1. Hebrew Bible, Psalms, 28.8, 61.8, 63.12, 67.6, 84.9, 85.12, 132.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 576| 28.8. "יְהוָה עֹז־לָמוֹ וּמָעוֹז יְשׁוּעוֹת מְשִׁיחוֹ הוּא׃", 61.8. "יֵשֵׁב עוֹלָם לִפְנֵי אֱלֹהִים חֶסֶד וֶאֱמֶת מַן יִנְצְרֻהוּ׃", 63.12. "וְהַמֶּלֶךְ יִשְׂמַח בֵּאלֹהִים יִתְהַלֵּל כָּל־הַנִּשְׁבָּע בּוֹ כִּי יִסָּכֵר פִּי דוֹבְרֵי־שָׁקֶר׃", 67.6. "יוֹדוּךָ עַמִּים אֱלֹהִים יוֹדוּךָ עַמִּים כֻּלָּם׃", 84.9. "יְהוָה אֱלֹהִים צְבָאוֹת שִׁמְעָה תְפִלָּתִי הַאֲזִינָה אֱלֹהֵי יַעֲקֹב סֶלָה׃", 85.12. "אֱמֶת מֵאֶרֶץ תִּצְמָח וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף׃", 132.15. "צֵידָהּ בָּרֵךְ אֲבָרֵךְ אֶבְיוֹנֶיהָ אַשְׂבִּיעַ לָחֶם׃", | 28.8. "The LORD is a strength unto them; And He is a stronghold of salvation to His anointed.", 61.8. "May he be enthroned before God for ever! Appoint mercy and truth, that they may preserve him.", 63.12. "But the king shall rejoice in God; Every one that sweareth by Him shall glory; For the mouth of them that speak lies shall be stopped.", 67.6. "Let the peoples give thanks unto Thee, O God; Let the peoples give thanks unto Thee, all of them.", 84.9. "O LORD God of hosts, hear my prayer; give ear, O God of Jacob. Selah", 85.12. "Truth springeth out of the earth; And righteousness hath looked down from heaven.", 132.15. "I will abundantly bless her provision; I will give her needy bread in plenty.", |
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2. Hebrew Bible, Exodus, 3.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 573| 3.18. "וְשָׁמְעוּ לְקֹלֶךָ וּבָאתָ אַתָּה וְזִקְנֵי יִשְׂרָאֵל אֶל־מֶלֶךְ מִצְרַיִם וַאֲמַרְתֶּם אֵלָיו יְהוָה אֱלֹהֵי הָעִבְרִיִּים נִקְרָה עָלֵינוּ וְעַתָּה נֵלֲכָה־נָּא דֶּרֶךְ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר וְנִזְבְּחָה לַיהוָה אֱלֹהֵינוּ׃", | 3.18. "And they shall hearken to thy voice. And thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him: The LORD, the God of the Hebrews, hath met with us. And now let us go, we pray thee, three days’journey into the wilderness, that we may sacrifice to the LORD our God.", |
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| 3. Homer, Odyssey, 19.109-19.114 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 574 |
| 4. Hesiod, Works And Days, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 574 |
5. Hebrew Bible, Isaiah, 30.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 576| 30.23. "וְנָתַן מְטַר זַרְעֲךָ אֲשֶׁר־תִּזְרַע אֶת־הָאֲדָמָה וְלֶחֶם תְּבוּאַת הָאֲדָמָה וְהָיָה דָשֵׁן וְשָׁמֵן יִרְעֶה מִקְנֶיךָ בַּיּוֹם הַהוּא כַּר נִרְחָב׃", | 30.23. "And He will give the rain for thy seed, wherewith thou sowest the ground, And bread of the increase of the ground, and it shall be fat and plenteous; In that day shall thy cattle feed in large pastures.", |
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6. Hebrew Bible, 2 Samuel, 6.13, 14.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 576| 6.13. "וַיְהִי כִּי צָעֲדוּ נֹשְׂאֵי אֲרוֹן־יְהוָה שִׁשָּׁה צְעָדִים וַיִּזְבַּח שׁוֹר וּמְרִיא׃", 14.21. "וַיֹּאמֶר הַמֶּלֶךְ אֶל־יוֹאָב הִנֵּה־נָא עָשִׂיתִי אֶת־הַדָּבָר הַזֶּה וְלֵךְ הָשֵׁב אֶת־הַנַּעַר אֶת־אַבְשָׁלוֹם׃", | 6.13. "And when they that bore the ark of the Lord had gone six paces, he sacrificed an ox and a fatling.", 14.21. "And the king said to Yo᾽av, Behold now, thou hast done this thing: go therefore, bring back the young man Avshalom.", |
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7. Hebrew Bible, 1 Kings, 19.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 576| 19.15. "וַיֹּאמֶר יְהוָה אֵלָיו לֵךְ שׁוּב לְדַרְכְּךָ מִדְבַּרָה דַמָּשֶׂק וּבָאתָ וּמָשַׁחְתָּ אֶת־חֲזָאֵל לְמֶלֶךְ עַל־אֲרָם׃", | 19.15. "And the LORD said unto him: ‘Go, return on thy way to the wilderness of Damascus; and when thou comest, thou shalt anoint Hazael to be king over Aram;", |
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8. Hebrew Bible, 1 Samuel, 2.10, 13.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 576| 13.18. "וְהָרֹאשׁ אֶחָד יִפְנֶה דֶּרֶךְ בֵּית חֹרוֹן וְהָרֹאשׁ אֶחָד יִפְנֶה דֶּרֶךְ הַגְּבוּל הַנִּשְׁקָף עַל־גֵּי הַצְּבֹעִים הַמִּדְבָּרָה׃", | 2.10. "The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed.", 13.18. "and another group turned the way to Bet-ĥoron: and another group turned to the way of the border that looked over the valley of Żevo῾im towards the wilderness.", |
