1. Tosefta, Berachot, 3.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yom kippur, confessional prayers Found in books: Levine (2005) 547| 3.6. "המתפלל צריך שיכוין את לבו אבא שאול אומר סימן לדבר (תהילים י) תכין לבם תקשיב אזנך.", | |
|
2. Anon., Leviticus Rabba, 29.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yom kippur, confessional prayers Found in books: Levine (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. | |
|
| 3. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 4. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 5. Palestinian Talmud, Rosh Hashanah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
6. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 547| 28b. רב אויא חלש ולא אתא לפרקא דרב יוסף למחר כי אתא בעא אביי לאנוחי דעתיה דרב יוסף א"ל מ"ט לא אתא מר לפרקא א"ל דהוה חליש לבאי ולא מצינא א"ל אמאי לא טעמת מידי ואתית א"ל לא סבר לה מר להא דרב הונא דאמר רב הונא אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המוספין א"ל איבעי ליה למר לצלויי צלותא דמוספין ביחיד ולטעום מידי ולמיתי א"ל ולא סבר לה מר להא דא"ר יוחנן אסור לו לאדם שיקדים תפלתו לתפלת הצבור א"ל לאו אתמר עלה א"ר אבא בצבור שנו,ולית הלכתא לא כרב הונא ולא כריב"ל כרב הונא הא דאמרן כריב"ל דאריב"ל כיון שהגיע זמן תפלת המנחה אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המנחה:, big strongמתני׳ /strong /big ר' נחוניא בן הקנה היה מתפלל בכניסתו לבית המדרש וביציאתו תפלה קצרה אמרו לו מה מקום לתפלה זו אמר להם בכניסתי אני מתפלל שלא יארע דבר תקלה על ידי וביציאתי אני נותן הודאה על חלקי:, big strongגמ׳ /strong /big ת"ר בכניסתו מהו אומר יהי רצון מלפניך ה' אלהי שלא יארע דבר תקלה על ידי ולא אכשל בדבר הלכה וישמחו בי חברי ולא אומר על טמא טהור ולא על טהור טמא ולא יכשלו חברי בדבר הלכה ואשמח בהם,ביציאתו מהו אומר מודה אני לפניך ה' אלהי ששמת חלקי מיושבי בית המדרש ולא שמת חלקי מיושבי קרנות שאני משכים והם משכימים אני משכים לדברי תורה והם משכימים לדברים בטלים אני עמל והם עמלים אני עמל ומקבל שכר והם עמלים ואינם מקבלים שכר אני רץ והם רצים אני רץ לחיי העולם הבא והם רצים לבאר שחת:,ת"ר כשחלה ר' אליעזר נכנסו תלמידיו לבקרו אמרו לו רבינו למדנו אורחות חיים ונזכה בהן לחיי העולם הבא,אמר להם הזהרו בכבוד חבריכם ומנעו בניכם מן ההגיון והושיבום בין ברכי תלמידי חכמים וכשאתם מתפללים דעו לפני מי אתם עומדים ובשביל כך תזכו לחיי העולם הבא,וכשחלה רבי יוחנן בן זכאי נכנסו תלמידיו לבקרו כיון שראה אותם התחיל לבכות אמרו לו תלמידיו נר ישראל עמוד הימיני פטיש החזק מפני מה אתה בוכה,אמר להם אילו לפני מלך בשר ודם היו מוליכין אותי שהיום כאן ומחר בקבר שאם כועס עלי אין כעסו כעס עולם ואם אוסרני אין איסורו איסור עולם ואם ממיתני אין מיתתו מיתת עולם ואני יכול לפייסו בדברים ולשחדו בממון אעפ"כ הייתי בוכה ועכשיו שמוליכים אותי לפני ממ"ה הקב"ה שהוא חי וקיים לעולם ולעולמי עולמים שאם כועס עלי כעסו כעס עולם ואם אוסרני איסורו איסור עולם ואם ממיתני מיתתו מיתת עולם ואיני יכול לפייסו בדברים ולא לשחדו בממון ולא עוד אלא שיש לפני שני דרכים אחת של גן עדן ואחת של גיהנם ואיני יודע באיזו מוליכים אותי ולא אבכה,אמרו לו רבינו ברכנו אמר להם יהי רצון שתהא מורא שמים עליכם כמורא בשר ודם אמרו לו תלמידיו עד כאן אמר להם ולואי תדעו כשאדם עובר עבירה אומר שלא יראני אדם.,בשעת פטירתו אמר להם פנו כלים מפני הטומאה והכינו כסא לחזקיהו מלך יהודה שבא:, big strongמתני׳ /strong /big רבן גמליאל אומר בכל יום ויום מתפלל אדם שמנה עשרה רבי יהושע אומר מעין י"ח ר"ע אומר אם שגורה תפלתו בפיו מתפלל י"ח ואם לאו מעין י"ח,ר"א אומר העושה תפלתו קבע אין תפלתו תחנונים,ר' יהושע אומר ההולך במקום סכנה מתפלל תפלה קצרה ואומר הושע ה' את עמך את שארית ישראל בכל פרשת העבור יהיו צרכיהם לפניך ברוך אתה ה' שומע תפלה,היה רוכב על החמור ירד ויתפלל ואם אינו יכול לירד יחזיר את פניו ואם אינו יכול להחזיר את פניו יכוין את לבו כנגד בית קדשי הקדשים היה מהלך בספינה או באסדא יכוין את לבו כנגד בית קדשי הקדשים:, big strongגמ׳ /strong /big הני י"ח כנגד מי,א"ר הלל בריה דר' שמואל בר נחמני כנגד י"ח אזכרות שאמר דוד (תהלים כט, א) בהבו לה' בני אלים רב יוסף אמר כנגד י"ח אזכרות שבקריאת שמע א"ר תנחום אמר רבי יהושע בן לוי כנגד שמונה עשרה חוליות שבשדרה.,ואמר ר' תנחום אמר רבי יהושע בן לוי המתפלל צריך שיכרע עד שיתפקקו כל חוליות שבשדרה,עולא אמר עד כדי שיראה איסר כנגד לבו רבי חנינא אמר כיון שנענע ראשו שוב אינו צריך אמר רבא והוא דמצער נפשיה ומחזי כמאן דכרע,הני תמני סרי תשסרי הוויין,אמר רבי לוי ברכת הצדוקים ביבנה תקנוה כנגד מי תקנוה,א"ר לוי לרבי הלל בריה דרבי שמואל בר נחמני כנגד (תהלים כט, ג) אל הכבוד הרעים לרב יוסף כנגד אחד שבקריאת שמע לר' תנחום א"ר יהושע בן לוי כנגד חוליא קטנה שבשדרה:,ת"ר שמעון הפקולי הסדיר י"ח ברכות לפני רבן גמליאל על הסדר ביבנה אמר להם ר"ג לחכמים כלום יש אדם שיודע לתקן ברכת הצדוקים עמד שמואל הקטן ותקנה,לשנה אחרת שכחה | 28b. After mentioning until when the additional prayer may be recited, the Gemara relates: b Rav Avya was ill and did not come to Rav Yosef’s Shabbat lecture. When /b Rav Avya b came the following day, Abaye sought to placate Rav Yosef, /b and through a series of questions and answers sought to make clear to him that Rav Avya’s failure to attend the lecture was not a display of contempt for Rav Yosef. br To this end, he asked him: b Why did the Master not attend the Shabbat lecture? /b br Rav Avya b said to him: Because my heart was faint and I was unable /b to attend. br Abaye b said to him: Why did you not eat something and come? /b br Rav Avya b said to him: /b Does b the Master not hold /b in accordance with b that /b statement b of Rav Huna? As Rav Huna said: A person may not taste anything before he recites the additional prayer. /b br Abaye b said to him: My Master should have recited the additional prayer individually, eaten something, and /b then b come /b to the lecture. br Rav Avya b said to him: /b Does b my Master not hold /b in accordance with b that /b statement b of Rabbi Yoḥa: A person may not recite his /b individual b prayer prior to the communal prayer? /b br Abaye b said to him: /b Was b it not stated regarding this /b i halakha /i , b Rabbi Abba said: They taught /b this b in a communal /b setting? br In other words, only one who is part of a congregation is prohibited from praying alone prior to the prayer of the congregation. Even though Rav Avya was incorrect, the reason for his failure to attend the lecture was clarified through this discussion., b And /b the Gemara summarizes: b The i halakha /i is neither in accordance with /b the statement of b Rav Huna nor in accordance with /b the statement of b Rabbi Yehoshua ben Levi. /b The Gemara explains: It is not b in accordance with /b the statement of b Rav Huna, as we said /b above with regard to the prohibition to eat prior to the additional prayer. It is not b in accordance with /b the statement of b Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: Once the time /b to recite b the afternoon prayer has arrived, a person may not taste anything before he recites the afternoon prayer. /b , strong MISHNA: /strong In addition to the i halakhot /i relating to the fixed prayers, the Gemara relates: b Rabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him: /b The study hall is not a dangerous place that would warrant a prayer when entering and exiting, so b what room is there for this prayer? He said to them: Upon my entrance, I pray that no mishap will transpire /b caused b by me /b in the study hall. b And upon my exit, I give thanks for my portion. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i the complete formula of Rabbi Neḥunya ben Hakana’s prayer: b Upon his entrance, what does he say? May it be Your will, Lord my God, that no mishap /b in determining the i halakha /i b transpires /b caused b by me, and that I not fail in any matter of i halakha /i , and that my colleagues, /b who together with me engage in clarifying the i halakha, /i b will rejoice in me. /b He specified: b And that I will neither declare pure that which is impure, nor /b declare b impure that which is pure and that my colleagues will not fail in any matter of i halakha /i , and that I will rejoice in them. /b , b Upon his exit, what did he say? I give thanks before You, Lord my God, that You have placed my lot among those who sit in the study hall, and that you have not given me my portion among those who sit /b idly b on /b street b corners. I rise early, and they rise early. I rise early to /b pursue b matters of Torah, and they rise early to /b pursue b frivolous matters. I toil and they toil. I toil and receive a reward, and they toil and do not receive a reward. I run and they run. I run to the life of the World-to-Come and they run to the pit of destruction. /b ,On a similar note, the Gemara recounts related stories with different approaches. b The Sages taught: When Rabbi Eliezer fell ill, his students entered to visit him. They said to him: Teach us paths of life, /b guidelines by which to live, b and we will thereby merit the life of the World-to-Come. /b , b He said to them: Be vigilant in the honor of your counterparts, and prevent your children from logic /b when studying verses that tend toward heresy ( i ge /i ’ i onim /i ), b and place /b your children, while they are still young, b between the knees of Torah scholars, and when you pray, know before Whom you stand. For /b doing b that, you will merit the life of the World-to-Come. /b ,A similar story is told about Rabbi Eliezer’s mentor, Rabban Yoḥa ben Zakkai: When b Rabbi Yoḥa ben Zakkai fell ill his students entered to visit him. When he saw them, he began to cry. His students said to him: Lamp of Israel, the right pillar, the mighty hammer, /b the man whose life’s work is the foundation of the future of the Jewish people, b for what /b reason b are you crying? /b With a life as complete as yours, what is upsetting you?, b He said to them: /b I cry in fear of heavenly judgment, as the judgment of the heavenly court is unlike the judgment of man. b If they were leading me before a flesh and blood king /b whose life is temporal, b who is here today and /b dead b in the grave tomorrow; if he is angry with me, his anger is not eternal /b and, consequently, his punishment is not eternal; b if he incarcerates me, his incarceration is not an eternal incarceration, /b as I might maintain my hope that I would ultimately be freed. b If he kills me, his killing is not for eternity, /b as there is life after any death that he might decree. Moreover, b I am able to appease him with words and /b even b bribe him with money, /b and b even so I would cry /b when standing before royal judgment. b Now that they are leading me before the supreme King of Kings, the Holy One, Blessed be He, Who lives and endures forever and all time; if He is angry with me, His anger is eternal; if He incarcerates me, His incarceration is an eternal incarceration; and if He kills me, His killing is for eternity. I am unable to appease Him with words and bribe him with money. Moreover, but I have two paths before me, one of the Garden of Eden and one of Gehenna, and I do not know on which they are leading me; and will I not cry? /b ,His students b said to him: Our teacher, bless us. He said to them: May it be /b His b will that the fear of Heaven shall be upon you like the fear of flesh and blood. His students /b were puzzled b and said: To that point /b and not beyond? Shouldn’t one fear God more? b He said to them: Would that /b a person achieve that level of fear. b Know that when one commits a transgression, he says /b to himself: I hope b that no man will see me. /b If one is as concerned about avoiding shame before God as he is before man, he will never sin.,The Gemara relates that b at the time of his death, /b immediately beforehand, b he said to them: Remove the vessels /b from the house and take them outside b due to the ritual impurity /b that will be imparted by my corpse, which they would otherwise contract. b And prepare a chair for Hezekiah, the King of Judea, who is coming /b from the upper world to accompany me., strong MISHNA: /strong The mishna cites a dispute with regard to the obligation to recite the i Amida /i prayer, also known as i Shemoneh Esreh /i , the prayer of eighteen blessings, or simply as i tefilla /i , prayer. b Rabban Gamliel says: Each and every day a person recites the /b prayer of b eighteen blessings. Rabbi Yehoshua says: /b A short prayer is sufficient, and one only recites b an abridged /b version of the prayer of b eighteen blessings. Rabbi Akiva says /b an intermediate opinion: b If he is fluent in his prayer, he recites the /b prayer of b eighteen blessings, and if not, /b he need only recite b an abridged /b version of the prayer of b eighteen blessings. /b , b Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication /b and is flawed. The Gemara will clarify the halakhic implications of this flaw., b Rabbi Yehoshua says: One who /b cannot recite a complete prayer because he b is walking in a place of danger, recites a brief prayer and says: Redeem, Lord, Your people, the remt of Israel, at every transition [ i parashat ha’ibur /i ], /b the meaning of which will be discussed in the Gemara. b May their needs be before You. Blessed are You, Lord, Who listens to prayer. /b ,While praying, one must face toward the direction of the Holy Temple. b One who was riding on a donkey should dismount and pray /b calmly. b If he is unable to dismount, he should turn his face /b toward the direction of the Temple. b If he is unable to turn his face, /b it is sufficient that b he focus his heart opposite the Holy of Holies. /b Similarly, b one who was traveling in a ship or on a raft [ i asda /i ] /b and is unable to turn and face in the direction of Jerusalem, b should focus his heart opposite the Holy of Holies. /b , strong GEMARA: /strong Since the mishna deals with the fundamental obligation to recite the i Amida /i prayer, the Gemara seeks to resolve fundamental problems pertaining to this prayer. b Corresponding to what were these eighteen /b blessings instituted? When the i Shemoneh Esreh /i was instituted by the Sages, on what did they base the number of blessings?, b Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, said: Corresponding to the eighteen mentions of God’s name /b that King b David said /b in the psalm: b “Give unto the Lord, O you sons of might” /b (Psalms 29). b Rav Yosef said: Corresponding to the eighteen mentions of God’s name in i Shema /i . Rabbi Tanḥum said /b that b Rabbi Yehoshua ben Levi said: Corresponding to the eighteen vertebrae in the spine /b beneath the ribs.,Since Rabbi Yehoshua ben Levi’s opinion based the i Amida /i prayer on the spinal vertebrae, the Gemara cites another statement of his that connects the two: b Rabbi Tanḥum said /b that b Rabbi Yehoshua ben Levi said: /b In those blessings where one is required to bow, b one who prays must bow until all the vertebrae in the spine protrude. /b ,Establishing a different indicator to determine when he has bowed sufficiently, b Ulla said: /b Until b he can see a small coin [ i issar /i ], /b on the ground before him b opposite his heart /b (Rav Hai Gaon). b Rabbi Ḥanina said: /b There is room for leniency; b once he moves his head /b forward, b he need not /b bow any further. b Rava said: But that /b applies only if b he is exerting himself /b when doing so, b and he appears like one who is bowing. /b However, if he is able, he should bow further.,Until now, the prayer of eighteen blessings has been discussed as if it was axiomatic. The Gemara wonders: Are b these eighteen /b blessings? b They are nineteen. /b , b Rabbi Levi said: The blessing of the heretics, /b which curses informers, b was instituted in Yavne /b and is not included in the original tally of blessings. Nevertheless, since the number of blessings corresponds to various allusions, the Gemara attempts to clarify: b Corresponding to what was /b this nineteenth blessing b instituted? /b , b Rabbi Levi said: According to Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, /b who said that the eighteen blessings correspond to the eighteen mentions of God’s name that King David said in the psalm, the nineteenth blessing b corresponds to /b a reference to God in that psalm, where a name other than the tetragrammaton was used: b “The God of glory thunders” ( /b Psalms 29:3). b According to Rav Yosef, /b who said that the eighteen blessings correspond to the eighteen mentions of God’s name in i Shema /i , the additional blessing b corresponds to /b the word b one that is in i Shema /i . /b Although it is not the tetragrammaton, it expresses the essence of faith in God. b According to /b what b Rabbi Tanḥum /b said that b Rabbi Yehoshua ben Levi said, /b that the eighteen blessings correspond to the eighteen vertebrae in the spine, the additional blessing b corresponds to the small vertebra that is /b at the bottom b of the spine. /b ,In light of the previous mention of the blessing of the heretics, the Gemara explains how this blessing was instituted: b The Sages taught: Shimon HaPakuli arranged /b the b eighteen blessings, /b already extant during the period of the Great Assembly, b before Rabban Gamliel, /b the i Nasi /i of the Sanhedrin, b in order in Yavne. /b Due to prevailing circumstances, there was a need to institute a new blessing directed against the heretics. b Rabban Gamliel said to the Sages: Is there any person who knows to institute the blessing of the heretics, /b a blessing directed against the Sadducees? b Shmuel HaKatan, /b who was one of the most pious men of that generation, b stood and instituted it. /b ,The Gemara relates: b The next year, /b when Shmuel HaKatan served as the prayer leader, b he forgot /b that blessing, |
|
7. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yom kippur, confessional prayers Found in books: Levine (2005) 564| 29b. ועל הכלאים,בשלמא על הכלאים דזמן זריעה היא אלא על השקלים מנלן,אמר ר' טבי אמר רבי יאשיה דאמר קרא (במדבר כח, יד) זאת עולת חודש בחדשו אמרה תורה חדש והבא קרבן מתרומה חדשה,וכיון דבניסן בעי אקרובי מתרומה חדשה קדמינן וקרינן באחד באדר כי היכי דליתו שקלים למקדש,כמאן דלא כרבן שמעון בן גמליאל דאי רבן שמעון בן גמליאל האמר שתי שבתות דתניא שואלין בהלכות הפסח קודם לפסח שלשים יום רבן שמעון בן גמליאל אומר שתי שבתות,אפילו תימא רבן שמעון בן גמליאל כיון דאמר מר בחמשה עשר בו שולחנות יושבין במדינה ובכ"ה יושבין במקדש משום שולחנות קדמינן וקרינן,מאי פרשת שקלים רב אמר (במדבר כח, ב) צו את בני ישראל ואמרת אליהם את קרבני לחמי ושמואל אמר (שמות ל, יב) כי תשא,בשלמא למאן דאמר כי תשא היינו דקרי לה פרשת שקלים דכתיב בה שקלים אלא למאן דאמר את קרבני לחמי הכא מידי שקלים כתיבי התם אין טעמא מאי כדר' טבי,בשלמא למ"ד צו את בני ישראל משום דכתיבי קרבנות התם כדר' טבי אלא למ"ד כי תשא קרבנות מי כתיבי שקלים לאדנים כתיבי,כדתני רב יוסף שלש תרומות הן של מזבח למזבח ושל אדנים לאדנים ושל בדק הבית לבדק הבית,בשלמא למאן דאמר כי תשא היינו דשני האי ראש חדש משאר ראשי חדשים,אלא למ"ד צו את קרבני מאי שני שני דאילו ראשי חדשים קרו שיתא בעניינא דיומא וחד בדראש חודש ואילו האידנא כולהו בדראש חודש,הניחא למאן דאמר לסדר פרשיות הוא חוזר,אלא למאן דאמר לסדר הפטרות הוא חוזר ופרשתא דיומא קרינן מאי שני,שני דאילו ראשי חדשים קרו שיתא בעניינא דיומא וחד קרי בדראש חודש ואילו האידנא קרו תלתא בעניינא דיומא וארבעה קרו בדראש חודש,מיתיבי ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים ומפטירין ביהוידע הכהן בשלמא למ"ד כי תשא היינו דמפטירין ביהוידע הכהן דדמי ליה דכתיב (מלכים ב יב, ה) כסף נפשות ערכו,אלא למ"ד את קרבני לחמי מי דמי דמי כדר' טבי,מיתיבי חל להיות בפרשה הסמוכה לה בין מלפניה ובין מלאחריה קורין אותה וכופלין אותה,בשלמא למ"ד כי תשא היינו דמתרמי בההוא זימנא,אלא למ"ד צו את קרבני מי מתרמי בההוא זימנא אין לבני מערבא דמסקי לדאורייתא בתלת שנין,תניא כוותיה דשמואל ר"ח אדר שחל להיות בשבת קורין כי תשא ומפטירין ביהוידע הכהן,א"ר יצחק נפחא ר"ח אדר שחל להיות בשבת מוציאין שלש תורות וקורין בהן אחד בעניינו של יום ואחד בשל ר"ח ואחד בכי תשא וא"ר יצחק נפחא ר"ח טבת שחל להיות בשבת מביאין שלש תורות וקורין בהן אחד בעניינו של יום ואחד בדראש חודש ואחד בחנוכה,וצריכא דאי איתמר בהא בהא קאמר ר' יצחק אבל בהך כרב ס"ל דאמר פרשת שקלים את קרבני לחמי ובשתי תורות סגי קמ"ל,ולימא הא ולא בעיא הך חדא מכלל חבירתה איתמר,איתמר ר"ח טבת שחל להיות בחול א"ר יצחק קרו תלתא בר"ח וחד בחנוכה ורב דימי דמן חיפא אמר קרו תלתא בחנוכה וחד בר"ח,אמר ר' מני כוותיה דרבי יצחק נפחא מסתברא דתדיר ושאינו תדיר תדיר קודם,א"ר אבין כוותיה דרב דימי מסתברא מי גרם לרביעי שיבא ר"ח הלכך רביעי בר"ח בעי מיקרי,מאי הוי עלה רב יוסף אמר אין משגיחין בראש חודש ורבה אמר אין משגיחין בחנוכה והלכתא אין משגיחין בחנוכה ור"ח עיקר,איתמר חל להיות בואתה תצוה אמר רבי יצחק נפחא קרו שיתא מואתה תצוה עד כי תשא וחד מכי תשא עד ועשית אמר אביי | 29b. b And /b a public announcement is made b concerning /b the need to uproot any instances of b diverse kinds /b that have grown in the fields.,The Gemara asks: b Granted, /b an announcement is made b concerning /b the need to uproot b diverse kinds, as /b the beginning of the month of Adar b is a time of sowing. /b Instances of diverse kinds are already noticeable, and therefore it is a fitting time to deal with the matter. b But /b with regard to the announcement b concerning the /b half- b shekels, from where do we /b derive that it should be made at this point in the year?, b Rabbi Tavi said /b that b Rabbi Yoshiyya said: /b It is b as the verse states: “This is the burnt-offering of each New Moon in its renewal /b throughout the months of the year” (Numbers 28:14). b The Torah says: /b There is a month in which you must begin to b renew and bring the /b daily and additional b offering from /b animals purchased with b the new collections /b of half-shekels collected that year. Each year a collection is made with which to fice the purchase of communal offerings for the following year. offerings during that year may be purchased only from collections made for that year.,Elsewhere it is derived through a verbal analogy that the yearly cycle begins with the month of Nisan. b And since /b starting from and b during /b the month of b Nisan /b the offerings b must be brought from the new collections /b of half-shekels, it is necessary to make the collection in the preceding month, i.e., in Adar. Therefore, b they advance /b the reading of i Shekalim /i , b and they read /b it b on the first of Adar, in order that /b the people b will /b be reminded to b bring the /b half- b shekels to the Temple /b in good time.,The Gemara asks: b In accordance with whose /b opinion is the mishna taught? It is b not in accordance with /b the opinion of b Rabban Shimon ben Gamliel, for if /b someone would suggest that it is in accordance with the opinion of b Rabban Shimon ben Gamliel, /b one could counter: b Didn’t he say /b that b two weeks /b is a sufficient period of preparation? b As it is taught /b in a i baraita /i : b We /b begin to b inquire into the i halakhot /i of Passover thirty days before Passover. Rabban Shimon ben Gamliel says: /b We begin to inquire only b two weeks /b before Passover. As such, it should be sufficient to announce the collection of half-shekels from two weeks before Nisan, and there should be no need to advance the announcement to the beginning of Adar, as stated in the mishna., b Even /b if b you say /b that the mishna is in accordance with the opinion of b Rabban Shimon ben Gamliel, /b it is possible that even he agrees that the announcement concerning the collection of the half-shekels should be made on the first of Adar, b since the Master said: On the fifteenth /b of Adar money-changing b tables /b for collecting the half-shekels b are set up throughout the country, and on the twenty-fifth /b of Adar b they are set up in the Temple. Because of /b the possibility to donate the half-shekels at b the tables /b already from the fifteenth, b they advance /b the reading of i Shekalim /i to inform people of that possibility