## Jerusalem Talmud Berakhot Chapter 5 ###### Jerusalem Talmud Berakhot 5:1:1 [Jerusalem Talmud Berakhot 5:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:1) **משנה:** אֵין עוֹמְדִין לְהִתְפַּלֵּל אֶלָּא מִתּוֹךְ כּוֹבֶד רֹאשּׁ. חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִין שָׁעָה אַחַת וּמִתְפַּלְלִין כְּדֵי שֶׁיְּכַוְּנוּ אֶת לִבָּם. אֲפִילוּ הַמֶּלֶךְ שׁוֹאֵל בִּשְׁלוֹמוֹ לֹא יְשִׁיבֶנּוּ. וַאֲפִילוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ לֹא יַפְסִיק. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** One starts to pray only in a serious frame of mind. The first *Ḥasidim* waited one hour¹ before praying in order to be able to concentrate. Even if the king greets one, he should not respond. Even if a snake is wound around one’s heel², he should not interrupt. footnotes: ¹ In preparation, reciting Psalms. ² As explained in the Halakhah, if one sees a snake attacking from a distance one must interrupt and flee, or kill the snake. The Mishnah speaks only about the snake already being wound around his leg without biting; probably that is a nonpoisonous snake. ###### Jerusalem Talmud Berakhot 5:1:2 [Jerusalem Talmud Berakhot 5:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:2) **הלכה:** רִבִּי יִרְמְיָה בְּשֵׁם רִבִּי אַבָּא הַבָּא מִן הַדֶּרֶךְ אָסוּר לְהִתְפַּלֵּל. וּמַה טַעַם לָכֵן שִׁמְעִי נָא זֹאת עֲנִיָּיה וּשְׁכוּרַת וְלֹא מִיָּיִן. רִבִּי זְרִיקָן רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רִבִּי יוֹסֵי הַגָּלִילִי הַמֵּיצַר אָסוּר לְהִתְפַּלֵּל לֹא מִסְתַּבְּרָא אֶלָּא מִן הָדֵין קָרְיָין לָכֵן שִׁמְעִי נָא זֹאת עֲנִיָּיה וּשְׁכוּרַת וְלֹא מִיָּיִן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** Rebbi Jeremiah in the name of Rebbi Abba: Prayer is forbidden to him who comes from a trip. What is the reason? (*Is.* 51:21) “Listen to that, poor woman, drunk and not from wine.³, is forbidden to a drunk. The parallel in the Babli (*Eruvin* 65a) even notes that after a lengthy caravan trip one needs three days to get one’s thoughts together.” Rebbi Zeriqan, Rebbi Yoḥanan in the name of Rebbi Eliezer, son of Rebbi Yose the Galilean⁴: Prayer is forbidden to one in pain; is that not our verse: “Listen to that, poor woman, drunk and not from wine”? footnotes: ³ This proves that there is drunkenness not induced by alcohol. Formal prayer, the Amidah ⁴ Tanna of the fourth generation, active in the aftermath of the war of Bar Kokhba. He tried to systematize aggadic interpretation of the Bible. ###### Jerusalem Talmud Berakhot 5:1:3 [Jerusalem Talmud Berakhot 5:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:3) תַּנִּי לֹא יַעֲמוֹד אָדָם וְיִתְפַּלֵּל לֹא מִתּוֹךְ שִׂיחָה וְלֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ דְּבָרִים בְּטֵילִין אֶלָּא מִתּוֹךְ דָּבָר שֶׁל תּוֹרָה וְכֵן אַל יִפָּטֵר אָדָם מִתּוֹךְ חֲבֵירוֹ לֹא מִתּוֹךְ שִׂיחָה וְלֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ דְּבָרִים בְּטֵילִים אֶלָּא מִתּוֹךְ דָּבָר שֶׁל תּוֹרָה. שֶׁכֵּן מָצִינוּ בִּנְבִיאִים הָרִאשׁוֹנִים שֶׁהָיוּ חוֹתְמִין אֶת דִּבְרֵיהֶן בְּדִבְרֵי שֶׁבַח וּבְדִבְרֵי נֶחָמוֹת. אָמַר רִבִּי אֶלְעָזָר חוּץ מִיִּרְמְיָהוּ שֶׁחָתַם בְּדִבְרֵי תוֹכָחוֹת. אָמַר לוֹ רִבִּי יוֹחָנָן עוֹד הוּא בְּדִבְרֵי נְחָמוֹת חָתַם וְאָמַר כָּכָה תִּשְׁקַע בָּבֶל. לְפִי שֶׁהָיָה יִרְמְיָה חוֹזֵר וּמִתְנַבֵּא עַל בֵּית הַמִּקְדָּשׁ. יָכוֹל בְּחוּרְבַּן בֵּית הַמִּקְדָּשׁ חָתַם. תַּלְמוּד לוֹמַר עַד הֵנָּה דִּבְרֵי יִרְמְיָהוּ בְּמַפּוֹלֶת שֶׁל מַחֲרִיבָיו חָתַם. לֹא חָתַם בְּדִבְרֵי תוֹכָחוֹת. וְהָ‍כְתִיב וְהָיוּ דֵרָאוֹן לְכָל בָּשָׂר. בַּגּוֹיִם הִיא