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9. Hebrew Bible, 2 Kings, 16.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 576| 16.15. "ויצוהו [וַיְצַוֶּה] הַמֶּלֶךְ־אָחָז אֶת־אוּרִיָּה הַכֹּהֵן לֵאמֹר עַל הַמִּזְבֵּחַ הַגָּדוֹל הַקְטֵר אֶת־עֹלַת־הַבֹּקֶר וְאֶת־מִנְחַת הָעֶרֶב וְאֶת־עֹלַת הַמֶּלֶךְ וְאֶת־מִנְחָתוֹ וְאֵת עֹלַת כָּל־עַם הָאָרֶץ וּמִנְחָתָם וְנִסְכֵּיהֶם וְכָל־דַּם עֹלָה וְכָל־דַּם־זֶבַח עָלָיו תִּזְרֹק וּמִזְבַּח הַנְּחֹשֶׁת יִהְיֶה־לִּי לְבַקֵּר׃", | 16.15. "And king Ahaz commanded Urijah the priest, saying: ‘Upon the great altar offer the morning burnt-offering, and the evening meal-offering, and the king’s burnt-offering, and his meal-offering, with the burnt-offering of all the people of the land, and their meal-offering, and their drink-offerings; and dash against it all the blood of the burnt-offering, and all the blood of the sacrifice; but the brazen altar shall be for me to look to.’", |
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10. Aeschylus, Eumenides, 916 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 574| 916. δέξομαι Παλλάδος ξυνοικίαν, | 916. I will accept a home with Pallas, and I will not dishonor a city which she, with Zeus the omnipotent and Ares, holds as a fortress of the gods, |
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11. Aeschylus, Suppliant Women, 625-627 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 574| 627. Ζεὺς δʼ ἐφορεύοι ξένιος ξενίου | |
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12. Hebrew Bible, Ezekiel, 45.17 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 576| 45.17. "וְעַל־הַנָּשִׂיא יִהְיֶה הָעוֹלוֹת וְהַמִּנְחָה וְהַנֵּסֶךְ בַּחַגִּים וּבֶחֳדָשִׁים וּבַשַּׁבָּתוֹת בְּכָל־מוֹעֲדֵי בֵּית יִשְׂרָאֵל הוּא־יַעֲשֶׂה אֶת־הַחַטָּאת וְאֶת־הַמִּנְחָה וְאֶת־הָעוֹלָה וְאֶת־הַשְּׁלָמִים לְכַפֵּר בְּעַד בֵּית־יִשְׂרָאֵל׃", | 45.17. "And it shall be the prince’s part to give the burnt-offerings, and the meal-offerings, and the drink-offerings, in the feasts, and in the new moons, and in the sabbaths, in all the appointed seasons of the house of Israel; he shall prepare the sin-offering, and the meal-offering, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel.", |
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13. Thucydides, The History of The Peloponnesian War, 6.32.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 574| 6.32.2. ξυνεπηύχοντο δὲ καὶ ὁ ἄλλος ὅμιλος ὁ ἐκ τῆς γῆς τῶν τε πολιτῶν καὶ εἴ τις ἄλλος εὔνους παρῆν σφίσιν. παιανίσαντες δὲ καὶ τελεώσαντες τὰς σπονδὰς ἀνήγοντο, καὶ ἐπὶ κέρως τὸ πρῶτον ἐκπλεύσαντες ἅμιλλαν ἤδη μέχρι Αἰγίνης ἐποιοῦντο. καὶ οἱ μὲν ἐς τὴν Κέρκυραν, ἔνθαπερ καὶ τὸ ἄλλο στράτευμα τῶν ξυμμάχων ξυνελέγετο, ἠπείγοντο ἀφικέσθαι. | 6.32.2. In their prayers joined also the crowds on shore, the citizens and all others that wished them well. The hymn sung and the libations finished, they put out to sea, and first sailing out in column then raced each other as far as Aegina , and so hastened to reach Corcyra where the rest of the allied forces were also assembling. |
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| 14. Isaeus, Orations, 8.16 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 574 |
| 15. Hebrew Bible, Nehemiah, 9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 570 |
16. Hebrew Bible, 2 Chronicles, 8.12, 29.21, 29.31, 30.19 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 576| 8.12. "אָז הֶעֱלָה שְׁלֹמֹה עֹלוֹת לַיהוָה עַל מִזְבַּח יְהוָה אֲשֶׁר בָּנָה לִפְנֵי הָאוּלָם׃", 29.21. "וַיָּבִיאוּ פָרִים־שִׁבְעָה וְאֵילִים שִׁבְעָה וּכְבָשִׂים שִׁבְעָה וּצְפִירֵי עִזִּים שִׁבְעָה לְחַטָּאת עַל־הַמַּמְלָכָה וְעַל־הַמִּקְדָּשׁ וְעַל־יְהוּדָה וַיֹּאמֶר לִבְנֵי אַהֲרֹן הַכֹּהֲנִים לְהַעֲלוֹת עַל־מִזְבַּח יְהוָה׃", 29.31. "וַיַּעַן יְחִזְקִיָּהוּ וַיֹּאמֶר עַתָּה מִלֵּאתֶם יֶדְכֶם לַיהוָה גֹּשׁוּ וְהָבִיאוּ זְבָחִים וְתוֹדוֹת לְבֵית יְהוָה וַיָּבִיאוּ הַקָּהָל זְבָחִים וְתוֹדוֹת וְכָל־נְדִיב לֵב עֹלוֹת׃", 30.19. "כָּל־לְבָבוֹ הֵכִין לִדְרוֹשׁ הָאֱלֹהִים יְהוָה אֱלֹהֵי אֲבוֹתָיו וְלֹא כְּטָהֳרַת הַקֹּדֶשׁ׃", | 8.12. "Then Solomon offered burnt-offerings unto the LORD on the altar of the LORD, which he had built before the porch,", 29.21. "And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin-offering for the kingdom and for the sanctuary and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of the LORD.", 29.31. "Then Hezekiah answered and said: ‘Now ye have consecrated yourselves unto the LORD, come near and bring sacrifices and thank-offerings into the house of the LORD.’ And the congregation brought in sacrifices and thank-offerings; and as many as were of a willing heart brought burnt-offerings.", 30.19. "every one that setteth his heart to seek God, the LORD, the God of his fathers, though [he be] not [cleansed] according to the purification that pertaineth to holy things.’", |