b and read it /b two weeks earlier, on the first of Adar.,§ The Gemara clarifies which passage is read: b What is /b this b portion of i Shekalim /i ? Rav said: /b It is the portion of b “Command the children of Israel, and say to them: My offering, the provision /b of My offerings made by fire” (Numbers 28), which details the daily and additional offerings. b And Shmuel said: /b It is the portion of b “When you take the count” /b (Exodus 30:11–16)., b Granted, according to the one who said /b that it is the portion of b “When you take the count,” this is /b the reason b that it is called the portion of i Shekalim /i , for /b the obligation to give half- b shekels is written in /b that portion. b However, according to one who said /b that it is the portion of b “My offering, the provision /b of My offerings,” why should that portion be read? b Is there anything written /b about the half- b shekels here? /b The Gemara answers: b Yes. What is the reason /b that they are collected in Adar? b As per /b the explanation b of Rabbi Tavi, /b the half-shekels are collected to be used for the coming year’s daily and additional offerings. Therefore, reading the portion concerning those offerings will serve well as a reminder for people to donate., b Granted, according to the one who said /b that it is the portion of b “Command the children of Israel: /b My offering, the provision of My offerings,” it is logical to read that portion, b because the offerings /b that will be purchased with the half-shekels b are written there, as per /b the explanation b of Rabbi Tavi. However, according to one who said /b that it is the portion of b “When you take the count,” /b why should that portion be read? b Is /b anything about b the offerings written /b in that portion? The collection of half- b shekels for /b use in the construction of b the sockets /b of the Tabernacle b are /b the only thing b written /b in that portion. What does that have to do with the collection of half-shekels for the purchase of offerings that is held in the month of Adar?,The Gemara answers: The selection of that portion is b in accordance with /b the explanation of the portion b that Rav Yosef taught: /b The three instances of the word: Contribution, in that portion teach that b there were three contributions /b of half-shekels: The contribution b of the altar /b is b for /b the purchase of communal offerings to be sacrificed on b the altar; and /b the contribution b of the sockets /b is b for /b constructing b the sockets; and /b the contribution b of the Temple maintece /b is b for the Temple maintece. /b Therefore, according to Rav Yosef, it is understandable why the portion of “When you take the count” is read. It deals explicitly with the collection of half-shekels.,The Gemara asks further: b Granted, according to the one who said /b that it is the portion of b “When you take the count,” this is what is different /b about b this New Moon /b of Adar b and other New Moons /b when they occur on Shabbat. On the New Moon of Adar, “When you take the count” is read because it describes the collection of half-shekels. On other New Moons, when they occur on Shabbat, the portion of “Command the children of Israel” is read because it mentions the additional offerings brought on Shabbat and the New Moon., b However, according to the one who said /b that b “Command /b the children of Israel, and say to them: b My offering,” what is different /b about the portion read on the New Moon of Adar and the portion read on other New Moons when they occur on Shabbat, for the same portion is read in all cases? The Gemara answers: They are b different: For /b on other b New Moons, /b when they occur on Shabbat, b six /b people b read from /b the regular weekly portion b of the matter of the day and one /b reads b from /b the portion for b the New Moon, whereas now, /b on the New Moon of Adar, if it occurs on Shabbat, b all /b seven read from the portion of b the New Moon. /b ,The Gemara asks: This answer b works out well according to the one who said that /b when the mishna states that on the fifth Shabbat, we resume the regular order of readings. The intention is that b one resumes the /b regular weekly b order /b of Torah b portions. /b This implies that on the previous four i Shabbatot /i , the regular portion was not read at all. Rather, only the special portions delineated in the mishna were read. Therefore, it makes sense to say that all seven people read from the special portion., b However, according to the one who says /b that the mishna’s intention is that b one resumes the /b regular b order of concluding /b readings from the Prophets [ b i haftarot /i /b ], b and /b on the previous i Shabbatot /i b one also reads from /b the regular portion b of the matter of the day, then /b the original question stands: b What is different /b about the portion read on the New Moon of Adar and the portion read on other New Moons when they occur on Shabbat?,The Gemara answers: They are b different: For whereas /b on other b New Moons, /b when they occur on Shabbat, b six /b people b read from /b the regular weekly portion b of the matter of the day and one /b reads b from /b the portion for b the New Moon, now, /b on the New Moon of Adar, if it occurs on Shabbat, b three /b people read from the regular weekly portion b of the matter of the day and four read from /b the portion for b the New Moon. /b ,The Gemara b raises an objection /b from the i Tosefta /i ( i Megilla /i 3:1): When b the New Moon of Adar occurs on Shabbat, they read the /b Torah b portion of i Shekalim /i , and they read as the i haftara /i /b the story involving b Jehoiada the priest /b (II Kings 12:1–17). b Granted, according to the one who said /b that i Shekalim /i is the portion of b “When you take the count,” this is /b the reason b that they read as the i haftara /i /b the story involving b Jehoiada the priest: Because it is comparable /b in content b to /b the Torah reading, b as it is written /b in the story of Jehoiada: b “The money of his assessment of persons” /b (II Kings 12:5), which is referring to his collection of the half-shekels, and the i haftara /i should always contain a theme similar to the Torah reading., b However, according to the one who said /b that b “My offering, the provision /b of My offerings” is read as the portion of i Shekalim /i , b is /b the i haftara /i b comparable /b to that portion? b It is comparable, as per /b the explanation of b Rabbi Tavi: /b It is appropriate to read the portion about offerings because the collection of half-shekels is for that purpose.,The Gemara b raises an objection /b from a i baraita /i : If the New Moon of Adar b occurs on /b the Shabbat on which b the portion /b to be read for the regular weekly reading b is adjacent to /b the portion read as i Shekalim /i , b whether /b on the Shabbat b preceding /b the Shabbat on which i Shekalim /i will be read as part of the weekly reading b or following it, /b then b they read and repeat /b i Shekalim /i on both i Shabbatot /i , one time as the special portion i Shekalim /i and the other as part of the regular order., b Granted, according to the one who said /b that the portion of b “When you take the count” /b is read as i Shekalim /i , b this is /b how it is possible: b That /b portion b could occur at that time /b in the yearlong cycle of the order of readings. In the regular order of reading, “When you take the count” is often read during the beginning of Adar., b However, according to the one who said /b that the portion of b “Command /b the children of Israel, and say to them, b My offering” /b is read as i Shekalim /i , b does /b that portion b ever occur at that time /b of the year? That portion usually occurs much later in the year, in the summer. The Gemara answers: b Yes, /b it sometimes occurs that this portion is read during the beginning of Adar, b for the people of the West, /b i.e., Eretz Yisrael, b who complete /b the cycle of reading b the Torah /b not in one year but b in three years. /b , b It is taught /b in a i baraita /i b in accordance with /b the opinion of b Shmuel: When the New Moon of Adar occurs on Shabbat, they read /b the portion of b “When you take the count,” and they read as the i haftara /i /b the story involving b Jehoiada the priest. /b ,§ b Rabbi Yitzḥak Nappaḥa said: /b When b the New Moon of Adar occurs on Shabbat, /b the congregation b takes out three Torah scrolls /b from the ark b and reads from them. /b From the first b one, /b they read the portion of the regular weekly reading b of the matter of the day; and /b from the second b one /b they read the portion b for the New Moon; and /b from the third b one /b they read i Shekalim /i , which begins with b “When you take the count.” And Rabbi Yitzḥak Nappaḥa /b further b said: /b When b the New Moon of Tevet, /b which always falls during Hanukkah, b occurs on Shabbat, they bring three Torah scrolls and read from them. /b From the first b one, /b they read b the /b portion of the regular cycle of reading b of the matter of the day; and /b from the second b one, /b they read the portion b for the New Moon; and /b from the third b one, /b they read the portion b for Hanukkah. /b ,The Gemara comments: b And /b it is b necessary /b for Rabbi Yitzḥak Nappaḥa to state the i halakha /i in both cases, b as, if it had been stated /b only b with regard to /b the New Moon of Tevet, one could have mistakenly thought that only b with regard to that /b case b does Rabbi Yitzḥak /b Nappaḥa b state /b that three Torah scrolls are used. b But with regard to /b the New Moon of Adar, one might think that b he holds in accordance with /b the opinion of b Rav, who said /b that b the portion of i Shekalim /i is /b the portion of b “My offering, the provision /b of My offerings,” b and two Torah /b scrolls will therefore b suffice, /b since the same portion is used both for the portion for the New Moon and for the portion of i Shekalim /i . Therefore, he b teaches us /b that three Torah scrolls are used even on the New Moon of Adar.,The Gemara asks: b But, /b based on that logic, b let /b Rabbi Yitzḥak just b say /b the i halakha /i b with respect to this /b case of the New Moon of Adar, b and there would be no need /b to state b that /b case of the New Moon of Tevet. The Gemara answers: Indeed, b one was stated from the other by inference, /b i.e., Rabbi Yitzḥak Nappaḥa stated the i halakha /i explicitly only with regard to the New Moon of Adar, and it was inferred that the same is true of the New Moon of Tevet.,§ An amoraic dispute b was stated: /b When b the New Moon of Tevet occurs on a weekday, /b what Torah portion is read? b Rabbi Yitzḥak /b Nappaḥa b said: Three /b people b read /b from the portion b for the New Moon, and one /b reads from the portion b for Hanukkah. And Rav Dimi of Haifa said: Three read /b from the portion b for Hanukkah, and one /b reads from the portion b for the New Moon. /b , b Rabbi Mani said: It stands to reason /b to rule b in accordance with /b the opinion of b Rabbi Yitzḥak Nappaḥa, for /b it is already an established principle that when b a frequent /b practice b and an infrequent /b practice conflict, the b frequent /b practice b takes precedence /b over the infrequent practice. Since the portion for the New Moon is read more frequently than the portion for Hanukkah, it should be given greater prominence., b Rabbi Avin said: It stands to reason /b to rule b in accordance with /b the opinion of b Rav Dimi, /b for the following reason: b What caused the fourth /b person b to come /b and read from the Torah? b The New Moon, /b as on the other days of Hanukkah only three people read from the Torah. b Therefore, /b it is only logical that b the fourth person should read /b from the portion b for the New Moon. /b ,The Gemara asks: b What /b halakhic conclusion b was /b reached b about /b this matter? b Rav Yosef said: We do not concern ourselves /b with making the portion for b the New Moon /b the primary reading. Rather, three people read from the portion for Hanukkah, and only the fourth reads the portion for the New Moon. b And Rabba said: We do not concern ourselves with /b making the portion for b Hanukkah /b the primary reading. Rather, three people read from the portion for the New Moon, and only the fourth reads the portion for Hanukkah. The Gemara concludes: b And the i halakha /i /b is that b we do not concern ourselves with /b making the portion for b Hanukkah /b the primary reading, b and /b therefore the portion for b the New Moon is primary. /b ,§ An amoraic dispute b was stated: /b If the Shabbat on which the portion of i Shekalim /i is to be read b occurs on /b the Shabbat in which the regular weekly portion is b “And you shall command” /b (Exodus 27:20–30:10), what should be done? b Rabbi Yitzḥak Nappaḥa said: Six /b people b read from /b the portion b “And you shall command,” until /b but not including the weekly portion of b “When you take the count” /b (Exodus 27:20–30:10), b and one /b person reads the portion of i Shekalim /i b from “When you take the count,” until /b but not including the verse: b “And you shall make /b a copper laver” (Exodus 30:11–16). b Abaye said: /b |