עֲסִיקִינָן. וְהָ‍כְתִיב כִּי מָאוֹס מְאַסְתָּנוּ. הֲשִׁיבֵינוּ תַחַת כִּי מָאוֹס מְאַסְתָּנוּ. אַף אֱלִיָּהוּ לֹא נִפְטַר מֵאֱלִישָׁע אֶלָּא מִתּוֹךְ דָּבָר שֶׁל תּוֹרָה. וַיְהִי הֵמָּה הוֹלְכִים הָלוֹךְ וְדַבֵּר. בְּמַה הָיוּ עוֹסְקִין רִבִי אַחֲוָוא בְּרִבִּי זְעִירָא אָמַר בְּקִרְיַת שְׁמַע הָיוּ עוֹסְקִין. הֵיךְ מַה דְּאָמַר אָמַר וְדִבַּרְתָּ בָּם. רִבִּי יוּדָה בֶּן פָּזִי אָמַר בִּבְרִיאַת עוֹלָם הָיוּ עוֹסְקִין. [הֵיךְ מַה] דְּאָמַר בִּדְבַר יי שָׁמַיִם נַעֲשׂוּ. רִבִּי יוּדָן בְּרֵיהּ דְּרִבִּי אַיְיבוּ אָמַר בְּנֶחָמוֹת יְרוּשָׁלַיִם הָיוּ עוֹסְקִין. כְּמַה דְאָמַר דַּבְּרוּ עַל לֵב יְרוּשָׁלַיִם. וְרַבָּנָן אָ‍מְרִין בַּמֶּרְכָּבָה הָיוּ עוֹסְקִין. הֵיךְ מַה דְּאַתְּ אָמַר וְהִנֵּה רֶכֶב אֵשׁ וְסוּסֵי אֵשׁ וגוֹ׳. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It is stated⁶ 31a), and the Tosephta (3:21). The main difference in formulation is between the Tosephta and the Talmudim, since the Tosephta requires that one start prayer מתיך דברים של חכמה. In Mishnaic Hebrew, as in Modern Sephardic Hebrew usage, the *Ḥakham* is the rabbi, and *dibrē ḥokhmāh* are halakhic rulings; as in the following paragraph, practices universally accepted and not subject to doubt or discussion. From the order of the Yerushalmi it seems that in practice the text of the Yerushalmi should be interpreted as implying the statement of the Tosephta. The tradition of the Babli is uncertain; see *Diqduqe Soferim, Berakhot*, p. 160, note ר. The Venice print of the Babli requires that one start prayer “out of joy over commandments”. Rashi, the Munich manuscript of the Babli, Halakhot Gedolot and the students of Rabbenu Jonah have simply “out of joy.” The Koronel manuscript and *Menorat Hamaör* have “out of joy of Torah”, parallel to the Yerushalmi. A Florence manuscript that is typically Sephardic has “out of joy of Halakhah”, directly parallel to the Tosephta. Rabbenu Asher ben Yeḥiel (Rosh) has “out of words of joy”; the insistence on “words” is parallel to Yerushalmi and Tosephta. While the Babli in the printed version would refer to the state of mind required for the *Amidah*, as implied in the two rulings preceding this Tosephta in the Yerushalmi, the Tosephta and the Yerushalmi require the correct state of mind before one starts with the preparatory sections of prayer, even preceding the recitation of *Shema‘*. This seems also to be confirmed by the preparatory prayer reported later by R. Ḥizqiah in the name of R. Abbahu. Most of the variants of the Babli text would demand an interpretation similar to that of the Tosephta. All three versions agree that one should start afternoon prayers with a word of Torah or Halakhah directly before the *Amidah*.: “One should pray neither out of conversation, nor out of jokes, nor out of frivolities, nor out of idle occupations, but out of words of Torah. Similarly, one should not take leave from one’s friend either out of conversation, or out of jokes, or out of frivolities, or out of idle occupations, but out of words of Torah, since we find that the earlier prophets were closing their words with expressions of praise and consolation.” Rebbi Eleazar said, except for Jeremiah who closed with words of reprobation. Rebbi Yoḥanan said to him, still he closed with words of consolation and said (*Jer.* 51:64) “So Babylon shall sink.” Because Jeremiah continued to prophesy about the Temple. One could think that he closed with the destruction of the Temple, but the verse states (*Jer.* 51:64) “So far the words of Jeremiah,” he finished with the downfall of its destroyers, he did not close with words of reprobation⁷. But is it not written (*Is.