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17. Hebrew Bible, 1 Chronicles, 29.16 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 573| 29.16. "יְהוָה אֱלֹהֵינוּ כֹל הֶהָמוֹן הַזֶּה אֲשֶׁר הֲכִינֹנוּ לִבְנוֹת־לְךָ בַיִת לְשֵׁם קָדְשֶׁךָ מִיָּדְךָ היא [הוּא] וּלְךָ הַכֹּל׃", | 29.16. "O LORD our God, all this store that we have prepared to build Thee a house for Thy holy name cometh of Thy hand, and is all Thine own.", |
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18. Aristophanes, The Women Celebrating The Thesmophoria, 296-302, 295 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 574| 295. εὐφημία 'στω, εὐφημία 'στω. εὔχεσθε τοῖν | |
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19. Aristophanes, Birds, 878, 736 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 575| 736. οὕτω πλουτήσετε πάντες. | |
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| 20. Menander, Kolax, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 575 |
21. Anon., 1 Enoch, 84 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 570 | 84. And I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the tongue of flesh, which God has made for the children of the flesh of men, that they should speak therewith, and He gave them breath and a tongue and a mouth that they should speak therewith:,Blessed be Thou, O Lord, King, Great and mighty in Thy greatness, Lord of the whole creation of the heaven, King of kings and God of the whole world.And Thy power and kingship and greatness abide for ever and ever, And throughout all generations Thy dominion; And all the heavens are Thy throne for ever, And the whole earth Thy footstool for ever and ever.,For Thou hast made and Thou rulest all things, And nothing is too hard for Thee, Wisdom departs not from the place of Thy throne, Nor turns away from Thy presence. And Thou knowest and seest and hearest everything, And there is nothing hidden from Thee [for Thou seest everything].,And now the angels of Thy heavens are guilty of trespass, And upon the flesh of men abideth Thy wrath until the great day of judgement.,And now, O God and Lord and Great King, I implore and beseech Thee to fulfil my prayer, To leave me a posterity on earth, And not destroy all the flesh of man, And make the earth without inhabitant, So that there should be an eternal destruction.,And now, my Lord, destroy from the earth the flesh which has aroused Thy wrath, But the flesh of righteousness and uprightness establish as a plant of the eternal seed, And hide not Thy face from the prayer of Thy servant, O Lord.' |
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22. Anon., Jubilees, 12.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 576 | 12.17. And in the sixth week, in the fifth year thereof, Abram sat up throughout the night on the new moon of the seventh month to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard to the rains, |
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23. Septuagint, 2 Maccabees, 1.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 570 | 1.6. We are now praying for you here." |
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24. Mishnah, Taanit, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 573| 4.8. "אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל (משלי לא). וְאוֹמֵר, תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ. וְכֵן הוּא אוֹמֵר, צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ (שיר השירים ג). בְּיוֹם חֲתֻנָּתוֹ, זֶה מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִמְהֵרָה בְיָמֵינוּ. אָמֵן: \n", | 4.8. "Section one: Rabbi Shimon ben Gamaliel said: There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur. Section two: On these days the daughters of Jerusalem would go out in borrowed white garments in order not to shame any one who had none. All these garments required immersion. The daughters of Jerusalem come out and dance in the vineyards. What would they say? Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set your eyes on the family. “Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised” (Proverbs 31:30). And it further says, “Give her of the fruit of her hands; and let her works praise her in the gates” (ibid, 31:31). Section three: Similarly it says, “O maidens of Zion, go forth and gaze upon King Solomon wearing the crown that his mother gave him on his wedding day, on the day of the gladness of his heart” (Song of Songs 3:11). “On his wedding day”: this refers to Matan Torah (the Giving of the Torah). “And on the day of the gladness of his heart”: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen.", |
