוחנן צדיק מעיקרו הניחא לאביי אלא לרבא קשיא,אמר לך רבא צדיק מעיקרו נמי דלמא הדר ביה אי הכי אמאי לא אסקוהו,שאני שמואל הקטן דאתחיל בה דאמר רב יהודה אמר רב ואיתימא רבי יהושע בן לוי לא שנו אלא שלא התחיל בה אבל התחיל בה גומרה:,הני שבע דשבתא כנגד מי א"ר חלפתא בן שאול כנגד שבעה קולות שאמר דוד על המים,הני תשע דר"ה כנגד מי א"ר יצחק דמן קרטיגנין כנגד תשעה אזכרות שאמרה חנה בתפלתה דאמר מר בראש השנה נפקדה שרה רחל וחנה,הני עשרים וארבע דתעניתא כנגד מי א"ר חלבו כנגד כ"ד רננות שאמר שלמה בשעה שהכניס ארון לבית קדשי הקדשים אי הכי כל יומא נמי נמרינהו אימת אמרינהו שלמה ביומא דרחמי אנן נמי ביומא דרחמי אמרי להו:,רבי יהושע אומר מעין שמנה עשרה: מאי מעין שמנה עשרה רב אמר מעין כל ברכה וברכה ושמואל אמר הביננו ה' אלהינו לדעת דרכיך ומול את לבבנו ליראתך ותסלח לנו להיות גאולים ורחקנו ממכאובינו ודשננו בנאות ארצך ונפוצותינו מארבע תקבץ והתועים על דעתך ישפטו ועל הרשעים תניף ידיך וישמחו צדיקים בבנין עירך ובתקון היכלך ובצמיחת קרן לדוד עבדך ובעריכת נר לבן ישי משיחך טרם נקרא אתה תענה ברוך אתה ה' שומע תפלה,לייט עלה אביי אמאן דמצלי הביננו,אמר רב נחמן אמר שמואל כל השנה כולה מתפלל אדם הביננו חוץ ממוצאי שבת וממוצאי ימים טובים מפני שצריך לומר הבדלה בחונן הדעת,מתקיף לה רבה בר שמואל ונימרה ברכה רביעית בפני עצמה מי לא תנן ר"ע אומר אומרה ברכה רביעית בפני עצמה ר' אליעזר אומר בהודאה,אטו כל השנה כולה מי עבדינן כר' עקיבא דהשתא נמי נעביד כל השנה כולה מאי טעמא לא עבדינן כר"ע תמני סרי תקון תשסרי לא תקון הכא נמי שבע תקון תמני לא תקון,מתקיף לה מר זוטרא ונכללה מכלל הביננו ה' אלהינו המבדיל בין קדש לחול קשיא:,אמר רב ביבי בר אביי כל השנה כולה מתפלל אדם הביננו חוץ מימות הגשמים מפני שצריך לומר שאלה בברכת השנים מתקיף לה מר זוטרא ונכללה מכלל ודשננו בנאות ארצך ותן טל ומטר,אתי לאטרודי אי הכי הבדלה בחונן הדעת נמי אתי לאטרודי,אמרי התם כיון דאתיא בתחלת צלותא לא מטריד הכא כיון דאתיא באמצע צלותא מטריד,מתקיף לה רב אשי ונימרה בשומע תפלה דא"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס טעה שאני:,גופא א"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,מיתיבי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים מחזירין אותו והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,ל"ק הא ביחיד הא בצבור,בצבור מ"ט לא משום דשמעה משליח צבור אי הכי האי מפני שיכול לאומרה בשומע תפלה מפני ששומע משליח צבור מיבעי ליה,אלא אידי ואידי ביחיד ול"ק הא דאדכר קודם שומע תפלה | 29a. b and scrutinized it, /b in an attempt to remember the blessing for b two or three hours, and they did not remove him /b from serving as prayer leader.,The Gemara asks: b Why did they not remove him? Didn’t Rav Yehuda say /b that b Rav said: /b One who was serving as the prayer leader before the congregation and b erred in /b reciting b any of the blessings, they do not remove him /b from serving as the prayer leader. However, one who erred while reciting b the blessing of the heretics they remove him, /b as b we suspect that perhaps he is a heretic /b and intentionally omitted the blessing to avoid cursing himself. Why, then, did they not remove Shmuel HaKatan?,The Gemara answers: b Shmuel HaKatan is different because he instituted /b this blessing and there is no suspicion of him.,The Gemara continues: b Let us suspect /b that b perhaps he reconsidered /b and, although he had been righteous, he had a change of heart? b Abaye said: We learned /b through tradition that a b good /b person b does not become wicked. /b ,The Gemara challenges this: b And /b does he b not /b become wicked? b Isn’t it /b explicitly b written: “And when the righteous one returns from his righteousness and does wicked /b like all of the abominations that the wicked one has done, will he live? All of the righteous deeds that he has done will not be remembered given the treachery that he has carried out, and in his sin that he has transgressed, for these he shall die” (Ezekiel 18:24)? Abaye responds: b That /b verse refers to a righteous individual who was b initially wicked /b and repented, but ultimately returned to his evil ways. b However, one who is initially righteous /b does b not /b become wicked.,The Gemara asks: b And /b does he b not /b become wicked? b Didn’t we learn /b in a mishna: b Do not be sure of yourself until the day you die, as Yoḥa the High Priest served in the High Priesthood for eighty years and ultimately became a Sadducee. /b Even one who is outstanding in his righteousness can become a heretic., b Abaye responded: He is Yannai he is Yoḥa. /b In other words, from its inception, the entire Hasmonean dynasty had the same positive attitude toward the Sadducees, and there was no distinction between Yoḥa Hyrcanus and Alexander Yannai. Yoḥa the High Priest had Sadducee leanings from the outset. b Rava said: Yannai is distinct and Yoḥa is distinct. /b They did not share the same position in this regard. b Yannai was wicked from the outset and Yoḥa was righteous from the outset. /b If so, b it works out well according to Abaye’s /b opinion; b however, according to Rava’s /b opinion, b it is difficult. /b How could Yoḥa, a righteous individual, have changed and turned wicked?,The Gemara responds: b Rava /b could have b said to you: /b There is b also /b room for concern b that one who is righteous from the outset will perhaps reconsider /b and turn wicked, as was the case with Yoḥa the High Priest. b If so, /b the original question is difficult: b