|
8. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yom kippur, confessional prayers Found in books: Levine (2005) 564| 102b. גמרו כוס ראשון מברך עליו ברכת המזון והשני אומר עליו קדושת היום אמאי ונימרינהו לתרוייהו אחדא כסא,אמר רב הונא אמר רב ששת אין אומרים שתי קדושות על כוס אחד מאי טעמא אמר רב נחמן בר יצחק לפי שאין עושין מצות חבילות חבילות,ולא והא תניא הנכנס לביתו במוצאי שבת מברך על היין ועל המאור ועל הבשמים ואחר כך אומר הבדלה על הכוס ואם אין לו אלא כוס אחד מניחו לאחר המזון ומשלשלן כולן לאחריו אין לו שאני,והא יו"ט שחל להיות אחר השבת דאית ליה ואמר רב יקנ"ה,אמרי מדלא אמר זמן מכלל דבשביעי של פסח עסקינן דכל מאי דהוה ליה אכיל ליה ולית לי',והא יו"ט ראשון דאית ליה ואמר אביי יקזנ"ה ורבא אמר יקנה"ז,אלא הבדלה וקידוש חדא מילתא היא ברכת המזון וקידוש תרי מילי נינהו:,גופא יום טוב שחל להיות אחר השבת רב אמר יקנ"ה ושמואל אמר ינה"ק | 102b. Rabbi Yosei maintains that once they have b finished /b their meal, they bring out two cups; b over the first cup one recites the Grace after Meals, and over the second /b cup he b recites the sanctification of the day. /b The Gemara asks: b Why /b do they need two cups? b And let them say both of them, /b Grace after Meals and i kiddush /i , b over one cup. /b , b Rav Huna said /b that b Rav Sheshet said: One does not recite two sanctifications, /b i.e., for two mitzvot such as Grace after Meals and i kiddush /i , b over one cup. What is the reason /b for this i halakha /i ? b Rav Naḥman bar Yitzḥak said: Because one does not perform mitzvot in bundles. /b If someone performs multiple mitzvot all in one go, he gives the impression that they are a burdensome obligation that he wants to complete as fast as possible., b And /b does one b not /b perform multiple mitzvot together? b But wasn’t /b it b taught /b in a i baraita /i : b One who enters his home at the conclusion of Shabbat recites the blessing over the wine, and /b then b over the light, and /b then b over the spices, and thereafter he recites i havdala /i over the cup /b of wine. b And if he has only one cup /b of wine, b he leaves it for after /b he eats his b food, /b and uses it for Grace after Meals, b and arranges all of the /b other blessings together b thereafter. /b This i baraita /i indicates that one may use the same cup both for Grace after Meals and i havdala /i . The Gemara answers: We cannot prove anything from here, as a case where one b does not have /b an additional cup b is different. /b One who has two cups of wine is required to recite Grace after Meals over one of the cups and i havdala /i over the other one.,The Gemara continues its line of questioning: b But /b there is the case of b a Festival that occurs after Shabbat, /b when presumably b one has /b enough wine. b And /b nevertheless, b Rav said /b that the proper order of the blessings is according to the Hebrew acronym b i yod /i , i kuf /i , i nun /i , i heh /i : /b The blessing over the wine [ i yayin /i ], i kiddush /i , the blessing over the candle [ i ner /i ], and i havdala /i . This ruling shows that one recites i kiddush /i and i havdala /i over the same cup of wine., b They say /b in answer to this question: b From /b the fact that Rav b did not say /b that one recites the blessing for b time, /b Who has given us life [ i sheheḥiyanu /i ], sustained us, and brought us to this time, this proves b by inference that we are dealing with the seventh /b day b of Passover, /b which is the only Festival day on which one does not recite the blessing for time. If so, it is possible that b whatever /b wine this person b had, he /b has already b consumed /b over the course of the Festival, b and he does not have /b enough wine left for two separate cups.,The Gemara asks: b But /b there is the case of b the first Festival /b night that occurs after Shabbat, b when one has /b wine, b and /b nevertheless b Abaye said /b that the order of the blessings in this instance follows the Hebrew acronym b i yod /i , i kuf /i , i zayin /i , i nun /i , i heh /i : /b The blessing over wine [ i yayin /i ]; i kiddush /i ; the blessing for time [ i zeman /i ]; the blessing over the candle [ i ner /i ]; and i havdala /i . b And Rava said /b that the order of the blessings is in accordance with the acronym b i yod /i , i kuf /i , i nun /i , i heh /i , i zayin /i : /b Wine [ i yayin /i ]; i kiddush /i ; candle [ i ner /i ]; i havdala /i ; and the blessing for time [ i zeman /i ]. Although Abaye and Rava dispute the correct order of the blessings, they agree that one recites multiple blessings over a single cup of wine., b Rather, /b the Gemara rejects the previous explanation in favor of the following: b i Havdala /i and i kiddush /i are one matter, /b as they both mark and draw attention to the sanctity of certain days. By contrast, b Grace after Meals and i kiddush /i are two /b entirely different b matters. /b Therefore, one who recites both of them over the same cup of wine is combining two unrelated mitzvot, apparently so that he can be done with them as quickly as possible. Consequently, this practice is prohibited.,After raising the issue of the proper order of the blessings for i kiddush /i on a Festival that occurs right after Shabbat, the Gemara addresses b the /b matter b itself. /b With regard to b a Festival that occurs after Shabbat, Rav said /b that the proper order of the blessings follows the acronym b i yod /i , i kuf /i , i nun /i , i heh /i : /b Wine [ i yayin /i ], i kiddush /i , candle [ i ner /i ], and i havdala /i ; b and Shmuel said /b the proper order is b i yod /i , i nun /i , i heh /i , i kuf /i : /b Wine [ i yayin /i ], candle [ i ner /i ], i havdala /i , and i kiddush /i . |
|
9. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yom kippur, confessional prayers Found in books: Levine (2005) 564| 27a. ופיו מצופה זהב: והתניא ציפהו זהב במקום הנחת פיו פסול שלא במקום הנחת פיו כשר אמר אביי כי תנן נמי מתניתין שלא במקום הנחת פה תנן:,ושתי חצוצרות מן הצדדים: ותרי קלי מי משתמעי והתניא זכור ושמור בדיבור אחד נאמרו מה שאין הפה יכולה לדבר ואין האוזן יכולה לשמוע לכך מאריך בשופר,למימרא דכי שמע סוף תקיעה בלא תחילת תקיעה יצא וממילא תחילת תקיעה בלא סוף תקיעה יצא,ת"ש תקע בראשונה ומשך בשניה כשתים אין בידו אלא אחת אמאי תיסלק ליה בתרתי פסוקי תקיעתא מהדדי לא פסקינן,ת"ש התוקע לתוך הבור או לתוך הדות או לתוך הפיטס אם קול שופר שמע יצא ואם קול הברה שמע לא יצא אמאי ליפוק בתחילת תקיעה מקמי דליערבב קלא,אלא תרתי קלי מחד גברא לא משתמעי מתרי גברי משתמעי,ומתרי גברי מי משתמעי והא תניא בתורה אחד קורא ואחד מתרגם ובלבד שלא (יהו שנים קורין) ושנים מתרגמין,הא לא דמיא אלא לסיפא בהלל ובמגילה אפילו עשרה קורין אלמא כיון דחביב יהיב דעתיה הכא נמי כיון דחביב יהיב דעתיה ושמע,אלא למה מאריך בשופר לידע שמצות היום בשופר:,ובתעניות בשל זכרים כפופין ופיו מצופה כסף: מאי שנא התם דזהב ומ"ש הכא דכסף איבעית אימא כל כינופיא דכסף הוא דכתיב (במדבר י, ב) עשה לך שתי חצוצרות כסף ואיבעית אימא התורה חסה על ממונן של ישראל,התם נמי נעביד דכסף אפילו הכי כבוד יו"ט עדיף,רב פפא בר שמואל סבר למיעבד עובדא כמתניתין אמר ליה רבא לא אמרו אלא במקדש תניא נמי הכי במה דברים אמורים במקדש אבל בגבולין מקום שיש חצוצרות אין שופר מקום שיש שופר אין חצוצרות,וכן הנהיג רבי חלפתא בציפורי ורבי חנניא בן תרדיון בסיכני וכשבא דבר אצל חכמים אמרו לא היו נוהגין כן אלא בשערי מזרח ובהר הבית בלבד,אמר רבא ואיתימא רבי יהושע בן לוי מאי קראה דכתיב (תהלים צח, ו) בחצוצרות וקול שופר הריעו לפני המלך ה' לפני המלך ה' הוא דבעינן חצוצרות וקול שופר אבל בעלמא לא:,שוה היובל לר"ה לתקיעה ולברכות כו': א"ר שמואל בר יצחק כמאן מצלינן האידנא זה היום תחלת מעשיך זכרון ליום ראשון כמאן כרבי אליעזר דאמר בתשרי נברא העולם,מתיב רב עינא שוה יובל לר"ה לתקיעה ולברכות והא איכא זה היום תחלת מעשיך זכרון ליום ראשון דבר"ה איתא וביובל ליתא כי קתני אשארא,רב שישא בריה דרב אידי מתני הכי א"ר שמואל בר יצחק הא דתנן שוה היובל לר"ה לתקיעה ולברכות כמאן דלא כרבי אליעזר דאי רבי אליעזר כיון דאמר בתשרי נברא העולם הא איכא זה היום תחלת מעשיך זכרון ליום ראשון דבר"ה איתא וביובל ליתא כי קתני אשארא:, big strongמתני׳ /strong /big שופר שנסדק ודבקו פסול דיבק שברי שופרות פסול | 27a. § It was taught in the mishna: b And /b the b mouth /b of the i shofar /i that was used on Rosh HaShana b was plated with gold. /b The Gemara raises a difficulty: b But isn’t it taught /b in a i baraita /i : If a i shofar /i b was plated with gold at the place where one puts his mouth, /b it is b unfit /b for blowing; if it was plated, but b not at the place where he puts his mouth, /b it is b fit /b for blowing? b Abaye said: When we learned /b in the mishna b as well, we learned /b that it referred b not to the place where one puts his mouth, /b but a little above it.,§ It was taught in the mishna: b And /b there were b two trumpets, /b one b on /b each of b the /b two b sides /b of the person sounding the i shofar /i . The Gemara asks: b But is it /b really b possible to /b properly b discern two /b different b sounds, /b that of the i shofar /i and that of the trumpets, at the same time? b Isn’t it taught /b in a i baraita /i : The two versions of the fifth of the Ten Commandments, b “Remember /b the Shabbat day” (Exodus 20:8) and b “Keep /b the Shabbat day” (Deuteronomy 5:12), b were spoken /b by God simultaneously b in a single utterance, something that the /b human b mouth cannot speak and the /b human b ear cannot hear? /b This indicates that it is impossible to take in two sounds at once, and so, due to the sound of the trumpets, it should be impossible to hear the blast of the i shofar /i . The Gemara answers: b For this reason /b they b would sound a long /b blast b with the i shofar /i , /b to make it possible to hear the sound of the i shofar /i on its own.,The Gemara rejects this answer: b Is this to say that if one hears the end of a blast without /b hearing b the beginning of the blast he has fulfilled /b his obligation? In this case one hears only the end of the i shofar /i blast, since the i shofar /i was initially sounded together with the trumpets. If so, b it would follow /b that if one hears b the beginning of the blast without /b hearing b the end of the blast, he has /b also b fulfilled /b his obligation.,This, however, is difficult. b Come /b and b hear /b that which was taught in a mishna: If b one blew the initial /b i tekia /i , a long, continuous i shofar /i blast, of the first i tekia-terua-tekia /i set, b and /b