## Jerusalem Talmud Berakhot Chapter 4

###### Jerusalem Talmud Berakhot 4:1:1
[Jerusalem Talmud Berakhot 4:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:1)

**משנה:** תְּפִילַּת הַשַּׁחַר עַד חַצּוֹת. רִבִּי יְהוּדָה אוֹמֵר עַד אַרְבַּע שָׁעוֹת. תְּפִילַּת הַמִּנְחָה עַד הָעֶרֶב. רִבִּי יְהוּדָה אוֹמֵר עַד פְּלָג הַמִּנְחָה. תְּפִילַּת הָעֶרֶב אֵין לָהּ קֶבַע. וְשֶׁל מוּסָפִין כָּל הַיּוֹם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Morning prayers are until noon; Rebbi Yehudah says, until four hours¹. Afternoon²” prayers. This expression refers to the Temple service when the flour offering after the afternoon sacrifice signalled the end of the day. The preferred time fixed for this offering was 2h 30min. before sundown. Hence, “half of *Minḥah*” is 1h 15min. before sundown. The earliest time for the evening sacrifices (on Passover eve) was 30 minutes after noontime. *Musaph* prayers were added on days when there were additional public sacrifices between morning and afternoon sacrifices. prayers are until evening, Rebbi Yehudah says until half ofʹ *Minḥah*. Evening prayers have no fixed time. *Musaph* prayers have all day.

footnotes:
¹ One hour being one twelfth of the time difference between sunrise and sundown (according to some interpreters of the Babli, from dawn to dusk).
² “Minḥah


###### Jerusalem Talmud Berakhot 4:1:2
[Jerusalem Talmud Berakhot 4:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:2)

**הלכה:** כְּתִיב לְאַהֲבָה אֶת יי אֱלֹהֵיכֶם וּלְעָבְדּוֹ בְּכָל לְבַבְכֶם וּבְכָל נַפְשְׁכֶם וְכִי יֵשׁ עֲבוֹדָה בְּלֵב. וְאֵי זוּ זוּ תְפִילָּה. וְכֵן הוּא אוֹמֵר אֱלָהָךְ דִּי אַנְתְּ פָּלַח לֵיהּ בִּתְדִירָא הוּא יְשֵׁיזְבִינֵּךְ. וְכִי יֵשׁ פּוּלְחָן בְּבָבֶל. וְאֵי זוּ זוּ תְפִילָּה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** It is written (*Deut.* 11:13) “To love the Eternal, your God, and to work³ 2a), prayer is explicitly qualified as “service by the heart”. for Him with all yor heart and all your soul,” does there exist work in the heart? This refers to prayer. And so it says (*Dan.* 6:17): “Your God, whom you serve permanently, may rescue you.” Is there any service in Babylonia? This refers to prayer.

footnotes:
³ The root עבד means “to work, to serve” and implies some physical exertion. In the religious sense, עבודה without qualifier always means the Temple service, the actual offering of sacrifices and all that is connected with it. (Hence, as noted in reference to Daniel, it cannot take place in Babylonia.) In the Babli (Taänit


###### Jerusalem Talmud Berakhot 4:1:3
[Jerusalem Talmud Berakhot 4:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:3)

יָכוֹל יְהֵא מִתְפַּלֵּל שְׁלָשְׁתָּן כְּאַחַת פִּירֵשׁ בְּדָנִיֵּאל וְזִימְנִין תְּלָתָא בְיוֹמָא הוּא בֵּרַךְ עַל בִּרְכוֹהִי וְגוֹמֵר. יָכוֹל יְהֵא מִתְפַּלֵּל לְכָל רוּחַ שֶׁיִּרְצֶה. תַּלְמוּד לוֹמַר וְכַוִּין פְּתִיחִין לֵיהּ בְּעִילִּיתֵיהּ נֶגֶד יְרוּשְׁלֵם. יָכוֹל מִשֶּׁבָּאוּ לַגּוֹלָה כֵן תַּלְמוּד לוֹמַר כָּל קְבֵל דַּהֲוָה עָבִיד מִן קַדְמַת דְּנָא. יָכוֹל יְהֵא מִתְפַּלֵּל שְׁלָשְׁתָּן בְּכָל שָׁעָה שֶׁיִּרְצֶה. כְּבַר פִּירֵשׁ דָּוִד עֶרֶב וָבֹקֶר וְצָהֳרַיִם. יָכוֹל יְהֵא מַגְבִּיהַּ קוֹלוֹ וּמִתְפַּלֵּל. פִּירֵשׁ בְּחַנָּה וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ. יָכוֹל יְהֵא מְהַרְהֵר בְּלֵב. תַּלְמוּד לוֹמַר רַק שְׂפָתֶיהָ נָעוֹת. הָא כֵיצַד מַרְחִישׁ בְּשִׂפְתוֹתָיו.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
One might think that one may pray all three⁴ 3:6) or in the Babli (31a), whose text is close to the Tosephta. The last remarks about moving one’s lips is neither in the Babli nor in the Tosephta. together - it is explained in Daniel (*Dan.* 6:11): “Three times a day he fell on his knees, etc.” One might think that one may pray in any direction one wants - the verse says “slits were open for him in the direction of Jerusalem.” One might think that he started after he went into captivity - the verse says “as was his wont from before that.” One might think that one may pray all three at any time he wishes - already David did explain (*Ps.* 55:18): “Morning, evening, and afternoon.” One might think that one may pray aloud - it was explained about Hannah (*1Sam.* 1:13): “Hannah was speaking to herself.” One might assume that he might simply think - the verse says “only her lips moved.” How is that? One whispers with one’s lips.

footnotes:
⁴ It will be explained later that the three daily prayers were either inherited from the patriarchs or they were fashioned after the Temple service. The verse in Daniel is not discussed in the order it is written, neither is the order of the verse preserved in the Tosephta (Berakhot


###### Jerusalem Talmud Berakhot 4:1:4
[Jerusalem Talmud Berakhot 4:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:4)

אָמַר רִבִּי יוֹסֵי בַּר חֲנִינָא מִן הַפָּסוּק הַזֶּה אַתְּ לָמֵד אַרְבָּעָה דְּבָרִים. וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ. מִיכַּן שֶׁהַתְּפִילָּה צְרִיכָה כַּוָּנָה. רַק שְׂפָתֶיהָ נָעוֹת. מִיכַּן שֶׁהוּא צָרִיךְ לְהַרְחִישׁ בְּשִׂפְתוֹתָיו. וְקוֹלָהּ לֹא יִשָּׁמַע. מִיכַּן שֶׁלֹּא יְהֵא אָדָם מַגְבִּיהַּ אֶת קוֹלוֹ וְיִתְפַּלֵּל. וַיַּחְשְׁבֶהָ עֵלִי לְשִׁכּוֹרָה. מִיכַּן שֶׁהַשִׁכּוֹר אָסוּר לְהִתְפַּלֵּל.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yose bar Ḥanina said: From this verse (*1Sam.* 1:13) you may learn four things. “Hannah was speaking to her heart,” from here that prayer needs attention. “Only her lips moved,” from here that one must whisper with one’s lips. “Her voice was not heard,” from here that nobody should pray at high voice. “And Eli thought that she was drunk,” from here that a drunk is forbidden to pray.⁵

footnotes:
⁵ This paragraph is given in the Babli (31a) in the name of Rav Hamnuna, a Babylonian contemporary of Rebbi Yose bar Ḥanina.


###### Jerusalem Talmud Berakhot 4:1:5
[Jerusalem Talmud Berakhot 4:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:5)

מִילְתָא דְּחָנָן בַּר אַבָּא פְלִיגָא דְּחָנָן בַּר וָוא אָמַר לַחֲבֵרָיָא נֵימָר לְכוֹן מִילְתָא טָבְתָּא דְחָמִית לְרַב עֲבִיד וְאַמְרִתָהּ קוֹמֵי שְׁמוּאֵל וְקָם וְנָשַׁק עַל [פּוּמִי]. בָּרוּךְ אַתָּה שׁוֹחֵחַ. בָּא לְהַזְכִּיר אֶת הַשֵּׁם זוֹקֵף. שְׁמוּאֵל אָמַר וַנָּא אֲמָרִית טַעֲמָא יי זוֹקֵף כְּפוּפִים. אָמַר רִבִּי אַמִּי לֹא מִסְתַּבְּרָא דְלָא אֲמַר אֶלָּא מִפְּנֵי שְׁמִי נִיחַת הוּא. אָמַר רִבִּי אָבוּן אִלּוּ הֲוָה כְתִיב בִּשְׁמִי נִיחַת הוּא הֲוָה יֵאוּת. לֵית כְּתִיב אֶלָּא מִפְּנֵי שְׁמִי נִחַת הוּא. קוֹדֶם עַד שֶׁלֹּא הִזְכִּיר אֶת הַשֵּׁם כְּבָר נִחַת הוּא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
The word of Ḥanan bar Abba⁶ disagrees since Ḥanan bar Abba said to the colleagues: I shall tell you one of the good things that I saw Rav do and, when I told it before Samuel he got up and kissed me on my mouth. At “praised are You”, he bows down. When he comes to mention *Hashem*, he straightens up. Samuel said: I shall give the reason (*Ps.* 35:10): “The Lord straightens the bent ones.” Rebbi Ammi said: It is not reasonable, but (*Mal.* 2:5): “Before My Name he is low.” Rebbi Abun said: If it were written “at My Name he is low” then you would be right, but it is written “before My Name he is low”, before he mentions *Hashem* he is low.

footnotes:
⁶ The entire paragraph does not belong here but is taken word by word from Chapter 1, Halakhah 8, at note 265 ff.


###### Jerusalem Talmud Berakhot 4:1:6
[Jerusalem Talmud Berakhot 4:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:6)

רִבִּי אַבָּא בַּר זַבְדָּא מַצְלֵי בְקָלָא. רִבִּי יוֹנָה כַּד הֲוָה מַצְלֵי בִּכְנִישְׁתָּא הֲוָה מַצְלֵי בִלְחִישָׁה. כַּד הֲוָה מַצְלֵי בְּבֵיתָא הֲוָה מַצְלֵי בְקָלָא עַד דְּיַילְפוּן בְּנֵי בֵייתֵיהּ צְלוּתָא מִינֵּיהּ. אָמַר רִבִּי מָנָא וּבְנֵי בֵּיתֵיהּ דְּאַבָּא יָלְפָא צְלוּתָא מִינֵּיהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Abba bar Zavda prayed aloud⁷. Rebbi Jonah prayed whispering in the synagogue; he prayed aloud in his house so that the people in his house⁸ should learn prayer from him. Rebbi Mana⁹ said: Really, the people in my father’s house learned prayer from him.

footnotes:
⁷ He opposes the generalization from Hannah’s prayer to general rule. As a student of Rav, he represents Babylonian practice; the following example of Rebbi Jonah shows that two generations later his opinion was accepted in Galilee.
⁸ His wife and children.
⁹ Rebbi Mana II, son of Rebbi Jonah.


###### Jerusalem Talmud Berakhot 4:1:7
[Jerusalem Talmud Berakhot 4:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:7)

מֵאֵיכַן לָמְדוּ שָׁלֹשׁ תְּפִילּוֹת. רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר כְּנֶגֶד שָׁלֹשׁ פְּעָמִים שֶׁהַיּוֹם מִשְׁתַּנֶּה עַל הַבְּרִיּוֹת. בְּשַׁחַר צָרִיךְ אָדָם לוֹמַר מוֹדֶה אֲנִי לְפָנֶיךָ יי אֱלֹהַי וֶאֱלֹהֵי אֲבוֹתַי שֶׁהוֹצֵאתָנִי מֵאֲפֵילָה לְאוֹרָה. בְּמִנְחָה צָרִיךְ אָדָם לוֹמַר מוֹדֶה אֲנִי לְפָנֶיךָ יי אֱלֹהַי וֶאֱלֹהֵי אֲבוֹתַי כְּשֵׁם שֶׁזְּכִיתָנִי לִרְאוֹת הַחַמָּה בְמִזְרָח כַּךְ זָכִיתִי לִרְאוֹת בְּמַעֲרָב. בָּעֶרֶב צָרִיךְ לוֹמַר יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהַי וֶאֱלֹהֵי אֲבוֹתַי כְּשֵׁם שֶׁהָיִיתִי בָּאֲפֵילָה וְהוֹצֵאתָנִי לְאוֹרָה כַּךְ תּוֹצִיאֵנִי מֵאֲפֵילָה לְאוֹרָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
From where did they learn the three prayers? Rebbi Samuel bar Naḥmani said¹⁰, the next two pragraphs very shortened, in *Midrash Bereshit Rabba* 68(11). There, the order of prayers is evening, morning, afternoon, and the afternoon prayer is: “just as You let me see the sun in the East, so may You let me see it in the West.” The form of the Midrash is appropriate for early *Minḥah* (half an hour after noon), the form of the Talmud is appropriate for the standard *Minḥah*, close to evening. Neither of the two texts is a corruption of the other.: According to the three times that the day changes for man. In the morning, one must say: I thank you, o Eternal, my God and God of my fathers, that you led me from darkness to light. At *Minḥah*, one must say: I thank you, o Eternal, my God and God of my fathers, that just as You let me see the sun in the East, so I could see it in the West. In the evening, one must say: May it be Your pleasure, o Eternal, my God and God of my fathers, that just as I was in darkness and You led me into light, so may You lead me from darkness into light.

footnotes:
¹⁰ This paragraph is found in extenso


###### Jerusalem Talmud Berakhot 4:1:8
[Jerusalem Talmud Berakhot 4:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:8)

רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר תְּפִילּוֹת מֵאָבוֹת לִמְּדוּם. תְּפִילַּת הַשַּׁחַר מֵאַבְרָהָם אָבִינוּ וַיַּשְׁכֵּם אַבְרָהָם בַּבּוֹקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם לִפְנֵי יי. וְאֵין עֲמִידָה אֶלָּא תְפִילָּה כְּמָה דְתֵימַר וַיַּעֲמוֹד פִּינְחָס וַיְפַלֵּל. תְּפִילַּת הַמִּנְחָה מִיִּצְחָק אָבִינוּ. וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה וְאֵין שִׂיחָה אֶלָּא תְפִילָּה. כְּמָה דְתֵימַר תְּפִילָּה לֶעָנִי כִי יַעֲטוֹף וְלִפְנֵי יי יִשְׁפּוֹךְ שִׂיחוֹ. תְּפִילַּת הָעֶרֶב מִיַּעֲקֹב אָבִינוּ וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם. וְאֵין פְּגִיעָה אֶלָּא תְפִילָּה כְּמָה דְתֵימַר יִפְגְּעוּ נָא בַּיי צְבָאוֹת. וְאוֹמֵר אַל תִּשָּׂא בַּעֲדָם רִינָּה וּתְפִילָּה וְאַל תִּפְגַּע בִּי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Joshua ben Levi¹¹, meaning that the two Amoraïm quoted do not claim originality, they simply adopt pre-existing ideas. said: They¹² learned prayers from the patriarchs. Morning prayer from our father Abraham (*Gen.* 19:27): “Abraham got up early to the place where he had stood there in the presence of the Eternal.” Standing means praying, as it says (*Ps.* 106:30) “Phineas stood and prayed¹³.” *Minḥah* prayers from our father Isaac. (*Gen.* 24:63) “Isaac went out to speak on the field¹⁴.” Speaking means praying, as it says (*Ps.* 102:1) “A prayer of the deprived one when he faints and pours out his speech before the Eternal.” Evening prayer from our father Jacob. (*Gen.* 28:11) “He entreated at the Place¹⁵, pp. 268–269..” Entreaty means prayer, as it is said (*Jer.* 27:18) “Please, let them entreat the Eternal of hosts.” And it says (*Jer.* 7:16): “Do not lift for them (your voice in) a cry and do not entreat me.”

footnotes:
¹¹ In the parallel in the Babli (26b), the opinion of Rebbi Joshua ben Levi is ascribed to R. Yose bar Ḥanina and the opinion of “the rabbis” in the following paragraph to R. Joshua ben Levi. The detailed derivation in both cases is declared to be a baraita
¹² The Men of the Great Assembly who instituted formal prayers and benedictions.
¹³ Usually translated as “judged”.
¹⁴ The essential proof is from the part of the verse that is not quoted: “To speak on the field towards evening.” [The Arabic שׁוח, corresponding to Hebrew שׂוח, means “to run, or fly, with outstretched arms”.]
¹⁵ Usually translated “came suddenly upon the place.” For the meaning of “Place”, see H. Guggenheimer, The Scholar’s Haggadah


###### Jerusalem Talmud Berakhot 4:1:9
[Jerusalem Talmud Berakhot 4:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:9)

וְרַבָּנָן אָמְרוּ תְּפִילּוֹת מִתְּמִידִין גָּמְרוּ. תְּפִילַּת הַשַּׁחַר מִתָּמִיד שֶׁל שַׁחַר. אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר. תְּפִילַּת הַמִּנְחָה מִתָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם. תְּפִילַּת הָעֶרֶב לֹא מָצְאוּ בַּמֶּה לִתְלוֹתָהּ וְשָׁנוּ אוֹתָהּ סְתָם. הֲדָא הִיא דְּתַנִּינָן תְּפִילַּת הָעֶרֶב אֵין לָהּ קֶבַע וְשֶׁל מוּסָפִין כָּל הַיּוֹם. אָמַר רִבִּי תַּנְחוּמָא עוֹד הִיא קָבְעוּ אוֹתָהּ כְּנֶגֶד אִיכּוּל אֵיבָרִים וּפְדָרִים שֶׁהָיוּ מִתְאַכְּלִין עַל גַּבֵּי הַמִּזְבֵּחַ כָּל הַלַּיְלָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
The rabbis said, they inferred prayers from daily sacrifices. The morning prayer from the perpetual sacrifice of the morning (*Num.* 28:4): “The first lamb you should present in the morning.” *Minḥah* prayer from the perpetual sacrifice of the evening: “And the second lamb you should present in the evening.” They did not find anything to peg evening prayers onto it and simply stated it; that is what we have stated: Evening prayers have no fixed time. *Musaph* prayers are all day. Rebbi Tanḥuma¹⁶ said: In fact, they fixed it corresponding to the consumption of limbs and fat which were consumed on the altar during the entire night.

footnotes:
¹⁶ In the Babli (26b), this statement of a late Amora also is quoted as Tannaïtic.


###### Jerusalem Talmud Berakhot 4:1:10
[Jerusalem Talmud Berakhot 4:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:10)

מִדִּבְרֵי תוֹרָה לָמַד רִבִּי יְהוּדָה. דְּתַנִּי רִבִּי יִשְׁמָעֵאל וְחַם הַשֶּׁמֶשׁ וְנָמָס בְּאַרְבַּע שָׁעוֹת. אַתָּה אוֹמֵר בְּאַרְבַּע שָׁעוֹת אוֹ אֵינוֹ אֶלָּא בְּשֵׁשׁ שָׁעוֹת. כְּשֶׁהוּא אוֹמֵר כְּחוֹם הַיּוֹם הֲרֵי שֵׁשׁ אָמוּר. הָא מַה אֲנִי מְקַיֵּים וְחַם הַשֶּׁמֶשׁ וְנָמָס בְּאַרְבַּע שָׁעוֹת. וְאַתְּ דָּרִישׁ בַּבּוֹקֶר בַּבּוֹקֶר. מַה בַּבּוֹקֶר שֶׁנֶּאֱמַר לְהַלָּן בְּאַרְבַּע שָׁעוֹת. אַף בַּבּוֹקֶר שֶׁנֶּאֱמַר כַּאן בְּאַרְבַּע שָׁעוֹת. בְּאַרְבַּע שָׁעִין שִׁמְשָׁא חֲמִין וְטוּלָא קָרִיר. בְּשִׁית שָׁעִין שִׁמְשָׁא חֲמִין וְטוּלָא חֲמִין. אָמַר רִבִּי תַנְחוּמָא מַהוּ כְּחוֹם הַיּוֹם. בְּשָׁעָה שֶׁאֵין צֵּל לְכָל בִּרְיָיה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yehudah¹⁷ 17:21). The second paragraph which connects the derivation to the previous association with sacrifices, and hence, with prayer, is found only in the Yerushalmi. learned from words of the Torah, since Rebbi Ismael stated: (*Ex.* 16:21) “The sun was hot and it melted,” four hours into the day. You say four hours or should it be six hours? When it says (*Gen.* 18:1): “In the heat of the day”, that means at six hours. Therefore, how can I interpret: “The sun was hot and it melted,” four hours into the day¹⁸! You derive it from (*Ex.* 17:21): “In the morning,” (*Num.* 28:4) “in the morning.” Since the first “morning” meant “four hours”, “morning” mentioned there also means “four hours.” At four hours the sun is warm and the shadow is cool. At six hours both sun and shadow are hot. Rebbi Tanḥuma said (*Gen.* 18:1): “In the heat of the day”, at an hour when there is no shadow for any creature.

footnotes:
¹⁷ This paragraph is found also in the Babli (27a) and in both Mekhiltot (to Ex.
¹⁸ Here and in the next paragraph, one supposes, as in most Talmudic derivations, that the vocabulary of the Torah is uniquely fixed and that different expressions must have different meanings. [The only Bible translation that can be clearly dated to Tannaïtic times, the fragments of Aquilas’s Greek translation from the school of Rebbis Eliezer and Joshua, systematically has one-on-one correspondence between Hebrew and Greek words.]


###### Jerusalem Talmud Berakhot 4:1:11
[Jerusalem Talmud Berakhot 4:1:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:11)

רִּבִּי יָסָא מַצְלֵי בִּתְלַת שָׁעִין. רִבִּי חִיָיא בַּר וָוא מַצְלֵי בִּתְלַת שָׁעִין. רִבִּי בְּרֶכְיָה חֲמוּנֵיהּ קָרֵי קִרְיַת שְׁמַע וּמַצְלֵי בָּתָר תְּלַת שָׁעִין. וְהָא תַנִּינָן הַקּוֹרֵא מִיכַּן וָאֵילַךְ לֹא הִפְסִיד כְּאָדָם שֶׁהוּא קוֹרֵא בַּתּוֹרָה. נֵימָר כְּבָר קִיבֵּל מַלְכוּת שָׁמַיִם בְּעוֹנָתָהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yasa prayed at three hours¹⁹ and prayer were separate activities, the practice in Amoraic times was to unite them. It is stated in the Babli (9b) in the name of Israeli authorities that it is preferable to pray immediately after the last benediction of *Shema‘*. All authorities quoted here subscribe to this usage; the first two pray at the correct time for the recitation of *Shema‘*, the last one recites *Shema‘* at the time of prayer according to Rebbi Yehudah.. Rebbi Ḥiyya bar Abba prayed at three hours. They saw Rebbi Berekhiah that he recited *Shema‘* and prayed after three hours. But did we not formulate (*Berakhot* 1:5): “He who reads after that did not lose, he is like a man reading in the Torah.” We may say that he accepted the yoke of heaven in its time²⁰ during the preliminary benedictions recited immediately after one gets dressed in the morning. Then the remainder of *Shema‘* is just recitation of verses of Torah and may be delayed, in particular on Sabbath and holidays..

footnotes:
¹⁹ While in theory in Mishnaic times the recitation of Shema‘
²⁰ It is current practice to recite the first verse of Shema‘


###### Jerusalem Talmud Berakhot 4:1:12
[Jerusalem Talmud Berakhot 4:1:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:12)

אִי מֵעֵדוּת לָמַד רִבִּי יוּדָה דָּמַר רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶן לֵוִי בִּימֵי מַלְכוּת יָוָן הָיוּ מְשַׁלְשְׁלִין לָהֶן שְׁתֵּי קוּפּוֹת שֶׁל זָהָב וְהָיוּ מַעֲלִין לָהֶן שְׁנֵי טְלָיִים. פַּעַם אַחַת שִׁילְשְׁלוּ לָהֶן שְׁתֵּי קוּפּוֹת שֶׁל זָהָב וְהָיוּ מַעֲלִין לָהֶן שְׁנֵי גְדָיִים. בְּאוֹתָהּ שָׁעָה הֵאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינֵיהֶם וּמָצְאוּ שְׁנֵי טְלָיִים מְבוּקָּרִים בְּלִשְׁכַּת הַטְּלָאִים. עַל אוֹתָהּ שָׁעָה הֵעִיד רִבִּי יוּדָה בַּר אַבָּא עַל תָּמִיד שֶׁל שַׁחַר שֶׁקָּרֵב בְּאַרְבַּע שָׁעוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Or Rebbi Yehudah learned from testimony²¹ since Rebbi Simon said in the name of Rebbi Joshua ben Levi: In the time of the hellenistic government²² 64b) telescopes this story and the next into one and dates it at the civil war of the two Hasmonean brothers Hyrkanos and Aristobulos. they²³ lowered them two boxes with gold and they gave them two lambs to pull up. Once they lowered them two boxes with gold and they gave them two kid goats²⁴ to pull up. At that moment the Holy One, praise to Him, enlightened their eyes and they found two certified lambs in the hall of lambs²⁵ 28:3) requires that the perpetual sacrifice be “a yearling sheep without blemish”, the sheep were usually held in a separate “hall of lambs” and were inspected three times before being used as sacrifice.. About that time did Rebbi Yehudah bar Abba²⁶ 6:1, 8:2, *Yebamot* 16:7 and that R. Yehudah ben Baba, who was killed in the aftermath of the war of Bar Kokhba, is much too late to testify about occurrences in the Temple. Hence, the name “bar Abba” should not be changed. testify that the perpetual morning sacrifice was brought at four hours.

footnotes:
²¹ Since we said that the rules of prayer are imitations of the rules of sacrifices and we do not find that the perpetual sacrifice was ever brought later than four hours in the day. Usually it is brought at first dawn.
²² The Babli (Menaḥot
²³ The officials of the Temple lowered the boxes from the wall of besieged Jerusalem; in each box was payment for the lamb to be placed in it for the daily sacrifice.
²⁴ Which cannot be used for the perpetual sacrifice.
²⁵ Since the verse (Num.
²⁶ In the Babli (27a), the name is Rebbi Yehudah ben Baba. Levi Ginzberg points out that the name Yehudah bar Abba is found instead of Yehudah ben Baba is some Mishnah manuscripts at Idiut


###### Jerusalem Talmud Berakhot 4:1:13
[Jerusalem Talmud Berakhot 4:1:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:13)

אָמַר רִבִּי לֵוִי אַף בִּימֵי מַלְכוּת רִשְׁעָה הַזֹּאת הָיוּ מְשַׁלְשְׁלִין לָהֶן שְׁתֵּי קוּפּוֹת שֶׁל זָהָב וְהָיוּ מַעֲלִין לָהֶן שְׁנֵי כְּבָשִׂים. וּבְסוֹף שִׁלְשְׁלוּ לָהֶם שְׁתֵּי קוּפּוֹת שֶׁל זָהָב וְעָלוּ לָהֶן שְׁנֵי חֲזִירִין. לא הִסְפִּיקוּ לְהַגִּיעַ לְחַצִּי חוֹמָה עַד שֶׁנָּעַץ הַחֲזִיר בַּחוֹמָה וְנִזְדַּעְזְעָה הַחוֹמָה וְקָפַץ אַרְבָּעִים פַּרְסָה מֵאֶרֶץ יִשְׂרָאֵל. בְּאוֹתָהּ שָׁעָה גָּרְמוּ הָעֲווֹנוֹת וּבָטֵל הַתָּמִיד וְחָרֵב הַבַּיִת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Levi said: Also in the days of the present evil government²⁷ they lowered them two boxes with gold and they gave them two sheep to pull up. Once they lowered them two boxes with gold and they let them pull up two swine²⁸ 64b), there was only one swine and not only the wall but the entire Land of Israel trembled. (The civil war was at the time when Pompey conquered the East for Rome but the story here clearly speaks of the war of Titus. However, it seems that the Babli tradition in this case is more correct.). They did not manage to get to half the height of the wall when the swine clawed the wall; the wall trembled, and [the swine] jumped 40 parasangs from the Land of Israel. At that time the sins caused that the perpetual sacrifice was stopped and the Temple destroyed.

footnotes:
²⁷ In both Talmudim, the “evil government” or simply “government” is the Roman government.
²⁸ In the Babli (Menaḥot


###### Jerusalem Talmud Berakhot 4:1:14
[Jerusalem Talmud Berakhot 4:1:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:14)

מַה טַעֲמוֹן דְּרַבָּנָן. שְׁנַיִם לַיּוֹם. חֲלוֹק אֶת הַיּוֹם. טַעְמָא דְּרִבִּי יוּדָה שְׁנַיִם לַיּוֹם חוֹבָה לַיּוֹם. שְׁנַיִם לַיּוֹם שְׁנֵי פָּרַקְלֵיטִין לַיּוֹם. שְׁנַיִם לַיּוֹם. שֶׁתְּהֵא שְׁחִיטָתָן לְשֵׁם הַיּוֹם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
What is the reason of the rabbis? (*Num.* 28:3) “Two for the day”, split the day in two. The reason of Rebbi Yehudah³⁰: “two for the day”, two advocates³¹ per day; “two for the day” that they should be slaughtered expressly for the day³².

footnotes:
³⁰ Not the reason why prayer and sacrifice has to be finished at four hours but the reason why the verse is written as it is, “two for the day” and not “two in the day”.
³¹ Greek παράκλητος (also meaning “intercessor”.).
³² The slaughterer must keep in mind that he slaughters for the perpetual sacrifice of that particular day. A sacrifice becomes invalid if it is slaughtered with the wrong intention.