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| 25. Plutarch, Table Talk, 3.6.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 574 |
26. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 573| 27b. וחלקום והעמידום על עשרים וארבעה בללום ונתנום בקלפי בא ידעיה ונטל חלקו וחלק חבריו שש בא [חרים] ונטל חלקו וחלק חבריו שש וכן פשחור וכן אימר,וכן התנו נביאים שביניהם שאפי' (יהוידיב) ראש משמרת עולה לא ידחה ידעיה ממקומו אלא ידעיה עיקר (ויהוידיב) טפל לו:,וישראל שבאותו משמר מתכנסין בעריהן וקורין במעשה בראשית: מנהני מילי א"ר יעקב בר אחא אמר רב אסי אלמלא מעמדות לא נתקיימו שמים וארץ שנאמר (בראשית טו, ב) ויאמר ה' אלהים במה אדע כי אירשנה,אמר אברהם רבש"ע שמא ישראל חוטאין לפניך אתה עושה להם כדור המבול וכדור הפלגה א"ל לאו אמר לפניו רבש"ע הודיעני במה אירשנה א"ל (בראשית טו, ט) קחה לי עגלה משולשת ועז משולשת וגו',אמר לפניו רבש"ע תינח בזמן שבית המקדש קיים בזמן שאין בית המקדש קיים מה תהא עליהם אמר לו כבר תקנתי להם סדר קרבנות בזמן שקוראין בהן לפני מעלה אני עליהם כאילו הקריבום לפני ואני מוחל להם על כל עונותיהם,ת"ר אנשי משמר היו מתפללין על קרבן אחיהם שיתקבל ברצון ואנשי מעמד מתכנסין לבית הכנסת ויושבין ד' תעניות בשני בשבת בשלישי ברביעי ובחמישי בשני על יורדי הים בשלישי על הולכי מדברות,ברביעי על אסכרא שלא תיפול על התינוקות בחמישי על עוברות ומיניקות עוברות שלא יפילו מיניקות שיניקו את בניהם ובערב שבת לא היו מתענין מפני כבוד השבת ק"ו בשבת עצמה,באחד בשבת מ"ט לא אמר ר' יוחנן מפני הנוצרים ר' שמואל בר נחמני אמר מפני שהוא שלישי ליצירה,ריש לקיש אמר מפני נשמה יתירה דאמר ריש לקיש נשמה יתירה ניתנה בו באדם בע"ש במוצאי שבת נוטלין אותה ממנו שנאמר (שמות לא, יז) שבת וינפש כיון ששבת וי אבדה נפש:,ביום הראשון בראשית ויהי רקיע: תנא בראשית בשנים יהי רקיע באחד בשלמא יהי רקיע באחד תלתא פסוקי הוו אלא בראשית בשנים (מ"ט) ה' פסוקי הויין (ותנן) הקורא בתורה אל יפחות מג' פסוקים,רב אמר דולג ושמואל אמר פוסק ורב דאמר דולג מ"ט לא אמר פוסק קסבר כל פסוקא דלא פסקיה משה אנן לא פסקינן ליה,ושמואל אמר פוסק ומי פסקינן והאמר רבי חנינא קרא צער גדול היה לי אצל ר' חנינא הגדול ולא התיר לי לפסוק אלא לתינוקות של בית רבן הואיל ולהתלמד עשוין ושמואל התם טעמא מאי משום דלא אפשר הכא נמי לא אפשר,ושמואל אמר פוסק מ"ט לא אמר דולג גזירה משום הנכנסין וגזירה משום היוצאין,מיתיבי פרשה של ששה פסוקים קורין אותה בשנים ושל חמשה [ביחיד ואם] הראשון קורא ג' השני קורא שנים מפרשה זו ואחד מפרשה אחרת וי"א ג' לפי שאין מתחילין בפרשה פחות משלשה פסוקין,למ"ד דולג לידלוג ולמאן דאמר פוסק ליפסוק שאני התם | 27b. b and divided them and established them as twenty-four /b watches. They achieved this by writing the names of these new twenty-four watches on pieces of paper, b mixing them up, and putting them in a receptacle [ i kalfei /i ] /b from which lots were drawn. A representative from the family of b Jedaiah came and drew his portion and the lot of /b five b other /b watches, for a total of b six. Harim came and /b also b drew his portion and the lot of /b five b other /b watches, a total of b six. And likewise Pashhur, and likewise Immer. /b , b And likewise the prophets among them stipulated that even /b if the descendants of b Jehoiarib, who /b originally b headed the priestly watches, ascended /b to Eretz Yisrael, b Jedaiah would not be demoted from its place /b as the first of the watches. Rather, the watch of b Jedaiah /b would retain b precedence, and Jehoiarib /b would be b subordinate to it. /b ,§ The mishna taught: b And the Israelites of that priestly watch assembled in their towns and read the act of Creation. /b The Gemara asks: b From where is this matter, /b that they must read this specific portion, derived? b Rabbi Ya’akov bar Aḥa said /b that b Rav Asi said: Were it not for /b the b non-priestly watches /b and the Temple service, b heaven and earth would not continue to exist, as it is stated: “And he said: Lord God, by what shall I know that I shall inherit it?” /b (Genesis 15:8).,The Gemara explains this verse. b Abraham said: Master of the Universe, perhaps the Jews /b will b sin before You. /b Will b You treat them as /b You did b the generation of the flood and the generation of the dispersion, /b and destroy them? God b said to him: No. /b Abraham b said before /b