* 66:24): “They will be a horror for all flesh?⁸” That verse deals with Gentiles. But is it not written (*Lament.* 5:22): “But You much despised us⁹”? (*Lament.* 5:21) “Make us return” replaces “But You much despised us”. Also Elijah did take leave from Elisha only out of words of Torah, (*2Kings* 2:11) “they walked talking.” What did they talk of? Rebbi Aḥawa the son of Rebbi Zeïra¹⁰, a memorizer of tannaitic material, in his father’s Yeshivah. The entire section is a digression induced by the ancillary statements of the Tosephta. said, they discussed the recitation of *Shema‘*, (*Deut.* 6:7) “you should talk about them.” Rebbi Judah ben Pazi said, they were discussing Creation, (*Ps.* 33:6) “through the word of the Eternal the heavens were made.” Rebbi Yudan, the son of Rebbi Ayvu¹¹ in the third generation of Amoraïm. He learned from all Galilean Amoraïm of the second generation. His son Rebbi Yudan might be the Rebbi Yudan who otherwise is quoted without mention of his father’s name., said, they were occupied with the consolations of Jerusalem, as you say (*Is.* 40:2) “Speak to Jerusalem’s heart.” But the rabbis say, they were occupied with the Divine Chariot, as you say (*2Kings* 2:11) “behold, a chariot of fire and horses of fire, etc.” footnotes: ⁶ We have three versions of this formulation, in the Yerushalmi, the Babli (Berakhot ⁷ The last chapter of the book of Jeremiah is not attributed by the Talmud to Jeremiah; it is a historical addition by the editor, Barukh ben Neriah. ⁸ Last verse in Isaiah. ⁹ Last verse of Lamentations. A possible interpretation of the statement is that the last two verses of the book, chapter 5, were considered as one; then the book ends with a prayer. ¹⁰ In the Babli, his name is R. Ahavah, son of Rebbi Zera, son of the famous Rebbi Zeïra. He was Tanna ¹¹ Rebbi Ayvu was one of the main promoters of Aggadah ###### Jerusalem Talmud Berakhot 5:1:4 [Jerusalem Talmud Berakhot 5:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:4) רַב יִרְמְיָה אָמַר לֹא יַעֲמוֹד אָדָם וְיִתְפַּלֵּל אֶלָּא מִתּוֹךְ דִּין שֶׁל הֲלָכָה. רַב יִרְמְיָה אָמַר הָעוֹסֵק בְּצוֹרְכֵי צִיבּוּר כְּעוֹסֵק בְּדִבְרֵי תוֹרָה. רַב חוּנָה אָמַר הָרוֹאָה טִיפָּה כְּעֵין הַחַרְדָּל יוֹשֶׁבֶת וּמְשַׁמֶּרֶת עָלָיו שִׁבְעָה נְקִיִים וְקָאִים וּמַצְלִי. זְעוֹר בַּר חִינְנָא אָמַר הַמֵּקִיז דָּם בַּקֳּדָשִׁים מָעַל. עוֹד הוּא מֵהֲלָכוֹת קְצוּבוֹת. תַּנִּי בַּר קַפָּרָא אָמַר אַחַד עָשָׂר יוֹם שֶׁבֵּין נִידָּה לְנִידָּה הֲלָכָה לְמֹשֶׁה מִסִּינָי. תַּנִּי רִבִּי הוֹשַׁעְיָה מַרְבֶּה אָדָם דָּגָן בְּתֶבֶן וּמַעֲרִים עָלָיו לְפוֹטְרוֹ מִן הַמַּעְשְׂרוֹת. אַבְדָּן שָׁאַל לְרִבִּי כַּמָּה מַעֲלוֹת בַּקּוֹדֶשׁ. וְהוּא אָמַר לֵיהּ אַרְבַּע. וְכַמָּה מַעֲלוֹת בִּתְרוּמָה. וְהוּא אָמַר לֵיהּ שָׁלֹשׁ וְקָאִים וּמַצְלִי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rav Jeremiah said, one should start to pray only from a practical rule¹² and is considered a contrast to, not an explanation of, the requirement of the Mishnah that one pray only in a serious frame of mind. In the Yerushalmi it is considered to be the genuine interpretation of the Mishnah. דין של הלכה means a practical ruling that is well established, that gives no cause for discussion which could interfere with the concentration needed for prayer. The Babli and the personalities whose practices in preparation of prayer are reported are so early that the name here must be Rav Jeremiah and not Rebbi Jeremiah.. Rav Jeremiah said, he who deals with public needs is like him who studies Torah¹³. Rav