###### Jerusalem Talmud Berakhot 4:1:15
[Jerusalem Talmud Berakhot 4:1:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:15)

שְׁנַיִם לַיּוֹם. שֶּׁתְּהֵא שְׁחִיטָתָן כְּנֶגֶד הַיּוֹם. הֲדָא הִיא דְּתַנִּינָן תַּמָּן תָּמִיד שֶׁל שַׁחַר הָיָה נִשְׁחָט עַל קֶרֶן מַעֲרָבִית צְפוֹנִית עַל טַבַּעַת שְׁנִיָּיה כְּנֶגֶד הַיּוֹם וְשֶׁל בֵּין הָעַרְבַּיִם הָיָה נִשְׁחָט עַל קֶרֶן צְפוֹנִית מִזְרָחִית עַל טַבַּעַת שְׁנִיָּיה כְּנֶגֶד הַיּוֹם. וְהוּא שֶׁיְּהֵא יוֹדֵעַ אֵי זֶה מֵהֶן נִשְׁחַט בְּשַׁחֲרִית וְאֵי זֶה מֵהֶן נִשְׁחַט בָּעֲרָבִית.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“Two for the day”, that their slaughtering should be facing the day. That is what we have stated³³ 4:1. The entire passage is in *Sifra Num.* 142, in changed form Babli *Yoma* 62a, *Tamid* 31b.: The perpetual morning sacrifice was slaughtered at the Northwest corner at the second ring³⁴, facing the day³⁵ 1:11)., and the evening one was slaughtered at the Northeast corner at the second ring, facing the day. And³⁶ that he should know which one was to be slaughtered in the morning and which one in the evening.

footnotes:
³³ Mishnah Tamid
³⁴ In the wall of the Temple enclosure, where the sacrifice is hung to be skinned and cut into pieces.
³⁵ I. e., the sun. Every holocaust sacrifice has to be slaughtered North of the altar (Lev.
³⁶ This is not a continuation of the previous argument but another interpretation of “two for the day”, that the victims should be selected separately for the sacrifices of the day.


###### Jerusalem Talmud Berakhot 4:1:16
[Jerusalem Talmud Berakhot 4:1:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:16)

רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן תְּפִילַּת הַמִּנְחָה וּתְפִילַּת הַמּוּסָף תְּפִילַּת הַמִּנְחָה קוֹדֶמֶת. הֲווּן בָּעִין מֵימַר כְּשֶׁאֵין בַּיּוֹם כְּדֵי לְהִתְפַּלֵּל שְׁנֵיהֶן אֲבָל אִם יֵשׁ בַּיּוֹם כְּדֵי לְהִתְפַּלֵּל שְׁנֵיהֶן תְּפִילַּת מוּסָף קוֹדֶמֶת. רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹחָנָן וַאֲפִילוּ יֵשׁ בַּיּוֹם כְּדֵי לְהִתְפַּלֵּל שְׁתֵיהֶן תְּפִילַּת הַמִּנְחָה קוֹדֶמֶת. רִבִּי נָתָן בַּר טוֹבִי בְשֵׁם רִבִּי יוֹחָנָן אֲפִילוּ יֵשׁ בַּיּוֹם כְּדֵי לְהִתְפַּלֵּל שְׁתֵיהֶן תְּפִילַּת הַמִּנְחָה קוֹדֶמֶת. וְהָתַנִּי הִקְדִּים תְּפִילַּת הַמִּנְחָה לִתְפִילַּת הַמּוּסָפִין יָצָא. לְשֶׁעָבַר הָא בַּתְּחִילָּה לָא בְּדָא. פָּתַר לָהּ בְּשֶׁלֹּא הִגִּיעַ זְמַן הַתְּפִילָּה. כַּהֲדָא רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מְפַקֵּד לְתַלְמִידָיו אִין הֲוָה לְכוֹן אֲרִיסְטוֹן וּמָטָא יוֹמָא לְשִׁית שָׁעִין עַד דְּלָא תִסְקוּן לַאֲרִיסְטוֹן תִּהֲווּן מַצְלוּן דְּמִנְחָתָא עַד דְּלָא תִסְקוּן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ḥiyya³⁷ in the name of Rebbi Yoḥanan: *Minḥah* and *Musaph* prayers³⁸ prayer, a person has not prayed *Musaph* before 12:30 pm local time and now he is obligated for two prayers., the *Minḥah* prayer has precedence. They wanted to say, that is if there is no time in the day to pray both of them; but if there is time in the day to pray both of them then the *Musaph* prayer has precedence. Rebbi Zeïra in the name of Rebbi Yoḥanan: Even if there is time in the day to pray both of them, the *Minḥah* prayer has precedence³⁹ 114a, Yerushalmi *Berakhot* 8:1). It is reported in the Babli (28a) that Rebbi Zeïra learned the rule not from R. Yoḥanan directly but from R. Nathan bar Ṭobi.. Rebbi Nathan bar Ṭobi⁴⁰ in the name of Rebbi Yoḥanan: Even if there is time in the day to pray both of them, the *Minḥah* prayer has precedence. But did we not state: “If somebody made *Minḥah* prayer precede *Musaph* prayer, he has done his duty.” Retrospectively, but from the start, not so⁴¹. Explain it if the time for prayer has not yet arrived, as in the following: Rebbi Joshua ben Levi commanded his students: If you have lunch⁴² and the day progressed to six hours before you entered, then pray *Minḥah* before you enter⁴³ which is bound to rigid times, prayer may be said too early as explained later in this *Halakhah*..

footnotes:
³⁷ Rebbi Ḥiyya bar Abba. In the Babli (28a), the statement is R. Yoḥanan’s own.
³⁸ If on a day that requires a Musaph
³⁹ Following the general principle: “If a frequent duty and an infrequent one collide, the frequent one has precedence” (Babli Pesaḥim
⁴⁰ A student of R. Yoḥanan, whose house was close to the Academy.
⁴¹ Meaning: If somebody did, we let him get away with it. But if somebody comes to ask, we tell him not to do it.
⁴² Greek ἄριστον (“breakfast”, later also “main meal”).
⁴³ Even though one should not pray before 12:30 pm, it is preferable to pray too early than not to pray at all. In contrast to the recital of Shema‘


###### Jerusalem Talmud Berakhot 4:1:17
[Jerusalem Talmud Berakhot 4:1:17](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:17)

וְכַמָּה הוּא פְּלָג הַמִּנְחָה אַחַת עֶשְׂרֵה שָׁעוֹת חָסֵר רְבִיעַ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
(Tosephta *Berakhot* 3:1) How much is half of *Minḥah*? Eleven hours minus a quarter⁴⁴.

footnotes:
⁴⁴ The Babli (26b) has a parallel statement in the name of Rebbi Yehudah which is not from the Tosephta.


###### Jerusalem Talmud Berakhot 4:1:18
[Jerusalem Talmud Berakhot 4:1:18](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:18)

תַּמָּן תַּנִּינָן תָּמִיד נִשְׁחַט בִּשְׁמוֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. עֶרֶב פְּסָחִים נִשְׁחַט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמוֹנֶה וּמֶחֱצָה בֵּין בְּחוֹל בֵּין בְּשַׁבָּת. רִבִּי יִרְמְיָה בָּעֵי הָכָא אַתְּ עֲבַד מִנְחָה שְׁתֵּי שָׁעוֹת וּמֶחֱצָה וְהָכָא אַתְּ עֲבִיד מִנְחָה שָׁלֹשׁ שָׁעוֹת וּמֶחֱצָה. אָמַר רִבִּי יוֹסֵי לֹא הוּקְשָׁה תְּפִילַּת הַמִּנְחָה לְתָמִיד שֶׁל בֵּין הָעַרְבָּיִם אֶלָּא לִקְטוֹרֶת. מַה טַעַם תִּכּוֹן תְּפִילָּתִי קְטוֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת עָרֶב. צֵא שָׁעָה אַחַת לְעִיסּוּקוֹ וְאַתְּ עֲבַד מִנְחָה שְׁתֵּי שָׁעוֹת וּמֶחֱצָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
There (*Pesaḥim* 5:1) we have stated: “The perpetual sacrifice is slaughtered at 8:30 hours⁴⁵ and brought at 9:30 hours. On Passover Eve days⁴⁶ it is sacrificed at 7:30 hours and brought at 8:30 hours, whether it be weekday or Sabbath.” Rebbi Jeremiah asked: Here⁴⁷ is 2½ hours before night. The next “here” refers to the evening sacrifice which on ordinary days is slaughtered at 8:30 hours, 3½ hours before sundown. If the rules of prayer are derived from the rules of sacrifice then the time of *Minḥah* prayers should be fixed at 3½ hours before sundown! you make *Minḥah* at two and a half hours and here you make *Minḥah at* three and a half hours? Rebbi Yose said, *Minḥah* prayer was not bound to the perpetual sacrifice of evening but to incense burning⁴⁸ 30:8).. What is the reason? (*Ps.* 141:2): “May my prayer be prepared as incense before You, the lifting up of my hands as the gift of evening.” Take one hour for its⁴⁹ preparation and you make *Minḥah* at two and one half hours.

footnotes:
⁴⁵ The count starts at sunrise. At the equinox, 8:30 in the day is 2:30 pm (14:30).
⁴⁶ The afternoons of the 14th of Nisan and of the 14th of Iyar.
⁴⁷ Regarding prayer, the Mishnah states that Minḥah
⁴⁸ The evening portion of incense was burned at the time of lighting the candelabra, after all sacrifices had been offered (Ex.
⁴⁹ The perpetual sacrifice’s.


###### Jerusalem Talmud Berakhot 4:1:19
[Jerusalem Talmud Berakhot 4:1:19](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:19)

רִבִּי יוֹסֵי בֶּן חֲנִינָא הָיָה מִתְפַּלֵּל עִם דִּמְדוּמֵי חַמָּה כְּדֵי שֶׁיְהֵא עָלָיו מוֹרָא שָׁמַיִם כָּל הַיּוֹם. אָמַר רִבִּי יוֹסֵי בֶּן חֲנִינָא וִיְהֵא חֶלְקִי עִם הַמִתְפַּלְלִים עִם דִּמְדוּמֵי חַמָּה מַה טַעַם עַל זֹאת יִתְפַּלֵּל כָּל חָסִיד אֵלֶיךָ לְעֵת מְצוֹא. מַהוּ לְעֵת מְצוֹא לְעֵת מִיצּוּיוֹ שֶׁל יוֹם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yose ben Ḥanina used to pray when the sun set so that the fear of Heaven should be on him the entire day long. Rebbi Yose ben Ḥanina said: May my lot be with those who pray at sunset⁵⁰ 5:1 (fol. 31c), where דמדומי חמה is the opposite of הנץ החמה “sunrise”. The same verbal stem in Arabic means “to eliminate by force.”. What is the reason? (*Ps.* 32:6) “For that, every pious person should pray to You at the time of מצא”, at the time when the day is pushed out⁵¹.

footnotes:
⁵⁰ In the Babli (29b), the statement is attributed to Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan, also Galilean sages. Nevertheless, it is stated there that in “the West”, i. e., the Land of Israel, one curses those who pray at sunset since if anything happens at that time, the time of prayer will have passed whereas if one plans for earlier prayer, one always has space to accomodate emergencies. This opinion must be dated to the time after the work on the Jerusalem Talmud had stopped.The root דמדם appears only in the expression דמדומי חמה. While in the Babli this means “dawn or dusk”, in the Yerushalmi it means only “sunset” as is clear from Pesaḥim
⁵¹ Replacing the verb מצא “to find” by מצה “to squeeze dry, suck dry”.


###### Jerusalem Talmud Berakhot 4:1:20
[Jerusalem Talmud Berakhot 4:1:20](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:20)

אַחוּי דְּאִימֵּיהּ דְּרִבִּי אָדָא הֲוָה מְצַיֵּיץ גּוּלְתֵיהּ דְּרַב בְּצוֹמָא רַבָּא. אֲמַר לֵיהּ כַּד תִּיחְמִי שִׁימְשָׁא בְּרֵישׁ דִּיקְלֵי תִּיהַב לִי גוּלְתִי דְּנַצְלֵי דְּמִנְחָתָא. וְשִׁמְשָׁא בְּרֵישׁ דִּיקְלֵי תַּמָּן אַיְמָמָא הוּא. הכא דָּמַר רִבִי יוֹחָנָן הָאוֹמֵר לְצוּלָה חֳרָבִי זוּ בָּבֵל שֶׁהִיא זוּטוֹ שֶׁל עוֹלָם. אָמַר רִבִּי יוֹחָנָן לָמָּה נִקְרָא שְׁמָהּ צוּלָה שֶׁשָׁם צָלְלוּ מֵיתֵי דּוֹר הַמַּבּוּל. גַּם בְּבָבֶל לִנְפּוֹל חַלְלֵי יִשְׂרָאֵל גַּם בְּבָבֶל נָפְלוּ חַלְלֵי כָל הָאָרֶץ. כְּתִיב וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר וַיֵּשְׁבוּ שָׁם. אָמַר רֵישׁ לָקִישׁ לָמָּה נִקְרָא שְׁמָהּ שִׁנְעָר שֶׁשָׁם נִנְעֲרוּ מֵיתֵי דּוֹר הַמַּבּוּל. דָּבָר אַחֵר שֶׁהֵם מֵתִים בְּתַשְׁנוּק בְּלֹא נֵר בְּלֹא מֶרְחָץ. דָּבָר אַחֵר שִׁנְעָר שֶׁהֵן מְנוּעֲרִין מִן הַמִּצְוֹת בְּלֹא תְרוּמָה וּבְלֹא מַעֲשֵׂר. דָּבָר אַחֵר שִׁנְעָר שֶׁשָּׂרֶיהָ מֵתִים נְעָרִים. דָּבָר אַחֵר שִׁנְעָר שֶׁהֶעֱמִידָה שׂוֹנֵא וָעָר לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְאֵי זֶה זֶה נְבוּכַדְנֶצַּר הָרָשָׁע.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
The maternal uncle of Rebbi Ada⁵² had rolled up the kaftan of Rav on the Great Fastday⁵³ and *Minḥah* on Yom Kippur.. He said to him: When you see the sun on top of the date palms⁵⁴, give me my kaftan so that we may pray *Minḥah.* And when the sun is on top of the date palms it is daytime. As⁵⁵ Rebbi Yoḥanan said (*Is.* 44:27): “He Who said to the deep: dry up!”, that is Babylonia, the filth⁵⁶ “situation; filth”. of the world. Rebbi Yoḥanan said⁵⁷: *Gen.**rabba 37:4, Threni rabba, Petiḥta* 23, *Eccl. rabba* 12:7. In the first two, there is an additional explanation of Shinear: A land whose (Jewish) rulers study Torah as youths (but do not continue studying as adults.): Why is it called “the deep”, because there the dead of the Deluge were submerged, (*Jer.* 51:49) “Also in Babylonia the slain of Israel will fall, also in Babylonia the corpses of all the earth⁵⁸ did fall.” It is written (*Gen.* 11:2) “They found a valley in the land Shinear and dwelt there.” Rebbi Simeon ben Laqish said, why is it called Shinear? Because there the dead of the Deluge were thrown⁵⁹ of the root נער “to pour out”; a later explanation refers to נער “to be a youth”.. Another explanation: Because they die in strangulation⁶⁰, without light⁶¹ or public baths. Another explanation: Shinear, because they are stripped of *miẓwot,* without *terumah* and without tithes⁶². Another explanation: Shinear, because its rulers die as youths. Another explanation: Shinear, because it produced a hater and enemy of the Holy One, praise to Him. Who is that? That is Nebuchadnezzar the evil one.

footnotes:
⁵² Rav Ada bar Ahava.
⁵³ Yom Kippur. The Babylonian scholars never prayed without wearing the kaftan with the precribed belt. It seems that the Yeshivah of Rav had an intermission between Musaph
⁵⁴ Since their synagogues were outside the cities in the fields, the sun on top of the date palms may indicate a rather early hour but probably inside the timeframe admitted by Rebbi Yehudah.
⁵⁵ The text הכא makes no sense. In the absence of manuscript evidence, the text has been left unchanged but the translation follows Levi Ginzberg’s conjecture that one has to read כְּהָא “As to that”, by a simple metathesis of two letters. The argument is that in a deep valley running N-S, the sun on the top of trees on the slopes of the valley designates a rather early time.
⁵⁶ Latin situs
⁵⁷ This paragraph is an aggadic interruption about Babylonia; the discussion of Rav’s action is continued in the following paragraph. This group of sermons is also found three times in Midrash rabba
⁵⁸ Only in the Deluge the slain were of all mankind.
⁵⁹ Taking שנער as shaf‘el
⁶⁰ In the Targumim, תשנוּק means “strangulation.” However, in Syriac the words means “suffering”, which makes sense here.
⁶¹ Since they had no olive oil, they had to use sesame oil which does not adhere well to wicks. Public hot baths were a characteristic institution of the provinces of the Roman empire.
⁶² While in old times the exiles tried to fulfill the “obligations that are incumbent on the Land of Israel” also in Babylonia, in Talmudic times they were no longer observed there.


###### Jerusalem Talmud Berakhot 4:1:21
[Jerusalem Talmud Berakhot 4:1:21](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:21)

רַב כְּרִבִּי יוּדָה. אִין תַּעַבְדִּינֵיהּ כְּרַבָּנָן לֵית רִבִּי יוּדָה מוֹדֵי. אִין תַּעַבְדִּינֵיהּ כְּרִבִּי יוּדָה אוֹף רַבָּנָן מוֹדוּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rav acted according to Rebbi Yehudah. If you do it following the rabbis, Rebbi Yehudah will not agree. If you do it following Rebbi Yehudah, the rabbis also will agree⁶³.

footnotes:
⁶³ The previous questionable interpretation based on the topography of Babylonia (which is a double valley, but a very flat one) is unnecessary: Since the time frame of Rebbi Yehudah is more restrictive than that of the majority, if one follows Rebbi Yehudah one prays in a time frame acceptable to everybody.


###### Jerusalem Talmud Berakhot 4:1:22
[Jerusalem Talmud Berakhot 4:1:22](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:22)

מְנַיִין לִנְעִילָה. אָמַר רִבִּי לֵוִי גַּם כִּי תַרְבּוּ תְפִילָּה. מִכַּאן שֶׁכָּל הַמַּרְבֶּה בִתְפִילָּה נֶעֱנֶה. מֻחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי לֵוִי תַּמָּן אָמַר רִבִּי אַבָּא בְּרֵיהּ דְּרִבִּי פַּפַּי רִבִּי יְהוֹשֻׁעַ דְּסִיכְנִין בְּשֵׁם רִבִּי לֵוִי בְּכָל עֵצֶב יִהְיֶה מוֹתָר וּדְבַר שְׂפָתַיִם אַךְ לְמַחְסוֹר. חַנָּה עַל יְדֵי שֶׁרִיבְתָ בִתְפִילָּה קִצְּרָה בְיָמָיו שֶׁל שְׁמוּאֵל שֶׁאָמְרָה וְיֵשֵׁב שָׁם עַד עוֹלָם וַהֲלֹא אֵין עוֹלָמוֹ שֶׁל לֵוִי אֶלָּא חֲמִשִּׁים שָׁנָה. דִּכְתִיב וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבוֹדָה. וְהַוְיָין לֵיהּ חַמְשִׁין וְתַרְתִּין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן שְׁתַּיִם שֶׁגְּמָלַתּוּ. וְכָה אָמַר הָכִן. אִי אָמְרָהּ כֵּן לְיָחִיד כֵּן לְצִיבּוּר. רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן רִבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא בְשֵׁם רִבִּי מֵאִיר וְהָיָה כִּי הִרְבְּתָה לְהִתְפַּלֵּל אֶל יי. מִיכַּן שֶׁכָּל הַמַּרְבֶּה בִתְפִילָּה נֶעֱנֶה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
From where about *Neïlah*⁶⁴? Rebbi Levi said: (*Is.* 1:15) “Even if you prolong your prayers.⁶⁵” From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba, the son of Rebbi Pappai⁶⁶, Rebbi Joshua of Sikhnin in the name of Rebbi Levi (*Prov.* 14:23) “In all excitement there is something superfluous; and the word of the lips is but for deficit.” Hannah, because she prayed too long, reduced the years of Samuel because she said (*1Sam.* 1:22) “He shall dwell there forever” but “forever” for a Levite is only 50 years, as it is written (*Num.* 8:25): “At age fifty he should return from the worshipping hosts⁶⁷”. But in fact it was 52⁶⁸, Chap.13, and is based on the assertion (*1Sam.* 13:1) that Saul ruled only for two years, and on certain not obvious principles of interpretation of the Bible. Shiloh was destroyed when Samuel was still relatively young and afterwards he never lived near the Tabernacle again.. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so⁶⁹? If he ever said it, one for private the other for public prayers. Rebbi Ḥiyya⁷⁰ in the name of Rebbi Yoḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr (*1Sam.* 1:12): “When she prayed very long before the Eternal,” it follows that everyone who extends his prayers will be answered.

footnotes:
⁶⁴ The additional, fifth prayer close to the end of Yom Kippur and the major fasts in a draught.
⁶⁵ The argument is from the full sentence: “Even if you augment your prayers, I shall not hear.” Since Isaiah presents this as a particular curse, it follows that, otherwise, if the people increase their prayers they will be heard.
⁶⁶ Amora of the fourth generation, student of Rebbi Joshua from Sikhnin (Suknin in Lower Galilee), a student of Rebbi Levi. Only aggadic material is transmitted by these two sages.
⁶⁷ In fact, Hannah gave that detailed dedication not in her prayer but only when she explained to her husband that she would not come with him to Shiloh until she had weaned the baby, so that the boy could stay in the Tabernacle for the rest of his life. A Levite could serve (as carrier) only to age 50.
⁶⁸ There is no Biblical source that gives Samuel 52 years; this Yerushalmi tradition is the result of a computation detailed in Midrash Seder Olam
⁶⁹ That additional prayer is always good. The answer is that additional prayers are guaranteed to be heard only if the entire congregation prays together.
⁷⁰ R. Ḥiyya bar Abba. In the Babli (32b) he supports the negative opinion of Rebbi Levi in the name of R. Yoḥanan, at least in the case that somebody prays with the certain idea that he must be heard. The Yerushalmi clearly accepts the first statement of R. Levi but not the second one.