then b drew out the final /b i tekia /i of that set so that it spans the length of b two /b i tekiot /i , b it counts as only one /b i tekia /i and is not considered two i tekiot /i , i.e., the final i tekia /i of the first set, and the initial i tekia /i of the second set. But b why /b is this so? b Let it count for him as two /b i tekiot /i , since as stated above, half a blast is considered a blast. The Gemara explains: If one hears only the beginning or the end of a i shofar /i blast, he has indeed fulfilled his obligation, but nevertheless b we do not divide /b a i shofar /i blast b into two. /b ,The Gemara raises another difficulty: b Come /b and b hear /b that which was taught in a mishna: With regard to b one /b who b sounds /b a i shofar /i b into a pit, or into a cistern, or into /b a large b jug [ i pitas /i ], if he /b clearly b heard the sound of the i shofar /i , he has fulfilled /b his obligation, b but if he /b also b heard the sound of an echo, he has not fulfilled /b his obligation. But b why /b is this so? If half a blast is indeed considered a complete blast, b let him fulfill /b his obligation b with the beginning of the blast, before the sound is confused /b with the echo, since the beginning of the blast was heard clearly., b Rather, /b we must retreat from the explanation offered above and say as follows: b Two sounds /b coming b from one /b source or b person cannot be discerned, /b and this was the miracle at Sinai in which the people heard both “Remember the Shabbat” (Exodus 20:8) and “Keep the Shabbat” (Deuteronomy 5:12) in a single divine utterance. But two sounds b from two /b different sources or b people can be /b properly b discerned. /b ,The Gemara raises another difficulty: b But /b is it really true that two sounds coming b from two /b different b people can be /b properly b discerned? Isn’t it taught /b in a i baraita /i : b With regard to /b the public reading of b the Torah, one /b person b may read and one may translate, provided that there are not two /b people b reading and two /b people b translating. /b Consequently it is clear that two sounds cannot be properly heard, even when they come from two different people.,The Gemara answers: This is not difficult, since our case b is only similar to /b the case mentioned in b the latter clause /b of that i baraita /i , which reads: b With regard to /b the reading of b i hallel /i and the Scroll /b of Esther, b even ten /b people b may read /b simultaneously. b Apparently, since /b these readings b are dear /b to their listeners, b they direct their attention /b to them, listen attentively, and distinguish between the different readers. b Here too, since /b the sounding of the i shofar /i b is dear /b to the listener, b he directs his attention /b to the matter b and discerns /b between the two sounds.,The Gemara asks: b But /b if it is indeed possible to discern the sound of the i shofar /i even when it is sounded simultaneously with the trumpets, b why does he sound a long /b blast b with the i shofar /i ? /b The Gemara answers: This is so people should b know that the mitzva of the day is /b specifically b with the i shofar /i . /b ,§ It was taught in the mishna: The i shofarot /i that were used b on /b public b fast days /b were made from b the curved /b horns b of rams, and their mouths were plated with silver. /b The Gemara asks: b What is different there /b that the i shofar /i of Rosh HaShana is plated with b gold, and what is different here /b that the i shofarot /i of fast days are plated with b silver? /b The Gemara answers: b If you wish, /b you can b say: Any /b i shofar /i made for the purpose of b gathering people /b together b is /b made b of silver, as it is written: “Make for yourself two trumpets of silver; /b of a whole piece shall you make them, and you shall use them for calling the assembly and for the journeying of the camps” (Numbers 10:2). b And if you wish, /b you can b say: The Torah spared the money of the Jewish people /b and therefore allows these i shofarot /i to be made of silver, which is less costly than gold.,The Gemara asks: If so, b there too, /b the i shofar /i of Rosh HaShana b should be made with silver /b plating. The Gemara answers: b Even so, the /b duty of b honoring the Festival is given priority, /b so that it is proper to beautify the i shofar /i of Rosh HaShana. On a fast day, however, since it is not a Festival, there is no need to use gold, and silver is sufficient.,It is related that b Rav Pappa bar Shmuel thought to act in accordance with the mishna /b regarding all the details of the i shofar /i and the trumpets. But b Rava said to him: They said /b this b only with regard to the Temple. This is also taught /b in a i baraita /i : b In what /b case b is this statement said? /b Only b in the Temple, but in the provinces, /b anywhere outside the Temple, the i halakha /i is as follows: b Wherever there are trumpets, /b e.g., on fast days, b there is no i shofar /i , and wherever there is a i shofar /i , /b e.g., on Rosh HaShana, b there are no trumpets. /b , b And similarly, Rabbi Ḥalafta established /b the custom b in Tzippori /b as it is described in the mishna, b and /b so did b Rabbi Ḥaya ben Teradyon in Sikhni, and when the matter came before the Rabbis they said: They acted in this manner only at the east gates /b of the Temple b and on the Temple Mount. /b , b Rava said, and some say /b it was b Rabbi Yehoshua ben Levi /b that said: b What is the verse /b from which this is derived? b As it is written: “With trumpets and the sound of a i shofar /i make joyful noise before the Lord, the King” /b (Psalms 98:6), from which it may be inferred: Only b before the Lord, the King, /b i.e., in His Temple, b do we need /b both b trumpets and the sound of a i shofar /i , but in general, /b outside the Temple, we do b not /b need both.,§ It was taught in the mishna: Yom Kippur of b the Jubilee Year is the same as Rosh HaShana with regard to /b both b the /b i shofar /i b blasts /b that are sounded b and the /b additional b blessings /b that are recited in the i Amida /i prayer. b Rav Shmuel bar Yitzḥak said: In accordance with whose /b opinion b do we pray today /b on Rosh HaShana, saying: b This day is the beginning of Your works, a commemoration of the first day? In accordance with whom? In accordance with /b the opinion of b Rabbi Eliezer, who said: The world was created in /b the month of b Tishrei. /b We therefore mention on Rosh HaShana that it is the first day., b Rav Eina raised an objection: /b It was taught in the mishna: Yom Kippur of b the Jubilee Year is the same as Rosh HaShana with regard to /b both b the /b i shofar /i b blasts /b that are sounded b and the /b additional b blessings /b that are recited in the i Amida /i prayer. b But there are /b the words: b This day is the beginning of Your works, a commemoration of the first day, which can be /b recited b on Rosh HaShana but cannot /b be recited b on /b Yom Kippur of b the Jubilee Year, /b which is neither: The beginning of Your works, nor: A commemoration of the first day. If so, how can one recite the same blessing on both occasions? The Gemara answers: b When /b the mishna b was taught, /b saying that the blessings of the Jubilee and Rosh HaShana are the same, it was taught b with regard to the other /b parts of the blessings, but the line beginning: This day, is indeed omitted on Yom Kippur of the Jubilee Year., b Rav Sheisha, son of Rav Idi, taught /b the previous passage b as follows: Rav Shmuel bar Yitzḥak said: That which we learn /b in the mishna, Yom Kippur of b the Jubilee Year is the same as Rosh HaShana with regard to /b both b the /b i shofar /i b blasts /b that are sounded b and the /b additional b blessings /b that are recited in the i Amida /i prayer; b in accordance with whom /b was it taught? Apparently it was b not /b taught b in accordance with /b the opinion of b Rabbi Eliezer, as if /b it reflects the view of b Rabbi Eliezer, /b there is a difficulty. b Since he said that the world was created in Tishrei, /b then b there are also /b the words: b This day is the beginning of Your works, a commemoration of the first day, which can be /b recited b on Rosh HaShana, but cannot /b be recited b on /b Yom Kippur of b the Jubilee Year. /b If so, how can one recite the same blessing on both occasions? The Gemara rejects this argument: b When /b the mishna b was taught, /b it was taught b with regard to the other /b parts of the blessings, but this line is indeed omitted on Yom Kippur of the Jubilee Year., strong MISHNA: /strong b A i shofar /i that was cracked and /b then b glued together, /b even though it appears to be whole, is b unfit. /b Similarly, if b one glued together broken fragments of i shofarot /i /b to form a complete i shofar /i , the i shofar /i is b unfit. /b |
|
10. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 564| 10a. בברייתו של עולם,ת"ר א"י נבראת תחילה וכל העולם כולו נברא לבסוף שנאמר (משלי ח, כו) עד לא עשה ארץ וחוצות א"י משקה אותה הקב"ה בעצמו וכל העולם כולו ע"י שליח שנאמר (איוב ה, י) הנותן מטר על פני ארץ ושולח מים על פני חוצות,א"י שותה מי גשמים וכל העולם כולו מתמצית שנאמר הנותן מטר על פני ארץ וגו' א"י שותה תחילה וכל העולם כולו לבסוף שנאמר הנותן מטר על פני ארץ וגו' משל לאדם שמגבל את הגבינה נוטל את האוכל ומניח את הפסולת,אמר מר ממתקין הן בעבים מנליה דא"ר יצחק בר יוסף א"ר יוחנן כתיב (תהלים יח, יב) חשכת מים עבי שחקים וכתיב (שמואל ב כב, יב) חשרת מים עבי שחקים,שקול כף ושדי אריש וקרי ביה חכשרת,ור' יהושע בהני קראי מאי דריש בהו סבר לה כי הא דכי אתא רב דימי אמר אמרי במערבא נהור ענני זעירין מוהי חשוך ענני סגיין מוהי,כמאן אזלא הא דתניא מים העליונים במאמר הם תלוים ופירותיהן מי גשמים שנאמר (תהלים קד, יג) מפרי מעשיך תשבע הארץ כמאן כר' יהושע ור' אליעזר ההוא במעשה ידיו של הקב"ה הוא דכתיב,אריב"ל כל העולם כולו מתמצית גן עדן הוא שותה שנאמר (בראשית ב, י) ונהר יוצא מעדן וגו' תנא מתמצית בית כור שותה תרקב:,ת"ר ארץ מצרים הויא ד' מאות פרסה על ד' מאות פרסה והוא אחד מששים בכוש וכוש אחד מששים בעולם ועולם א' מששים בגן וגן אחד מששים לעדן ועדן אחד מס' לגיהנם נמצא כל העולם כולו ככיסוי קדרה לגיהנם וי"א גיהנם אין לה שיעור וי"א עדן אין לה שיעור,א"ר אושעיא מאי דכתיב (ירמיהו נא, יג) שוכנת על מים רבים רבת אוצרות מי גרם לבבל שיהו אוצרותיה מליאות בר הוי אומר מפני ששוכנת על מים רבים אמר רב עתירה בבל דחצדא בלא מיטרא אמר אביי נקיטינן טובעני ולא יובשני:, big strongמתני׳ /strong /big בג' במרחשון שואלין את הגשמים רבן גמליאל אומר בשבעה בו ט"ו יום אחר החג כדי שיגיע אחרון שבישראל לנהר פרת:, big strongגמ׳ /strong /big א"ר אלעזר הלכה כרבן גמליאל תניא חנניה אומר ובגולה עד ששים בתקופה אמר רב הונא בר חייא אמר שמואל הלכה כחנניה,איני והא בעו מיניה משמואל מאימת מדכרינן ותן טל ומטר אמר להו מכי מעיילי ציבי לבי טבות רישבא דילמא אידי ואידי חד שיעורא הוא,איבעיא להו יום ששים כלפני ששים או כלאחר ששים ת"ש רב אמר יום ששים כלאחר ששים ושמואל אמר יום ששים כלפני ששים,א"ר נחמן בר יצחק וסימנך עילאי בעו מיא תתאי לא בעו מיא אמר רב פפא הלכתא יום ששים כלאחר ששים:, big strongמתני׳ /strong /big הגיע י"ז במרחשון ולא ירדו גשמים התחילו היחידים מתענין ג' תעניות אוכלין ושותין משחשיכה ומותרין במלאכה וברחיצה ובסיכה ובנעילת הסנדל ובתשמיש המטה הגיע ר"ח כסליו ולא ירדו גשמים ב"ד גוזרין שלש תעניות על הצבור אוכלין ושותין משחשיכה ומותרין במלאכה וברחיצה ובסיכה ובנעילת הסנדל ובתשמיש המטה:, big strongגמ׳ /strong /big מאן יחידים אמר רב הונא רבנן ואמר רב הונא יחידים מתענין שלשה תעניות שני וחמישי ושני,מאי קמשמע לן תנינא אין גוזרין תענית על הצבור בתחילה בחמישי שלא להפקיע את השערים אלא שלש תעניות הראשונות שני וחמישי ושני,מהו דתימא הני מילי צבור אבל יחיד לא קמשמע לן תניא נמי הכי כשהתחילו היחידים להתענות מתענין שני וחמישי ושני ומפסיקין בראשי חדשים | 10a. verse deals b with the creation of the world, /b when all the water was contained in the deep., b The Sages taught /b