Why did they not remove /b Shmuel HaKatan from serving as the prayer leader?,The Gemara answers: The case of b Shmuel HaKatan is different, as he began /b reciting the blessing of the heretics and while reciting it he became confused and forgot the end of the blessing. Consequently, he was not suspected of heretical leanings. Indeed, b Rav Yehuda said /b that b Rav, and some say /b that b Rabbi Yehoshua ben Levi, said: They only taught /b that one who errs while reciting the blessing of the heretics is removed in a case b where he did not begin /b reciting b it. But /b if he b began /b reciting b it, /b then we allow him to collect his thoughts b and finish /b reciting b it. /b ,To this point, the Gemara discussed allusions to the nineteen blessings that constitute the weekday i Amida /i prayer. The Gemara asks: b Corresponding to what /b were b these seven /b blessings b of /b the b Shabbat /b i Amida /i prayer instituted? The Gemara answers: b Rabbi Ḥalafta ben Shaul said: Corresponding to the seven “voices” which David mentioned on the waters; /b in other words, the seven times that “the voice of God” is mentioned in Psalms 29, which served as the source for the weekday prayer.,The Gemara asks further: b Corresponding to what /b were b these nine /b blessings b of /b the b Rosh HaShana /b additional prayer instituted? b Rabbi Yitzḥak of Kartignin said: /b They b correspond to the nine mentions of God’s name that Hannah said in her prayer /b (I Samuel 2:10). The connection between Hannah’s prayer and Rosh HaShana is based on what b the Master said: On Rosh HaShana, Sarah, Rachel, and Hannah were remembered /b and the divine decree that they would conceive their sons was issued.,The Gemara continues: b Corresponding to what /b were b these twenty-four /b blessings b of /b the i Amida /i prayer of b the fast /b days instituted? b Rabbi Ḥelbo said: /b They b correspond to the twenty-four “songs” that Solomon said when he brought the ark into the Holy of Holies /b during the dedication of the Temple, as there are twenty-four expressions of song, prayer, and supplication there (I Kings 8). The Gemara asks: b If so, then let us say these /b twenty-four blessing b every day. /b The Gemara answers: b When did Solomon say them? On a day of /b supplication for b mercy. We, too, say them on a day of /b supplication for b mercy. /b ,We learned in the mishna that b Rabbi Yehoshua says /b that each day one recites b an abridged /b version of the prayer of b eighteen blessings. /b The Gemara asks: b What /b is the b abridged /b version of the prayer of b eighteen blessings? /b There are different opinions. b Rav said: /b One recites b an abridged /b version b of each and every blessing. Shmuel said: /b An abridged version of the prayer of eighteen blessings refers to a blessing composed specifically to be recited in place of the thirteen middle blessings. It contains references to each of the thirteen middle blessings. The formula for that blessing is: b Grant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scattered /b people b from the four /b corners of the earth, b and those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Yishai. Before we call, may You answer. Blessed are You, Lord, Who listens to prayer.” /b ,Although Shmuel mentioned this abridged prayer, b Abaye would curse anyone who recited /b the prayer: b Grant us understanding, /b as he held that one may recite it only in exigent circumstances (Rabbi Ḥael, i Me’iri /i ).,The Gemara further restricts the occasions when one may recite the abridged prayer. b Rav Naḥman said /b that b Shmuel said: One may recite: Grant us understanding throughout the entire year, except for /b in the evening prayer at b the conclusion of Shabbat and at the conclusion of Festivals, because he must recite /b the prayer of b distinction [ i havdala /i ] in /b the blessing: b Who graciously grants knowledge. /b , b Rabba bar Shmuel strongly objects to this: /b After reciting the three initial blessings, b let us say /b i havdala /i b as an independent fourth blessing, /b and afterwards recite the prayer of b Grant us understanding. /b This is feasible. b Didn’t we learn /b in a mishna that b Rabbi Akiva says: He says /b i havdala /i b as an independent fourth blessing? Rabbi Eliezer says: /b He says i havdala /i b in /b the blessing of b thanksgiving. /b ,The Gemara responds: b Do we practice in accordance with /b the opinion of b Rabbi Akiva throughout the entire year /b regarding this issue, b that we will also practice /b this way b now? Throughout the entire year, what is the reason that we do not practice in accordance with /b the opinion of b Rabbi Akiva? /b Because b they instituted eighteen /b blessings, b they did not institute nineteen. Here too, they instituted seven /b blessings, b they did not institute eight. /b Therefore, the possibility to recite i havdala /i as an independent fourth blessing is rejected., b Mar Zutra strongly objects to this: Let us include /b i havdala /i in the b framework /b of the abridged blessing: b Grant us understanding, Lord our God, Who distinguishes between sacred and profane. /b No response was offered to this objection, and it remains b difficult. /b , b