###### Jerusalem Talmud Berakhot 4:1:23
[Jerusalem Talmud Berakhot 4:1:23](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:23)

אֵימָתַי הִיא נְעִילָה רַבָּנָן דְּקֵיסָרִין אָמְרִין אִיתְפַּלְּגוּן רַב וְרִבִּי יוֹחָנָן. רַב אָמַר בִּנְעִילַת שַׁעֲרֵי שָׁמַיִם. וְרִבִּי יוֹחָנָן אָמַר בִּנְעִילַת שַׁעֲרֵי הֵיכָל. אֲמַר רִבִּי יוּדָן [אַנְתּוֹרְדָּיָא] מַתְנִיתָא מְסַיְיעָא לְרִבִּי יוֹחָנָן. בִּשְׁלָשָׁה פְרָקִים הַכֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶם אַרְבַּע פְּעָמִים בַּיּוֹם. בְּשַׁחֲרִית. בְּמוּסָף. בְּמִנְחָה. וּבִנְעִילַת שְׁעָרִים. בְּתַעֲנִיּוֹת. וּבְמַעֲמָדוֹת. וּבְיוֹם הַכִּיפּוּרִים. אִית לָךְ מֵימָר נְעִילַת שַׁעֲרֵי שָׁמַיִם בַּיּוֹם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
When is *Neïlah*? The rabbis of Caesarea say: Rav and Rebbi Yoḥanan disagree. Rav said, when the gates of Heaven are locked⁷¹. And Rebbi Yoḥanan said, when the gates of the Temple are locked. Rebbi Yudan Antordaya⁷² said: A Mishnah supports Rebbi Yoḥanan (*Taäniot* 4:1): “On three occasions do the Cohanim lift their hands four times in one day, mornings, *Musaph, Minḥah,* and at the locking of the gates: on fastdays⁷³, at support services⁷⁴, and on Yom Kippur. May you say that the gates of heaven are locked while it is still daytime⁷⁵?

footnotes:
⁷¹ It is not clear when the Gates of Heaven are locked. Maybe it is at sundown when the sun disappears, but it is more likely sometime after that when on a very clear day one may notice a sudden darkening of the sky in the middle of the gradual dusk. The gates of the Temple were locked for the public at the time of the lighting of the candelabra in the Sanctuary, which must be before sundown.
⁷² An Amora of the later generations who must be younger than the Amora R. Yose. His name appears variously as אנתורדיא, אנתודריא, ענתודריא, ענתוריא. The name probably is a toponymie [from Antarados, on the Phoenician coast opposite the island city of Arados (Arwad). Antarados is mentioned in an old commentary to Pliny (V 20). (E. G.)]
⁷³ Publicly declared additional fastdays in case of a draught.
⁷⁴ Since the perpetual sacrifices were offered from public money and in the name of the public, some public representatives had to be present at the sacrifice. For this purpose, the Land of Israel was divided into districts and each district sent a few representatives to Jerusalem for the week to which it was appointed. During that week, the people of that district conducted special services with prayers that the sacrifices should be accepted by God; at these prayers the Cohanim recited the priestly blessing an additional time before nightfall, to coincide with an additional prayer for that purpose. It follows that the additional prayer was said year round on weekdays but every week at another district.
⁷⁵ Since the priestly blessing may be recited only during daytime, the “locking of the gates” mentioned in the Mishnah must have been during daytime and cannot have been in the night, maybe not after sundown.


###### Jerusalem Talmud Berakhot 4:1:24
[Jerusalem Talmud Berakhot 4:1:24](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:24)

אַחוּי דְּאִימֵּיהּ דְּרִבִּי אָדָא הֲוָה צַיֵּיר גּוּלְתֵיהּ דְּרַב בְּצוֹמָא רַבָּא. אֲמַר לֵיהּ כַּד תִּיחְמִי שִׁימְשָׁא בְּרֵישׁ דִּיקְלֵי תִּיהַב לִי גוּלְתִי דְּנַצְלֵי נְעִילַת שְׁעָרִים. מֻחְלְפָה שִׁיטָּתֵיהּ דְּרַב תַּמָּן הוּא אָמַר בִּנְעִילַת שַׁעֲרֵי שָׁמַיִם. וְכֹה אָמַר בִּנְעִילַת שַׁעֲרֵי הֵיכָל. אֲמַר רַב מַתָּנָה עַל יְדֵי דַּהֲוָה מַאֲרִיךְ רַב בִּצְלוֹתֵיהּ סַגִּין הֲוָה מַגִּיעַ לִנְעִילַת שַׁעֲרֵי שָׁמַיִם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the great fast. He said to him: When you see the sun on the top of the date palms, give me my kaftan so that we may pray the Locking of the Gates. The argument of Rav is inverted. There he says “the locking of the Gates of Heaven” and here he says “the locking of the gates of the Temple.⁷⁶” Rav Mattanah said: Since Rav needed a lot of time to pray, he reached the Locking of the Gates of Heaven⁷⁷ of reciting poetic inserts was accepted, did spend the time until sundown in reciting prayers before the *Amidah* of *Neïlah.* This interpretation is impossible since “prayer” always means “the *Amidah.*”].

footnotes:
⁷⁶ Since the sun is on the top of the date palms quite some time before sunset, Rav cannot possibly pray at the Locking of the Gates of Heaven. Hence, his deeds contradict his teachings.
⁷⁷ It is clear from here that prayer may start before the closing of any gates, it just may not end earlier. This is the interpretation of Maimonides. {Levi Ginzberg explains that Rav, in whose Yeshivah the Galilean Minhag


###### Jerusalem Talmud Berakhot 4:1:25
[Jerusalem Talmud Berakhot 4:1:25](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:25)

נְעִילָה מַהוּ שֶׁתִּפְטוֹר שֶׁל עֶרֶב. רִבִּי אַבָּא וְרַב הוּנָא בְּשֵׁם רַב נְעִילָה פּוֹטֶרֶת שֶׁל עֶרֶב. אָמַר לֵיהּ רִבִּי אַבָּא לְרַב הוּנָא הֵיאַךְ הוּא מַזְכִּיר שֶׁל הַבְדָּלָה. אָמַר רִבִּי יוֹנָה לְרִבִּי אַבָּא הֵיאַךְ יְהוּ שֶׁבַע פּוֹטְרוֹת שְׁמוֹנֶה עֶשְׂרֵה. אֲמַר לֵיהּ וְלֹא כְּבָר אִיתְתִּבַת. אֲמַר לֵיהּ בְּגִין דְּאִיתְתִּבַת תִּיבְטִיל. אָמַר רִבִּי יוֹסֵי מַה דְּאַקְשֵּׁי רִבִּי אַבָּא קָשֶׁי יְאוּת. מַה דְּאַקְשֵּׁי רִבִּי יוֹנָה לָא קָשֶׁי יְאוּת. קַל הֵיקִלוּ עָלָיו מִשּׁוּם תַעֲנִיתוֹ שֶׁיְּהוּ שֶׁבַע פּוֹטְרוֹת שְׁמוֹנֶה עֶשְׂרֵה. רִבִּי אַבָּא בַּר מָמָל אָמַר לַחֲבֵרָיָיא מָרַיי מִן כּוּלְּכוֹן שַׁמְעִית שֶׁאֵין נְעִילָה פּוֹטֶרֶת שֶׁל עֶרֶֶב. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֵין נְעִילָה פּוֹטֶרֶת שֶׁל עֶרֶב. אָמַר רִבִּי יוֹסֵי בֵּרִבִּי בּוּן וְתַנִּי רִבִּי חִיָיא בְּכָל יוֹם אָדָם מִתְפַּלֵּל שְׁמוֹנֶה עֶשְׂרֵה בְּמוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם הַכִּיפּוּרִים וּבְמוֹצָאֵי תַעֲנִית צִיבּוּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
May *Neïlah* free one from evening prayers? Rebbi Abba⁷⁸, Rav Ḥuna in the name of Rav: *Neïlah* frees one from evening prayers⁷⁹ may be started only when evening prayers may already be said. It does not make sense to recite two prayers at one time.. Rebbi Abba said to Rav Ḥuna: How may he mention *havdalah*⁸⁰ (“distinction”) was recited in the evening *Amidah*. Hence, Rav’s decision seems to be impossible. (Even though it is possible, but undesirable, to recite *havdalah* only on a cup of wine, in particular after Yom Kippur when no fire is lit for *havdalah*.)? Rebbi Jonah said to Rebbi Abba⁸¹: How may seven⁸². free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned⁸³? Rebbi Yose⁸⁴ said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal⁸⁵ 87b) which reports the opinion of Rav that *Neïlah* does free one from evening prayers and explains that, in the opinion of Rav, the evening *Amidah* is not really obligatory (and, hence, is eliminated by the contemporaneous *Neïlah*) *Havdalah* is said over a cup of wine.
The next statement in the name of Rebbi Joshua ben Levi is strictly from the Land of Israel. said to his colleagues: From all of them I understand that *Neïlah* does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: *Neïlah* does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days⁸⁶ is a commentary on Mishnah 3; it explains the opinion of Rabban Gamliel that a full 18 benedictions have to be prayed three times every day (see the end of this Halakhah), including the end of Sabbath and Yom Kippur (against the opinion of Rebbi Aqiba that on those occasions there are 19 benedictions, including a separate benediction for *havdalah*), and the end of public fasts for rain, to exclude the opinion that *Neïlah* eliminates the evening prayer. The Israeli position is thus supported by a tannaïtic statement..”

footnotes:
⁷⁸ Rebbi Abba, the student of Rav Huna, taught the statement in the name of Rav Huna when he came to Galilee and mentioned his own objection to Rav Huna’s teaching.
⁷⁹ According to Rav’s original opinion that one prays at the Locking of the Gates of Heaven, Neïlah
⁸⁰ It will be explained in Mishnah 5:2 that at the end of Sabbath or holiday work is permitted only if havdalah
⁸¹ Rebbi Jonah, of the fifth generation of Galilean Amoraïm, apparently knew Rebbi Abba of the third generation.
⁸² The seven benedictions of the holiday Amidah
⁸³ If somebody could find a satisfactory answer to your question, there would be no reason to abandon the ruling of Rav.
⁸⁴ The Amora, contemporary of Rebbi Jonah.
⁸⁵ Or, from Mamal (Khirbet Mamleh in the valley of Genezareth), Amora of the second/third generation. He seems to refer to the decision of Babylonian scholars, reported by Rebbi Abba the Babylonian. This contradicts the position of the Babli (Yoma
⁸⁶ This baraita


###### Jerusalem Talmud Berakhot 4:1:26
[Jerusalem Talmud Berakhot 4:1:26](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:26)

רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי יוֹם הַכִּיפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת אַף עַל פִּי שֶׁאֵין נְעִילָה בְּשַׁבָּת מַזְכִּיר שֶׁל שַׁבָּת בִּנְעִילָה. אוֹסְפוּן עָלֵיהּ רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּתַעֲנִית צִיבּוּר אַף עַל פִּי שֶׁאֵין נְעִילָה בְּרֹאשׁ חֹדֶשׁ מַזְכִּיר שֶׁל רֹאשׁ חֹדֶשׁ בִּנְעִילָה. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שַׁבָּת שֶׁחָלָה לִהְיוֹת בַּחֲנוּכָּה אַף עַל פִּי שֶׁאֵין מוּסָף בַּחֲנוּכָּה מַזְכִּיר שֶׁל חֲנוּכָּה בְמוּסָף. אוֹסְפוּן עָלָהּ רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּתוֹכָהּ אַף עַל פִּי שֶׁאֵין מוּסָף בַּחֲנוּכָּה מַזְכִּיר שֶׁל חֲנוּכָּה בְמוּסָף.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi⁸⁷ prayers.: If Yom Kippur happens to be on the Sabbath, one mentions Sabbath in *Neïlah* even though there is no *Neïlah* for Sabbath. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in *Neïlah* even though there is no *Neïlah* for the New Moon⁸⁸.. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for *Musaph* even though there is no *Musaph* for Ḥanukkah. They added to it the New Moon that happens to be in it, one mentions Ḥanukkah for *Musaph* even though there is no *Musaph* for Ḥanukkah⁸⁹ 34b) is in the name of Rebbi Joshua ben Levi only, there the reason is stated that “the day requires four (or five) prayers”, and since the addition is required for some of the prayers it is required for all of them..

footnotes:
⁸⁷ These rules are inserted here because they are about statements of Rebbi Joshua ben Levi in the order of Amidah
⁸⁸ In general, fasting is forbidden on the days of the New Moon. The one exception is in the case of a prolonged draught when one fasts while praying for rain. In such a case, once they started the severe fasts, they continue Mondays and Thursdays without interruptions as explained in Tractate Taäniot
⁸⁹ The parallel in the Babli (Šabbat


###### Jerusalem Talmud Berakhot 4:1:27
[Jerusalem Talmud Berakhot 4:1:27](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:27)

רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּתַעֲנִית הֵיאַךְ מַזְכִּיר הוּא שֶׁל רֹאשׁ חֹדֶשׁ. רִבִּי זְעוֹרָא אָמַר בְּהוֹדָיָה. רִבִּי אַבָּא בַּר מָמָל אָמַר בַּעֲבוֹדָה. רִבִּי אֲבִינָא אָמַר אוֹמֵר בְּרָכָה רְבִיעִית. אָמַר רִבִּי אַבָּא מַה מָצִינוּ בְּכָל מָקוֹם אוֹמְרָהּ בְּרָכָה רְבִיעִית. אַף כַּאן אוֹמְרָהּ בְּרָכָה רְבִיעִית. וְכֵן נָפַק עֻבְדָּא כַּהֲדָא דְרִבִּי אַבָּא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
When the New Moon falls on a fast day, how does one mention the New Moon⁹⁰ 32b) and Rosh (R. Asher ben Yeḥiël, to Chap. 5, #10) felt compelled to emend the text. Since three of the four prayers of the New Moon are weekday prayers with an addition added in “Temple service” (רצה, the 16th benediction in the Yerushalmi version) as given later in Chapter 5, Halakhah 2, the only question can be about *Musaph*. However, we never hear that the particular inserts in the morning prayers of a fast day were recited also for *Musaph*. On the other hand, as Rosh points out, the previous paragraph certainly implies that the one benediction recited on *all* fast-days except Yom Kippur, not only on those for rain, known as עננו, must be recited also for *Musaph* since the day requires that the benediction be inserted in all prayers. One may at least understand the position of Rebbi Abba that on a fast day for rain which coincides with a day of the New Moon, one recites the usual *Musaph* with an additional fifth benediction which deals with the fast day, after the fourth for the New Moon. The dissenting opinions of Rebbis Zeïra and Abba bar Mamal seem to imply that *Musaph* on a fast day consisted of the introductory and final benedictions that are common to all prayers and the additional benedictions for the fast day, whereas the section on the New Moon, for which *Musaph* is recited in the first place, is moved from its regular place to an insert in either the 16th or the 17th (מודים, “thanksgiving”, a place usually reserved for thanksgiving for past miracles) benediction.? Rebbi Zeïra said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Avina said, he says it as the fourth benediction. Rebbi Abba said, how do we find everywhere that he says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rebbi Abba⁹¹.

footnotes:
⁹⁰ This paragraph is extremely difficult to understand and the greatest authorities of the Middle Ages, Rashba (R. Abraham ben Adrat, on Babli Berakhot
⁹¹ A reported action on an opinion is the best proof that this is accepted practice, see Chap. 1, Note 125.


###### Jerusalem Talmud Berakhot 4:1:28
[Jerusalem Talmud Berakhot 4:1:28](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:28)

בְּמַה קוֹרִין. רִבִּי יוֹסֵי אָמַר קוֹרִין בְּרָכוֹת וּקְלָלוֹת. אָמַר לֵיהּ רִבִּי מָנָא כְּגוֹן מוֹדַעְתּוּן [בּוֹ] תַּעֲנִית רְבִיעִין עַל מֵעֵיהוֹן וְלֹא יָדְעִין דְּהִיא תַעֲנִיתָא. אָמַר לֵיהּ לְהוֹדִיעָךְ שֶׁקּוֹרִין בְּרָכוֹת וּקְלָלוֹת. רִבִי יוּדָן קַפּוֹדָקִיָּא אָמַר קוֹמֵי רִבִּי יוֹסֵי בְּשֵׁם רִבִּי יוּדָה בֶּן פָּזִי קוֹרִין בְּראשׁ חֹדֶשׁ. קָם רִבִּי יוֹסֵי עִם רִבִּי יוּדָה בֶּן פָּזִי. אָמַר לֵיהּ אַתְּ שָׁמַעְתָּ מֵאָבוּךְ הֲדָא מִילְתָא. אָמַר לֵיהּ אַבָּא לֹא הֲוָה אָמַר כֵּן אֶלָּא בְּעֵין טָב עַל יְדֵי דְּאִינּוּן יָדְעִין דְּהוּא רֵישׁ יַרְחָא קוֹרִין בְּרֹאשׁ חֹדֶשׁ. הָא שְׁאָר כָּל הַמְּקוֹמוֹת קוֹרִין בְּרָכוֹת וּקְלָלוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
What does one read? Rebbi Yose said, one reads blessings and curses⁹² 3:6. On the day of the New Moon, one reads abouts its sacrifices, *Num.* 28:11–15 (in Babylonia, 28:1–15), and on fast days for rain, blessings and curses, *Lev.* 26:3–46. (In Babylonia on other fast days, *Ex.* 32:11–14, 34:1–10). In Babylonia there would be no problem since there two Torah scrolls were used to read both portions, giving each person a larger share to read. However, in Israel the Torah was not read in the Babylonian one-year cycle but in an irregular three-year cycle with shorter readings and where the regular reading was postponed for any special one. For example, on Sabbath Ḥanukkah, in Israel *only* the corresponding part of the dedication sacrifices (*Num.* 7) was read, whereas in Babylonia that was simply the reading from the second Torah scroll. Similarly, for a Sabbath New Moon one read in Israel only *Num.* 28:1–15 and not the regular Torah reading. Hence, there is a serious question which portion to read on the New Moon which is also a fast day.. Rebbi Mana said to him: For example to tell them about the fast day? They are lying on their bellies⁹³ a penitential service (נפילת אפים) that is forbidden on semi-holidays like the day of the New Moon. and should not know that it is a fast day? He said to him: To tell you that one reads blessings and curses⁹⁴. Rebbi Yudan the Kappadokian⁹⁵ said before Rebbi Yose in the name of Rebbi Yehudah ben Pazi: One reads about the New Moon. Rebbi Yose met Rebbi Yehudah ben Pazi. He asked him: Did you hear that from your father? He said to him: My father did not say so, except that at Eyn Ṭab⁹⁶ (καλλιρρόη “the beautifully flowing one”); it possibly is Ḥamat Gader. Since the sequence of 30 day and 29 day months was not determined beforehand, only at Eyn Ṭab was the day of the New Moon fixed. Everywhere else one knew that it was certainly a fast day and probably a day of the New Moon; the certain has precedence over the probable., since they know for sure that it is the New Moon, they read about the New Moon. Hence, at all other places one reads blessings and curses.

footnotes:
⁹² Both on the day of the New Moon and on fast days one reads in the Torah. The readings are explained in Mishnah Megillah
⁹³ Meaning, falling on their faces for private prayer after the Amidah,
⁹⁴ Not that the reading is to proclaim a fast day, but it is the reading appropriate for a fast day. If one already eliminates the prohibition of fasting on the New Moon, the occasion is so serious that the Torah reading also is eliminated.
⁹⁵ A scholar from Kappadokia in Anatolia; he is always mentioned in connection with the Amora Rebbi Yose.
⁹⁶ After the destruction of the Academy of Jabneh and the move of the Patriarchate to Galilee, the declaration of New Moons and New Years (before the publication of the permanent calendar) did always take place at Eyn Ṭab “beautiful spring”, known in Greek as Kallirrhoë


###### Jerusalem Talmud Berakhot 4:1:29
[Jerusalem Talmud Berakhot 4:1:29](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:29)

יִרְמְיָה סַפְרָא שָׁאַל לְרִבִּי יִרְמְיָה רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת בְּמַה קוֹרִין. אָמַר לֵיהּ קוֹרִין בְּרֹאשׁ חֹדֶשׁ. אָמַר רִבִּי חֶלְבּוֹ קוֹמֵי רִבִּי אַמִּי וּמַתְנִיתַא אָמְרָה כֵן לַכֹּל מַפְסִיקִין לְרָאשֵׁי חֱֳדָשִׁים לְחֲנוּכָּה וּלְפוּרִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Jeremiah the Scribe⁹⁷ as in Babylonia. The parallel discussion of this and the next paragraph is in Babli *Megillah* 29b. asked before Rebbi Jeremiah: What does one read if the day of the New Moon is a Sabbath? He said to him: One reads about the New Moon. Rebbi Ḥelbo said before Rebbi Ammi: The Mishnah says so (*Megillah* 3:6), “One interrupts for everything, for New Moons, for Ḥanukkah, and for Purim.”

footnotes:
⁹⁷ A scholar not otherwise known. As explained before, in Israel one interrupted the regular sequence of Torah reading, not just the reading for the maphtir


###### Jerusalem Talmud Berakhot 4:1:30
[Jerusalem Talmud Berakhot 4:1:30](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:30)

יִצְחָק סְחוֹרָא שָׁאַל לְרִבִּי יִצְחָק רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בַּחֲנוּכָּה בְּמַה קוֹרִין. אָמַר לֵיהּ קוֹרִין שְׁלֹשָׁה בְּרֹאשׁ חֹדֶשׁ וְאֶחָד בַּחֲנוּכָּה. רִבִּי פִּינְחָס וְרִבִּי סִימוֹן רִבִּי אַבָּא בַּר זְמִינָא מָטוּ בָהּ בְּשֵׁם רִבִּי אֶבְדִּימִא דְּמִן חֵיפָא קוֹרִין שְׁלֹשָׁה בַּחֲנוּכָּה וְאֶחָד בְּרֹאשׁ חֹדֶשׁ. לְהוֹדִיעָךְ שֶׁלֹּא בָּא הָרְבִיעִי אֶלָּא מַחְמַת רֹאשׁ חֹדֶשׁ. בַּר שֶׁלֶמְיָא סַפְרָא שָׁאַל לְרִבִּי מָנָא הַגַּע עַצְמָךְ שֶׁחָל רֹאשׁ חֹדֶשׁ שֶׁל חֲנוּכָּה לִהְיוֹת בְּשַׁבָּת וְלֹא שִׁבְעָה אִינּוּן קוֹרִין. אִית לָךְ לְמֵימַר שֶׁלֹּא בָּא הָרְבִיעִי אֶלָּא מַחְמַת רֹאשׁ חֹדֶשׁ. שְׁאִילְתִּינְהוּ לְסַפְרָא אָמַר לֵיהּ וַהֲדָא שְׁאִלְתָא דְּסָפָר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Isaac the trader asked Rebbi Isaac: What does one read on a New Moon that falls in Ḥanukkah? He said to him: Three for the New Moon and one for Ḥanukkah. Rebbi Phineas and Rebbi Simon, Rebbi Abba bar Zamina⁹⁸ brought it in the name of Rebbi Eudaimon of Haifa⁹⁹ 29b) he is called Rebbi Dimi.: Three read of Ḥanukka and one of the New Moon, to tell you that the fourth one comes only because of the New Moon¹⁰⁰ sacrifice in the Temple. On the Sabbath, seven read (and the *maphtir* reads one additional portion). Hence, it seems impossible that the fourth person should read about Hanukkah.. Bar Shelemiah the scribe asked Rebbi Mana: Think of it, if the New Moon of Ḥanukkah falls on a Sabbath, do not seven read? How can you say, to tell you that the fourth one comes only because of the New Moon? They asked the scribe¹⁰¹ 4:1, *Megillah* 3:4) but it may be justified to assume that the question was not his, but that he was asked by others on his authority as scribe to the rabbi. Most probably, as conjectured by Levi Ginzberg, it is a second version of Rebbi Mana’s answer, that this is a really stupid question from a scribe who has not learned to think by himself: Since one interrupts for the Sabbath, it is clear that the reading of the New Moon, which occurs at least 16 times a year, has precedence over Ḥanukkah which occurs only 8 times.; he said to him: That is a true question of a scribe.

footnotes:
⁹⁸ A student of Rebbi Zeïra.
⁹⁹ A teacher of Rebbi Zeïra, Amora of the second/third generation. In the Babli (Megillah
¹⁰⁰ Usually on Ḥanukkah only three people read from the Torah, since it is a regular workday. On the day of the New Moon, four persons read since it is a day with a Musaph
¹⁰¹ This phrase is missing in the parallels (Yerushalmi Taäniot


###### Jerusalem Talmud Berakhot 4:1:31
[Jerusalem Talmud Berakhot 4:1:31](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:31)

רִבִּי מִפְקֵּד לְאַבְדָּן אֲמוֹרֵיהּ אַכְרִיז קוֹמֵי צִיבּוּרָא מַאן דְּמַצְלִי יַצְלִי דְּרַמְשָׁא עַד יוֹמָא קָאִים. רִבִּי חִיָיא בַּר וָוה מִפְקֵּד לַאֲמוֹרֵיהּ אַכְרִיז קוֹמֵי צִיבּוּרָא מַאן דְּמַצְלִי יַצְלִי דְּרַמְשָׁא עַד יוֹמָא קָאִים. אָמַר רִבִּי חֲנִינָא מָשְׁכֵנִי רִבִּי יִשְׁמָעְאֵל בֵּי רִבִּי יוֹסֵי אֵצֶל פּוּנְדוּק אֶחָד אָמַר לִי כַּאן נִתְפַּלֵּל אַבָּא שֶׁל לֵילֵי שַׁבָּת בְּעֵרֶב שַׁבָּת. אָמַר רִבִּי אַמִּי רִבִּי יוֹחָנָן פְּלִיג וְלָא הֲוָה צְרִיךְ מִפְלְגָה עַל הֲדָא לָמָּה שֶׁכֵּן מוֹסִיפִין מֵחוֹל עַל קוֹדֶשׁ. וְעוֹד דְּסַלְקוּן חוֹמָּרַיָיא מִן עָרָב לְצִיפּוֹרִין וְאָמְרִין כְּבַר שַׁבָּת רִבִּי חֲנִינָא בֶּן דוֹסָא בְּעִירוֹ. וְיֶידָה אָמְרָה דָּא דְּאָמַר רִבִּי חֲנִינָא מָשְׁכֵנִי רִבִּי יִשְׁמָעְאֵל בֵּי רִבִּי יוֹסֵי אֵצֶל פּוּנְדוּק אֶחָד אָמַר לִי כַּאן נִתְפַּלֵּל אַבָּא שֶׁל מוֹצָאֵי שַׁבָּת בְּשַׁבָּת וַאֲפִילּוּ אַף עֲלָהּ לָא הֲוָה צְרִיךְ מִיפְלְגָה דְּרִבִּי מִפְקֵּד לְאַבְדָּן אֲמוֹרֵיהּ אַכְרִיז קוֹמֵי צִיבּוּרָא מַאן דְּמַצְלִי יַצְלִי דְּרַמְשָׁא עַד יוֹמָא קָאִים. רִבִּי חִיָיא בַּר וָוה מִפְקֵד לַאֲמוֹרֵיהּ אַכְרִיזוּ קוֹמֵי צִיבּוּרָא מַאן דְּמַצְלִי יַצְלִי דְּרַמְשָׁא עַד יוֹמָא קָאִים. דְּבֵית רִבִּי יַנַּאי אָמְרִין עָלָה אָדָם עַל מִיטָּתוֹ אֵין מַטְרִיחִין אוֹתוֹ לֵירֵד. אֲמַר רִבִּי זְעוּרָא כָּל מַאן דַּהֲוִינָא עֲבַד כֵּן הֲוִינָא מְפָחֵד בַּלַּיְלִיָּא. לֵית לָךְ אֶלָּא כַהֲדָא דְּרִבִּי מִפְקֵּד לְאַבְדָּן אֲמוֹרֵיהּ אַכְרִיז קוֹמֵי צִיבּוּרָא מַאן דְּמַצְלִי יַצְלִי דְּרַמְשָׁא עַד יוֹמָא קַיָים. רִבִּי חִיָיא בַּר וָוא מִפְקֵד לַאֲמוֹרִיהּ כו׳.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi¹⁰² and fast days, the discussion returns to the last part of the Mishnah. The text appears in modified form also in *Bereshit rabba* 8:10, *Pesiqta rabbati* 23; the parallel in Babli *Berakhot* 27b disagrees fundamentally with the practice explained here.
According to the Mishnah, the time of *Minḥah* is until 5/4 hours before sundown for Rebbi Yehudah and until sundown for the other sages. As a corollary, the time of evening prayers starts at 5/4 hours before sundown for Rebbi Yehudah and at sundown for the others. Since Rebbi was a student of Rebbi Yehudah, it is possible that he simply followed his teacher and himself was followed by his own student R. Ḥiyya. Perhaps it is assumed here that we already know the result of the next paragraph, that evening prayer is not obligatory (this is also accepted in the Babli), and that because of this one permits evening prayer before sundown because it is a minor obligation and in Galilee apparently was not recited in the synagogue. This is the medieval Ashkenazic tradition. [The Babli states that evening prayers should be said in the night, that this is also Rebbi’s position, but that in case of error, under very dark clouds, one does not have to repeat the prayer which in Babylonia was recited in the synagogue.] commanded his speaker Abdan¹⁰³ who spoke in a loud voice. It is probable that the situation described here is that of Sabbath afternoon when everybody came to listen to the sermon, since the audience is called “congregation” and not “students”, who were the weekday audience.: Proclaim before the congregation that he who wants to pray, should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba¹⁰⁴ commanded his speaker: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose¹⁰⁵ drew me to an inn and said to me: Here my father prayed Saturday (Friday night) prayers on Friday. Rebbi Ammi said: Rebbi Yoḥanan disagrees¹⁰⁶ but he should not have disagreed since one adds from the profane to the holy time¹⁰⁷; in addition, donkey drivers come from Arab¹⁰⁸ to Sepphoris and say, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me, here my father prayed Saturday night prayers on the Sabbath. But even with that he should not have disagreed, since Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. In the house of Rebbi Yannaï they said: If a man went to bed, one does not bother him to get up¹⁰⁹. Rebbi Zeïra said, all the time that I followed this rule, I was afraid in the night¹¹⁰. You have only what Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded etc.

footnotes:
¹⁰² After the discussion of the side issues introduced by the mention of Neïlah
¹⁰³ It seems that his name was Abba Yudan. In the talmudic academies, the head of the academy never raised his voice to speak to a large class; he explained what he had to say to one or more speakers, Amoraïm,
¹⁰⁴ He is Rebbi Ḥiyya the Great, in Rebbi’s Academy, not the student of R. Yoḥanan.
¹⁰⁵ Ben Ḥalaphta, the Tanna.
¹⁰⁶ And insists that Evening prayers may be said only after sundown.
¹⁰⁷ It is an obligation to start the Sabbath (and holidays) before sundown and end it after sundown, not exactly at sundown. This obligation is not spelled out in the Babli; its source is here in the Yerushalmi.
¹⁰⁸ The village of Arrabeh, North of Kafr Kanah in lower Galilee.
¹⁰⁹ If one forgot to recite evening prayers. R. Yannai certainly agrees that evening prayers are not obligatory.
¹¹⁰ Even though evening prayers are not obligatory, it is the practice to recite them for peace of mind, subject to the leniencies of Rebbi and Rebbi Ḥiyya.