God: b Master of the Universe, tell me, with what shall I inherit it? /b How can my descendants ensure that You will maintain the world? God b said to /b Abraham: b “Take for Me a three-year-old heifer, and a three-year-old goat, /b and a three-year-old ram, and a turtledove, and a young pigeon” (Genesis 15:9). God was alluding to the offerings, in whose merit the Jewish people, and through them the entire world, will be spared divine punishment.,Abraham b said before /b God: b Master of the Universe, /b this b works out well when the Temple is standing, /b but b when the Temple is not standing, what will become of them? /b God b said to him: I have already enacted for them the order of offerings. When they read them before Me, I will ascribe them /b credit b as though they had sacrificed them before Me and I will pardon them for all their transgressions. /b Since the offerings ensure the continued existence of the Jewish people and the rest of the world, the act of Creation is read in their honor.,§ b The Sages taught: The members of the priestly watch would pray for the offerings of their brothers, /b the daily offering, b that it should be accepted with favor. And /b meanwhile, b the members of /b the b non-priestly watch /b remained in their towns and would b assemble in the synagogue and observe four fasts: On Monday of /b that b week, on Tuesday, on Wednesday, and on Thursday. On Monday /b they would fast b for seafarers, /b that they should be rescued from danger, as the sea was created on Monday. b On Tuesday /b they would fast b for those who walk in the desert, /b as the dry land was created on Tuesday., b On Wednesday /b they would fast b over croup, that it should not befall the children, /b as on the fourth day the bodies of light [ i me’orot /i ] were created, a textual allusion to curses [ i me’erot /i ]. b On Thursday /b they would fast b for pregt women and nursing women, /b as living beings were first created on this day. For b pregt women /b they would fast b that they should not miscarry, /b while for b nursing women /b they would fast b that they /b should be able to b nurse their children /b properly. b And on Shabbat eve they would not fast, in deference to Shabbat, /b and b i a fortiori /i /b they would not fast b on Shabbat itself. /b ,The Gemara asks: b What is the reason /b that they would b not /b fast b on Sunday? Rabbi Yoḥa said: Due to the Christians, /b as Sunday is their day of rest, and they would claim that even the Jews ascribe significance to their special day. b Rabbi Shmuel bar Naḥmani said: Because it is the third day after the creation /b of man, who was created on Friday, and the third day of recovery from a wound or sickness, in this case one’s very creation, is considered the most painful., b Reish Lakish said: /b They would not fast on Sunday b due to the added soul, as Reish Lakish said: An added soul is given to man on Shabbat eve, /b and b at the conclusion of Shabbat it is removed it from him, as it is stated: “He ceased from work and rested /b [ b i vayinafash /i /b ]” (Exodus 31:17), which he expounds as follows: b Since one has rested /b and Shabbat has passed, b woe for the soul [ i vai nefesh /i ] /b that is b lost, /b the added soul that each individual relinquishes. Consequently, one is still weak from this loss on Sunday.,The mishna taught that b on Sunday /b they would read the portions starting with: b “In the beginning” /b (Genesis 1:1–5) b and “Let there be a firmament” /b (Genesis 1:6–8). It b is taught /b in a i baraita /i : The section: b “In the beginning” /b is read b by two /b people, while b “Let there be a firmament” /b is read b by one. /b The Gemara asks: b Granted, /b the passage b “Let there be a firmament” /b is read b by one /b individual, as b it is three verses /b long, and one who is called to the Torah reads at least three verses. b However, what is the reason /b that the section b “In the beginning” /b is read b by two /b individuals? It is five verses long, b and it is taught /b in a mishna ( i Megilla /i 22a): b One who reads from the Torah /b may b not /b read b fewer than three verses. /b How, then, are five verses read by two individuals?,The Gemara cites two answers. b Rav said: /b The first reader reads the first three verses, and the second reader b repeats /b the last verse read by the first, and continues with the final two verses. b And Shmuel said: /b They b split /b the middle verse into two, so that