in a i baraita /i : b Eretz Yisrael was created first and the rest of the entire world was created afterward, as it is stated: “While as yet He had not made the land, nor the fields” /b (Proverbs 8:26). Here, and in the following statements, the term “land” is understood as a reference to the Land of Israel, while “the fields” means all the fields in other lands. Furthermore, b Eretz Yisrael is watered by the Holy One, Blessed be He, Himself, and the rest of the entire world /b is watered b through an intermediary, as it is stated: “Who gives rain upon the land, and sends water upon the fields” /b (Job 5:10).,Additionally, b Eretz Yisrael drinks rainwater and /b the rest of b the entire world /b drinks b from /b the remaining b residue /b of rainwater left in the clouds, b as it is stated /b that God is He b “who gives rain upon the land” /b and only afterward takes what is left “and sends water upon the fields.” b Eretz Yisrael drinks first, and /b the rest of b the entire world afterward, as it is stated: “Who gives rain upon the land /b and sends water upon the fields.” There is b a parable /b that illustrates this: b A person /b who b kneads /b his b cheese /b after it has curdled b takes the food and leaves the refuse. /b , b The Master said /b above: The ocean waters b are sweetened in the clouds. /b The Gemara asks: b From where /b does Rabbi Eliezer derive b this? /b The Gemara answers b that Rav Yitzḥak bar Yosef said /b that b Rabbi Yoḥa said /b that b it is written: “Darkness [ i ḥeshkhat /i ] of waters, thick clouds of the skies” /b (Psalms 18:12). b And it is written, /b in a similar verse: b “Gathering of [ i ḥashrat /i ] waters, thick clouds of the skies” /b (II Samuel 22:12).,The Gemara explains the significance of this minor variation. These two phrases vary in only one word, which themselves differ by only one letter, a i kaf /i for a i reish /i . If you join the two versions together, and b take /b the letter b i kaf /i /b from the first version b and /b place it b with /b the second version of the word, which has b a i reish /i , /b you can b read into /b the verse a new word meaning b rendering fit [ i ḥakhsharat /i ]. /b Accordingly, the verse can be interpreted as: The rendering fit of water is performed in the clouds of the sky.,The Gemara asks: b And Rabbi Yehoshua, /b with regard b to these verses, what /b does he learn from b them? /b The Gemara answers that Rabbi Yehoshua b holds in accordance with /b the opinion of b this /b Sage, Rav Dimi. b As when Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that b they say in the West, /b Eretz Yisrael: When b clouds are bright, they have little water; /b when b clouds are dark, they have much water. /b Accordingly, Rabbi Yehoshua explains that when there is “a darkness of waters” in the clouds, there is also “a gathering of waters,” as rain will fall from them.,The Gemara asks: b In accordance with whose /b opinion b is that which is taught /b in a i baraita /i : b The upper waters /b do not stand in any defined place; rather, they are b suspended by /b the b word /b of God, b and their fruit is rainwater, as it is stated: /b “Who waters the mountains from His upper chambers; b the earth is full of the fruit of Your works” /b (Psalms 104:13). b In accordance with whose /b opinion is this statement? It is b in accordance with /b the opinion of b Rabbi Yehoshua. And Rabbi Eliezer, /b how does he explain this verse? Rabbi Eliezer could say: b That /b verse from Psalms b is written with regard to the handiwork of the Holy One, Blessed be He, /b not the upper waters., b Rabbi Yehoshua ben Levi said: The entire world drinks from the runoff of the Garden of Eden, as it is stated: “And a river went out of Eden /b to water the garden” (Genesis 2:10). It was b taught /b in a i baraita /i : b From the runoff of a i beit kor /i , /b a field in which a i kor /i of seed can be planted, which is approximately seventy-five thousand square cubits, a field in which b a half- i se’a /i [ i tarkav /i ], /b of seed can be sown, i.e. one-sixtieth the size of a i beit kor /i , b can be watered. /b If the runoff from a i beit kor /i is sufficient for a field one-sixtieth its size, it can be inferred that the rest of the world is one-sixtieth the size of the Garden of Eden., b The Sages taught /b in a i baraita /i : The area of the b land of Egypt is four hundred parasangs [ i parsa /i ] by four hundred parasangs. And /b this b is one sixtieth /b the size b of Cush, and Cush /b itself b is one sixtieth /b the size b of /b the rest of b the world. And the world is one sixtieth of the Garden /b of Eden, b and the Garden /b of Eden b is one sixtieth of Eden /b itself, b and Eden is one sixtieth of Gehenna. /b You b find /b that b the entire world is like a pot cover for Gehenna, /b as Eden, which is far larger than the rest of the world, is only one sixtieth the size of Gehenna. b And some say: Gehenna has no measure. And some say /b that b Eden has no measure. /b , b Rabbi Oshaya said: What is /b the meaning of that b which is written /b about Babylonia: b “You who dwells on many waters, abundant in storehouses” /b (Jeremiah 51:13)? b What caused Babylonia to have storehouses full of grain? You must say /b that it is b due to /b the fact that b it resides on many waters, /b the Tigris and the Euphrates Rivers, which render its land easy to irrigate. Similarly, b Rav said: Babylonia is wealthy since /b it can b grow crops /b for harvest b even without rain. Abaye said: We hold /b that it is better for a land to be b swampy /b like Babylonia, b and not dry, /b as crops in Babylonia grow all year., strong MISHNA: /strong b On the third of /b the month of b Marḥeshvan /b one starts to b request rain /b by inserting the phrase: And give dew and rain, in the blessing of the years, the ninth blessing of the i Amida /i . b Rabban Gamliel says: /b One starts to request rain b on the seventh of /b Marḥeshvan, which is b fifteen days after the festival /b of i Sukkot /i . Rabban Gamliel explains that one waits these extra four days b so that /b the b last /b pilgrim b of the Jewish people, /b who traveled to Jerusalem on foot for the Festival, b can reach the Euphrates River /b without being inconvenienced by rain on his journey home., strong GEMARA: /strong b Rabbi Elazar said: The i halakha /i is in accordance with /b the opinion of b Rabban Gamliel, /b that one does not begin to request rain until the seventh of Marḥeshvan. It b is taught /b in a i baraita /i that b Ḥaya says: And in the Diaspora /b one does not begin to request rain b until sixty /b days b into the season, /b i.e., sixty days after the autumnal equinox. b Rav Huna bar Ḥiyya said /b that b Shmuel said: The i halakha /i is in accordance with /b the opinion of b Ḥaya. /b ,The Gemara asks: b Is that so? But they raised a dilemma before Shmuel: From when does one mention: And give dew and rain? He said to them: From when they bring wood into the house of Tavut the bird hunter [ i rishba /i ]. /b This is apparently a different date than that mentioned by Ḥaya. The Gemara suggests: b Perhaps this and that are one measure /b of time, i.e., Shmuel merely provided a sign of sixty days after the autumnal equinox., b A dilemma was raised before /b the Sages: Is the b sixtieth day /b itself treated as part b of /b the period b before /b the b sixtieth /b day b or /b is it included b in /b the period b after /b the b sixtieth /b day? The Gemara answers. b Come /b and b hear /b that there is a dispute in this regard. b Rav said: /b The b sixtieth day /b is part b of /b the period b after /b the b sixtieth /b day, b and Shmuel said: /b The b sixtieth day /b is part b of /b the period b before /b the b sixtieth. /b , b Rav Naḥman bar Yitzḥak said: And your mnemonic /b to remember the divergent opinions is: b Those above require water; those below do not require water. /b Since water flows downward, those who live in low places receive their water from above and are generally in less need of additional water. Accordingly, Shmuel, who lived in the lowlands of Babylonia, ruled that one begins to request for rain later, whereas Rav, who studied in Eretz Yisrael, which is higher in elevation and has a greater need for rain, stated an earlier date. b Rav Pappa said: The i halakha /i is /b that the b sixtieth day /b is part b of /b the period b after /b the b sixtieth /b day, as stated by b Rav, /b and therefore one begins to mention the request for rain on the sixtieth day after the autumnal equinox., strong MISHNA: /strong If the b seventeenth of Marḥeshvan arrived and rain has not fallen, individuals, /b but not the entire community, b begin to fast three fasts /b for rain. How are these fasts conducted? As the fast begins in the morning, one b may eat and drink after dark, and one is permitted /b during the days of the fasts themselves to engage b in /b the performance of b work, in bathing, in smearing oil /b on one’s body, b in wearing shoes, and in conjugal relations. /b If the b New Moon of Kislev arrived and rain has /b still b not fallen, /b the b court decrees three fasts on the /b entire b community. /b Similar to the individual fasts, everyone b may eat and drink after dark, and they are permitted to /b engage in the performance of b work, in bathing, in smearing /b one’s body b with oil, in wearing shoes, and in conjugal relations. /b , strong GEMARA: /strong The Gemara asks: b Who are /b these b individuals /b mentioned in the mishna? b Rav Huna said: /b This is referring to b the Sages, /b who are held to a higher standard and are expected to undertake fasts even when ordinary people do not. b And Rav Huna /b further said: The b individuals /b who b fast /b the b three fasts /b do so b on a Monday, and /b on the next b Thursday, and /b again on the following b Monday. /b ,The Gemara asks: b What is /b Rav Huna b teaching us? We /b already b learned /b this (15b): The court b may not decree a fast on the community starting from a Thursday, so as not to cause an increase in prices. Rather, /b the b first three fasts /b are established on b Monday, and Thursday, and Monday. /b What does Rav Huna’s statement add to this ruling?,The Gemara answers: Rav Huna’s comment is necessary, b lest you say /b that b this applies /b only to b a community, but /b that in the case of b an individual, no, /b the series of three fasts does not have to start on a Monday. b This /b opinion b is also taught /b in a i baraita /i with regard to those mentioned in the mishna: b When the individuals begin to fast, they fast on a Monday, a Thursday, and a Monday. And /b if one of the fast days occurs on a day with special observances, b they interrupt /b the sequence b for New Moons, /b |
|
11. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yom kippur, confessional prayers Found in books: Levine (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. b Rabbi Ḥiyya, /b Rav’s uncle and teacher, b came in, /b whereupon Rav b returned to the beginning /b of the portion and began to read it again. Afterward, b bar Kappara came in, /b and Rav b returned to the beginning /b of the portion out of respect for bar Kappara. Then b Rabbi Shimon, son of Rabbi /b Yehuda HaNasi, b came in, /b and b he returned /b again b to the beginning /b of the portion. Then, b Rabbi Ḥanina bar Ḥama came in, /b and Rav b said /b to himself: b Shall I go back /b and read b so many times? He did not return /b but continued from where he was. b Rabbi Ḥanina was offended /b because Rav showed that he was less important than the others. b Rav went before /b Rabbi Ḥanina b on Yom Kippur eve /b every year for b thirteen /b years to appease him, b but he would not be appeased. /b ,The Gemara asks: b How could /b Rav b act this way? Didn’t Rabbi Yosei bar Ḥanina say: Anyone who requests forgiveness from another should not ask more than three times? /b The Gemara answers: b Rav is different, /b since he was very pious and forced himself to act beyond the letter of the law. The Gemara asks: b And how could Rabbi Ḥanina act this way /b and refuse to forgive Rav, though he asked many times? b Didn’t Rava say: /b With regard to b anyone who suppresses his honor /b and forgives someone for hurting him, God b pardons all his sins? /b ,The Gemara explains: b Rather, /b this is what happened: b Rabbi Ḥanina saw in a dream /b that b Rav was being hung on a palm tree, and /b he b learned /b as a tradition that b anyone /b about whom there is a dream in b which he was being hung on a palm tree will become the head /b of a yeshiva. b He said: Learn from this that /b providence has decreed that b he must eventually become the head /b of the yeshiva. Therefore, b I will not be appeased, so that he will have to go and study Torah in Babylonia. /b 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.,§ b The Sages taught: /b The main b mitzva of confession /b is on b Yom Kippur eve when darkness /b falls. b But the Sages said: /b One should also b confess /b on Yom Kippur eve b before he eats and drinks /b at his last meal before the fast b lest he become confused at the meal, /b due to the abundance of food and drink, and be unable to confess afterward. b And although one confessed before he ate and drank, he confesses /b again b after he eats and drinks, /b as b perhaps he committed some sin during the meal /b itself. b And although one confessed /b during b the evening prayer /b on the night of Yom Kippur, b he /b should b confess /b again during b the morning prayer. /b Likewise, although one confessed during the b morning prayer, he /b should still b confess during /b the b additional prayer. /b Similarly, although one confessed b during /b the b additional prayer, he /b should also b confess during /b the b afternoon prayer; /b and although one confessed b during /b the b afternoon prayer, he /b should b confess /b again b during /b the b closing prayer [ i ne’ila /i ]. /b , b And where /b in the Yom Kippur prayers b does one say /b the confession? b An individual /b says it b after his /b i Amida /i b prayer, and the prayer leader says it in the middle /b of the i Amida /i prayer. The Gemara asks: b What does one say; /b what is the liturgy of the confession? b Rav said: /b One says the prayer that begins: b You know the mysteries of the universe, /b in accordance with the standard liturgy. b And Shmuel said /b that the prayer begins with: b From the depths of the heart. And Levi said /b that it begins: b And in your Torah it is written, saying, /b and one then recites the forgiveness achieved by Yom Kippur as stated in the Torah. b Rabbi Yoḥa said /b that it begins: b Master of the Universe. /b , b Rabbi Yehuda said /b that one says: b For our iniquities are too many to count and our sins are too great to number. Rav Hamnuna said: /b This is the liturgy of the confession: b 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 /b the sins b I have committed before You, erase /b them b in Your compassion, but not by suffering. /b The Gemara comments: b This is the confession that Rava /b used b all year /b long; b and /b it was the confession b that Rav Hamnuna Zuta /b used b on Yom Kippur. /b , b Mar Zutra said: We said only /b that one must follow all these versions b when he did not say /b the words: b But we have sinned. However, /b if b he said /b the words: b But we have sinned, he need not /b say b anything further /b because that is the essential part of the confession. b As bar Hamdudei said: I was standing before Shmuel and he was sitting; and when the prayer leader reached /b the words: b But we have sinned, /b Shmuel b stood. /b Bar Hamdudei b said: Learn from here that this is the main /b part of b the confession, /b and Shmuel stood up to emphasize the significance of these words.,§ b We learned /b in a mishna b there, /b in tractate i Ta’anit /i : b At three times in the year, priests raise their hands /b to recite the priestly benediction b four times in /b a single b day: In /b the b morning prayer, in /b the b additional prayer, in /b the b afternoon prayer, and at /b the b closing [ i ne’ila /i ] of the gates. And these are /b the b three times /b in the year: b During /b communal b fasts /b for lack of rain, on which the i ne’ila /i prayer is recited; b and during /b non-priestly b watches [ i ma’amadot /i ], /b when the Israelite members of the guard parallel to the priestly watch come and read the account of Creation (see i Ta’anit /i 26a); b and on Yom Kippur. /b ,The Gemara asks: b What is the closing of the gates, /b i.e., the i ne /i ’ i ila /i prayer? b Rav said: /b It is b an added prayer /b of i Amida /i . b And Shmuel said: /b It is not a full prayer but only a confession that begins with the words: b What are we, what are our lives? /b The Gemara b raises an objection /b to this from a i baraita /i , as it was taught: On b the night of Yom Kippur, one prays seven /b blessings in the i Amida /i prayer b and confesses; during /b the b morning prayer, one prays seven /b blessings b and confesses; during /b the b additional prayer, one prays seven /b blessings b and confesses; during /b the b afternoon prayer, one prays seven /b blessings b and confesses; /b and b during /b the b i ne’ila /i prayer, one prays seven /b blessings b and confesses. /b This concurs with Rav’s opinion that i ne’ila /i is an added prayer., b This is /b a dispute between b i tanna’im /i /b They all agree that i ne’ila /i is an added prayer but disagree about the obligation to confess at the i ne’ila /i prayer, b as it was taught /b in a i baraita /i : At the end of b Yom Kippur, as darkness /b falls, b one prays seven /b blessings of the i Amida /i b and confesses and ends with the confession; /b this is b the statement of Rabbi Meir. And the Rabbis say: He prays seven /b blessings of the i Amida /i , b and if he wishes to end /b his prayer b with a confession, he ends /b it in this way. The Gemara says: If so, b this is a refutation of /b the opinion of b Shmuel, /b since all agree that i ne’ila /i is a complete prayer. The Gemara concludes: Indeed, it is b a /b conclusive b refutation. /b ,The Gemara relates: b Ulla bar Rav went down /b to lead the i ne’ila /i prayer b before Rava, /b who was in the synagogue. b He opened /b the prayer b with: You have chosen us, and he concluded with: What are we, what are our lives? And /b Rava b praised him. Rav Huna, son of Rav Natan, said: And an individual says it after his /b i Amida /i b prayer. /b The individual says the confession after his i Amida /i prayer, not within the i Amida /i prayer as the prayer leader does., b Rav said: The i ne’ila /i prayer exempts /b one from b the evening prayer. /b Since one recited an added prayer after the afternoon prayer, when darkness fell, it serves as the evening prayer. The Gemara comments that b Rav /b conforms b to his /b line of b reasoning /b above, b as he said: It is an added prayer, and since he has prayed it he needs no further /b prayer in the evening.,The Gemara is surprised at this: b And did Rav /b actually b say this? Didn’t Rav say: /b The b i halakha /i is in accordance with the statement of the one who says /b that the b evening prayer is optional? /b 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: b He said this in accordance with the statement of the one who says /b that the evening prayer b is mandatory. /b Even according to the opinion that maintains that the evening prayer is mandatory, if one recites i ne’ila /i , he has fulfilled his obligation to recite the evening prayer.,The Gemara b raises an objection /b from that which we learned in a i baraita /i : During the b evening /b after b Yom Kippur, one prays seven /b blessings in the i Amida /i b and confesses; /b during the b morning prayer, /b one prays b seven /b blessings in the i Amida /i b and confesses; /b during the b additional prayer, /b one prays b seven /b blessings in the i Amida /i b and confesses; during i ne’ila /i one prays seven /b blessings in the i Amida /i b and confesses; /b and during b the evening prayer, /b one prays b seven /b blessings b in /b an b abridged /b version of the b eighteen /b blessings of the weekday i Amida /i prayer. One recites the first three blessings, the final three, and a middle blessing that includes an abbreviated form of the other weekday blessings. b Rabbi Ḥanina ben Gamliel /b says b in the name of his ancestors: One prays /b the b full eighteen /b blessings of the weekday i Amida /i prayer as usual, |
|
| 12. Anon., Tanhuma, None Tagged with subjects: •yom kippur, confessional prayers Found in books: Levine (2005) 564 |
13. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •yom kippur, confessional prayers Found in books: Levine (2005) 564| 8a. רבי יהושע סבר ילפינן ממשה ור"א סבר לא ילפינן ממשה שאני משה דרב גובריה וחכ"א לא כדברי זה ולא כדברי זה אלא שואל אדם צרכיו בשומע תפלה,אמר רב יהודה אמר שמואל הלכה שואל אדם צרכיו בשומע תפלה אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב אע"פ שאמרו שואל אדם צרכיו בשומע תפלה אבל אם בא לומר בסוף כל ברכה וברכה מעין כל ברכה וברכה אומר,א"ר חייא בר אשי אמר רב אע"פ שאמרו שואל אדם צרכיו בשומע תפלה אם יש לו חולה בתוך ביתו אומר בברכת חולים ואם צריך לפרנסה אומר בברכת השנים,אמר ר' יהושע בן לוי אע"פ שאמרו שואל אדם צרכיו בשומע תפלה אבל אם בא לומר אחר תפלתו אפילו כסדר יוה"כ אומר:, big strongמתני׳ /strong /big ואלו אידיהן של עובדי כוכבים קלנדא וסטרנורא וקרטיסים ויום גנוסיא של מלכיהם ויום הלידה ויום המיתה דברי רבי מאיר וחכמים אומרים כל מיתה שיש בה שריפה יש בה עבודת כוכבים ושאין בה שריפה אין בה עבודת כוכבים אבל יום תגלחת זקנו ובלוריתו ויום שעלה בו מן הים ויום שיצא מבית האסורין ועובד כוכבים שעשה משתה לבנו אינו אסור אלא אותו היום ואותו האיש בלבד:, big strongגמ׳ /strong /big אמר רב חנן בר רבא קלנדא ח' ימים אחר תקופה סטרנורא ח' ימים לפני תקופה וסימנך (תהלים קלט, ה) אחור וקדם צרתני וגו',ת"ר לפי שראה אדם הראשון יום שמתמעט והולך אמר אוי לי שמא בשביל שסרחתי עולם חשוך בעדי וחוזר לתוהו ובוהו וזו היא מיתה שנקנסה עלי מן השמים עמד וישב ח' ימים בתענית [ובתפלה],כיון שראה תקופת טבת וראה יום שמאריך והולך אמר מנהגו של עולם הוא הלך ועשה שמונה ימים טובים לשנה האחרת עשאן לאלו ולאלו ימים טובים הוא קבעם לשם שמים והם קבעום לשם עבודת כוכבים,בשלמא למ"ד בתשרי נברא העולם יומי זוטי חזא יומי אריכי אכתי לא חזא אלא למ"ד בניסן נברא העולם הא חזא ליה יומי זוטי ויומי אריכי דהוי זוטי כולי האי לא חזא,ת"ר יום שנברא בו אדם הראשון כיון ששקעה עליו חמה אמר אוי לי שבשביל שסרחתי עולם חשוך בעדי ויחזור עולם לתוהו ובוהו וזו היא מיתה שנקנסה עלי מן השמים היה יושב בתענית ובוכה כל הלילה וחוה בוכה כנגדו כיון שעלה עמוד השחר אמר מנהגו של עולם הוא עמד והקריב שור שקרניו קודמין לפרסותיו שנאמר (תהלים סט, לב) ותיטב לה' משור פר מקרין מפריס,ואמר רב יהודה אמר שמואל שור שהקריב אדם הראשון קרן אחת היתה [לו] במצחו שנאמר ותיטב לה' משור פר מקרין מפריס מקרין תרתי משמע אמר רב נחמן בר יצחק מקרן כתיב,אמר רב מתנה רומי שעשתה קלנדא וכל העיירות הסמוכות לה משתעבדות לה אותן עיירות אסורות או מותרות רבי יהושע בן לוי אמר קלנדא אסורה לכל היא רבי יוחנן אמר אין אסורה אלא לעובדיה בלבד,תנא כוותיה דר' יוחנן אע"פ שאמרו רומי עשתה קלנדא וכל עיירות הסמוכות לה משתעבדות לה היא עצמה אינה אסורה אלא לעובדיה בלבד,סטרנליא וקרטסים ויום גנוסיא של מלכיהם ויום שהומלך בו מלך לפניו אסור אחריו מותר ועובד כוכבים שעשה (בו) משתה לבנו אין אסור אלא אותו היום ואותו האיש,אמר רב אשי אף אנן נמי תנינא דקתני יום תגלחת זקנו ובלוריתו ויום שעלה בו מן הים ויום שיצא בו מבית האסורין אין אסור אלא אותו היום בלבד ואותו האיש,בשלמא אותו היום לאפוקי לפניו ולאחריו אלא