###### Jerusalem Talmud Berakhot 4:1:32
[Jerusalem Talmud Berakhot 4:1:32](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:32)

אָמַר רִבִּי יַעֲקֹב בַּר אַחָא תַּנִּיֵי תַּמָּן תְּפִילַּת הָעֶרֶב מַהוּ. רַבָּן גַּמְלִיאֵל אוֹמֵר חוֹבָה. רִבִּי יְהוֹשֻׁעַ אוֹמֵר רְשׁוּת. אָמַר רִבִּי חֲנִינָא אַתְיָין אִילֵּין פַּלְגְּוָותָא כְּאִינּוּן פַּלְגְּוָותָא מָאן דָּמַר חוֹבָה אֵין נְעִילָה פּוֹטֶרֶת שֶׁל עֶרֶב. וּמָאן דָּמַר רְשׁוּת נְעִילָה פּוֹטֶרֶת שֶׁל עֶרֶב.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Jacob bar Abba¹¹¹ said: There, they did state, what is the status of evening prayer? Rabban Gamliel said, it is obligatory. Rebbi Joshua¹¹² is obligatory. said, it is voluntary. Rebbi Ḥanina said, this difference parallels the other difference: He who holds that evening prayer is obligatory, holds that *Neïlah* does not free one from evening prayers. He who holds that it is voluntary, holds that *Neïlah* frees one from evening prayers¹¹³.

footnotes:
¹¹¹ An Israeli Amora of the second generation, student of Rav in Babylonia. His tradition from “there” (Babylonia) and the following story are reported at great length in Babli 27b.
¹¹² In a dispute between Rebbi Joshua and Rabban Gamliel, practice always follows Rebbi Joshua. There is never a doubt that the recitation of Shema‘
¹¹³ But, as stated before, evening prayers are still needed for mental health.


###### Jerusalem Talmud Berakhot 4:1:33
[Jerusalem Talmud Berakhot 4:1:33](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:1:33)

מַעֲשֶׂה בְּתַלְמִיד אֶחָד שֶׁבָּא וְשָׁאַל אֶת רִבִּי יְהוֹשֻׁעַ תְּפִילַּת הָעֶרֶב מַהוּ. אָמַר לֵיהּ רְשׁוּת. בָּא וְשָׁאַל אֶת רַבָּן גַּמְלִיאֵל תְּפִילַּת הָעֶרֶב מַהוּ. אָמַר לֵיהּ חוֹבָה. אָמַר לוֹ וְהָא רִבִּי יְהוֹשֻׁעַ אָמַר לִי רְשׁוּת. אָמַר לוֹ לְמָחָר כְּשֶׁאֶכָּנֵס לְבֵית הַוַּועַד עֲמוֹד וּשְׁאוֹל אֶת הַהֲלָכָה הַזֹּאת. לְמָחָר עָמַד אוֹתוֹ תַּלְמִיד וְשָׁאַל אֶת רַבָּן גַּמְלִיאֵל תְּפִילַּת הָעֶרֶב מַהוּ. אָמַר לוֹ חוֹבָה. אָמַר לוֹ הָא רִבִּי יְהוֹשֻׁעַ אָמַר לִי רְשׁוּת. אָמַר רַבָּן גַּמְלִיאֵל לְרִבִּי יְהוֹשֻׁעַ אַתְּ הוּא אוֹמֵר רְשׁוּת אָמַר לֵיהּ לָאו. אָמַר לוֹ עֲמוֹד עַל רַגְלֶיךָ וְיָעִידוּךָ. וְהָיָה רַבָּן גַּמְלִיאֵל יוֹשֵׁב וְדוֹרֵשׁ וְרִבִּי יְהוֹשֻׁעַ עוֹמֵד עַל רַגְלָיו עַד שֶׁרִינְּנוּ כָל הָעָם וְאָמְרוּ לְרִבִּי חֻצְפִּית הַתּוּרְגְּמָן הַפְטֵר אֶת הָעָם. אָמְרוּ לְרִבִּי זֵינוֹן הַחֲזָן אֶמוֹר הַתְחֵיל וְאָמַר הַתְחִילוּ. וְעָמְדוֹ כָל הָעָם עַל רַגְלֵיהֶם וְאָמְרוּ לוֹ כִּי עַל מִי לֹא עָבְרָה רָעָתְךָ תָּמִיד. הָלְכוּ וּמִינּוּ אֶת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בִישִׁיבָה בֶּן שֵׁשׁ עֵשְׂרֵה שָׁנָה וְנִתְמַלֵּא כָּל רֹאשׁוֹ שֵׂיבוֹת. וְהָיָה רִבִּי עֲקִיבָא יוֹשֵׁב וּמִצְטָעֵר וְאָמַר לֹא שֶׁהוּא בֶּן תּוֹרָה יוֹתֵר מִמֶּנִּי אֶלָּא שֶׁהוּא בֶּן גְּדוֹלִים יוֹתֵר מִמֶּנּי. אַשְׁרֵי אָדָם שֶׁזָּכוּ לוֹ אֲבֹתָיו אַשְׁרֵי אָדָם שֶׁיֵּשׁ לוֹ יָתֵד בְּמִי לְהִתָּלוֹת בָּהּ. וְכִי מַה הָיְתָה יְתֵידָתוֹ שֶׁל רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שֶׁהָיָה דּוֹר עֲשִׂירִי לְעֶזְרָא. וְכַמָּה סַפְסָלִין הָיוּ שָׁם. רִבִּי יַעֲקֹב בֶּן סִיסִי אָמַר שְׁמוֹנִים סַפְסָלִים הָיוּ שָׁם שֶׁל תַּלְמִידֵי חֲכָמִים חוּץ מִן הָעוֹמְדִין לַאֲחוֹרֵי הַגֶּדֶר. רִבִּי יוֹסֵי בֵּירִבִּי אָבוּן אָמַר שְׁלֹשׁ מֵאוֹת הָיוּ שָׁם חוּץ מִן הָעוֹמְדִין לַאֲחוֹרֵי הַגֶּדֶר. כְּיַי דְּתַנִּינָן תַּמָּן בְּיוֹם שֶׁהוֹשִׁיבוּ אֶת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בִישִׁיבָה. תַּמָּן תַּנִּינָן זֶה מִדְרָשׁ דָרַשׁ רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה לִפְנֵי חֲכָמִים בְּכֶרֶם בְּיַבְנֵה. וְכִי כֶרֶם הָיָה שָׁם אֶלָּא אֵילוּ תַּלְמִידֵי חֲכָמִים שֶׁהָיוּ עֲשׂוּיִין שׁוּרוֹת שׁוּרוֹת כְּכֶרֶם. מִיַּד הָלַךְ לוֹ רַבָּן גַּמְלִיאֵל אֵצֶל כָּל אֶחָד וְאֶחָד לְפַיְיסוֹ בְבֵיתוֹ. אֲזַל גַּבֵּי רִבִּי יְהוֹשֻׁעַ אַשְׁכְּחֵיהּ יְתִיב עֲבִיד מְחָטִין. אֲמַר לֵיהּ אִילֵּין אַתְּ חַיֵּי. אֲמַר לֵיהּ וְעַד כְּדוֹן אַתְּ בָּעֵי מִידְעֵי. אוֹי לוֹ לְדוֹר שֶׁאַתָּה פַּרְנָסוֹ. אָמַר לוֹ נֶעֱנֵיתִי לָךְ. וְשָלְחוּן גַּבֵּי רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה חַד קַצָּר. וְאִית דָּמְרִין רִבִּי עֲקִיבָא הֲוָה. אָמַר לוֹ מִי שֶׁהוּא מַזֶּה בֶּן מַזֶּה יַזֶּה מִי שֶׁאֵינוֹ לֹא מַזֶּה וְלֹא בֶּן מַזֶּה יֵימַר לְמַזֶּה בֶּן מַזֶּה מֵימֶיךָ מֵי מְעָרָה וְאֶפְרָךְ אֶפֶר מַקְלֶה. אָמַר לוֹ נִתְרַצִּיתֶם אֲנִי וְאַתֶּם נַשְׁכִּים לְפִתְחוֹ שֶׁל רַבָּן גַּמְלִיאֵל. אַף עַל פִּי כֵּן לֹא הוֹרִידוּ אוֹתוֹ מִגְּדוּלָּתוֹ אֶלָּא מִינּוּ אוֹתוֹ אַב בֵּית דִּין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No¹¹⁴. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuẓpit the interpreter¹¹⁵: Send the people home. They said to Rebbi Zenon the *ḥazan*¹¹⁶ was not only the reader in congregational prayers, but also the general organizer of religious affairs. In outlying communities he was the ritual slaughterer and the conduit through whom questions of religious practice were addressed to the Academies. Here it seems that he had to recite the prayer at the end of a study session discussed in the next Halakhah, that it was customary to start with a Bible verse and that the people spontaneously chose one which was a curse on the speaker.: Start! He said: Start! All the people stood up and said to him (*Nahum* 3:19): “Certainly, on whom did your evil not pass always?” They went and appointed¹¹⁷ Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old¹¹⁸ (In the Babli, the age is given as 18 years.) The difficulty of this age determination is discussed at length by the author in *The Scholar’s Haggadah,* p. 265–266.; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra¹¹⁹. How many seats were there¹²⁰ when, with the deposition of Rabban Gamliel, also his elitistic exclusionary policies of admission to the Yeshivah were scrapped. The insertion is Amoraïc, as is shown by the names of the authorities and the quotes from the Mishnah. The previous paragraph and the following one are Tannaïtic.? Rebbi Jacob ben Sisi¹²¹ said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there (Mishnah *Zebaḥim* 1:3) “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.”¹²² was presented on that day. There (Mishnah *Ketubot* 4:6) we have stated: “This inference did Rebbi Eleazar ben Azariah present before the sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles¹²³. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace¹²⁴? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

footnotes:
¹¹⁴ Since Rabban Gamliel went to great lengths to insist on uniformity, not only of practice, but also of doctrine, Rebbi Joshua, the most important member of the generation preceding Rabban Gamliel, did not want to start a quarrel.
¹¹⁵ The “Amora” of Rabban Gamliel, one of the “Ten Martyrs”.
¹¹⁶ The ḥazan
¹¹⁷ In the Yerushalmi, “appoint” (מנה) is the equivalent of the Babli’s “ordain” (סמך). Rebbi Eleazar ben Azariah was ordained the same day he was appointed head of the Synhedrion.
¹¹⁸ In pre-war Poland, that was the usual age for sĕmikha.
¹¹⁹ His family was of equal rank with that of the Patriarch. In the Rome manuscript, there is an addition that he alone was as rich as the Patriarch (and, hence, had the money to deal with the Roman government).
¹²⁰ This insertion is more detailed in the Babli (28a), where the question is discussed how many seats were added
¹²¹ A Galilean Amora of the fourth generation, contemporary of the Amora R. Yose, older than R. Yose ben R. Abun.
¹²² In the tradition of the Babli, all of tractate Idiut
¹²³ In the Babli, his profession is given as charcoal-burner.
¹²⁴ The argument is taken from the ritual of the ashes of the red heifer. The ashes have to be given into “living” water, drawn from a stream. Sprinkling the water was not a reserved profession, but it may be assumed that the care of the ashes, and supervision of the cleansing ritual, was in the hands of the priests, of whom R. Eleazar ben Azariah was one. Hence, it was intimated to him that just as a non-Cohen should not presume upon his duties, so an outsider should not presume upon the duties of the Patriarch.


###### Jerusalem Talmud Berakhot 4:2:1
[Jerusalem Talmud Berakhot 4:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:2:1)

**משנה:** רִבִּי נְחוֹנְיָא בֶּן הַקָּנָה הָיָה מִתְפַּלֵּל בִּכְנִיסָתוֹ לְבֵית הַמִּדְרָשׁ וּבִיצִיאָתוֹ תְפִילָּה קְצָרָה. אָמְרוּ לוֹ מַה טִיבָהּ שֶׁל תְּפִילָּה זוּ. אָמַר לָהֶן בִּכְנִיסָתִי אֲנִי מִתְפַּלֵּל שֶׁלֹּא תֶאֱרַע תַּקָלָה עַל יָדִי וּבִיצִיאָתִי אֲנִי נוֹתֵן הוֹדָיָה עַל חֶלְקִי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Rebbi Neḥoniah ben Haqqanah¹²⁵ and many mystical teachings. used to recite a short prayer when he entered and when he left the house of study. They asked him, what kind of prayer is this? He told them: When I enter, I pray that no mishap should come through me and when I leave I give thanks for my lot.

footnotes:
¹²⁵ A Tanna of the second generation, teacher of Rebbi Ismael. In Medieval mysticism he is credited with authorship of Sefer Habahir


###### Jerusalem Talmud Berakhot 4:2:2
[Jerusalem Talmud Berakhot 4:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:2:2)

**הלכה:** בִּכְנִיסָתוֹ מַהוּ אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁלֹּא אַקְפִּיד כְּנֶגֶד חֲבֵרַי וְלֹא חֲבֵרַי יַקְפִּידוּ כְנֶגְדִּי. שֶׁלֹּא נְטַמֵּא אֶת הַטָּהוֹר וְלֹא נְטָהֵר אֶת הַטָּמֵא. שֶׁלֹּא נֶאֱסוֹר אֶת הַמּוּתָּר וְלֹא נַתִּיר אֶת הָאָסוּר. וְנִמְצֵאתִי מִתְבַּיֵּיש לְעוֹלָם הַזֶּה וּלְעוֹלָם הַבָּא. וּבִיצִיאָתוֹ מַהוּ אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יי אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁנָּתַתָּ חֶלְקִי מִיּוֹשְׁבֵי בֵית הַמִּדְרָשׁ וּבָתֵּי כְנֵיסִיּוֹת וְלֹא נָתַתָּ חֶלְקִי בְּבָתֵּי תֶּרַטִּיּוֹת וּבְבָתֵּי קִרְקֻסִּיּוֹת שֶׁאֲנִי עָמֵל וְהֵן עֲמֵלִין. אֲנִי שׁוֹקֵד וְהֵן שׁוֹקְדִין. אֲנִי עָמֵל לִירֵשׁ גַּן עֵדֶן. וְהֵן עֲמֵלִין לִבְאֵר שַׁחַת שֶׁנֶּאֱמַר כִּי לֹא תַעֲזוֹב נַפְשִׁי לִשְׁאוֹל לֹא תִתֵּן חֲסִידֶךָ לִרְאוֹת שָׁחַת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** What does he say when he enters¹²⁶? May it be Your pleasure, o Eternal, my God and God of my fathers, that I should not be offended by my colleagues and my colleagues should not be offended by me; that we should not declare impure that which is pure, nor declare pure what is impure; that we should not forbid that which is permitted, nor permit what is forbidden and I would be ashamed in this world and the world to come. What does he say when he leaves? I thank You, o Eternal, my God and God of my fathers, that You ordained my lot with those who sit in the house of study and in synagogues and You did not ordain my lot in theaters and circuses¹²⁷ imply that Rebbi Neḥonia accepted the doctrine of predestination as conjectured by L. Finkelstein (מבוא לפרקי אבות ואבות דרבי נתן, ניו יורק תשי״א, נספח ב).. For I toil and they toil, I am diligent and they are diligent. I toil to inherit the Garden of Eden, but they toil for the pit of destruction as it is said (*Ps.* 16:10): “Certainly, You will not abandon my soul to the pit, You will not let Your pious ones see destruction.”

footnotes:
¹²⁶ The text in the Babli (28b) is similar in content but different in formulation. The manuscripts of the Babli and the quotes in Medieval authors differ widely in language.
¹²⁷ This does not


###### Jerusalem Talmud Berakhot 4:2:3
[Jerusalem Talmud Berakhot 4:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:2:3)

רִבִּי פְּדָת בְּשֵׁם רִבִּי יַעֲקֹב בַּר אִידִי רִבִּי אֶלְעָזָר הָיָה מִתְפַּלֵּל שָׁלֹשׁ תְּפִילּוֹת. לְאַחַר תְּפִילָּתוֹ מַהוּ אוֹמֵר. יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהַי וְאלֹהֵי אֲבוֹתַי שֶׁלֹּא תַעֲלֶה שִׂנְאָתֵינוּ עַל לֵב אָדָם וְלֹא שִׂנְאַת אָדָם תַעֲלֶה עַל לִבֵּינוּ. וְלֹא תַעֲלֶה קִנְאָתֵינוּ עַל לֵב אָדָם וְלֹא קִנְאַת אָדָם תַעֲלֶה עַל לִבֵּינוּ. וּתְהֵא תוֹרָתָךְ מְלַאכְתֵּינוּ כָּל יְמֵי חַיֵּינוּ וְיִהְיוּ דְּבָרֵינוּ תַחֲנוּנִים לְפָנֶיךָ. רִבִּי חִיָיא בַּר אַבָּא מוֹסִיף וּתְיַיחֵד לְבָבֵינוּ לְיִרְאָה אֶת שְׁמָךְ וּתְרַחֲקֵינוּ מִכָּל מַה שֶׁשָּׂנֵאתָ וּתְקָרְבֵינוּ לְכָל מַה שֶׁאָהַבְתָּ וְתַעֲשֶׂה עִמָּנוּ צְדָקָה לְמַעַן שְׁמֶךָ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Pedat in the name of Rebbi Jacob bar Idi¹²⁸ is given in the Babli, 16b–17a, where a different text appears in the name of Rebbi Eleazar. It is remarkable that Rebbi Pedat, son of Rebbi Eleazar (ben Pedat), gives his father’s text in the name of Rebbi Jacob bar Idi, student of Rebbi Yoḥanan and colleague of Rebbi Eleazar, rather than from his own knowledge of his father’s practices. He also emphasizes that his father prayed three times, including evening prayers, as noted in the previous Halakhah.: Rebbi Eleazar used to recite three prayers. What did he say after his prayer? May it please You, o Eternal, my God and God of my fathers, that nobody should come to hate us in his heart nor should we hate anybody in our hearts, that nobody should be envious of us nor we envious of anybody. May Your Torah be our occupation all the days of our life and may our words be supplications before You. Rebbi Ḥiyya bar Abba added: Make our hearts singleminded in the fear of Your name, remove us from all You hate and bring us close to all You love, and deal with us in charity for Your name’s sake.

footnotes:
¹²⁸ A list of similar prayers after the Amidah


###### Jerusalem Talmud Berakhot 4:2:4
[Jerusalem Talmud Berakhot 4:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:2:4)

דְּבֵית רִבִּי יַנַּאי אָמְרִין הַנּוֹעֵר מִשְּׁנָתוֹ צָרִיךְ לוֹמַר בָּרוּךְ אַתָּה יי מְחַיֵּה הַמֵּתִים. רִבּוֹנִי חָטָאתִי לָךְ יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהַי שֶׁתִּתֵּן לִי לֵב טוֹב חֵלֶק טוֹב יֵצֶר טוֹב סֵבֶר טוֹב שֵׁם טוֹב עַיִן טוֹבָה וְנֶפֶשׁ טוֹב וְנֶפֶשׁ שְׁפֵלָה וְרוּחַ נְמוּכָה. אַל יִתְחַלֵּל שִׁמְךָ בָנוּ וְאַל תַּעֲשֵׂינוּ שִׂיחָה בְּפִי כָל הַבִּרְיוֹת וְאַל תְּהִי אַחֲרִיתֵינוּ לְהַכְרִית וְלֹא תִקְוָותֵינוּ לְמַפַּח נֶפֶשׁ. וְאַל תַּצְרִיכֵינוּ לִידֵי מַתְּנוֹת בָּשָׂר וְדָם וְאַל תִּמְסוֹר מְזוֹנוֹתֵינוּ בִידֵי בָשָׂר וְדָם שֶׁמַּתְּנָתָם מְעוּטָה וְחֶרְפָּתָם מְרוּבָּה. וְתֵן חֶלְקֵינוּ בְתוֹרָתָךְ עִם עוֹשֵׂי רְצוֹנָךְ. בְּנֵה בֵיתָךְ הֵיכָלָךְ עִירָךְ וּמִקְדְּשָׁךְ בִּמְהֵרָה בְיָמֵינוּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
In the house of Rebbi Yannai they say: He who awakes from his sleep must say “Praised are You, o Eternal, Who resurrects the dead. My Lord, I sinned before You. May it please You, o Eternal, my God, that You might give me a good heart, good part, good inclinations, good hope, good repute, benevolent eye, good soul, meek soul and meek spirit. Your Name should not be desecrated by us; do not make us a byword in the mouths of all creatures; our future should not end in destruction, nor our hope in sorrow. Do not let us need the gifts of flesh and blood, do not deliver our subsistence into the hands of flesh and blood, for their gifts are small but the shame is big. Give our part in Your Torah with those who do Your will, build Your house, Your Temple, Your city, Your Sanctuary quickly, in our days¹²⁹ of Rav Amram Gaon. In modern prayer rites, the corresponding Babylonian prayer (Babli 60b) is universally accepted..

footnotes:
¹²⁹ This paragraph appears among the morning benedictions in the Siddur


###### Jerusalem Talmud Berakhot 4:2:5
[Jerusalem Talmud Berakhot 4:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:2:5)

רִבִּי חִיָיא בַּר וָוא מַצְלִי יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבֹתֵינוּ שֶׁתִּתֵּן בְּלִבֵּינוּ לַעֲשׂוֹת תְּשׁוּבָה שְׁלֵימָה לְפָנֶיךְ שֶׁלֹּא נֵבוֹשׁ מֵאֲבוֹתֵינוּ לְעוֹלָם הַבָּא. רִבִּי יוּדָן בֵּי רִבִּי יִשְׁמָעְאֵל קָבַע לָהּ לַאֲמוֹרֵיהּ דְּיֵימָר בָּתָר פְּרִשָׁתֵיהּ כֵּן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ḥiyya bar Abba prayed¹³⁰: May it please You, o Eternal, our God and God of our fathers, that You may put into our hearts to do complete repentance before You so that we should not be ashamed before our forefathers in the World to Come. Rebbi Yudan ben Rebbi Ismael¹³¹ made it permanent that his Amora should say this after his explanations.

footnotes:
¹³⁰ This is Rebbi Ḥiyyȧ bar Abba’s personal prayer. The previous text mentioned in his name was his version of Rebbi Eleazar’s prayer.
¹³¹ Galilean Amora of the third generation who was known for his great piety and assiduous study.