Ḥuna said: a woman who saw a spot like a mustard seed sits and watches seven days of purification because of it¹⁴; then he stood up and prayed. Zeïra bar Ḥinena¹⁵ said: He who draws blood from a dedicated animal committed larceny¹⁶; that is one of the decided practices. Bar Qappara stated: Eleven days between periods is a practice taught to Moses at Sinai¹⁷. Rebbi Hoshaiah stated: One may add produce on the stalk and be tricky in order to free it from tithes¹⁸ and tithes after the harvest, when it is separated from the stalk and collected in heaps or silos. By a rabbinic ordinance, it is forbidden to eat grain on the stalk as a meal, once it has been transported from the field to the farmhouse or barn. However, eating it as snack from the grain on the stalk is still permitted. Now Rebbi Hoshaiah approves of setting aside as much of the produce for animal feed as one desires, without incurring an obligation for *Terumah* and tithes. This is also quoted as beyond doubt in Babli 31a.. Abdan asked Rebbi: How many levels¹⁹ or sacrificial meat, these become “third in impurity”. Sacrifial meat only can become “fourth in impurity” which will make it unusable either for the altar or for consumption by Cohanim. (Mishnah *Ḥagigah* 2:3, *Tahorot* 2:1). The additional levels of impurity are a rabbinic institution, not subject to discussion. are there for dedicated things? He answered him: four. And how many levels for *Terumah*? He answered: three, then he stood up and prayed. footnotes: ¹² In the Babli (31a), this is a baraita ¹³ This Halakhah is not found in the Babli, so it is accepted there. ¹⁴ This appears in the Babli (31a) in the name of Rav Huna’s student Rebbi Zeïra. A menstruating woman is ritually unclean and prohibited from having sexual contact until seven days have passed. On the other hand, a woman having a discharge looking like blood is subject to quite different rules that are more lenient for an occasional occurence and much more strict for recurrent discharges. A decision about the character of the discharge can be made only by a competent rabbi. In theory all women should show their discharges to a rabbi. Even in the time of the Temple, that was a practice only of wives of Cohanim who had to minimize their time of impurity by all means. It may be assumed that all other women chose to follow the method described here, to consider any discharge as a recurrent discharge and to wait seven days after the last day of discharge. In that way, no problems arise that would require a rabbi in intimate matters. Since this is a stringency adopted by Jewish women in excess of the strict Biblical law, there cannot be any rabbinic discussion about limits or details. ¹⁵ Galilean Amora of the second generation. He was once imprisoned by Zenobia, queen of Palmyra, and saved by the intervention of Rebbi Ammi and Rebbi Samuel. The parallel in the Babli (31a) is ascribed to Zeïri, a contemporary of Zeïra and student of Rav. ¹⁶ An animal dedicated as sacrifice in the Temple cannot be used for any other purpose whatsoever, not even to draw blood from it. ¹⁷ If a woman has a discharge between the 8th and the 19th day of the begin of her last period, that discharge cannot be menstrual blood and must be treated by the rules of -זבה discharge. This is a tradition ascribed to Moses and, therefore, is a fact not subject to discussion. ¹⁸ Grain is subject to Terumah ¹⁹ Of derivative impurity. If originally impure matter (אב הטומאה “father of impurity”) touches something that can become impure, the latter becomes “first