אותו האיש לאפוקי מאי לאו לאפוקי משעבדיו ש"מ,תניא רבי ישמעאל אומר ישראל שבחוצה לארץ עובדי עבודת כוכבים בטהרה הן כיצד עובד כוכבים שעשה משתה לבנו וזימן כל היהודים שבעירו אע"פ שאוכלין משלהן ושותין משלהן ושמש שלהן עומד לפניהם מעלה עליהם הכתוב כאילו אכלו מזבחי מתים שנאמר (שמות לד, טו) וקרא לך ואכלת מזבחו,ואימא עד דאכיל אמר רבא אם כן נימא קרא ואכלת מזבחו מאי וקרא לך משעת קריאה הלכך | 8a. b Rabbi Yehoshua holds /b that b we derive from /b the case of b Moses /b that one should first praise God in prayer and only afterward issue personal requests. b And Rabbi Eliezer holds /b that b we do not derive from Moses /b how to act, since b Moses is different, as his might is great, /b i.e., he knew how to pray to God in this order. b And the Rabbis say: /b The i halakha /i b is not in accordance with the statement of this /b Sage, who says that one should issue personal requests before praying, b nor /b is it b in accordance with the statement of that /b Sage, who says that personal requests should follow prayer. b Rather, a person requests his own needs in /b the blessing ending: b Who listens to prayer. /b Therefore, when Naḥum the Mede stated that this is the i halakha /i , he was merely concurring with the opinion of the Rabbis.,With regard to the halakhic ruling, b Rav Yehuda says /b that b Shmuel says: /b The b i halakha /i /b is that b a person requests his own needs /b during the i Amida /i prayer b in /b the blessing ending: b Who listens to prayer. Rav Yehuda, son of Rav Shmuel bar Sheilat, says in the name of Rav: Although /b the Sages b said /b that b a person requests his own needs in /b the blessing ending: b Who listens to prayer, /b that is not the only option. b Rather, if he wishes to recite at the conclusion of each and every blessing /b personal requests that b reflect the nature of each and every blessing, he may recite /b them.,Similarly, b Rav Ḥiyya bar Ashi says /b that b Rav says: Although /b the Sages b said /b that b a person requests his own needs in /b the blessing ending: b Who listens to prayer, if he has a sick person in his house he recites /b a special prayer for him b during the blessing of the sick. And if he is in need of sustece, he recites /b a request b during the blessing of the years. /b , b Rabbi Yehoshua ben Levi says: Although /b the Sages b said /b that b a person requests his own needs in /b the blessing ending: b Who listens to prayer; but if one wishes to recite /b prayers and supplications b after /b finishing b his /b i Amida /i b prayer, even /b if his personal requests b are as /b long as b the order /b of the confession of b Yom Kippur, he may recite /b them., strong MISHNA: /strong b And these are the festivals of gentiles: Kalenda, Saturnalia, and Kratesis, and the day of the festival of their kings, and the birthday /b of the king, b and /b the anniversary of b the day of the death /b of the king. This is b the statement of Rabbi Meir. And the Rabbis say: Every death that includes /b public b burning /b is a festival that b includes idol worship, and /b any death b that does not include /b public b burning /b is b not /b a festival that b includes idol worship. But /b in the case of b the day of shaving his, /b i.e., a gentile’s, b beard and his locks, and the day of /b his b ascent from the sea, and the day that he left prison, and /b also in the case of b a gentile who prepared /b a wedding b feast for his son /b and celebrates on that day, engaging in business b is prohibited only /b on b that day and /b with b that man. /b , strong GEMARA: /strong b Rav Ḥa bar Rava says: /b When are these festivals celebrated? b Kalenda /b is celebrated during the b eight days after /b the winter b solstice, /b and b Saturnalia /b is celebrated during the b eight days before /b the winter b solstice. And your mnemonic /b to remember which festival is that the one that occurs after the solstice is mentioned first in the mishna, and the festival that takes place before the solstice is mentioned after, as in the verse: b “You have hemmed me in behind and before, /b and laid Your Hand upon me” (Psalms 139:5), where the word “before” appears after the term “behind.”,With regard to the dates of these festivals, b the Sages taught: When Adam the first /b man b saw /b that b the day was progressively diminishing, /b as the days become shorter from the autumnal equinox until the winter solstice, he did not yet know that this is a normal phenomenon, and therefore he b said: Woe /b is b me; perhaps because I sinned the world is becoming dark around me and /b will ultimately b return to /b the primordial state of b chaos and disorder. And this is the death that was sentenced upon me from Heaven, /b as it is written: “And to dust shall you return” (Genesis 3:19). b He arose and spent eight days in fasting and in prayer. /b , b Once he saw /b that the b season of Tevet, /b i.e., the winter solstice, had arrived, b and saw /b that b the day was progressively lengthening /b after the solstice, he b said: /b Clearly, the days become shorter and then longer, and this b is the order of the world. He went and observed a festival /b for b eight days. Upon the next year, he observed /b both b these /b eight days on which he had fasted on the previous year, b and these /b eight days of his celebration, as b days of festivities. He, /b Adam, b established /b these festivals b for the sake of Heaven, but they, /b the gentiles of later generations, b established them for the sake of idol worship. /b ,The Gemara raises a difficulty: b Granted, according to the one who says /b that b the world was created in /b the month of b Tishrei, /b one can understand why Adam believed that the days were becoming shorter as part of his punishment, as b he saw the short days /b of the winter and b had not yet seen the long days /b of summer. b But according to the one who says /b that b the world was created in /b the month of b Nisan, he had /b already b seen /b the difference between b the short days and the long days, /b as the days in the month of Nisan become progressively longer with the passage of time. The Gemara answers: Although Adam had experienced short days, b he had not seen days that were this short, /b as in the days before the winter solstice., b The Sages taught: /b On b the day that Adam the first /b man b was created, when the sun set upon him he said: Woe /b is b me, as because I sinned, the world is becoming dark around me, and the world will return to /b the primordial state of b chaos and disorder. And this is the death that was sentenced upon me from Heaven. He spent all night fasting and crying, and Eve was crying opposite him. Once dawn broke, he said: /b Evidently, the sun sets and night arrives, and b this is the order of the world. He arose and sacrificed a bull whose horns preceded its hoofs /b in the order that they were created, b as it is stated: “And it shall please the Lord better than a bullock that has horns and hoofs” /b (Psalms 69:32). This verse is referring to the one particular bull whose horns preceded its hoofs., b And Rav Yehuda says /b that b Shmuel says: /b The b bull that Adam the first /b man b sacrificed had one horn in its forehead, as it is stated: “And it shall please the Lord better than a bullock that has horns [ i makrin /i ] and hooves.” /b The Gemara raises a difficulty: Isn’t b i makrin /i /b plural, which b indicates two /b horns? b Rav Naḥman bar Yitzḥak says: i Mikkeren /i is written, /b i.e., the letter i yod /i is missing from the word, indicating that there was only one horn.,§ b Rav Mattana says: /b Since b Rome established /b the festival of b Kalenda /b on a specific date, b and all of the nearby towns are ruled by /b Rome, i.e., they pay their tax to Rome and provide its needs but do not themselves celebrate the festival, is it b prohibited or permitted /b to engage in business transactions with the gentile residents of b those towns? Rabbi Yehoshua ben Levi says: It is prohibited /b to engage in business during the time of the b Kalenda with everyone. Rabbi Yoḥa says: It is prohibited /b to engage in business b only with its worshippers, /b whereas it is permitted to engage in business transactions with gentiles who do not celebrate the festival.,The Sage b taught /b in a i baraita /i b in accordance with /b the opinion b of Rabbi Yoḥa: Although they said /b that b Rome /b has b established /b the festival of b Kalenda and all of the nearby towns are ruled by /b Rome, b it is prohibited /b to engage in business b only with its worshippers. /b ,The i baraita /i continues: With regard to the festivals b Saturnalia and Kratesis, and the day of the festival of their kings, and /b the b day on which /b the b king was crowned, /b the i halakha /i is that b before /b the festival it is b prohibited /b to engage in business transactions, whereas b after /b the festival it is b permitted. But /b in the case of b a gentile who prepared a feast for his son /b and celebrates on that day, engaging in business b is prohibited only /b on b that day /b itself b and /b with b that man. /b , b Rav Ashi said: We learn /b in the mishna b as well /b in accordance with Rabbi Yoḥa’s statement that the prohibition applies only to gentiles who celebrate the festival, not to people who are ruled by them. b As /b the mishna b teaches: /b With regard to b the day of shaving his beard and his locks, and the day of his ascent from the sea, and the day that he left prison, /b engaging in business b is prohibited only /b on b that day and /b with b that man. /b ,Rav Ashi explains the proof: b Granted, /b the mishna specifies that the prohibition is limited to b that day /b alone, in order b to exclude /b the days b before and after it. But /b when it states that the prohibition applies only to b that man, what does /b the mishna b exclude? /b Obviously the prohibition does not extend to all gentiles, as it is a personal festival. b Doesn’t /b the mishna’s ruling serve b to exclude those who are ruled by him? /b Therefore, b conclude from /b the language of the mishna that a prohibition extends only to gentiles who celebrate the festival, not to those who are ruled by them., b It is taught /b in a i baraita /i that b Rabbi Yishmael says: Jews who are outside of Eretz /b Yisrael b are /b considered to b engage in idol worship in purity, /b i.e., unwittingly. b How /b does this occur? In the case of b a gentile who prepared a feast for /b the marriage of b his son, and invited all of the Jews in his town, even though they eat of their own /b kosher food b and drink of their own /b kosher beverages, b and their own attendant stands before them, the verse ascribes /b guilt b to them as though they ate of /b the b offerings to the dead, /b i.e., idols, b as it is stated: /b “And sacrifice to their gods, b and they call you, and you eat of their sacrifice” /b (Exodus 34:15). Since Jews participate in a feast in which the gentile sacrifices offerings to his idol, it is as though they partook of the offering themselves.,The Gemara asks: b But /b why not b say /b that the verse is criticizing the Jews only b once they eat /b from the sacrifice? b Rava said: If /b that b is /b what is meant, b let the verse say /b only: b And you eat of their sacrifice. What /b is meant by the additional phrase: b “And they call you”? /b This indicates that the prohibition occurs b from the time of the call. Therefore, /b |
|
| 14. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 29.1 Tagged with subjects: •yom kippur, confessional prayers Found in books: Levine (2005) 564 |
| 15. Anon., Pesiqta De Rav Kahana, 23.1 Tagged with subjects: •yom kippur, confessional prayers Found in books: Levine (2005) 564 |