###### Jerusalem Talmud Berakhot 4:2:6
[Jerusalem Talmud Berakhot 4:2:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:2:6)

רִבִּי תַּנְחוּם בַּר אֵיסְכוֹלַסְטִיקָא מַצְלִי יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁתִּשְׁבּוֹר וְתַשְׁבִּית עוּלּוֹ שֶׁל יֵצֶר הָרָע מִלִּבֵּינוּ שֶׁכַּךְ בְּרָאתָנוּ לַעֲשׂוֹת רְצוֹנָךְ וְאָנוּ חַיָיבִים לַעֲשׂוֹת רְצוֹנָךְ אַתְּ חָפֵץ וְאָנוּ חֲפֵיצִים וּמִי מְעַכֵּב שְׂאוֹר שֶׁבְּעִיסָּה גָּלוּי וְיָדוּעַ לְפָנֶיךְ שֶׁאֵין בָּנוּ כֹחַ לַעֲמוֹד בּוֹ. אֶלָּא יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁתַּשְבִיתֵהוּ מֵעָלֵינוּ וְתַכְנִיעֵהוּ וְנַעֲשֵׂה רְצוֹנָךְ כִּרְצוֹנֵינוּ בְּלֵבָב שָׁלֵם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Tanḥum the scholar¹³² prayed: May it please You, o Eternal, my God and God of my fathers, that You may break and remove the yoke of evil inclinations from our hearts since so You created us to do Your will, and we are required to do Your will. You desire it and we desire it, who obstructs? The sour matter in the dough! It is obvious and known that we have no power to resist. But may it be Your pleasure, o Eternal, my God and God of my fathers, that You may remove it from us, subdue it, so that we may do Your will as our own with a willing heart.

footnotes:
¹³² A title, σχολαστικός “scholar”, also found in ancient synagogue inscriptions. The prayer, with minor variations, is reported in the Babli (17a) in the name of Rebbi Alexandri.בר may mean “son of”; it also may mean “endowed with the quality of”.


###### Jerusalem Talmud Berakhot 4:2:7
[Jerusalem Talmud Berakhot 4:2:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:2:7)

רִבִּי יוֹחָנָן הֲוָה מַצְלִי יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁתַּשְׁכֵּן בְּפוּרְיֵינוּ אַהֲבָה וְאַחֲוָה שָׁלוֹם וְרֵעוּת וְתַצְלִיחַ סוֹפֵינוּ אַחֲרִית וְתִקְוָה וְתַרְבֵּה גְּבוּלֵינוּ בְּתַלְמִידִים וְנָשִׂישׂ בְּחֶלְקֵינוּ בְגַן עֵדֶן וְתַקְּנֵינוּ לֵב טוֹב וְחָבֵר טוֹב וְנַשְׁכִּים וְנִמְצָא יִיחוּל לְבָבֵינוּ וְתָבוֹא לְפָנֶיךְ קוֹרַת נַפְשֵׁינוּ לְטוֹבָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yoḥanan prayed¹³³: May it please You, o Eternal, my God and God of my fathers, that You may make dwell in our marriage couches love and understanding, peace and friendship. Let our end suceed in future and hope, increase the students in our boundaries. May we enjoy our part in paradise; grant us a good heart and a good colleague; may we get up and find¹³⁴, and may the quiet of our minds come before You in kindness.

footnotes:
¹³³ The prayer of Rebbi Yoḥanan in the Babli (16b) is completely different. The first prayer uses the wording of the last benediction at a wedding; the meaning seems to be that he prays for a marriage that always retains the feelings of the wedding day. “Future and hope” means “existence in the Future World.”
¹³⁴ Find the solutions of all problems that remained unsolved the previous evening.


###### Jerusalem Talmud Berakhot 4:2:8
[Jerusalem Talmud Berakhot 4:2:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:2:8)

וּבִיצִיאָתִי אֲנִי נוֹתֵן הוֹדָיָיה עַל חֶלְקִי. אָמַר רִבִּי אָבוּן לָאֵל שֶׁחָלַק לִי דֵּיעָה וּמַעֲשֵׂה טוֹב.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“When I leave I give thanks for my lot¹³⁵.” Rebbi Abun said, to God Who alotted me knowledge and good works.

footnotes:
¹³⁵ Quote of the last clause in the Mishnah. Rebbi Abun seems to free the mindless from responsibility if they do not live a religious life.


###### Jerusalem Talmud Berakhot 4:3:1
[Jerusalem Talmud Berakhot 4:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:1)

**משנה:** רַבָּן גַּמְלִיאֵל אוֹמֵר בְּכָל יוֹם אָדָם מִתְפַּלֵּל שְׁמוֹנֶה עֶשְׂרֵה. וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר מֵעֵין שְׁמוֹנֶה עֶשְׂרֵה. רִבִּי עֲקִיבָה אוֹמֵר אִם שְׁגוּרָה תְפִילָּתוֹ בְּפִיו מִתְפַּלֵּל שְׁמוֹנֶה עֶשְׂרֵה וְאִם לָאו מֵעֵין שְׁמוֹנֶה עֶשְׂרֵה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Rabban Gamliel says: Every day one prays¹³⁷. The shortened version of Rebbi Joshua will be discussed in the Halakhah. eighteen benedictions; Rebbi Joshua says, similar to eighteen benedictions. Rebbi Aqiba says, if he is fluent in his prayer then he prays eighteen benedictions, otherwise similar to eighteen benedictions.

footnotes:
¹³⁷ For the Amidah


###### Jerusalem Talmud Berakhot 4:3:2
[Jerusalem Talmud Berakhot 4:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:2)

**הלכה:** וְלָמָּה שְׁמוֹנֶה עֶשְׂרֵה. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אוֹמֵר כְּנֶגֶד שְׁמוֹנָה עָשָׂר מִזְּמוֹרוֹת שֶׁכָּתוּב מֵרֹאשׁוֹ שֶׁל תִּילִים עַד יַעַנְךָ יי בְּיוֹם צָרָה. אִם יֹאמֵר לָךְ תְּשַׁע עֶשְׂרֵה הֵן אֱמוֹר לוֹ לָמָּה רָגְשׁוּ גּוֹיִם לֵית הוּא מִינּוֹן. מִיכַּן אָמְרוּ הַמִּתְפַּלֵּל וְלֹא נֶעֱנֶה צָרִיךְ תַּעֲנִית. אָמַר רִבִּי מָנָא רֶמֶז לְתַלְמִיד חָכָם שֶׁאָדָם צָרִיךְ לוֹמַר לְרַבּוֹ תִּשָּׁמַע תְּפִילָּתָךְ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** And why 18¹³⁸ 1, and from there in other Midrashim. The Babli (28b) has a shorter list with different names; many allusions given here are not in that list.? Rebbi Joshua ben Levi says, corresponding to the 18 psalms that are written from the start of Psalms to (*Ps.* 20:2): “May the Lord listen to you on the day of need.” If somebody would say to you they are 19, tell him (*Ps.* 2:1) “Why are the Gentiles in upheaval” is not in the count¹³⁹ 116 is divided in two.. From here they said that one who prayed and was not answered needs to fast. Rebbi Mana said, a hint that a Torah student must say to his teacher: May your prayers be answered¹⁴⁰ 20:2 is adressed to David by his students (or the Synhedrion)..

footnotes:
¹³⁸ The list of the Yerushalmi is quoted at length in Tanḥuma Wayyera
¹³⁹ In most of Talmudic sources, Psalms 1 and 2 form one song. To compensate, Ps.
¹⁴⁰ Since Ps.


###### Jerusalem Talmud Berakhot 4:3:3
[Jerusalem Talmud Berakhot 4:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:3)

אָמַר רִבִּי סִימוֹן כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֵה חוּלְיוֹת שֶׁבְּשִׁדְרָה שֶׁבְּשָׁעָה שֶׁאָדָם עוֹמֵד וּמִתְפַּלֵּל צָרִיךְ לָשׁוּחַ בְּכוּלָּן. מַה טַעַם כָּל עַצְמוֹתַי תֹאמַרְנָה יי מִי כָמוֹךָ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Simon said, corresponding to the 18 bones in the spine since when a person prays he has to bend all of them bowing down. What is the reason? (*Ps.* 35:10) “All my bones shall say, o Eternal, who is like You?¹⁴¹”

footnotes:
¹⁴¹ In the Babli (28b), this reason for the number 18 is given by Rebbi Tanḥum in the name of R. Joshua ben Levi who notes that, when bowing down in prayer, all joints must be moved.


###### Jerusalem Talmud Berakhot 4:3:4
[Jerusalem Talmud Berakhot 4:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:4)

אָמַר רִבִּי לֵוִי כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֵה הַזְכָּרוֹת שֶׁכָּתוּב בְּהָבוּ לַיי בְּנֵי אֵלִים. אָמַר רִבִּי חוּנָה אִם יֹאמַר לָךְ אָדָם שְׁבַע עֶשְׂרֵה אִינּוּן. אֱמוֹר לוֹ שֶׁל מִינִין כְּבַר קָבְעוּ חֲכָמִים בְּיַבְנֶה. הָתִיב רִבִּי אֶלְעָזָר בֵּי רִבִּי יוֹסֵי קוֹמֵי רִבִּי יוֹסֵי וְהָכְתִיב אֵל הַכָּבוֹד הִרְעִים. אָמַר לֵיהּ וְהָתַנִּי כּוֹלֵל שֶׁל מִינִים וְשֶׁל פּוֹשְׁעִים בְּמַכְנִיעַ זֵידִים. וְשֶׁל זְקֵינִים וְשֶׁל גֵּרִים בְּמִבְטָח לַצַּדִּיקִים וְשֶׁל דָּוִד בְּבוֹנֶה יְרוּשָׁלַיִם. אִית לָךְ מַסְפְּקָא לְכָל חָדָא וְחָדָא מִינְהוֹן אַדְכָּרָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Levi¹⁴² said, corresponding to the 18 Divine Names written in (*Ps.* 29) “Give to the Eternal, o sons of the mighty.” Rebbi Ḥuna said: If it were said that they are 17, tell him the one against sectarians the Sages fixed already at Jabneh¹⁴³ prayer consisted of only 17 benedictions. Rebbi Ḥuna’s answer, not very satisfactory, is that the eighteenth benediction is also an institution of the Synhedrion, the legal successor of the Great Assembly, and, therefore, all eighteen benedictions have the same status.. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written (*Ps.* 29:3) “the God of Glory thundered¹⁴⁴”? He said to him: Has it not been stated: He takes together the one against sectarians and sinners in “He Who subdues offenders”¹⁴⁵, the one for elders and proselytes in “Assurance to the righteous”, and the one for David in “He Who builds Jerusalem.”¹⁴⁶ Then you have enough to have a Divine name¹⁴⁷/ and soft ד /*ð*/ (voiced *th*) were almost indistinguishable. for each one of them.

footnotes:
¹⁴² In the Babli, this is a statement of Rebbi Hillel, the son of Rebbi Samuel bar Naḥmani. Also the following discussion has a parallel in the Babli.
¹⁴³ Rebbi Ḥuna’s question is an attack against all who try to find a reason for the eighteen benedictions by pointing out that in the 500 years between the institution of formalized prayer by the Men of the Great Assembly and the Synhedrion of Rabban Gamliel, the Amidah
¹⁴⁴ The mention of God introduces a nineteenth Divine name.
¹⁴⁵ This implies that the benediction containing the curse upon apostates and sectarians (i. e., Christians) was not newly introduced at Jabneh but that it was a modification of an old benediction directed at those who wantonly transgress the commandments of the Torah. Hence, the original number of benedictions instituted by the Great Assembly was 18. The benediction has been changed in Christian surroundings beyond recognition. The text of Jabneh must have been close to today’s Yemenite version: למשומדים אל תהי תקוה, כל המינים והמוסרים כרגע יאבדו ומלכות זדון תעקור ותשבור מהרה בימינו. ברוך אתה יי֨ שובר אויבים ומכניע זדים.
¹⁴⁶ This is the Israeli version which has no separate benediction asking for the return of the Davidic rulers. The Babylonian version has no mention of the Davidic dynasty in the prayer for rebuilding Jerusalem; it is retained in today’s Yemenite prayerbook. Current Ashkenazic and Sephardic versions combine the Israeli prayer, for Jerusalem and the Davidic dynasty in benediction 14, with the Babylonian one for the Davidic dynasty alone in benediction 15. Hence, Psalm 29 accomodates both the Galilean (18) benedictions based on the number of mentions of the Tetragrammaton, and the Babylonian (19) versions, based on all invocations of the Deity in the Psalm.
¹⁴⁷ The parallels הזכרות, אדכרה in this paragraph show that in the times of the Yerushalmi the sounds of ז /z


###### Jerusalem Talmud Berakhot 4:3:5
[Jerusalem Talmud Berakhot 4:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:5)

רִבִּי חֲנִינָא בְשֵׁם רִבִּי פִינְחָס כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֵה פְעָמִים שֶׁאָבוֹת כְּתוּבִין בַּתּוֹרָה. אַבְרָהָם יִצְחָק יַעֲקֹב. אִם יֹאמַר לָךְ אָדָם תְּשַׁע עֶשְׂרֵה הֵן אֱמוֹר לוֹ וְהִנֵּה יי נִצָּב עָלָיו לֵית הוּא מִינְהוֹן. אִם יֹאמַר לְָךְ אָדָם שְׁבַע עֶשְׂרֵה הֵן אֱמוֹר לוֹ וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבוֹתַי אַבְרָהָם וְיִצְחָק מִינּוֹן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ḥanina in the name of Rebbi Phineas: Corresponding to the eighteen times the Patriarchs are mentioned together in the Torah, Abraham, Isaac, Jacob. If somebody will tell you that there are nineteen, tell him that (*Gen.* 23:13) “Behold, the Eternal was standing over him” is not counted¹⁴⁸. If somebody will tell you that there are seventeen, tell him that (*Gen.* 48:16) “My name should be called over them, as well the names of my fathers Abraham and Isaac” is counted¹⁴⁹.

footnotes:
¹⁴⁸ Since Jacob is not mentioned in that verse.
¹⁴⁹ Since Jacob is mentioned implicitly; he speaks about “my name”.


###### Jerusalem Talmud Berakhot 4:3:6
[Jerusalem Talmud Berakhot 4:3:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:6)

רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי בְּשֵׁם רִבִּי יוֹחָנָן כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֵה צִיוּוּיִין שֶׁכָּתַב בְּפָרָשַׁת מִשְׁכָּן שֵׁינִי. אַמָר רִבִּי חִיָיא בַּר וָוא וּבִלְבַד מִן וְאִתּוֹ אָהֳלִיאָב בֶּן אַחִיסָמָךְ עַד סוֹפֵיהּ דְּסִיפְרָא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Samuel bar Naḥmani in the name of Rebbi Yoḥanan: Corresponding to the eighteen times “commandment” is mentioned in the second description of the tabernacle¹⁵⁰. Rebbi Ḥiyya bar Abba said, only from (*Ex.* 38:23) “And with him Aholiab ben Aḥisamakh” to the end of the book¹⁵¹.

footnotes:
¹⁵⁰ The description of the actual construction of the tabernacle.
¹⁵¹ Since from the start of the section, v. 21, there would be 19 times mentioned that “the Eternal commanded Moses”.


###### Jerusalem Talmud Berakhot 4:3:7
[Jerusalem Talmud Berakhot 4:3:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:7)

שֶׁבַע שֶׁל שַׁבָּת מְנַיִין. אָמַר רִבִּי יִצְחָק כְּנֶגֶד שִׁבְעָה קוֹלוֹת שֶׁכָּתוּב בְּהָבוּ לַיי בְּנֵי אֵלִים. אָמַר רִבִי יוּדָן עַנְתּוֹרָיָא כְּנֶגֶד שִׁבְעָה אַזְכָּרוֹת שֶׁכָּתוּב בְּמִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
The seven¹⁵² There is no need to ask for a reason for the seven benedictions of a holiday since holidays in everything imitate the Sabbath. In the Babli (29a) only the first reason is given, in the name of R. Ḥalaphta ben Shaul.
In a *Midrash Yelamdenu* quoted in *Yalqut Shim‘oni Psalms* #863, the seven voices are said to refer to the seven kinds of voices heard at the theophany at Sinai, which was on a Sabbath. of Sabbath, from where? Rebbi Isaac¹⁵³ said, corresponding to the seven “voices” written in (*Ps.* 29) “Give to the Eternal, o sons of the mighty.” Rebbi Yudan Antoraya said, corresponding to the seven Divine Names in (*Ps.* 92) “Psalm, Song for the Sabbath Day.”

footnotes:
¹⁵² Benedictions of the Amidah.
¹⁵³ An Amora from the circle of Rebbi Yoḥanan.


###### Jerusalem Talmud Berakhot 4:3:8
[Jerusalem Talmud Berakhot 4:3:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:8)

תֵּשַׁע שֶׁל רֹאשׁ הַשָּׁנָה מְנַיִין. אָמַר רִבִּי אַבָּא קַרְטִיגֵנָיָא כְּנֶגֶד תֵּשַׁע אַזְכָּרוֹת שֶׁכָּתוּב בְּפָרָשַׁת חַנָּה. וּכְתִיב בְּסוֹפָהּ יי יָדִין אַפְסֵי אָרֶץ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Nine of New Year’s Day, from where? Rebbi Abba from Carthage¹⁵⁴ said: Corresponding to the nine Divine Names in Hanna’s prayer; there it is written at the end: (*1Sam* 2:10) “The Eternal will judge the ends of the earth¹⁵⁵.”

footnotes:
¹⁵⁴ An Israeli Amora of the circle of Rebbi Yoḥanan and Resh Laqish. He is either from Carthage in North Africa or from Cartagena in Spain.
¹⁵⁵ This is reported in shortened form in Babli 29a. The entire series of analogous numbers is given only by Israeli Amoraïm; the Yerushalmi is the source for all abbreviated statements in the Babli. The verse from Hannah’s prayer, not quoted in the Babli, is the reason that Hannah’s prayer forms the Haphtarah of the first day of the New Year.


###### Jerusalem Talmud Berakhot 4:3:9
[Jerusalem Talmud Berakhot 4:3:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:9)

עֶשְׂרִים וְאַרְבָּעָה שֶׁל תַּעֲנִיּוֹת מְנַיִין. רִבִּי חֶלְבּוֹ וְרִבִּי שְׁמוּאֵל בַּר רַב נַחְמָן תְּרַוֵּיהוֹן אָמְרִין כְּנֶגֶד עֶשְׂרִים וְאַרְבָּעָה פְּעָמִים שֶׁכָּתוּב בְּפָרָשָׁה שֶׁל שְׁלֹמֹה רִינָּה וּתְפִילָּה וּתְחִינָּה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
The twenty-four of fast days¹⁵⁶, from where? Rebbi Ḥelbo and Rebbi Samuel bar Rav Naḥman both say, corresponding to the twenty-four times that entreaty, prayer, and supplication are mentioned in Solomon’s prayer (*1Kings* 8).

footnotes:
¹⁵⁶ Public fasts for rain in a year of draught. The argument is quoted in the Babli (29a) in the name of Rebbi Ḥelbo alone.


###### Jerusalem Talmud Berakhot 4:3:10
[Jerusalem Talmud Berakhot 4:3:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:10)

רִבִּי זְעִירָא בְשֵׁם רַב יִרְמְיָה יָחִיד בְּתַעֲנִית צִיבּוּר צָרִיךְ לְהַזְכִּיר מֵעֵין הַמְּאוֹרָע. אֵיכָן הוּא אוֹמְרָהּ בֵּין גּוֹאֵל יִשְׂרָאֵל לְרוֹפֵא חוֹלִים. וּמַהוּ אוֹמֵר עַנֵּינוּ יי עַנֵּינוּ בָּעֵת וּבְעוֹנָה הַזֹּאת כִּי בְצָרָה גְדוֹלָה אֲנָחְנוּ אַל תַּסְתֵּר פָּנֶיךָ מִמֶּנּוּ וְאַל תִּתְעַלֵּם מִתְּחִינָּתֵנוּ כִּי אַתָּה יי עוֹנֶה בְעֵת צָרָה פּוֹדֶה וּמַצִּיל בְּכָל עֵת מְצוּקָה וַיִּצְעֲקוּ אֶל יי בַּצָּר לָהֶם מִמְּצוּקוֹתֵיהֶם יוֹצִיאֵם. בָּרוּךְ אַתָּה יי עוֹנֶה בְּעֵת צָרָה. רִבִּי יַנַּיי [בֵּרִבִּי] יִשְׁמָעֵאל בְּשֵׁם בֵּית רִבִּי יַנַּיי אוֹמֵר בְּשׁוֹמֵעַ תְּפִילָּה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Zeïra in the name of Rav Jeremiah, a private person has to mention the occasion on a public fast day¹⁵⁷ (fol. 65c). They are inserted here because the 24 benedictions of fast days were mentioned. On the other hand, the correspondences to the 18, 7, and 9 benedictions on other days belong here and are repeated in *Taäniot* only because of the following text.
The 24 benedictions are recited by the reader in public prayer. In the Babli (*Taänit* 13b–14a) the opinion quoted here in the name of Rav Jeremiah (bar Abba, one of the most important students of Rav in Babylonia) is attributed to Rav himself.. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.”¹⁵⁸ What does he say? “Answer us, o Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, o Eternal, will answer in time of trouble, redeem and save in any time of distress. (*Ps.* 107.6) “They cried to the Eternal in their trouble, He led them out from their distress.”¹⁵⁹ Praise to You, o Eternal, Answering in times of trouble. Rebbi Yannai ben Rebbi Ismael¹⁶⁰ 65c. Rebbi Yannai ben R. Ismael was a student of R. Yoḥanan and a colleague of R. Zeïra. (The Venice text here has בשם instead of בר.) in the name of the House of Rebbi Yannai¹⁶¹ says: In “He Who hears prayer.¹⁶²”

footnotes:
¹⁵⁷ The following discussions belong to tractate Taäniot
¹⁵⁸ Between the Seventh and Eighth benedictions, as a separate benediction.
¹⁵⁹ The Galilean practice was to end every benediction in prayer or Grace with a verse from the Bible. This practice has survived only sporadically. Even though this prayer text is given only in the Yerushalmi, (the Babli usually assumes that all texts are known) there are many variants already in the extant prayer manuals from the 8th to the 10th centuries.
¹⁶⁰ This is the reading of the Rome ms. here and the Venice text in the parallel version in Taäniot
¹⁶¹ The Yeshivah established by Rebbi Yannai in the first generation of Amoraïm; it continued after its founder’s death.
¹⁶² In the 15th benediction. In the Babylonian rite we never find that a private person adds a benediction to his prayer. The House of Rebbi Yannai omitted the final benediction in Rav Jeremiah’s text.


###### Jerusalem Talmud Berakhot 4:3:11
[Jerusalem Talmud Berakhot 4:3:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:11)

רִבִּי יוֹנָה בְּשֵׁם רַב אֲפִילוּ יָחִיד שֶׁגָּזַר תַעֲנִית עַל עַצְמוֹ צָרִיךְ לְהַזְכִּיר מֵעֵין הַמְּאוֹרָע. אֵיכָן הוּא אוֹמְרָהּ. רִבִּי זְעִירָא בְּשֵׁם רַב הוּנָא כְּלֵילוֹ שַׁבָּת וּכְיוֹמוֹ. אָמַר רִבִּי מָנִי אֲנָא דְּלָא בְדַקְתָּהּ אִין כַּהֲדָא דְּרַב יִרְמְיָה. אִין כַּהֲדָא דְּרִבִּי יַנַּאי [בְרִבִּי יִשְׁמָעְאֵל] סָלְקִית לְסִדְרָה וְשָׁמְעִית רַב חוּנָה בְשֵׁם רַב אֲפִילוּ יָחִיד שֶׁגָּזַר עַל עַצְמוֹ תַעֲנִית צָרִיךְ לְהַזְכִּיר מֵעֵין הַמְּאוֹרָע. הָתִיב רִבִּי יוֹסֵי וְהָא מַתְנִיתָא פְּלִיגָא. בְּכָל יוֹם אָדָם מִתְפַּלֵּל שְׁמוֹנֶה עֶשְׂרֵה בְּמוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם הַכִּיפּוּרִים וּבְמוֹצָאֵי תַּעֲנִית צִיבּוּר. מִן מַה דָּמַר רִבִּי יוֹסֵי מַתְנִיתָא פְּלִיגָא. הֲוָה כֵן אִיתְתָּבַת בֵּין גּוֹאֵל יִשְׂרָאֵל לְרוֹפֵא חוֹלִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Jonah in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion¹⁶³. Where does he say it? Rebbi Zeïra in the name of Rav Ḥuna: Similar to Friday night and Sabbath day¹⁶⁴. Rebbi Mani said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Rebbi Yose objected that a *baraitha* disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts¹⁶⁵.” Since Rebbi Yose said, this *baraita* disagrees¹⁶⁶ contradicts Rav, he takes the *baraita* to mean that a private person *always* recites 18 benedictions on weekdays, *never* 19, even on fast days. The additional days are mentioned to point out that insertions for a private person are always accomodated in an existing benediction, never as an additional one, in contrast to the opinion of R. Aqiba who states in Mishnah 5:2 that *Havdalah* Saturday nights is a separate benediction. In addition, it is stated that on those days when *Neïlah* is recited, Yom Kippur and fast days for a severe draught, the *Neïlah* prayer does not replace the following night’s prayer as discussed in Halakhah 1. The Yerushalmi does not address the question what the reader says on a public fast day which is not a fast for rain; the Babli decides that the reader will recite עננוּ as a separate benediction between “Redeemer of Israel” and “Healer of the sick.” This decision does not go against R. Mani’s argument., it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

footnotes:
¹⁶³ He also has to recite עננו. [In practice, the fastdays of the 3rd of Tishre, 10th of Tevet, 13th of Adar, and 17th of Tammuz, follow the rules of private fast days.]
¹⁶⁴ During every prayer he has to recite that day.
¹⁶⁵ See Halakhah 1, Note 86.
¹⁶⁶ Rebbi Mani’s argument goes as follows: Since R. Yose stated that the baraita


###### Jerusalem Talmud Berakhot 4:3:12
[Jerusalem Talmud Berakhot 4:3:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:12)

אָמַר רִבִּי אָחָא בַּר יִצְחָק בְּשֵׁם רִבִּי [הוּנָא רַבָּא] דְצִיפּוֹרִין יָחִיד בְּתִשְׁעָה בְּאַב צָרִיךְ לְהַזְכִּיר מֵעֵין הַמְּאוֹרָע. מַהוּ אוֹמֵר. רַחֵם יי אֱלֹהֵינוּ בְּרַחֲמֶיךָ הָרַבִּים וּבַחֲסָדֶיךָ הַנֶּאֱמָנִים עָלֵינוּ וְעַל עַמְּךָ יִשְׂרָאֵל וְעַל יְרוּשָׁלַםִ עִירָךְ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדָךְ וְעַל הָעִיר הָאֲבֵילָה וְהַחֲרֵיבָה וְהֶהָרוּסָה וְהַשּׁוֹמְמָה הַנְּתוּנָה בְיַד זָרִים הָרְמוּסָה בְיַד עָרִיצִים וַיִּירָשׁוּהָ לִגְיוֹנוֹת וַיְּחַלְלוּהָ עוֹבְדֵּי פְסִילִים וּלְיִשְׂרָאֵל עַמָּךְ נָתַתָּהּ נַחֲלָה וּלְזֶרַע יְשׁוּרוּן יְרוּשָׁה הוֹרַשְׁתָּהּ כִּי בְאֵשׁ הֵיצַתָּהּ וּבָאֵשׁ אַתָּה עָתִיד לִבְנוֹתָהּ כָּאָמוּר וַאֲנִי אֶהְיֶה לָהּ נְאֻם יי חוֹמַת אֵשׁ סָבִיב וּלְכָבוֹד אֶהְיֶה בְּתוֹכָהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Aḥa bar Isaac¹⁶⁷ in the name of the older Rebbi Huna of Sepphoris¹⁶⁸: An individual must mention the occasion on the Ninth of Av. What does he say? “Have mercy, o Eternal, our God, in Your great mercy and your trusted kindness, towards us, Your people Israel, Your city Jerusalem, Zion the dwelling place of Your glory, and on the mourning, ruined, destroyed, and desolate city that is given into the hand of strangers, trampled down by haughty peoples, that was inherited by legions and desecrated by idol worshippers, when You had given her to Your people Israel as property, and let her be inherited by the seed of Yeshurun, for in fire You set her on fire and with fire You will build her in the future as it has been said (*Zach.* 2:9): “But I shall be for her, says the Eternal, a wall of fire around, and Glory I shall be in her midst.¹⁶⁹”

footnotes:
¹⁶⁷ An Israeli Amora of the third generation, companion of Rebbi Abba bar Mamal and contemporary of Rebbi Zeïra.
¹⁶⁸ A student of R. Yohanan whose sayings are reported by several sages of the third and fourth generations in Galilee. The name is correctly given in the Rome ms. and in the Venice text in Taäniot.
¹⁶⁹ This is the only text of the prayer in Talmudic sources; it is quoted in the manuals of Rif (R. Isaac Fassi) and Rosh (R. Asher ben Yehiël). However, Maimonides has a different text from Gaonic sources and the currently used versions are derived from his. Also, most rituals have replaced רחם “have mercy” by נחם “console” as more appropriate in a prayer for Jerusalem.