in impurity”. If a “first in impurity” touches other secular matter, nothing happens except if that matter is food, it will become “second in impurity”. If “second in impurity” touches anything secular, nothing happens, but if it touches either terumah ###### Jerusalem Talmud Berakhot 5:1:5 [Jerusalem Talmud Berakhot 5:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:5) רִבִּי חִזְקִיָּה רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן לְעוֹלָם אַל יְהֵא הַפָּסוּק הַזֶּה זָז מִתּוֹךְ פִּיךָ יי צְבָאוֹת עִמָּנוּ מִשְׂגַּב לָנוּ אֱלֹהֵי יַעֲקֹב סֶלָה. רִבִּי יוֹסֵי בֵּי רִבִּי אָבוּן רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן וַחֲבֵרָיָיא יי צְבָאוֹת אַשְׁרֵי אָדָם בּוֹטֵחַ בָּךְ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Yoḥanan: The following verse should never leave your lips²⁰: (*Ps.* 46:12) “The Eternal of hosts is with us, the God of Jacob is a refuge to us, Selah”. Rebbi Yose ben Rebbi Abin, Rebbi Abbahu in the name of Rebbi Yoḥanan and the colleagues: (*Ps.* 84:13) “O Eternal of hosts, hail to the man who trusts in You”. footnotes: ²⁰ Meaning, they should be mentioned in every prayer service. However, in current rituals, the verses are used only in the morning service and the קדושה דסדרא. ###### Jerusalem Talmud Berakhot 5:1:6 [Jerusalem Talmud Berakhot 5:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:6) רִבִּי חִזְקִיָּה בְּשֵׁם רִבִּי אַבָּהוּ יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ שֶׁתַּצִּילֵנוּ מִשָּׁעוֹת הַחֲצוּפוֹת הַקָּשׁוֹת הָרָעוֹת הַיּוֹצְאוֹת הַמִּתְרַגְּשׁוֹת לָבוֹא לָעוֹלָם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥizqiah in the name of Rebbi Abbahu: May it be please You, o Eternal, our God and God of our fathers, that You may save us from agressive, hard, evil hours that organize to come upon the world²¹ 16b).. footnotes: ²¹ This is clearly a supplication to be recited before the start of formal prayers, see the discussion above; in our prayerbooks its equivalent is a modification of a prayer of Rav (Babli Berakhot ###### Jerusalem Talmud Berakhot 5:1:7 [Jerusalem Talmud Berakhot 5:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:7) אֵין עוֹמְדִין לְהִתְפַּלֵּל אֶלָּא מִתּוֹךְ כּוֹבֶד רֹאשּׁ. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר הִשְׁתַּחֲווּ לַיי בְּהַדְרַת קוֹדֶשׁ בְּחֶרְדַת קוֹדֶשׁ. רִבִּי יוֹסֵי בֶּן חְנִינָא אָמַר עִבְדּוּ אֶת יי בְּיִרְאָה וְגִילוּ בִרְעָדָה. אָמַר רִבִּי אָחָא לִכְשֶׁיָּבוֹא יוֹם רְעָדָה תָגִילוּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “One starts to pray only in a serious frame of mind.”²² Rebbi Joshua ben Levi said, (*Ps.* 29:2) “Bow down before the Eternal in the splendor of the sanctuary,” in fear of the holy²³. Rebbi Yose ben Ḥanina said, (*Ps.* 2:11) “Serve the Eternal in fear, rejoice in trembling.” Rebbi Aḥa said, when an evil day should come, you may rejoice²⁴ 31a, s. v. במקום), R. Aḥa gives the simple sense of the verse, in contrast to the homiletics of R. Yose ben R. Ḥanina.. footnotes: ²² With this quote from the Mishnah, the detailed discussion starts. The following verses seek to prove that a serious state of mind is required in a place of holiness (Babli 30b). ²³ In some Galilean and all Babylonian dialects, ה and ח sounded the same and were not distinguished. In other dialects, the sounds were close. ²⁴ The person to rejoice even in bad times is the Just, who has nothing to fear. In the opinion of Tosaphot (Berakhot ###### Jerusalem Talmud Berakhot 5:1:8 [Jerusalem Talmud Berakhot 5:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:8) אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי זֶה שֶׁהוּא עוֹמֵד וּמִתְפַּלֵּל צָרִיךְ לֵישֵׁב שְׁתֵּי יְשִׁיבוֹת. אַחַת עַד שֶׁלֹּא יִתְפַּלֵּל וְאַחַת מִשֶּׁיּתְפַּלֵּל. עַד שֶׁלֹּא יִתְפַּלֵּל אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ. וְאַחַת מִשֶּׁיּתְפַּלֵּל אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Joshua ben Levi said, he who is about to pray has to sit down twice. Once before he prays and once after he prays. Before he prays, (*Ps.