Rav Beivai bar Abaye said: /b There is an additional restriction that applies to the abridged prayer. b One may recite Grant us understanding throughout the entire year, except during the rainy season, because he must recite the request /b for rain b in the blessing of the years. Mar Zutra strongly objects to this: Let us include /b the request for rain in the b framework /b of the abridged blessing: b And satisfy us with the pastures of Your land, and grant dew and rain. /b ,The Gemara responds: That is unfeasible, as he will b become confused /b by introducing a new element to the standard formula of the blessing. The Gemara asks: b If so, by /b introducing b i havdala /i in /b the framework of the abridged blessing in the section alluding to the blessing, b Who graciously grants knowledge, /b he will b also become confused. /b Why did the Gemara fail to respond to Mar Zutra’s strong objection with regard to i havdala /i in that manner?,The Gemara answers: b They say /b that these cases are different: b There, /b regarding i havdala /i , b since /b the introduction of the new element b comes at the beginning of the prayer, he will not /b become b confused. Here, since /b the request for rain b comes in the middle of the prayer, he will /b become b confused. /b , b Rav Ashi strongly objects to this: /b If so, b let us say /b the request for rain b in /b the framework of the abridged blessing in the section alluding to the blessing b Who listens to prayer. As Rabbi Tanḥum said /b that b Rav Asi said: One who erred and did not mention the might of the rains /b in the blessing on b the revival of the dead, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b the request /b for rain b in /b the ninth blessing of the i Amida /i , b the blessing of the years, we do not require him to return /b to the beginning of the prayer and repeat it b because he can recite it in /b the blessing b Who listens to prayer. And /b one who erred and failed to recite b i havdala /i in /b the blessing b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine. One can ask for rain in the blessing Who listens to prayer, and, consequently, can introduce it at the end of the abridged blessing without becoming confused. The Gemara responds: b One who erred is different, /b and only then does he have the option to ask for rain in the blessing Who listens to prayer. i Ab initio /i , the request for rain may not be inserted there.,The statement that Rabbi Tanḥum said that Rav Asi said was incidental to the previous discussion. The Gemara attempts to understand b the matter itself. Rabbi Tanḥum said /b that b Rav Asi said: One who erred and did not mention the might of the rains /b in the blessing on b the revival of the dead, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b the request /b for rain b in the blessing of the years, we do not require him to return /b to the beginning of the prayer and repeat it b because he can recite it in /b the blessing b Who listens to prayer. And /b one who erred and failed to recite b i havdala /i in /b the blessing b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine.,The Gemara b raised an objection /b based on what was taught in the i Tosefta /i : b One who erred and did not mention the might of the rains /b in the blessing on b the revival of the dead, we require him to return /b to the beginning of the prayer and repeat it. One who erred and failed to recite b the request /b for rain b in the blessing of the years, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b i havdala /i in /b the blessing b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine. The i Tosefta /i contradicts the statement of Rabbi Tanḥum with regard to one who erred and failed to recite the request for rain in the blessing of the years.,The Gemara responds: b This is not difficult. This /b case, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying b as an individual. /b While b that /b case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying b as /b part of b a congregation. /b ,The Gemara raises a difficulty: When praying b as /b part of b a congregation, what is the reason /b that he need b not /b need return to the beginning of the prayer and repeat it? b Because /b he can fulfill his obligation b when he hears it from the communal prayer leader /b in the repetition of the i Amida /i prayer. b If so, /b Rabbi Tanḥum’s formulation is imprecise. b That /b which he said that he need not return to the beginning of the prayer and repeat it b because he can recite it in /b the blessing: b Who listens to prayer, should have been: Because he hears it from the communal prayer leader. /b This proves that the attempt to rebuff the challenge from the i Tosefta /i to Rabbi Tanḥum was incorrect.,Rather, both b this /b statement of Rabbi Tanḥum b and that /b statement in the i Tosefta /i refer to one praying b as an individual, and it is, /b nevertheless, b not difficult. This /b case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a case where b he recalls /b his error b before /b he reaches the blessing: b Who listens to prayer, /b in which case he can ask for rain in that blessing. |
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