###### Jerusalem Talmud Berakhot 4:3:13
[Jerusalem Talmud Berakhot 4:3:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:13)

רִבִּי אֶבְדַּימָא דְּצִיפּוֹרִין בְּעָא קוֹמֵי רִבִּי מָנָא אֵיכַן אוֹמְרָהּ. אָמַר לוֹ וְאֲדַיִין אֵין אַתְּ לְזוּ. כָּל דָּבָר שֶׁהוּא לָבֹא אוֹמְרָהּ בָּעֲבוֹדָה. וְכָל דָּבָר שֶׁהוּא לְשֶׁעָבַר אוֹמְרָהּ בְּהוֹדָאָה. וּמַתְנִיתָא אָמְרָה וְנוֹתֵן הוֹדָאָה לְשֶׁעָבַר וְצוֹעֵק לְעָתִיד לָבוֹא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Eudaimon of Sepphoris¹⁷⁰ asked before Rebbi Mana: Where does one say this? He said to him: You still do not understand? Anything for the future one says in “Service”¹⁷¹ and anything about the past one says in “Thanksgiving”¹⁷². The Mishnah (*Berakhot* 9:6) says as much: “One gives thanks for the past and cries about the future.”

footnotes:
¹⁷⁰ An Amora of the fifth generation, student of R. Mana.
¹⁷¹ The 16th benediction in the Galilean service, a prayer for the restitution of the Temple service. In the opinion of the Yerushalmi, that is the correct place for the insertion of the prayer for the Ninth of Ab. However, in all historical documents we have from Gaonic times and later, the insertion is made in the 14th benediction, which is a prayer for the rebuilding of Jerusalem. This is either a popular custom or a Gaonic institution. It is justified since the place is fitting and the later discussion will show that occasional variations in the prayer text are welcomed.
¹⁷² The 17th benediction, the natural place for the mention of the miracles of Ḥanukkah and Purim.


###### Jerusalem Talmud Berakhot 4:3:14
[Jerusalem Talmud Berakhot 4:3:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:14)

אֵי זוֹ הִיא שֶׁבַע מֵעֵין שְׁמוֹנֶה עֶשְׂרֵה. רַב אָמַר סוֹף כָּל בְּרָכָה וּבְרָכָה. וּשְׁמוּאֵל אָמַר רֹאשׁ כָּל בְּרָכָה וּבְרָכָה. אִית תְּנָיֵי תַנִּי שֶׁבַע מֵעֵין שְׁמוֹנֶה עֶשְׂרֵה. וְאִית תְּנָיֵי תַנִּי שְׁמוֹנֶה עֶשְׂרֵה מֵעֵין שְׁמוֹנֶה עֶשְׂרֵה. מָאן דָּמַר שֶׁבַע מֵעֵין שְׁמוֹנֶה עֶשְׂרֵה מְסַיֵיעַ לִשְׁמוּאֵל וּמָאן דָּמַר שְׁמוֹנֶה עֶשְׂרֵה מֵעֵין שְׁמוֹנֶה עֶשְׂרֵה מְסַיֵיעַא לְרַב.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹⁷³ What are “seven similar to eighteen”? Rav says the end of each benediction¹⁷⁴ and Samuel says the head of each benediction¹⁷⁵. Some formulate “seven similar to eighteen” and some formulate “eighteen similar to eighteen.”¹⁷⁶ He who says “seven similar to eighteen” supports Samuel, he who says “eighteen similar to eighteen” supports Rav.

footnotes:
¹⁷³ After the digression about prayers on special days one returns to the discussion of the Mishnah and the statement of Rebbi Joshua that a private prayer on weekdays is “similar to the eighteen benedictions” recited by the reader in public service.
¹⁷⁴ Rav requires the first three and the last three benedictions in full and of the twelve benedictions in between only the final doxology of each: Praise to You, o Eternal, Who bestows knowledge as a favor. Praise to You, o Eternal, Who desires repentance, etc., without any other text.
¹⁷⁵ Samuel also requires the first and last three benedictions in full but of the text of the intermediate ones only a few words, as explained in full in the next paragraph. The statements of Rav and Samuel are in Babli 29a, the following connection with tannaïtic statements appears only in the Yerushalmi.
¹⁷⁶ The disagreement of Rav and Samuel did not originate with them, but they follow different tannaïtic traditions.


###### Jerusalem Talmud Berakhot 4:3:15
[Jerusalem Talmud Berakhot 4:3:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:3:15)

רִבִּי זְעוֹרָא שָׁלַח לְרִבִּי נָחוּם גַּבֵּי רִבִּי יַנַּיי בֵּירִבִּי יִשְׁמָעְאֵל אָמַר לֵיהּ אֵי זוֹ הִיא שֶׁבַע מֵעֵין שְׁמוֹנֶה עֶשְׂרֵה דִּשְׁמוּאֵל. אָמַר לֵיהּ הֲבִינֵינוּ רְצֵה תְשׁוּבָתֵינוּ סְלַח לָנוּ גּוֹאֲלֵינוּ רְפָא חָלְיֵינוּ בָּרֵךְ שְׁנוֹתֵינוּ. אָמַר רִבִּי חַגַּיי אִם הָיוּ גְשָׁמִים אוֹמְרִים [בְּגִשְׁמֵי] בְרָכָה. אִם הָיוּ טְלָלִים אוֹמְרִים בְּטַלְלֵי בְרָכָה. כִּי מְפוּזָרִים אַתָּה מְקַבֵּץ וְתוֹעִים עָלֶיךָ לִשְׁפּוֹט וְעַל הָרְשָׁעִים תָּשִׁית יָדְךָ וְיִשְׂמְחוּ כָּל חוֹסֵי בָךְ בְּבִנְיַין עִירָךְ וּבְחִידּוּשׁ בֵּית מִקְדְּשָׁךְ וּבְצֶמַח דָּוִד עַבְדָּךְ כִּי טֶרֶם נִקְרָא אַתָּה תַעֲנֶה כָּאָמוּר וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע בָּרוּךְ אַתָּה יי שׁוֹמֵעַ תְּפִילָּה. וְאוֹמֵר שָׁלֹשׁ בְּרָכוֹת רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת. וְאוֹמֵר בָּרוּךְ יי כִּי שָׁמַע קוֹל תַּחֲנוּנָי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Zeïra sent Rebbi Naḥum¹⁷⁷ to Rebbi Yannai ben Rebbi Ismael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him:¹⁷⁸ Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years [Rebbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew¹⁷⁹ 19 words) and the winter prayer is long (in Rabbenu Saadia’s *siddur* 48 words) and this change is not adaptable to the short prayer. In contrast, in the Ashkenazic tradition based on Yerushalmi sources, the difference between summer and winter prayer is just two words. One may note that the French *Maḥzor Vitry* from the school of Rashi combines the Babylonian text of הביננו with the Israeli versions for summer and winter and, hence, allows the short prayer for the entire year following the Jerusalem Talmud.], for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple with the offspring of Your servant David, because before we call You will answer as it is said¹⁸⁰ (*Is.* 65:24): “It shall be before they call that I shall answer, they still shall be talking while I will listen.” Praise to You, o Eternal, Who hears prayer. And he says the first three and the last three benedictions. And he says¹⁸¹ (*Ps.* 28:6): Praised be the Eternal, Who certainly hears the voice of my supplications.

footnotes:
¹⁷⁷ Probably identical with Rebbi Naḥum, the organizer of the Yeshivah of Rebbi Abbahu.
¹⁷⁸ The text in the Babli (29a) is different but based on the same principles.
¹⁷⁹ The Babli (29a) forbids the recitation of the shortened prayer in winter time because the change would disturb the memory of the person who prays. It seems that in Babylonia the text of the prayer for blessed agricultural years was similar to today’s Sephardic and Oriental versions where the summer prayer is short (in Rabbenu Saadia’s siddur
¹⁸⁰ The obligatory verse before the end of a longer benediction in the Israeli tradition. This verse is used in the middle of the currently used text of עננוּ on fast days.
¹⁸¹ As private prayer after all seven required prayers.


###### Jerusalem Talmud Berakhot 4:4:1
[Jerusalem Talmud Berakhot 4:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:4:1)

**משנה:** רִבִּי אֱלִיעֶזֶר אוֹמֵר הָעוֹשֶׂה תְפִילָּתוֹ קֶבַע אֵין תְּפִילָּתוֹ תַחֲנוּנִים. רִבִּי יְהוֹשֻׁעַ אוֹמֵר הַמְּהַלֵּךְ בְּמָקוֹם הַסַּכָּנָה מִתְפַּלֵּל תְּפִילָּה קְצָרָה מֵעֵין שְׁמוֹנֶה עֶשְׂרֵה וְאוֹמֵר הוֹשִׁיעָה יי אֶת עַמְּךָ אֶת יִשְׂרָאֵל בְּכָל פָּרַשָׁת הָעִיבּוּר יִהְיוּ צָרְכֵיהֶם לְפָנֶיךָ. בָּרוּךְ אַתָּה יי שׁוֹמֵעַ תְּפִילָּה וְתַחֲנוּנִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Rebbi Eliezer says: If one makes his prayers fixed, his prayer is not a supplication¹⁹³. Rebbi Joshua says: He who passes through a place of danger recites a short prayer (similar to eighteen prayers)¹⁹⁴ as explained here later by (the Babylonian!) Rav Ḥisda, but in Babylon it is interpreted as an independent prayer that must be complemented by a full *Amidah* once the danger has passed. and says: Help, o Eternal, your people Israel; in all passing situations may their needs be before You. Praised are You, o Eternal, Who hears prayer (and entreaties)¹⁹⁵.

footnotes:
¹⁹³ The Gemara to this statement is found in the preceding Halakha.
¹⁹⁴ This phrase is only found in Mishnah codices of the Israeli tradition, never in the Babylonian Mishnah. It seems that for R. Joshua in the Yerushalmi the short prayer is a replacement for Samuel’s text of the middle part of the short Amidah
¹⁹⁵ This is only in the Mishnah text in the Yerushalmi Halakhah (not in the Mishnah preceding the Chapter) and in a few Mishnah manuscripts.


###### Jerusalem Talmud Berakhot 4:4:2
[Jerusalem Talmud Berakhot 4:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:4:2)

**הלכה:** רִבִּי אֱלִיעֶזֶר אוֹמֵר הָעוֹשֶׂה תְפִילָּתוֹ קֶבַע אֵין תְּפִילָּתוֹ תַחֲנוּנִים. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶלְעָזָר וּבִלְבַד שֶׁלֹּא יְהֵא כְקוֹרֵא בְּאִיגֶּרֶת. רִבִּי אָחָא בְשֵׁם רִבִּי יוֹסֵי צָרִיךְ לְחַדֵּשׁ בָּהּ דָּבָר בְּכָל יוֹם. אֲחִיתוֹפֶל הָיָה מִתְפַּלֵּל שָׁלֹשׁ תְּפִילּוֹת חֲדָשׁוֹת בְּכָל יוֹם. אֲמַר רִבִּי זְעוֹרָא כָּל זְמָן דַּהֲוֵינָא עֲבִיד כֵּן הֲוֵינָא טְעִי. וְלֵית לָךְ אֶלָּא כַּיי דָּמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶלְעָזָר וּבִלְבַד שֶׁלֹּא יְהֵא כְקוֹרֵא בְּאִגֶּרֶת. רִבִּי אֶלְעָזָר הָיָה מִתְפַּלֵּל תְּפִילָּה חֲדָשָׁה בְּכָל יוֹם. רִבִּי אַבָּהוּ הָיָה מְבָרֵךְ בְּרָכָה חֲדָשָׁה בְּכָל יוֹם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “Rebbi Eliezer says: If one makes his prayer fixed, his prayer is not supplication¹⁸².” Rebbi Abbahu in the name of Rebbi Eleazar: Only that one should not be like one who reads a letter¹⁸³. Rebbi Aḥa in the name of Rebbi Yose: One has to say something new every day¹⁸⁴ 2:13) “do not make your prayer קבע” appears in *Abot deR. Nathan A* 17:8 as “do not make your prayer (idle) talk”; this agrees with the interpretation of Rebbi Eleazar.. Aḥitophel¹⁸⁵ used to say three new prayers every day. Rebbi Zeïra said: Any time that I was trying to do that, I was committing errors. Therefore, one has only what Rebbi Abbahu said in the name of Rebbi Eleazar: Only that one should not be like one who reads a letter. Rebbi Eleazar used to say a new prayer every day. Rebbi Abbahu used to recite a new benediction every day¹⁸⁶ prayer and R. Aḥa for any of the permanent benedictions, possibly those to be recited in the morning before prayer..

footnotes:
¹⁸² This belongs to the next Mishnah; the paragraph explains this statement. Most newer editions of the Yerushalmi move the section from here to the end of Halakhah 3 or to Halakhah 4. However, it seems that the error is not with the copyists of the Yerushalmi but with the copyists of the Mishnah and that the statement of Rebbi Eliezer belongs to Mishnah 3 where Rabban Gamliel says that everybody always prays 18 fixed benedictions. R. Joshua says everybody prays a shortened but fixed version, and R. Aqiba notes that one should follow either course depending on one’s knowledge. But Rebbi Eliezer insists that the appropriate form of prayer depends only on intent. In the first prints of the Babli, Soncino and Venice 5280, the statement of R. Eliezer belongs to Mishnah 3.
¹⁸³ In the Babli (29b), it is the opinion of the anonymous rabbis that one should pronounce the prayers in form and intent of supplication.
¹⁸⁴ While this explanation seems to fit best the standard Hebrew אין קבע, it appears in the Babli only as an opinion of the third generation Amoraïm Rabba and Rav Joseph, and here as an opinion of the fourth generation R. Yose; hence, it is not acceptable as original intention of R. Eliezer. R. Zera (= R. Zeïra) is also the one in the Babylonian Talmud who points out the practical impossibility of finding a new formulation in a fixed framework of 18 benedictions every day. One may also note that the statement of R. Simeon ben Nethanael (Abot
¹⁸⁵ In Agadah, he is the paradigm of a person who knows everything.
¹⁸⁶ While Rebbis Eleazar and Aḥa are the authors of the lenient interpretation, that the use of a formulaic text is accepted by all sages, they did not want to use this leniency for themselves, R. Eleazar for the Amidah


###### Jerusalem Talmud Berakhot 4:4:3
[Jerusalem Talmud Berakhot 4:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:4:3)

רִבִּי יוֹסֵי צַיְידַנָיָא בְּשֵׁם רִבִּי יוֹחָנָן לִפְנֵי תְפִילָּתוֹ הוּא אוֹמֵר יי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִילָּתֶךָ. לְאַחַר תְּפִילָּתוֹ הוּא אוֹמֵר יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יי צוּרִי וְגוֹאֲלִי. רִבִּי יוּדָן אֲמַר תְּרַוֵּיהוֹן קוֹמֵי צְלוּתֵיהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yose from Sidon¹⁸⁷ in the name of Rebbi Yoḥanan: Before one’s prayer one says (*Ps.* 51:17) “Master, open my lips that my mouth may proclaim Your praise.” After one’s prayer, one says (*Ps.* 19:15): “May the sayings of my mouth be agreeable and the thoughts of my heart, before You, my Rock and my Redeemer.” Rebbi Yudan used to say both of them before his prayer.

footnotes:
¹⁸⁷ A student of Rebbi Jeremiah, from the city of Sidon. The statements of R. Yoḥanan are in Babli 9b. There the requirement of recitation of these verses is noted as “institutions of the Rabbis”; the Babli would not tolerate the action of Rebbi Yudan.


###### Jerusalem Talmud Berakhot 4:4:4
[Jerusalem Talmud Berakhot 4:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:4:4)

הָיָה עוֹמֵד וְנִזְכַּר שֶׁהִתְפַּלֵּל רַב אָמַר חוֹתֵךְ. וּשְׁמוּאֵל אָמַר אֵינוֹ חוֹתֵךְ. שִׁמְעוֹן בַּר וָוא בְּשֵׁם רִבִּי יוֹחָנָן וּולְוַאי שֶׁיִּתְפַּלֵּל אָדָם כָּל הַיּוֹם. לָמָּה שֶׁאֵין תְּפִילָּה מַפְסֶדֶת. רִבִּי זְעִירָא בְּעָא קוֹמֵי רִבִּי יוֹסֵי לֵית מִילְתֵיהּ דְּרִבִּי יוֹחָנָן אָמְרָה סָפֵק נִתְפַּלֵּל סָפֵק לֹא נִתְפַּלֵּל אַל יִתְפַּלֵּל. וְלֹא אֲגִיבֵהּ. אָתָא רִבִּי אַבָּהוּ בְּשֵׁם רִבִּי יוֹחָנָן סָפֵק נִתְפַּלֵּל סָפֵק לֹא נִתְפַּלֵּל אַל יִתְפַּלֵּל. רִבִּי חֲנִינָא לֹא אָמַר כֵּן אֵלָּא בְּעַיָין קוֹמֵי רִבִּי יוֹחָנָן סָפֵק נִתְפַּלֵּל סָפֵק לֹא נִתְפַּלֵּל אֲמַר לוֹן וּולְוַאי שֶׁמִּתְפַּלְּלִין כָּל הַיּוֹם. לָמָּה שֶׁאֵין תְּפִילָּה מַפְסֶדֶת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
If one was praying and remembered that he already had prayed, Rav says, he cuts short, and Samuel says, he does not cut short. Simeon bar Abba in the name of Rebbi Yoḥanan¹⁸⁸: If only one would pray the whole day long, why, because prayer is never in vain. Rebbi Zeïra asked before Rebbi Yose¹⁸⁹: Did not Rebbi Yoḥanan say that if one is in doubt whether he did pray or not, that he should not pray? He did not give him an answer. Rebbi Abbahu came in the name of Rebbi Yoḥanan: If one is in doubt whether he did pray or not, he should not pray. Rebbi Ḥanina did not say so but: They asked before Rebbi Yoḥanan, if one is in doubt whether he did pray or not? He told them, if only one would pray the whole day long, why, because prayer is never in vain.

footnotes:
¹⁸⁸ The statement of Rebbi Yoḥanan and his problem have been explained in Chapter One, Notes 16 ff. The shortened parallel to this and the following paragraph appear in Babli 21a.
¹⁸⁹ He is Rebbi Yasa (Assi).


###### Jerusalem Talmud Berakhot 4:4:5
[Jerusalem Talmud Berakhot 4:4:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:4:5)

הָיָה עוֹמֵד וּמִתְפַּלֵּל בְּשַׁבָּת וְשָׁכַח שֶׁל שַׁבָּת וְהִזְכִּיר שֶׁל חוֹל. רִבִּי חוּנָא אֲמַר אִיתְפַּלְּגוּן רַב נַחְמָן בַּר יַעֲקֹב וְרַב שֵׁשֶׁת. חַד אָמַר חוֹתֵךְ אֶת הַבְּרָכָה. וְחָרָנָה אָמַר גוֹמֵר אֵֶת הַבְּרָכָה. הַכֹּל מוֹדִים בְּחוֹנֵן הַדַּעַת שֶׁהוּא גוֹמְרָהּ. וָתָא כְּרִבִּי דְּרִבִּי אָמַר תְּמִיָּה אֲנִי הֵיאַךְ בִּטְּלוּ חוֹנֵן הַדַּעַת בְּשַׁבָּת. אִם אֵין דֵּיעָה מְנַיִין תְּפִילָּה. אָמַר רִבִּי יִצְחָק גְּדוֹלָה הִיא הַדֵּיעָה שֶׁהִיא מְמוּצַּעַת בֵּין שְׁתֵּי הַזְכָּרוֹת שֶׁנֶּאֱמַר כִּי אֵל דֵּיעוֹת יי. אִית דִּבְעֵי מַשְׁמְעִינָהּ מִן הַדָּא אָז תָּבִין יִרְאַת יי וְדַעַת [אֱלֹהִים] תִּמְצָא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
If one was standing praying on the Sabbath; he forgot about the Sabbath and prayed for weekday. Rebbi Ḥuna said, Rav Naḥman bar Jacob¹⁹⁰ Rabba bar Abuh, who became his father-in-law and appointed Rav Naḥman as chief judge of the Jews in Babylonia. Hence, the opinions of Rav Naḥman have the weight of Supreme Court decisions in all money matters. He is reported in the Babli (21a) to require that the benediction that was started must be finished. The contrary opinion, which therefore must be attributed to Rav Sheshet, is not mentioned in the Babli. and Rav Sheshet¹⁹¹ disagree, one says he cuts the benediction short and the other says, he finishes the benediction. All agree that he finishes “Gracious Giver of knowledge”¹⁹². This follows Rebbi, since Rebbi said: I wonder why they eliminated “Gracious Giver of knowledge” on Sabbath; if there is no knowledge, from where comes prayer? Rebbi Isaac said: Knowledge is great because it is in the middle between two mentions of divine names as it is said (*1Samuel* 2:3): “Certainly, a God of knowledge is the Eternal”. Some want to understand from here (*Prov.*2:5): “Then you will understand the fear of the Eternal and the knowledge of God you will find.”

footnotes:
¹⁹⁰ He appears as Rav Naḥman in the Babli, a student of Samuel and of the Resh Galuta
¹⁹¹ Rav Sheshet was a contemporary of Rav Naḥman, a student of Rav. He was blind and the greatest expert in Tannaïtic literature in his time. In the Babli, it is a Gaonic tradition that in disagreements between Rav Sheshet and Rav Naḥman, practice follows Rav Sheshet in all matters that do not involve money. Hence, it is clear that the Babli, which wants to establish the rule that one must finish the benediction, cannot mention Rav Sheshet.
¹⁹² The first of the weekday benedictions, a prayer for knowledge and insight.


###### Jerusalem Talmud Berakhot 4:4:6
[Jerusalem Talmud Berakhot 4:4:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:4:6)

רִבִּי שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רִבִּי חֲנִינָא כָּל הַדֶּרֶךְ בְּחֶזְקַת סַכָּנָה. רִבִּי יַַנַּיי כַּד הֲוָה נְפִיק לָאַכְּסֵנִיָּא הֲוָה מְפַקֵּד גֵּו בֵּיתֵיהּ. רִבִּי מָנָא כַּד הֲוָה אָזִיל מַסְחֵי בְּמֶרְחָץ שֶׁהִיא נִיסּוֹקֶת הֲוָה מְפַקֵּד גֵּו בֵּיתֵיהּ. רִבִּי חֲנִינָא בְּרֵיהּ דְּרִבִּי אַבָּהוּ רִבִּי שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רִבִּי יְהוֹשֶׁעַ בֶּן לֵוִי כָּל הַחוֹלִי בְּחֶזְקַת הַסַּכָּנָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: Any travel is presumed to be dangerous¹⁹⁶. Rebbi Yannai, when he went abroad¹⁹⁷, commanded his household¹⁹⁸. Rebbi Mana commanded his household when he went to a bathhouse that was heated¹⁹⁹. Rebbi Ḥanina the son of Rebbi Abbahu²⁰⁰, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: Every sickness is presumed to be dangerous.

footnotes:
¹⁹⁶ And an occasion for the prayer of Rebbi Joshua.
¹⁹⁷ Greek ξενία “hospitality; guest chamber”.
¹⁹⁸ Made his will and settled his affairs as if he expected to die.
¹⁹⁹ In Roman thermal baths, the water was heated in a room directly below the sauna room. If the floor was falling down, the people in the sauna would be in danger of being burned to death. This does not apply to geothermal bathhouses as in Tiberias; he made his will only when he went to thermal baths that were artificially heated.
²⁰⁰ Son of Rebbi Abbahu of Caesarea; studied in Tiberias and became his father’s successor in Caesarea.