* 84:5) “Hail to those who sit in Your house.” Once after he prays, (*Ps.* 140:14) “But the righteous will thank Your name, the upright ones will sit before You.²⁵” footnotes: ²⁵ Under the influence of the tradition given in the next paragraph, the parallel of the Babli (32b) requires in the name of R. Joshua ben Levi that one sit in the synagogue one hour each before and after prayer. “One hour” probably means “some time.” The argument given here is that in Ps. 84 there is no qualification for those in God’s house, but in Ps. 140 this is restricted to the righteous, those who have fulfilled their obligation in praying. ###### Jerusalem Talmud Berakhot 5:1:9 [Jerusalem Talmud Berakhot 5:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:9) חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִין שָׁעָה אַחַת וּמִתְפַּלְלִין שָׁעָה וְשׁוֹהִין שָׁעָה אַחַת לְאַחַר תְּפִילָּתָן. אֵימָתַי עוֹסְקִין בַּתּוֹרָה. אֵימָתַי עוֹסְקִין בִּמְלַאכְתָּן. אָמַר רִבִּי יִצְחָק בֵּי רִבִּי אֶלְעָזָר עַל יְדֵי שֶׁהָיוּ חֲסִידִים הָ‍יְתָה בְרָכָה נִיתֶּנֶת בְּתוֹרָתָן וּבְרָכָה נִיתֶּנֶת בִּמְלַאכְתָּן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “The first *Ḥasidim* waited one hour before praying,²⁶” they prayed for one hour and waited an hour after their prayer. When did they study Torah? When did they work? Rebbi Isaac ben Rebbi Eleazar²⁷ in the Babli (32b); this may indicate that the author here is the earlier of two Amoraïm of that name, a student of R. Yoḥanan. The Babli, which notes explicitly that the pious were spending 9 hours in prayer, must take “an hour” in its exact sense; the Yerushalmi may accept “an hour” as “some time”. On the other hand, the replacement of “sitting down” by “waiting” may indicate that in this paragraph ישב has its original Biblical meaning of “being occupied, being at one’s regular place of business.” said, because they were pious, their study was blessed and their work was blessed. footnotes: ²⁶ Quote from the Mishnah. ²⁷ The explanation of R. Isaac ben R. Eleazar is part of the baraita ###### Jerusalem Talmud Berakhot 5:1:10 [Jerusalem Talmud Berakhot 5:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:10) חוּנָה אָמַר הַמִּתְפַּלֵּל אֲחוֹרֵי בֵּית הַכְּנֶסֶת נִקְרָא רָשָׁע. שֶׁנֶּאֱמַר סָבִיב רְשָׁעִים יִתְהַלֵּכוּן. רַב חוּנָה אָמַר כָּל מִי שֶׁאֵינוּ נִכְנַס בְּבֵית הַכְּנֶסֶת בָּעוֹלָם הַזֶּה אֵינוֹ נִכְנַס לְבֵית הַכְּנֶסֶת לְעָתִיד לָבוֹא. מַה טַּעַם סָבִיב רְשָׁעִים יִתְהַלֵּכוּן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Ḥuna²⁸ said, he who prays behind the synagogue is called criminal as it is said (*Ps.* 12:9) “Criminals walk around.” Rav Ḥuna²⁹ the parallel statement is one of R. Joshua ben Levi, the author of the preceding homiletics, and is part of his homiletics on *Ps.* 84:5. said, one who does not enter a synagogue in this world will not enter the synagogue in the future world. What is the reason? (*Ps.