each of the pair reads half of it. The Gemara asks: b And /b with regard to b Rav, who said /b that one b repeats, what is the reason /b that b he did not say /b they should b split /b a verse? The Gemara answers that Rav b maintains /b that with regard to b any verse that was not divided by Moses, we do not divide it. /b , b And Shmuel said /b that one b splits /b the middle verse into two. The Gemara asks: b And may one split /b a single verse? b But didn’t Rabbi Ḥanina Kara, /b the Bible expert, who taught the Bible to schoolchildren, b say: I had great trouble with Rabbi Ḥanina the Great /b when I asked him this question, b and he permitted me to split /b long verses into two b only for /b the benefit of b schoolchildren, since it is performed to /b help them b learn. And Shmuel /b can respond that b what is the reason there, /b in the case of schoolchildren, that it is permitted to split verses? b Because it is not possible /b to proceed in any other way. b Here too, it is not possible /b for two people to read five verses other than by splitting one of them into two.,The Gemara questions this last conclusion. b And Shmuel said /b that one b splits /b the middle verse into two. b What is the reason /b that b he did not say /b that he b repeats /b one of the verses, in accordance with the opinion of Rav? The Gemara explains: It is a rabbinic b decree due to those who enter /b the synagogue in the middle of the reading, and b a decree due to those who leave /b in the middle. If someone entered or exited in the middle of the reading and heard three full verses, he might think that one of the readers had read fewer than three full verses, which might lead him to conclude that it is permitted to read fewer than three verses.,The Gemara b raises an objection /b from a i baraita /i : b A chapter /b consisting b of six verses /b may b be read by two /b individuals, b and /b a chapter b of five /b verses must be read b by one. And if the first /b individual b reads three /b verses from the five-verse chapter, b the second /b one reads the last b two /b verses b of that chapter and one /b more from b another chapter. And some say /b that b three /b verses are read from the next chapter, b as one may not begin to read a chapter /b for b fewer than three verses. /b ,The Gemara explains the objection: b According to the one who said /b that they b repeat /b the middle verse, b let /b the second reader b repeat /b a verse here as well. b And according to the one who said /b that they b split /b a verse, here too, b let /b them b split /b it. Apparently, the i baraita /i contradicts the opinions of both Rav and Shmuel. The Gemara answers: b It is different there, /b |
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27. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 570| 29b. הא דאדכר בתר שומע תפלה:,אמר רבי תנחום אמר רב אסי אמר ר' יהושע בן לוי טעה ולא הזכיר של ר"ח בעבודה חוזר לעבודה נזכר בהודאה חוזר לעבודה בשים שלום חוזר לעבודה ואם סיים חוזר לראש,אמר רב פפא בריה דרב אחא בר אדא הא דאמרן סיים חוזר לראש לא אמרן אלא שעקר רגליו אבל לא עקר רגליו חוזר לעבודה,א"ל מנא לך הא א"ל מאבא מרי שמיע לי ואבא מרי מרב.,אמר רב נחמן בר יצחק הא דאמרן עקר רגליו חוזר לראש לא אמרן אלא שאינו רגיל לומר תחנונים אחר תפלתו אבל רגיל לומר תחנונים אחר תפלתו חוזר לעבודה,איכא דאמרי אמר רב נחמן בר יצחק הא דאמרן כי לא עקר רגליו חוזר לעבודה לא אמרן אלא שרגיל לומר תחנונים אחר תפלתו אבל אם אינו רגיל לומר תחנונים אחר תפלתו חוזר לראש:,ר' אליעזר אומר העושה תפלתו קבע וכו': מאי קבע א"ר יעקב בר אידי אמר רבי אושעיא כל שתפלתו דומה עליו כמשוי ורבנן אמרי כל מי שאינו אומרה בלשון תחנונים רבה ורב יוסף דאמרי תרוייהו כל שאינו יכול לחדש בה דבר,א"ר זירא אנא יכילנא לחדושי בה מילתא ומסתפינא דלמא מטרידנא,אביי בר אבין ור' חנינא בר אבין דאמרי תרוייהו כל שאין מתפלל עם דמדומי חמה דא"ר חייא בר אבא א"ר יוחנן מצוה להתפלל עם דמדומי חמה וא"ר זירא מאי קראה (תהלים עב, ה) ייראוך עם שמש ולפני ירח דור דורים לייטי עלה במערבא אמאן דמצלי עם דמדומי חמה מאי טעמא דלמא מיטרפא ליה שעתא:,רבי יהושע אומר המהלך במקום סכנה מתפלל תפלה קצרה וכו' בכל פרשת העבור: מאי פרשת העבור אמר רב חסדא אמר מר עוקבא אפי' בשעה שאתה מתמלא עליהם עברה כאשה עוברה יהיו כל צרכיהם לפניך איכא דאמרי אמר רב חסדא אמר מר עוקבא אפילו בשעה שהם עוברים על דברי תורה יהיו כל צרכיהם לפניך,ת"ר המהלך במקום גדודי חיה ולסטים מתפלל תפלה קצרה ואיזה היא תפלה קצרה ר' אליעזר אומר עשה רצונך בשמים ממעל ותן נחת רוח ליראיך מתחת והטוב בעיניך עשה בא"י שומע תפלה,ר' יהושע אומר שמע שועת עמך ישראל ועשה מהרה בקשתם בא"י שומע תפלה,רבי אלעזר