###### Jerusalem Talmud Berakhot 4:4:7
[Jerusalem Talmud Berakhot 4:4:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:4:7)

רִבִּי אָחָא בְשֵׁם רִבִּי אַסָּא כָּל מַה שֶׁשָּׁלִיחַ צִיבּוּר עוֹבֵר לִפְנֵי הַתֵּיבָה וְתוֹבֵעַ צָרְכֵי עַמְּךָ לְפָנֶיךָ. רִבִּי פִינְחָס רִבִּי לֵוִי רִבִּי יוֹחָנָן בְּשֵׁם מְנַחֵם דְּגַלִּיָיא זֶה שֶׁעוֹבֵר לִפְנֵי הַתֵּיבָה אֵין אוֹמֵר לוֹ בּוֹא וְהִתְפַּלֵּל אֶלָּא בּוֹא וְקָרֵב עֲשֵׂה קְרָבֵינוּ עֲשֵׂה צָרְכֵינוּ עֲשֵׂה מִלְחֲמוֹתֵינוּ. פַּיֵּיס בַּעֲדֵינוּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²⁰¹ Rebbi Aḥa in the name of Rebbi Assi: Everything that the representative of the congregation passes by before the Ark and requests the needs of Your people before You. Rebbi Phineas, Rebbi Levi, Rebbi Yoḥanan, in the name of Menaḥem from Gallia²⁰²: He²⁰³ does not say to the one who steps before the Ark “come and pray for us” but “come and present our presentation²⁰⁴ or replacing the *Amidah* prayer, as recognized by L. Ginzberg. Religious poetry was very important in Israel in these times; in Babylonia it was banned from synagogues except in the Yeshivah of Rav who was trained in Galilee. Hence, the Babylonian Talmud could not accept the interpretation given here., work our needs, wage our wars, pacify for us.”

footnotes:
²⁰¹ Here starts the discussion of R. Joshua’s text, in particular the meaning of בכל שעת העיבור. The explanations of the Babli (29b) of this cryptic expression are varied and totally different. In Galilee, the reader passes (עובר) before the ark, in Babylonia he descends (יורד) before the ark. Hence, only in Galilee can the prayer of R. Joshua refer to the prayer of the cantor in the synagogue.
²⁰² A Tanna of the last generation. His sayings are usually transmitted by R. Yoḥanan.
²⁰³ The person in charge of organizing services.
²⁰⁴ קרב may mean “battle” (explained here by “wars”) or “to come near” (explained by “pacify for us”) but in the liturgie sense, used here as main sense, it means a poem either inserted in the regular Amidah


###### Jerusalem Talmud Berakhot 4:4:8
[Jerusalem Talmud Berakhot 4:4:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:4:8)

אֲחֵרִים אָמְרוּ צוֹרְכֵי עַמְּךָ יִשְׂרָאֵל מְרוּבִּין וְדַעְתָּן קְצָרָה אֶלָּא יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ שֶׁתִּתֵּן לְכָל בִּרְיָה וּבִרְיָה צְרָכֶיהָ וּלְכָל גְּוִיָּה וּגְוִיָּה דֵּי מַחְסוֹרָהּ. בָּרוּךְ יי כִּי שָׁמַעְתָּ קוֹל תַּחֲנוּנָיי. בָּרוּךְ אַתָּה יי שׁוֹמֵעַ תְּפִילָּה. רַב חִסְדָּא אָמַר הֲלָכָה כַּאֲחֵרִים. רַב חִסְדָּא אָמַר שָׁלֹשׁ בְּרָכוֹת הָרִאשׁוֹנוֹת וְשָׁלֹשׁ הָאַחֲרוֹנוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Others say²⁰⁶ 3:7. The statement that practice follows this text is Rav Huna’s in the Babli.: “The needs of Your people are many and their minds are dull. May it be pleasure before You, o Eternal, our God and God of our fathers, that You may give every single creature its needs and to every single body according to his want. (*Ps.* 28:6) Praised be the Eternal, certainly He heard the sound of my supplications. Praised are You, o Eternal, Who hears prayer.” Rav Ḥisda said: Practice follows “others”. Rav Ḥisda said, the first and last three benedictions²⁰⁷; see the commentary to the Mishnah..

footnotes:
²⁰⁶ This prayer is reported in Babylonian style (without the Biblical verse preceding the doxology) together with the prayers formulated by other rabbis in Babli 29b and Tosephta Berakhot
²⁰⁷ The “short prayer” is the middle one between the first and the last three of the Amidah


###### Jerusalem Talmud Berakhot 4:4:9
[Jerusalem Talmud Berakhot 4:4:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:4:9)

אִית תַּנָּיֵי תַּנִּי מִתְפַּלֵּל וְאַחַר כַּךְ תּוֹבֵעַ צְרָכָיו. וְאִית תַּנָּיֵי תַּנִּי תּוֹבֵעַ צְרָכָיו וְאַחַר כַּךְ מִתְפַּלֵּל. מַאן דָּמַר מִתְפַּלֵּל וְאַחַר כַּךְ תּוֹבֵעַ צְרָכָיו תְּפִילָּה לְעָנִי כִּי יַעֲטוֹף וְאַחַר כַּךְ וְלִפְנֵי יי יִשְׁפּוֹךְ שִׂיחוֹ. וּמַאן דָּמַר תּוֹבֵעַ צְרָכָיו וְאַחַר כַּךְ מִתְפַּלֵּל לִשְׁמוֹעַ אֶל הָרִינָּה וְאַחַר כַּךְ אֶל הַתְּפִילָּה. דִּבְרֵי חֲכָמִים. רִבִּי זְעִירָא בְּשֵׁם רַב חוּנָה יָחִיד תּוֹבֵעַ צְרָכָיו בְּשׁוֹמֵעַ תְּפִילָּה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Some Tannaïm have stated: One should first pray and then ask for one’s personal needs. Some Tannaïm have stated: One should first ask for one’s personal needs and then pray.²⁰⁸ 7b, the first opinion is R. Joshua’s, the second one R. Eliezer’s. [If the Yerushalmi had mentioned the names, the order of the *baraitot* would have been inverted.] R. Joshua, whose opinion always prevails against R. Eliezer, requires that private prayers be said following completion of the prescribed 18 benedictions. This is accepted as a possible practice in Babli *Avodah zarah* 8a. He who says, one should first pray and then ask for one’s personal needs (*Ps.* 102:1) “Prayer of the deprived one who wraps himself up²⁰⁹” and afterwards “and before the Eternal he pours out his speech.” But he who says, one should first ask for one’s personal needs and then pray, (*1Kings* 8:28) “To listen to lamentation²¹⁰ 31a) is forced to re-interpret רנה as “prayer”.” and after that “and to prayer.” The opinion of the sages²¹¹: Rebbi Zeïra in the name of Rav Ḥuna, the private person asks for his personal needs in “He Who hears prayer”²¹².

footnotes:
²⁰⁸ In Babli Avodah zarah
²⁰⁹ Usually translated: “who faints”, but used here in the sense of “who wraps himself in his prayer coat or shawl.” The Babli uses the verse for the opposite argument since “prayer” is mentioned first.
²¹⁰ The Babli (Berakhot
²¹¹ The consensus of the Amoraïm.
²¹² But public entreaties are said either in the form of extra benedictions for rain fasts, or as penitential prayers in the sixth benediction “Merciful, Who forgives much.”


###### Jerusalem Talmud Berakhot 4:4:10
[Jerusalem Talmud Berakhot 4:4:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:4:10)

רִבִּי אַבָּא רִבִּי חִיָיא בְּשֵׁם רִבִּי יוֹחָנָן צָרִיךְ אָדָם לְהִתְפַּלֵּל בְּמָקוֹם שֶׁהוּא מְיוּחָד לִתְפִילָּה. וּמַה טַעַם בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי. אֲשֶׁר תַּזְכִּיר אֶת שְׁמִי אֵין כָּתוּב כַּאן אֶלָּא בְּכָל מָּקוֹם אֲשֶׁר אַזְכִּיר. אָמַר רִבִּי תַנְחוּם בַּר חֲנִינָא צָרִיךְ אָדָם לְיַיחֵד לוֹ מָקוֹם בְּבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל. וּמַה טַעַם וַיְהִי דָּוִד בָּא עַד הָרֹאשׁ אֲשֶׁר הִשְׁתַּחֲוֶה שָׁם לֵאלֹהִים אֵין כָּתוּב כָּאן אֶלָּא אֲשֶׁר יִשְׁתַּחֲוֶה שָׁם לֵאלֹהִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Abba, Rebbi Ḥiyya²¹³, in the name of Rebbi Yoḥanan: A person has to pray at a place that is dedicated for prayer. What is the reason? (*Ex.* 20:24) “At every place where I shall let My name be mentioned²¹⁴.” It does not say “where you will mention” but “at every place where I shall let My name be mentioned.” Rebbi Tanḥum bar Ḥanina²¹⁵ said: A person has to select a fixed place in the synagogue where he prays. What is the reason? (*2Sam.* 15:32) “David came to the top”, it does not say “where he prostrated himself before God” but “where he was used to prostrate himself before God.”

footnotes:
²¹³ R. Ḥiyya bar Abba.
²¹⁴ The verse ends: “I shall come there and bless you.” One has to pray in the synagogue because only there is God’s blessing guaranteed for one’s prayers.
²¹⁵ Probably identical with Rebbi Tanḥum bar Ḥanilaï, a specialist in Aggadah in the second generation who was in contact both with R. Yoḥanan and with R. Joshua ben Levi, as well as with R. Ḥiyya bar Abba of the following generation. A statement similar to his, but not restricted to a synagogue, is attributed in the Babli (6b) to R. Ḥelbo in the name of Rav Huna.


###### Jerusalem Talmud Berakhot 4:4:11
[Jerusalem Talmud Berakhot 4:4:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:4:11)

רִבִּי יָסָא רִבִּי חֶלְבּוֹ. רִבִּי בְּרֶכְיָה רִבִּי חֶלְבּוֹ מָטִי בָּהּ בְּשֵׁם רִבִּי אֶבְדּוּמָא דְּמִן חֵיְפָא צָרִיךְ אָדָם לְהַסֵּב פָּנָיו לַכּוֹתֶל לְהִתְפַּלֵּל. מַה טַעַם וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר. בְּאֵי זֶה קִיר נָשָׂא עֵינָיו. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר בְּקִירָהּ שֶׁל רָחָב נָשָׂא עֵינָיו כִּי בֵּיתָהּ בְּקִיר הַחוֹמָה. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם רָחָב הַזּוֹנָה שְׁתֵּי נְפָשׁוֹת הִצִּילָה לָךְ רְאֵה כַּמָּה נְפָשׁוֹת הִצַּלְתָּ לָהּ. הֲדָא הִיא דִכְתִיב וַיָּבֹאוּ הַנְּעָרִים וְגוֹמֵר. תַּנִּי רִבִּי שִׁמְעוֹן בֶּן יוֹחָי אֲפִילוּ הָיְתָה בְמִשְׁפַּחְתָּהּ מָאתַיִם אֲנָשִׁים וְהָלְכוּ וְדָבְקוּ בְּמָאתַיִם מִשְׁפָּחוֹת כּוּלְּהָם נִיצּוֹלוּ בִזְכוּתָהּ. אֲבוֹתַי שֶׁקִּירְבוּ לָךְ כָּל הַגֵּרִים הָאֵילּוּ עַל אַחַת כַּמָּה וְכַמָּה. רִבִּי חִינְנָא בַּר פַּפָּא אָמַר בְּקִירוֹת בֵּית הַמִּקְדָּשׁ נָשָׂא עֵינָיו. בְּתִתָּם סִפָּם אֶת סִיפִּי וּמְזוּזוֹתָם אֵצֶל מְזוּזוֹתָי וְהַקִּיר בֵּינִי וּבֵינֵיהֶם. בְּנֵי אָדָם גְּדוֹלִים הָיוּ וְלֹא הָיוּ יְכוֹלִין לַעֲלוֹת וּלְהִתְפַּלֵּל בְּבֵית הַמִּקְדָּשׁ בְּכָל שָׁעָה וְהָיוּ מִתְפַּלְלִין בְּתוֹךְ בָּתֵּיהֶם. וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה עֲלֵיהֶם כְּאִילּוּ מִתְפַּלְלִין בְּבֵית הַמִּקְדָּשׁ. אֲבוֹתַיי שֶׁעָשׂוּ לְךָ אֶת כָּל הַשֶּׁבַח הַזֶּה עַל אַחַת כַּמָּה וְכַמָּה. רִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר בְּקִירָהּ שֶׁל שׁוּנָמִית נָשָׂא עֵינָיו שֶׁנֶּאֱמַר נַעֲשֵׂה נָא עֲלִיַּית קִיר קְטַנָּה. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם הַשּׁוּנָמִית קִיר אַחַת עָשְׂתָה לֶאֱלִישָׁע וְהֶחֱיֵיתָ אֶת בְּנָהּ. אֲבוֹתַי שֶׁעָשׂוּ לְךָ אֶת כָּל הַשֶּׁבַח הַזֶּה עַל אַחַת כַּמָּה וְכַמָּה תִתֵּן לִי נַפְשִׁי. וְרַבָּנָן אָמְרֵי בְּקִירוֹת לִבּוֹ נָשָׂא עֵינָיו. מֵעַיי מֵעַיי אוֹחִילָה קִירוֹת לִבִּי הוֹמָה לִי. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם חִיזַּרְתִּי עַל ר̇מ̇ח̇ אֵיבָרִים שֶׁנָּתַתָּ בִּי וְלֹא מָצָאתִי שֶׁהִכְעַסְתִּיךָ בְּאַחַת מֵהֶן עַל אַחַת כַּמָּה וְכַמָּה תִּינָּתֶן לִי נַפְשִׁי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yasa, Rebbi Ḥelbo. Rebbi Berekhiah, Rebbi Ḥelbo comes to it in the name of Rebbi Eudaimon from Ḥaifa: A person has to turn his face to the wall in order to pray. What is the reason? (*Is.* 38:2) “Hezekiah turned his face to the wall.” Which wall did he lift his eyes to? Rebbi Joshua ben Levi said, he lifted his eyes to Raḥab’s wall, (*Jos.* 2:15) “For her house was on the wall of the fortification.” He said before Him: Master of the world, Raḥab the inn-keeper saved two souls for You, and see how many souls You saved for her. [That is what is written (*Jos.*6:23): “The youths came, etc.” Rebbi Simeon bar Yoḥai said, even if her family was 200 persons strong and they furthermore were related to another 200 families, all of these were saved by her merit²¹⁶ and deposited them outside of the camp of Israel.” One would have expected “all her family” but it says “all her families”..] My forefathers who brought to You all these proselytes, so much more²¹⁷. Rebbi Ḥananiah bar Pappus²¹⁸ said, he lifted his eyes to the wall of the Temple. (*Ez.* 43:8) “When they put their lintel next to My lintel, their doorposts next to My doorpost, with the wall between Me and them²¹⁹.” They were important people, they could not go and pray in the Temple every time, so they prayed in their house and the Holy One, praise to Him, considers it as if they had prayed in the Temple. My fathers who built for You all this glory, so much more. Rebbi Samuel bar Naḥman²²⁰ said, he lifted his eyes to the wall of the woman from Sunem, as it was said (*2Kings* 4:10): “Let us make a small upper storey on the wall”. He said before Him: Master of the world, the woman from Sunem made one wall for Elisha and You revived her son. My forefathers who built for You all this glory, so much more that You should give me my life. The rabbis say, he lifted his eyes to the walls of his heart. (*Jer.* 4:19) “My innards, my innards I make tremble, the walls of my heart are in uproar.” He said before Him: Master of the world, I checked all my 248 limbs²²¹ 1:8 where they are all enumerated in anatomic detail. that You gave me and I did not find one of them I offended You with; so much more that You should give me my life.

footnotes:
²¹⁶ The argument, as usual, refers to the part of the verse not quoted in the text: “The youths, the spies, came and removed Raḥab, her father, her mother, her brothers, and all her belongings; and they removed all her families
²¹⁷ This expression is elliptic, see the last two paragraphs.
²¹⁸ In the Babli, he is called Rebbi Ḥanina bar Pappus. He belongs to the circle of the students of R. Yoḥanan, but it is not known whether he was himself one of the latter’s students. His authority was accepted by Abbaie and Rava, the undisputed leaders of the fourth generation of Amoraïm in Babylonia.
²¹⁹ This verse ends with a curse upon the people addressed, the bad kings of Judea. But since the royal palace and the Temple were designed by David and built by Solomon, one must assume that the layout and use were done by praiseworthy kings.
²²⁰ In the Babli (10b), this sermon is by Rebbi Levi and the following one by R. Simeon ben Laqish.
²²¹ This number is given in Mishnah Ahilut


###### Jerusalem Talmud Berakhot 4:5:1
[Jerusalem Talmud Berakhot 4:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:5:1)

**משנה:** הָיָה רוֹכֵב עַל הַחֲמוֹר יֵרֵד וְאִם אֵינוֹ יָכוֹל לֵירֵד יַחֲזִיר אֶת פָּנָיו וְאִם אֵינוֹ יָכוֹל לְהַחֲזִיר אֶת פָּנָיו יְכַוֵּין אֶת לִבּוֹ כְּנֶגֶד בֵּית קָדְשֵׁי הַקֳּדָשִים. הָיָה רוֹכֵב בִּסְפִינָה אוֹ בְּאַסָּדָא יְכַוֵּין אֶת לִבּוֹ כְּנֶגֶד בֵּית קָדְשֵׁי הַקֳּדָשִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If one was riding on a donkey²²², he should descend. If he cannot descend²²³, he should turn his head; if he cannot even turn his head, he should focus his intent towards the Holiest of Holies²²⁴. If he was riding in a ship or on a raft, he should focus his intent towards the Holiest of Holies.

footnotes:
²²² If it is close to the end of the time alotted for the prayer, so that he must pray now.
²²³ Either because of danger or because he is in a caravan that would not stop.
²²⁴ In praying, he should imagine himself praying in the direction of the Temple.


###### Jerusalem Talmud Berakhot 4:5:2
[Jerusalem Talmud Berakhot 4:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:5:2)

**הלכה:** תַּנִּי הָיָה רָכוּב עַל הַחֲמוֹר אִם יֵשׁ לוֹ מִי לֶאֱחוֹז בַּחֲמוֹרוֹ. יוֹרֵד וּמִתְפַּלֵּל לְמַטָּן. וְאִם לַאו מִתְפַּלֵּל בִּמְקוֹמוֹ. רִבִּי אוֹמֵר בֵּין כַּךְ וּבֵין כַּךְ מִתְפַּלֵּל בִּמְקוֹמוֹ שֶׁכַּךְ לִבּוֹ מְיוּשָּׁב. רִבִּי יוּדָה בֶּן פָּזִי בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲלָכָה כְּרִבִּי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** It has been stated²²⁵ 3:18, Babli 30a (in slightly changed wording).: One who was riding on a donkey, if he has somebody to hold his donkey, he should descend and pray on the ground, otherwise he should pray where he is. Rebbi says, in any case he should pray where he is because then his mind will be at peace²²⁶ 1: He should not descend because he will be worried about valuables he has on the donkey or because of Gentiles.. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi²²⁷.

footnotes:
²²⁵ Tosephta Berakot
²²⁶ This is explained in Midrash Tanḥuma, Ḥayye Śarah
²²⁷ This ruling is given in the Babli in the names of Rebbi Joshua ben Levi and Rava. Since the Babylonian Rava (son of Rav Joseph bar Ḥama, the last Babylonian mentioned in the Yerushalmi) lived about 100 years after R. Joshua ben Levi, it appears that it took about 100 years for this Israeli practice to be accepted in Babylonia.


###### Jerusalem Talmud Berakhot 4:5:3
[Jerusalem Talmud Berakhot 4:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:5:3)

אָמַר רִבִּי יַעֲקֹב בַּר אָחָא תְּנָיי תַּמָּן לְכָל הָרוּחוֹת אֵין מַחְזִירִין חוּץ מֵרוּחַ מִזְרָחִית. אֲמַר רִבִּי יוֹסֵי בַּר אָבוּן בַּתְּחִילָּה אֲחוֹרֵיהֶם אֶל הֵיכַל יי וּפְנֵיהֶם קֵדְמָה וְהֵמָּה מִשְׁתַּחֲוִיתֶם קֵדְמָה לַשֶּׁמֶשׁ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Jacob bar Aḥa: It has been stated there²²⁸, in all directions one does not stop him except in the Eastern direction²²⁹ 25a).. Rebbi Yose bar Abun said, as of old (*Ez.* 8:16)²³⁰: “Their backs to the Temple of the Eternal and their faces turned East, they were prostrating themselves Eastwards before the sun.”

footnotes:
²²⁸ In Babylonia, where the direction towards the Temple in Jerusalem would be to the West.
²²⁹ When somebody turns his back to Jerusalem, he cannot pray. This formulation is not mentioned in the Babli except that the blind Rav Sheshet ordered his servant not to let him pray in an Eastern direction because that was a Christian custom (Bava Batra
²³⁰ In Ezechiel’s vision of all the abominations for which Jerusalem will be destroyed.


###### Jerusalem Talmud Berakhot 4:5:4
[Jerusalem Talmud Berakhot 4:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:5:4)

תַּנִּי סוּמָא וּמִי שֶׁאֵינוֹ יָכוֹל לְכַוֵּין אֶת הָרוּחוֹת הֲרֵי אֵילוּ מִתְפַּלְּלִין כְּלַפֵּי לְמַעֲלָן שֶׁנֶּאֱמַר וְהִתְפַּלְלוּ אֶל יי. הָעוֹמְדִים וּמִתְפַּלְלִין בְּחוּצָה לָאָרֶץ הוֹפְכִין אֶת פְּנֵיהֶן כְּלַפֵּי אֶרֶץ יִשְׂרָאֵל. וּמַה טַעַם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ [אַרְצָם] אֲשֶׁר נָתַתָּ לַאֲבוֹתָם. הָעוֹמְדִין וּמִתְפַּלְלִין בְּאֶרֶץ יִשְׂרָאֵל הוֹפְכִין אֶת פְּנֵיהֶן כְּלַפֵּי יְרוּשָׁלַיִם. וּמַה טַעַם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ. הָעוֹמְדִים וּמִתְפַּלְלִין בִּירוּשָׁלַםִ הוֹפְכִין פְּנֵיהֶן כְּלַפֵּי הַר הַבַּיִת. שֶׁנֶּאֱמַר וְהַבַּיִת אֲשֶׁר בָּנִיתִי לְשִׁמְךָ. הָעוֹמְדִים וּמִתְפַּלְלִין בְּהַר הַבַּיִת הוֹפְכִין פְּנֵיהֶן כְּלַפֵּי בֵּית קָדְשֵׁי הַקֳּדָשִׁים. וּמַה טַעַם וְהִתְפַּלְלוּ אֶל הַמָּקוֹם הַזֶּה וְאַתָּה תִשְׁמַע אֶל מְכוֹן שִׁבְתְּךָ אֶל הַשָּׁמַיִם וְשָׁמַעְתָּ וְסָלַחְתָּ. נִמְצְאוּ הָעוֹמְדִין בַּצָּפוֹן פְּנֵיהֶן לְדָרוֹם. הָעוֹמְדִין לַדָּרוֹם פְּנֵיהֶם לְצָפוֹן. הָעוֹמְדִים בַּמִּזְרָח פְּנֵיהֶן לְמַעֲרָב. לְמַעֲרָב פְּנֵיהֶן לְמִזְרָח. נִמְצְאוּ כָל יִשְׂרָאֵל מִתְפַּלְלִין אֶל מָקוֹם אֶחָד. הֲדָא הִיא דִכְתִיב כִּי בֵּיתִי בֵּית תְּפִילָּה יִקָּרֵא לְכָל הָעַמִּים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It has been stated²³¹ 3:13–16 and Babli *Berakhot* 30a; the entire text to the end of the Halakhah is in *Shir rabba* 4:11 with minor deviations. The tradition of the verses is somewhat garbled in order to make the point of the derivation clearer.: One who is blind and one who cannot determine directions should have in mind to pray to Heaven as it is said (*1Kings* 8:44) “They shall pray to the Eternal”. Those who are praying outside the Land turn their faces towards the Land of Israel. What is the reason? (*1Kings* 8:48) “They will pray to You through their Land that You gave to their forefathers.” Those who are praying in the Land of Israel turn their faces towards Jerusalem. What is the reason? (*2Chr.* 6:34) “They shall pray to You by way of this city that You chose.” Those who are praying in Jerusalem turn their faces towards the Temple Mount, as it is said (*1Kings* 8:48): “And the Temple that I built for Your Name.” Those who are praying on the Temple Mount turn their faces towards the Holiest of Holies. What is the reason? (*1Kings* 8:30) “They will pray to this place and You will hear at Your dwelling place in Heaven, You will hear and forgive.” Those who stand North will be facing South, those who stand South will be facing North, those who stand East will be facing West, those who stand West will be facing East. It turns out that all of Israel pray towards one place. That is what is written (*Is.* 56:7) “For My house will be called a house of prayer for all people.”

footnotes:
²³¹ Shortened versions are in Tosephta Berakhot


###### Jerusalem Talmud Berakhot 4:5:5
[Jerusalem Talmud Berakhot 4:5:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:5:5)

אָמַר רִבִּי יְהוֹשֻׁע בֶּן לֵוִי הוּא הַהֵיכָל לִפְנָי לִפְנִים. הֵיכָל שֶׁכָּל הַפָּנִים פּוֹנִין לוֹ. עַד כְּדוֹן בְּבִינְיָינוֹ. בְּחוּרְבָּנוֹ מְנַיִּין. אָמַר רִבִּי אָבוּן בָּנוּי לְתַלְפִּיּוֹת. תֵּל שֶׁכָּל הַפִּיּוֹת מִתְפַּלְלִין עָלָיו. בִּבְרָכָה בְּקִרְיַת שְׁמַע וּבִתְפִילָּה. בִּבְרָכָה בּוֹנֵה יְרוּשָׁלַיִם. בִּתְפִילָּה אֱלֹהֵי דָוִד וּבוֹנֶה יְרוּשָׁלַיִם. בְּקִרְיַת שְׁמַע פּוֹרֵשׂ סוּכַּת שָׁלוֹם עָלֵינוּ וְעַל עַמּוֹ יִשְׂרָאֵל [מְנַחֵם צִיּוֹן וּבוֹנֵה] יְרוּשָׁלַיִם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Joshua ben Levi said: (*1Kings* 6:17) “That is the Temple לִפְנָי”, Inside²³² really seems to mean what Rabbinic לִפְנִים “inside” expresses. [There is an expression in the Babylonian Talmud for the Holiest of Holies, לפני ולפנים, which probably should be vocalized לִפְנָי וְלִפְנִים, based on this Yerushalmi.] The explanation here suggests to read לִפְנָי as shorthand for לְפָנִים פּוֹנִים, “for faces to turn.”. A Temple towards which all turn. So far when it²³³ is standing. In its destruction, from where? Rebbi Abun said (*Cant.* 4:4): “Built for *talpiot*”, a mound (תל) on which all mouths (פיות) pray, in Grace, recitation of *Shema*, and *Amidah*. In Grace, “Builder of Jerusalem”. In *Amidah*, “God of David Who builds Jerusalem²³⁵”. In the recitation of *Shema‘*, “He Who spreads a hut of peace over us and His people Israel, Consoler of Zion and Builder of Jerusalem.²³⁶ on Sabbaths and holidays. The entire benediction was the Yerushalmi version for everyday. The phrase “Consoler of Zion” is missing in the Leyden manuscript and Venice print but it is in the Rome manuscript and Genizah fragments and is supported by what is known of the Israeli prayer rites in the times of the Cairo Genizah.”