* 12:9) “Criminals walk around.” footnotes: ²⁸ The parallel in the Babli (6b) shows that this is Rav Huna, the Babylonian. Authors of later generations in the Babli attenuate this statement to label as criminals only those who pray behind the synagogue facing away from the building; this is not accepted in the Yerushalmi. ²⁹ In the (Yerushalmi) Midrash Tehillim ###### Jerusalem Talmud Berakhot 5:1:11 [Jerusalem Talmud Berakhot 5:1:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:11) אָמַר רִבִּי יוֹחָנָן הַמִּתְפַּלֵּל בְּתוֹךְ בֵּיתוֹ כְּאִילּוּ מַקִּיפוֹ חוֹמָה שֶׁל בַּרְזֶל. מֻחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹחָנָן. תַּמָּן אָמַר רִבִּי אַבָּא אָמַר רִבִּי חִיָיא בְּשֵׁם רִבִּי יוֹחָנָן צָרִיךְ לְאָדָם לְהִתְפַּלֵּל בְּמָקוֹם שֶׁהוּא מְיוּחָד לִתְפִילָּה. וְכָה אָמַר אָכֵן. וְכַּאן בְּיָחִיד כַּאן בְּצִיבּוּר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Yoḥanan said: He who prays in his own house is as if he were surrounded by an iron wall³⁰. The argument of Rebbi Yoḥanan is inverted. There³¹ Rebbi Abba said, Rebbi Ḥiyya said in the name of Rebbi Yoḥanan, one has to pray at a place that is dedicated to prayer³². And here he says that? One is about a single person, the other about the public³³. footnotes: ³⁰ I. e., his prayer is not heard because he is enclosed by such a wall. (Interpretation of R. Solomon Cirillo.) ³¹ Chapter 4, Halakhah 4. ³² Not necessarily in the synagogue, but in one’s own house only at a place that is dedicated to prayer. Hence, private prayer is acceptable and no wall will hinder the prayer from being heard. ³³ A person living at a place where there is no synagogue has to pray at a dedicated place in his house. If, however, there is public prayer at his place of residence then private prayer in one’s house will not be heard. However, that statement is relativized by the statement of Rebbi Abbahu below that a place of Torah study is equal (or superior) to a synagogue. ###### Jerusalem Talmud Berakhot 5:1:12 [Jerusalem Talmud Berakhot 5:1:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:12) רִבִּי פִינְחָס בְּשֵׁם רִבִּי הוֹשַׁעְיָא הַמִּתְפַּלֵּל בְּבֵית הַכְּנֶסֶת כְּאִילּוּ מַקְרִיב מִנְחָה טְהוֹרָה. מַה טַעַם כַּאֲשֶׁר יָבִיאוּ בְּנֵי יִשְׂרָאֵל אֶת הַמִּנְחָה בִּכְלִי טָהוֹר בֵּית יי. רִבִּי [יִרְמְיָה] בְּשֵׁם רִבִּי אַבָּהוּ דִּרְשׁוּ אֶת יי בְּהִמָּ‍צְאוֹ. אֵיכַן הוּא מָצוּי. בְּבָתֵּי כְּנֵיסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת. קְרָאוּהוּ בִּהְיוֹתוֹ קָרוֹב. אֵיכַן הוּא קָרוֹב. [בְּבָתֵּי כְּנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת.] אָמַר רִבִּי יִצְחָק בֵּי רִבִּי אֶלְעָזָר וְלֹא עוֹד אֶלָּא שֶּׁאֱלֹהֵיהֶן עוֹמֵד עַל גַּבָּן. מַאי טַעְמָא אֱלֹהִים נִצָּב בַּעֲדַת אֵל בְּקֶרֶב אֱלֹהִים יִשְפּוֹט. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Phineas in the name of Rebbi Hoshaiah: He who prays in the synagogue is as if he had sacrificed a pure flour offering. What is the reason? (*Is.* 66:20) “As the children of Israel bring flour offering in a pure vessel in the Eternal’s House.³⁶” Rebbi Jeremiah in the name of Rebbi Abbahu: (*Is.* 55:6) “Seek the Eternal where He is to be found”. Where is He to be found? In synagogues and houses of study. “Call on Him when He is close.” Where is He close? In synagogues and houses of study. Rebbi Isaac ben Rebbi Eleazar said, not only that but their God stands over them. What is the reason? (*Ps.