ברבי צדוק אומר שמע צעקת עמך ישראל ועשה מהרה בקשתם בא"י שומע תפלה,אחרים אומרים צרכי עמך ישראל מרובין ודעתם קצרה יהי רצון מלפניך ה' אלהינו שתתן לכל אחד ואחד כדי פרנסתו ולכל גויה וגויה די מחסורה ברוך אתה ה' שומע תפלה,אמר רב הונא הלכה כאחרים,אמר ליה אליהו לרב יהודה אחוה דרב סלא חסידא לא תרתח ולא תחטי לא תרוי ולא תחטי וכשאתה יוצא לדרך המלך בקונך וצא מאי המלך בקונך וצא אמר רבי יעקב אמר רב חסדא זו תפלת הדרך ואמר רבי יעקב אמר רב חסדא כל היוצא לדרך צריך להתפלל תפלת הדרך,מאי תפלת הדרך יהי רצון מלפניך ה' אלהי שתוליכני לשלום ותצעידני לשלום ותסמכני לשלום ותצילני מכף כל אויב ואורב בדרך ותשלח ברכה במעשי ידי ותתנני לחן לחסד ולרחמים בעיניך ובעיני כל רואי בא"י שומע תפלה,אמר אביי לעולם | 29b. b This /b case, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where b he recalls his error after /b he reaches the blessing: b Who listens to prayer, /b in which case the option of asking for rain in that blessing no longer exists and he must return to the beginning of the prayer.,On a similar note, the Gemara cites an additional statement of Rabbi Tanḥum. b Rabbi Tanḥum said /b that b Rav Asi said /b that b Rabbi Yehoshua ben Levi said: One who erred and did not mention the New Moon, /b the addition: May there rise and come [ i ya’aleh veyavo /i ] b in the /b blessing of Temple b service, /b the seventeenth blessing in the i Amida /i prayer, b he returns to the /b blessing of Temple b service. /b So too, if he b remembers during /b the blessing of b thanksgiving, he returns to the /b blessing of Temple b service. /b If he remembers in the blessing: b Grant peace, he returns to the /b blessing of Temple b service. If /b he remembers after he b completed /b the i Amida /i prayer, b he returns to the beginning /b of the prayer., b Rav Pappa son of Rav Aḥa bar Adda said: That which we said /b that if he already b finished /b the i Amida /i prayer b he returns to the beginning, we only said /b that in a case b where he /b already b moved his feet /b from where he stood in prayer. b However, /b if he b did not /b yet b move his feet, he /b need only b return to the /b blessing of Temple b service, /b and include the addition for the New Moon therein., b He said to him: From where do you /b derive b this /b i halakha /i ? b He said to him: My father my teacher told /b it to b me and my father my teacher /b heard it b from Rav. /b ,On a similar note, b Rav Naḥman bar Yitzḥak said: That which we said /b that if he already b moved his feet he returns to the beginning, we only said /b that in a case b where he is unaccustomed to reciting /b additional b supplications after his prayer. However, /b if b he is accustomed to reciting supplications after his prayer, /b and while reciting them he remembers that he omitted mention of the New Moon from his prayer, b he /b need only b return to the /b blessing of Temple b service, /b and he includes the addition for the New Moon therein., b Some say, Rav Naḥman bar Yitzḥak said: That which we said /b that if he b did not /b yet b move his feet, he /b need only b return to the /b blessing of Temple b service, we only said /b that in a case b where he is accustomed to reciting /b additional b supplications after his prayer. However, /b if b he is unaccustomed to reciting supplications after his prayer, he must return to the beginning of the prayer, /b as it is considered as if he already completed it.,We learned in the mishna that b Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication. /b The Gemara asks: b What is /b the meaning of b fixed /b in this context? b Rabbi Ya’akov bar Idi said /b that b Rabbi Oshaya said: /b It means b anyone for whom his prayer is like a burden upon him, /b from which he seeks to be quickly unburdened. b The Rabbis say: /b This refers to b anyone who does not recite /b prayer b in the language of supplication, /b but as a standardized recitation without emotion. b Rabba and Rav Yosef both said: /b It refers to b anyone unable to introduce /b a novel b element, /b i.e., something personal reflecting his personal needs, to his prayer, and only recites the standard formula., b Rabbi Zeira said: I could introduce /b a novel b element /b in every prayer, but b I am afraid that perhaps I will /b become b confused. /b Consequently, there is no room to require the masses to introduce a novel element into their prayers.,The brothers, b Abaye bar Avin and Rabbi Ḥanina bar Avin, both said: /b One whose prayer is fixed refers to b anyone who does not /b make the