footnotes:
²³² The word לפנים is missing in the Rome manuscript and in the quotes in Yalqut; it seems to be a marginal gloss that found its way into the text, to explain the unintelligible term לִפְנָי that in 1Kings
²³³ The Temple. The problem is, how do we know to pray in the direction of the Temple after its destruction.
²³⁵ The standard Yerushalmi ending for benediction 14, see above Note 146.
²³⁶ The first part of this blessing is the Babylonian (current) version of the second benediction after the Shema‘


###### Jerusalem Talmud Berakhot 4:5:6
[Jerusalem Talmud Berakhot 4:5:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:5:6)

כָּתוּב אֶחָד אוֹמֵר אֵלֵךְ וְאָשׁוּבָה אֶל מְקוֹמִי. וְכָתוּב אַחֵר אוֹמֵר וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל הַיָּמִים. הָא כֵּיצַד פָּנָיו לְמַעְלָה וְעֵינָיו וְלִבּוֹ לְמַטָּה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
One verse says (*Hosea* 5:19) “I shall go, I shall return to My place”. Another verse says (*1Kings* 9:3) “My eyes and attention shall be there forever.” How is that? One’s face upwards, one’s eyes and attention downwards²³⁷ 105b, replaces the verse from Hosea by one from Threni. The ruling here is credited there to R. Yose the Tanna.) The two verses speak of God. The first asserts that God has left the earth and is found only in Heaven, the second that God’s attention is always given to the Temple here on earth. Since prayer adresses God, it is necessary to adress it in the correct direction and how can one pray in two distinct directions?.

footnotes:
²³⁷ (The parallel in the Babli, Yebamot


###### Jerusalem Talmud Berakhot 4:5:7
[Jerusalem Talmud Berakhot 4:5:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:5:7)

וְאִם לָאו יְכַוֵּין אֶת לִבּוֹ כְּנֶגֶד בֵּית קֹדֶשׁ הַקֳּדָשִים. לְאֵי זֶה בֵית קֹדֶשׁ הַקֳּדָשִים. רִבִּי חִיָיא רַבָּא כְּנֶגֶד קָדְשֵׁי הַקֳּדָשִים שֶׁל מַעְלָן. רִבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא אָמַר כְּנֶגֶד בֵּית קֹדֶשׁ הַקֳּדָשִים שֶׁל מַטָּן. אָמַר רִבִּי פִּינְחָס לָא פְלִיגִין בֵּית קָדְשֵׁי הַקֳּדָשִים שֶׁלְּמַטָּן מְכוּוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקֳּדָשִים שֶׁלְּמַעְלָן. מָכוֹן לְשִׁבְתְּךָ. מְכוּוָּן כְּנֶגֶד שִׁבְתְּךָ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“And if not he should focus his intent towards the Holiest of Holies.²³⁸” Toward which Holiest of Holies? The Great Rebbi Ḥiyya: towards the Heavenly Holiest of Holies. Rebbi Simeon ben Ḥalaphta said, towards the earthly Holiest of Holies. Rebbi Phineas said, they do not disagree, the earthly Holiest of Holies corresponds to the Heavenly Holiest of Holies. (*Ex.* 15:16) “A base for Your throne”, corresponding to Your throne²³⁹.

footnotes:
²³⁸ This is a shortened quote from the Mishnah, about the person who cannot stand and pray in the direction of the Temple.
²³⁹ Rebbi Phineas takes מכון to be derived not from the Biblical Hebrew root כון “to be based, solid”, but from Aramaic/Rabbinic Hebrew כון “to direct”.


###### Jerusalem Talmud Berakhot 4:5:8
[Jerusalem Talmud Berakhot 4:5:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:5:8)

הַר הַמּוֹרִיָּה. רִבִּי חִיָיא רוּבָּא וְרִבִּי יַנַּיי חַד אָמַר שֶׁמִּשָּׁם הוֹרָיָה יוֹצְאָה לָעוֹלָם. וְחָרָנָה אָמַר שֶׁמִּשָּׁם יִרְאָה יוֹצְאָה לָעוֹלָם. אָרוֹן רִבִּי חִיָיא רוּבָּא וְרִבִּי יַנַּאי חַד אָמַר שֶׁמִּשָּׁם אוֹרָה יוֹצְאָה לָעוֹלָם. וְחָרָנָה אָמַר שֶׁמִּשָּׁם אֲרִירָה יוֹצְאָה לָעוֹלָם. דְּבִיר רִבִּי חִיָיא וְרִבִּי יַנַּאי חַד אָמַר שֶׁמִּשָּׁם דִּבֵּר יוֹצֵא לָעוֹלָם. וְחָרָנָה אָמַר שֶׁמִּשָּׁם דִּיבְּרוֹת יוֹצְאִין לָעוֹלָם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
(*2Chr.* 3:1) On Mount Moriah²⁴¹ 55(9); a very shortened version is in Babli *Taänit* 16a.
מוֹריה is taken either from the root הוֹרה “to teach, direct” or from מוֹרָא “fear”. ארוֹן is taken either as abstractum from אוֹר “light” or from ארה “to curse” (the unbelievers). The use of דִּבֵּר “Divine inspiration” in the explanation of דביר is from *Jer.* 5:13. דבר denoting one of the Ten Commandments is found in *Deut.* 4:13.. The Great Rebbi Ḥiyya and Rebbi Yannai, one of them said that from there teaching goes out to the world, the other one said that from there fear goes out to the world. Ark. The Great Rebbi Ḥiyya and Rebbi Yannai, one of them said that from there light goes out to the world, the other one said that from there curse goes out to the world. Temple Hall. Rebbi Ḥiyya and Rebbi Yannai, one of them said that from there inspiration goes out to the world, the other one said that from there the commandments go out to the world.

footnotes:
²⁴¹ This Aggadah is a continuation of the previous discussion about the place of the Holiest of Holies, which was on Mount Moriah. An enlarged parallel is in Berešit rabba


###### Jerusalem Talmud Berakhot 4:5:9
[Jerusalem Talmud Berakhot 4:5:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:5:9)

הִיא אַסָּדָא הִיא אִסְכַדִּיָּא הִיא רַפְסוֹדוֹת. וּנְבִיאֵם לְךָ רַפְסוֹדוֹת אֶל יַם יָפוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
*Assada* is the same as σχεδία, which is the same as *raphsodot*.²⁴³ (*2Chr.* 2:15) “We shall bring them to you as rafts.”

footnotes:
²⁴³ The end of the Halakhah explains the unusual word used for “raft” at the end of the Mishnah. The verse refers to the logs of cedar delivered by Hiram of Tyre to Solomon for the building of the Temple.


###### Jerusalem Talmud Berakhot 4:6:1
[Jerusalem Talmud Berakhot 4:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:6:1)

**משנה:** רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר אֵין תְּפִילַּת הַמּוּסָפִין אֶלָּא בְּחֶבֶר עִיר. וַחֲכָמִים אוֹמְרִים בְּחֶבֶר עִיר וּשְׁלֹא בְּחֶבֶר עִיר. רִבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ כָּל מָקוֹם שֶׁיֵּשׁ בּוֹ חֶבֶר עִיר הַיָּחִיד פָּטוּר מִתְּפִילַּת הַמּוּסָפִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Rebbi Eleazar ben Azariah says, *Musaph* prayer is said only in an organized community, but the Sages say, with and without an organized community. Rebbi Yehudah says in his name²⁴⁴ cannot be recited outside an organized community. According to Rebbi Yehudah, *Musaph* has to be recited everywhere, but in a town with an organized synagogue it is enough to listen to the public prayer of the reader that he recited without a corresponding silent prayer of the congregation., at any place where there is an organized community a private person is free from reciting *Musaph* prayers.

footnotes:
²⁴⁴ Rebbi Eleazar ben Azariah’s name. He disputes the tradition in the name of R. Eleazar that Musaph


###### Jerusalem Talmud Berakhot 4:6:2
[Jerusalem Talmud Berakhot 4:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:6:2)

**הלכה:** רִבִּי בִּיבִי בְשֵׁם רִבִּי חָנָה אָמַר הֲלָכָה כְּרִבִּי יוּדָה שֶׁאָמַר מִשּׁוּם רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. מִילְתֵיהּ דִּשְׁמוּאֵל אֲמַר כֵּן דִּשְׁמוּאֵל אֲמַר אֲנָא מִן יוֹמֹיי לָא צְלִית דְּמוּסָפָא אֶלָּא חַד זְמָן דְּמִית בְּרֵיהּ דְּרֵישׁ גָּלוּתָא וְלָא צָּלוּ צִיבּוּרָא וּצְלִיית.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi Bibi²⁴⁵ in the name of Rebbi Ḥana: Practice follows Rebbi Yehudah who said in the name of Rebbi Eleazar ben Azariah. What we know of Samuel means the same; for Samuel said: I never prayed *Musaph* except once when the son of the *Resh Galuta* died and there was no public prayer, then I prayed²⁴⁶.

footnotes:
²⁴⁵ Probably his name was Vivianus, an Amora of the third generation. Rebbi Ḥana’s name appears twice in the Talmudim; he seems to have been a student of Rebbi Jeremiah. Neither Rebbi Bibi nor Rebbi Ḥana are great authorities. In the Babli (30a-b), the author of the ruling is Ḥiyya, the son of Rav.
²⁴⁶ The story of Samuel in the Babli refers to a time when there was a military occupation of Nahardea.


###### Jerusalem Talmud Berakhot 4:6:3
[Jerusalem Talmud Berakhot 4:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:6:3)

מִילֵּיהוֹן דְּרַבָּנָן פְּלִיגָן. דָּמַר רִבִּי יַעֲקֹב בַּר אִידִי בְּשֵׁם רִבִּי שִׁמְעוֹן חֲסִידָא בְּרוֹעִים וּבְקַיָיצִים. הָא מַתְנִיתָא לָא אֲמַר [אֶלָּא] בְּרוֹעִים וּבְקַיָיצִים הָא שְׁאָר כָּל אָדָם חַיָיבִין. מִילְתֵיהּ דְּרִבִּי יוֹחָנָן אֲמַר כֵּן דָּמַר רִבִּי יוֹחָנָן אֲנִי רָאִיתִי אֶת רִבִּי יַנַּאי עוֹמֵד וּמִתְפַּלֵּל בְּשׁוּק שֶׁל צִיפּוֹרִין וּמְהַלֵּךְ אַרְבַּע אַמּוֹת וּמִתְפַּלֵּל שֶׁל מוּסָף. וְאֵין חֶבֶר עִיר בְּצִיפּוֹרִין. אַתְּ שְׁמַע מִינַּהּ תְּלָת. אַתְּ שְׁמַע מִינַּהּ שֶׁשּׁוּקֵי שֶׁל צִיפּוֹרִין כְּצִיפּוֹרִין. אַתְּ שְׁמַע מִינַּהּ חֲלוּקִין עַל רִבִּי יְהוּדָה שֶׁאָמַר מִשּׁוּם רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. אַתְּ שְׁמַע מִינַּהּ שֶׁאָדָם מִתְפַּלֵּל וּמְהַלֵּךְ אַרְבַּע אַמּוֹת וּמִתְפַּלֵּל שֶׁל מוֹסָף. אָמַר רִבִּי אַבָּא וְלֹא סוֹף דָּבָר עַד שֶׁיְּהַלֵּךְ אַרְבַּע אַמּוֹת אֶלָּא אֲפִילוּ שָׁהָא כְּדֵי הִילּוּךְ אַרְבַּע אַמּוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
The words of the rabbis disagree since Rebbi Jacob bar Idi said in the name of Rebbi Simeon the pious²⁴⁸: For shepherds and field guards²⁴⁹ by themselves since they were uneducated and prayerbooks were unknown at the time. Other uneducated people can attend the synagogue and fulfill their duty by attentively follow the reader’s repetition of the prayer word-by-word, but not shepherds and watchmen; hence a way has to be found to help them.. Hence, the Mishnah spoke only for shepherds and field guards; therefore, everybody else is obliged. The words of Rebbi Yoḥanan agree since Rebbi Yoḥanan said: I saw Rebbi Yannai standing in the market of Sepphoris praying; then he walked four cubits and prayed *Musaph*²⁵⁰ prayer, is in Babli 30b. In both Talmudim, it is clear that the sages who reject R. Yehudah’s tradition are Galilean in the tradition of R. Yannai.. Is there no organized community in Sepphoris? You infer from this three conclusions. You infer that the markets of Sepphoris have the status of Sepphoris²⁵¹. You infer that one disagrees with Rebbi Yehudah who spoke in the name of Rebbi Eleazar ben Azariah. You infer that a person may pray, walk four cubits, and then pray *Musaph*. Rebbi Abba said, not necessarily four cubits but even if he waited the time necessary to walk four cubits²⁵².

footnotes:
²⁴⁸ An Amora of the first Galilean generation.
²⁴⁹ Persons whose occupation prevents them from going to the synagogue. They probably were unable to pray Musaph
²⁵⁰ A shortened version, speaking only about the Musaph
²⁵¹ “Organized community” refers to the whole town and not only to the buildings that are the property of the Jewish community.
²⁵² The parallel in the Babli (30b) requires time to concentrate one’s attention without giving a numerical estimate; that tradition is in the name of the Babylonian Rav Huna and the Babylonian-born Rebbi Ḥiyya. One may assume that the statement of Rebbi Abba reflects the opinions of his teacher Rav Huna.


###### Jerusalem Talmud Berakhot 4:6:4
[Jerusalem Talmud Berakhot 4:6:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:6:4)

רַב אָמַר צָרִיךְ לְחַדֵּשׁ בָּהּ דָּבָר. וּשְׁמוּאֵל אָמַר אֵין צָרִיךְ לְחַדֵּשׁ בָּהּ דָּבָר. רִבִּי זְעִירָא בְּעִי קוֹמֵי רִבִּי יוֹסֵי מַהוּ לְחַדֵּשׁ בָּהּ דָּבָר. אָמַר לֵיהּ אֲפִילוּ אָמַר וְנַעֲשֶׂה לְפָנֶיךְ אֶת חוֹבוֹתֵינוּ תְּמִידֵי יוֹם וְקָרְבַּן מוּסָף יָצָא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rav says, one must change the text²⁵³ sacrifices are distinct for every holiday, the prayer must accomodate this distinction., but Samuel says, one does not have to change the text. Rebbi Zeïra asked before Rebbi Yose: What is the practice, to change the text? He said to him: even if one said only: “And we shall bring before You what is our duty, the perpetual sacrifice of the day and the *Musaph* sacrifices²⁵⁴ sacrifices but the language is uniform for all holidays. A *Musaph* prayer is acceptable if the sentence quoted here is the only addition to the *Amidah* prayer for holidays, cf. Ezra Fleischer, תפילה ומנהגי תפילה ארץ־ישראליים בתקופת הגניזה, Jerusalem 1988.”, he has satisfied his duty.

footnotes:
²⁵³ Since the Musaph
²⁵⁴ Every holiday has its own set of Musaph


###### Jerusalem Talmud Berakhot 4:6:5
[Jerusalem Talmud Berakhot 4:6:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:6:5)

רִבִּי שִׁילָא בְּשֵׁם רַב נִתְפַּלֵּל וּמָצָא עֲשָׂרָה בְּנֵי אָדָם מִתְפַּלְלִין מִתְפַּלֵּל עִמָּהֶן. רִבִּי זְעוֹרָא וְרַב נַחְמָן בַּר יַעֲקֹב הֲווּ יָתְבִין. מִן דְּמַצְלוּן אִתַּת צֻלוּתָא קָם רַב נַחְמָן בַּר יַעֲקֹב מַצְלִיא. אֲמַר לֵיהּ רִבִּי זְעוֹרָא וְלָא כְבָר צְלִונָן. אֲמַר לֵיהּ מַצְלִי אֲנָא וַחֲזַר וּמַצְלִי. דָּמַר רִבִּי שִׁילָא בְּשֵׁם רַב נִתְפַּלֵּל וּמָצָא עֲשָׂרָה בְּנֵי אָדָם מִתְפַּלְלִין מִתְפַּלֵּל עִמָּהֶן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Shila²⁵⁵ in the name of Rav Ḥananel²⁵⁶: If he had prayed and found ten people who were praying, he prays with them. Rebbi Zeïra and Rav Naḥman bar Jacob were sitting. After they had prayed there came prayer²⁵⁷. Rav Naḥman bar Jacob got up and prayed. Rebbi Zeïra said to him: Did we not pray already? He said to him: I pray and pray again, since Rebbi Shila said in the name of Rav Ḥananel: If he had prayed and found ten people who were praying, he would pray with them.

footnotes:
²⁵⁵ The head of the Yeshivah of Nahardea at the end of the Mishnaic period. His title shows that he must have studied and obtained ordination in the Land of Israel.
²⁵⁶ He appears in both Talmudim as a student of Rav, who was younger than Rebbi Shila. The tradition here is difficult to accept but is not impossible; it might be that Rebbi Shila accepted the position of the school of Rav in this matter. The Babli (21a/b) quotes only the position of Samuel that one may repeat prayer with the community only if one is able to pray a new text, different from the one already used. The tradition here seems to be based on the opinion, rejected in the Babli, that private prayer is considered nonexistent if compared to prayer in public with a quorum of ten adult males.
²⁵⁷ The congregation assembling for public prayer. The entire story happens in Babylonia; Rebbi Zeïra represents the opinion of Samuel and Rav Naḥman that of Rav.


###### Jerusalem Talmud Berakhot 4:6:6
[Jerusalem Talmud Berakhot 4:6:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:6:6)

רִבִּי אָחָא רִבִּי יוֹנָה בְשֵׁם רִבִּי זְעוֹרָא נִתְפַּלֵּל שֶׁל שַׁחֲרִית וּבָא וּמְצָאָן מִתְפַּלְלִין שֶׁל מוּסָף מִתְפַּלֵּל עִמָּהֶן. לֹא נִתְפַּלֵּל שֶׁל שַׁחֲרִית וּבָא וּמְצָאָן מִתְפַּלְלִין שֶׁל מוּסָף. אִם יוֹדֵעַ הוּא שֶׁהוּא מַתְחִיל וְגוֹמֵר עַד שֶׁלֹּא יַתְחִיל שְׁלִיחַ צִיבּוּר כְּדֵי לַעֲנוֹת אַחֲרָיו אָמֵן יִתְפַּלֵּל וְאִם לָאו אַל יִתְפַּלֵּל. בְּאֵי זֶה אָמֵן אָמְרוּ. תְּרֵין אֲמוֹרָאִין חַד אָמַר בְּאָמֵן שֶׁל הָאֵל הַקָּדוֹשׁ. וְחָרָנָה אָמַר בְּאָמֵן שֶׁל שׁוֹמֵעַ תְּפִילָּה. אָמַר רִבִּי פִּינְחָס וְלֹא פְלִיגִון. מַאן דָּמַר בְּאָמֵן שֶׁל הָאֵל הַקָּדוֹשׁ בְּשַׁבָּת. וּמַאן דָּמַר בְּאָמֵן שֶׁל שׁוֹמֵעַ תְּפִילָּה בְּחוֹל.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Aḥa, Rebbi Jonah, in the name of Rebbi Zeïra: If one had said the morning prayers and came and found them praying *Musaph*, he prays with them. If he did not pray the morning prayers and came and found them praying *Musaph*, if he knows that he may start and finish²⁵⁸. before the reader begins and he can answer “Amen”, he may start, otherwise he may not start. About²⁵⁹ prayer that has only seven benedictions, the paragraph is out of place. It is copied word by word from Halakhah 3:2. which “Amen” did they talk? Two Amoraïm, one says the Amen of “the holy King” and the other says the Amen of “He Who listens to prayer”. Rebbi Phineas said, they do not disagree. He who said: the Amen of “the holy King”, on Sabbath, and he who said: the Amen of “He Who listens to prayer”, on weekdays.

footnotes:
²⁵⁸ The morning prayer that has to precede Musaph
²⁵⁹ Since one speaks about Musaph


###### Jerusalem Talmud Berakhot 4:6:7
[Jerusalem Talmud Berakhot 4:6:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/4:6:7)

תַּמָּן תַּנִּינָן רַבָּן גַּמְלִיאֵל אוֹמֵר שְׁלִיחַ צִיבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. רִבִּי הוּנָא רַבָּא דְצִיפּוֹרִין בְּשֵׁם רִבִּי יוֹחָנָן הֲלָכָה כְּרַבָּן גַּמְלִיאֵל בְּאִילֵּין תְּקִיעָתָא. רִבִּי זְעוֹרָא וְרַב חִסְדָּא הֲווּ יָתְבִין תַּמָּן בְּאִילֵּין תְּקִיעָתָא. מִן דִּצְלוּן אֲתָת צְלוּתָא קָם רַב חִסְדָּא מַצְלִיא. אֲמַר לֵיהּ רִבִּי זְעוֹרָא וְלָא כְבָר צְלִינָן. אֲמַר לֵיהּ מַצְלִי אֲנָא וַחֲזַר וּמַצְלִי. דְּנַחְתֻּין מַעֲרָבָאֵי לְתַמָּן וְאָמְרִין בְּשֵׁם רִבִּי יוֹחָנָן הֲלָכָה כְּרַבָּן גַּמְלִיאֵל בְּאִילֵּין תְּקִיעָתָא. וַאֲנָא דְּלָא כְּוָונִית הָא אִלּוּ כְּוָונִית הֲוִינָא נְפִיק יְדֵי חוֹבָתִי. אֲמַר רִבִּי זְעוֹרָא וְיֵאוּת כָּל תְּנָאֵי תַּנִּי בְּשֵׁם רַבָּן גַּמְלִיאֵל. וְרִבִּי הוֹשַׁעְיָא תַּנִּי לָהּ בְּשֵׁם חֲכָמִים. רִבִּי אָדָא דְּקֵיסַרִין בְּשֵׁם רִבִּי יוֹחָנָן וְהוּא שֶׁיִּהְיֶה שָׁם מֵרֹאשׁ הַתְּפִילָּה. אָמַר רִבִּי תַּנְחוּם בַּר יִרְמְיָה וּמַתְנִיתָא אָמְרָה כֵן סֶדֶר בְּרָכוֹת אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַׁת הַשֵּׁם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
There²⁶⁰. The entire piece is from the end of tractate *Rosh Hashanah*; at two places where the text of the Venice print here deviates from the one in *Rosh Hashanah*, the text follows the latter version. (The first, “Rabban Simeon ben Gamliel” instead of “Rabban Gamliel” is a clear scribal error, the second אתת for את is an echo of the previous story of R. Zeïra and Rav Naḥman.) we have stated: Rabban Gamliel says, the reader frees the public from their obligation²⁶¹ prayer of New Year’s day which contains nine benedictions; each of the middle benedictions requires the quoting of at least 10 verses from the Bible. In the absence of prayerbooks, that prayer was possible only for learned specialists. In the time of later Gaonim (*Oẓar Hagĕonim Rosh Hashanah*, p. 68–69), two different Babylonian practices are reported. One, which seems to be alluded to in Babli *Rosh Hashanah* 35a, is that individuals first prayed a silent *Musaph* prayer of the usual seven benedictions for holidays and then listened to the nine benedictions of the reader (with shofar blowing) from beginning to end. The second, which seems to be alluded to here, was that there was no silent *Musaph* prayer at all on *Rosh Hashanah*.. The older Rebbi Huna from Sepphoris in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar²⁶² of Rosh Hashanah. From the statement of Rebbi Huna it seems that Rabban Gamliel held that a private person, even if educated, never needs to pray *Musaph* if he listens attentively to the reader in the synagogue. This remains a conjecture in the Babli (*Rosh Hashanah* 34b–35a).. Rebbi Zeïra and Rav Ḥisda were sitting there²⁶³ for the blowing of the Shofar. After they finished the prayer²⁶⁴ for themselves but listened to the reader from start to end., Rav Ḥisda got up and prayed. Rebbi Zeïra said to him: Did we not pray just now? He said to him, I prayed and I am repeating the prayer, because Westerners came down and said in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar, but I was inattentive. If I had been attentive, I would have fulfilled my duty. Rebbi Zeïra said, that is fine²⁶⁵ from memory.. All Tannaïm²⁶⁶ are not the teachers of the Mishnaic period but the people who memorize Mishnah and *baraitot* to recite them in the Yeshivah when they are needed. state it in the name of Rabban Gamliel, Rebbi Hoshaia states it in the name of the Sages²⁶⁷. Rebbi Ada from Caesarea²⁶⁸ in the name of Rebbi Yoḥanan: This is only if he attended from the start. Rebbi Tanḥum said, the Mishnah²⁶⁹ 4:5, implying that the prayer is valid only if it is recited in the correct order. Hence, it is valid for the listener only if he listened in the correct order, starting from the very first word. expresses this: The order of benediction, one says “Forefathers”, “Greatness”, and “Sanctification of the Name”.

footnotes:
²⁶⁰ In the last Mishnah of Rosh Hashanah
²⁶¹ The Mishnah deals with the Musaph
²⁶² The Mishnah of Rabban Gamliel deals only with Musaph
²⁶³ In Babylonia. Perhaps “staying” would be better than “sitting”.
²⁶⁴ From the following, it seems clear that they did not pray Musaph
²⁶⁵ Since Rav Ḥisda, the head of a Yeshivah, certainly is competent to recite his own nine benedictions for Rosh Hashanah
²⁶⁶ These Tannaïm
²⁶⁷ Most Tannaïm imply that in the days of Rabban Gamliel his opinion was a minority opinion, which became generally accepted only through the decision of Rebbi Yoḥanan. Rebbi Hoshaiah implies that Rabban Gamliel’s was the generally accepted practice already in Mishnaic times.
²⁶⁸ Another student of R. Yoḥanan, of the third generation of Galilean Amoraïm.
²⁶⁹ Rosh Hashanah