effort to b pray with the reddening of the sun, /b just after sunrise and just before sunset, which are auspicious times for prayer. As b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: It is a mitzva to pray with the reddening of the sun. And Rabbi Zeira said: What is the verse /b that alludes to this? b “Let them fear You with the sun and before the moon, generation after generation” /b (Psalms 72:5). Prayer, the manifestation of the fear of God, should be undertaken adjacent to sunrise and sunset. Nevertheless, b in the West, /b Eretz Yisrael, b they cursed one who prays with the reddening of the sun /b , adjacent to sunset. b What is the reason? Perhaps, /b due to preoccupation, he will become b confused about the hour /b and the time for prayer will pass.,We learned in the mishna that b Rabbi Yehoshua says: One who is walking in a place of danger, recites a brief prayer…at i parashat ha’ibur /i . /b The Gemara asks: b What is /b the meaning of b i parashat ha’ibur /i ? Rav Ḥisda said /b that b Mar Ukva said: /b This can be interpreted in a manner underscoring two connotations of the term i ibur /i : b Even at a time when You are as filled with anger [ i evra /i ], towards them, as a pregt woman [ i ubara /i ], may all of their needs be before You. Some say /b a different version of what b Rav Ḥisda said /b that b Mar Ukva said: Even when they violate [ i ovrim /i ] the commandments of the Torah, may all of their needs be before You. /b ,One formula for the prayer recited in places of danger is cited in the mishna. Additional formulas are cited in the i Tosefta /i . b The Sages taught: One who walks in a place where there are groups of wild beasts and robbers recites an abbreviated prayer. Which is an abbreviated prayer? Rabbi Eliezer says, “Carry out Your will in the heavens above, and give peace of mind to those who fear You below, and perform that which is good in Your eyes. Blessed are You, Lord, Who listens to prayer.” /b , b Rabbi Yehoshua says /b that he recites: b Hear the cry of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer. /b , b Rabbi Elazar, son of Rabbi Tzadok says /b that he recites: b Hear the shout of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer. /b , b i Aḥerim /i say /b that he recites: b The needs of Your nation, Israel, are many and their intelligence is limited, /b and, consequently, they are unable to effectively articulate their thoughts in prayer (Maharsha). So b may it be Your will, Lord our God, to provide each and every one with his necessary sustece, and to each and every body all that it lacks. Blessed are You, Lord, Who listens to prayer. /b , b Rav Huna said: The i halakha /i /b with regard to the version of the prayer recited in a place of danger b is in accordance with /b the opinion of b i Aḥerim /i . /b ,On the topic of prayers recited while traveling and in times of danger, the Gemara discusses the traveler’s prayer. When he appeared to him, b Elijah /b the Prophet b said to Rav Yehuda brother of Rav Sala Ḥasida: Do not get angry and you will not sin. Do not get drunk and you will not sin. And when you set out on a journey, consult with your Creator, and /b then b set out. The Gemara asks: b What /b is the meaning of: b Consult with your Creator, and /b then b set out? /b Rabbi Ya’akov said /b that b Rav Ḥisda said: That is the traveler’s prayer. And Rabbi Ya’akov said /b that b Rav Ḥisda said: /b It is not only good advice, but established i halakha /i that b anyone who sets out on a journey must recite the traveler’s prayer /b prior to embarking on his journey.,The Gemara asks: b What is /b the formula for b the traveler’s prayer? /b The Gemara answers: b May it be Your will, Lord my God, to lead me to peace, direct my steps to peace, and guide me to peace, and rescue me from the hands of any enemy or ambush along the way, and send blessing to the work of my hands, and let me find grace, kindness, and compassion in Your eyes and in the eyes of all who see me. Blessed are You, Lord, Who hears prayer. /b , b Abaye said: At all times /b |
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| 28. Targum, Targum Esth. Sheni, 885-886 Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 575 |
| 29. Papyri, Papyrus Rhind I, 25 Tagged with subjects: •tefillah, yhwh elohenu benedictions Found in books: Bickerman and Tropper (2007) 575 |
| 30. Epigraphy, Ed, 106, 1490, 1483 Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 575 |