* 82:1) “God stands in the assembly of the mighty; from the inside God will judge.” footnotes: ³⁶ Since the actual flour offering was brought by the Cohanim, the prophet speaks here of a symbolic act. ###### Jerusalem Talmud Berakhot 5:1:13 [Jerusalem Talmud Berakhot 5:1:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:13) רַב חִסְדָּא אָמַר זֶה שֶׁנִּכְנַס לְבֵית הַכְּנֶסֶת צָרִיךְ לְהִכָּנֵס לִפְנִים מִשְּׁנֵי דְּלָתוֹת. מַה טַעַם אַשְׁרֵי אָדָם שׁוֹמֵעַ לִי לִשְׁקוֹד עַל דַּלְתוֹתַי יוֹם יוֹם. דַּלְתוֹתַי וְלֹא דְּלָתִי. מְזוּזוֹת וְלֹא מְזוּזַת. אִם עָשָׂה כֵן מַה כְתִיב תַּמָּן כִּי מוֹצְאִי מָצָא חַיִּים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rav Ḥisda said: He who enters the synagogue must enter inside two doors. What is the reason (*Prov.* 8:34) “Hail to the man who listens to Me, always to be diligent at My doors³⁷.” My doors and not my door. Doorposts and not doorpost³⁸. If he did that, what is written there? (*Prov.* 8:35) “Because he who found Me found life.³⁹” footnotes: ³⁷ The verse is spoken by Wisdom (or the Torah) but is interpreted as God’s word. ³⁸ This refers to the end of the verse which is omitted here: “To guard the doorposts of my entrances always.” ³⁹ In the Babli (8b), the statement of Rav Ḥisda appears without justification, but it follows a statement of R. Joshua ben Levi that he who frequents the synagogue will live long and which is supported by the two verses quoted here. Hence, the Babli is dependent on the Yerushalmi in this case. ###### Jerusalem Talmud Berakhot 5:1:14 [Jerusalem Talmud Berakhot 5:1:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:14) רַב חוּנָא אָמַר זֶה שֶׁהוּא הוֹלֵךְ לְבֵית הַכְּנֶסֶת צָרִיךְ לְהָקֵל אֶת רַגְלָיו. מַה טַעַם נֵדְעָה נִרְדְּפָה לְדַעַת אֶת יי. וּכְשֶׁהוּא יוֹצֵא צָרִיךְ לְהַלֵּךְ קִימְעָא. מַה טַעַם כִּי אַתָּה צְּעָדַי תִּסְפּוֹר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rav Ḥuna said: He who goes to the synagogue must be light-footed. What is the reason? (*Hos.* 6:3) “We shall know, let us run to know the Eternal.” But when one leaves, one has to go in small steps. What is the reason? (*Job* 14:16) “For now You will count my steps.⁴¹” footnotes: ⁴¹ In the Babli (6b), Rav Ḥuna is credited only with the second statement (without supporting verse). The first statement, with the supporting verse, is given by Abbaye, two generations later; clearly under the influence of the Yerushalmi tradition. ###### Jerusalem Talmud Berakhot 5:1:15 [Jerusalem Talmud Berakhot 5:1:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:15) אָמַר רִבִּי יוֹחָנָן בְּרִית כְּרוּתָה הִיא הַיָּגֵעַ תַּלְמוּדוֹ בְּבֵית הַכְּנֶסֶת לֹא בִמְהֵרָה הוּא מְשַׁכֵּחַ. אָמַר רִבִּי [חֲנִינָא עֵנְתֵּנָיָיה] בְּרִית כְּרוּתָה הִיא הַיָּגֵעַ תַּלְמוּדוֹ בְצִנְעָה לֹא בִמְהֵרָה הוּא מְשַׁכֵּחַ. מַה טַעַם וְאֶת צְנוּעִים חָכְמָה. אָמַר רִבִּי יוֹחָנָן בְּרִית כְּרוּתָה הִיא הַלָּמֵד אֲגָדָה מִתּוֹךְ הַסֵּפֶר לֹא בִמְהֵרָה הוּא מְשַׁכֵּחַ. אָמַר רִבִּי תַּנְחוּם הַסּוֹבֵר תַּלְמוּדוֹ לֹא בִמְהֵרָה הוּא מְשַׁכֵּחַ. מַה טַעַם פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Yoḥanan said: A covenant is sealed that he who labors at his studies in the synagogue will not quickly forget. Rebbi Ḥanina from Ein Tana said: A covenant is sealed that he who labors at his studies in modesty will not quickly forget. What is the reason? (*Prov.* 11:2) “Wisdom is with the modest.” Rebbi Yoḥanan said: A covenant is sealed that he who studies homiletics from a book will not quickly forget. Rebbi Tanḥum said: He who understands what he has learned will not quickly forget. What is the reason? (*Deut.* 4:9) “That you shall not forget the things your eyes understood.⁴² 16:1) that homiletics is a part of “oral Torah” that may not be written down. Next comes the statement of R. Ḥanina of Ein Tana, Amora of the fourth generation and student of R. Zeïra. (His name is corrupted in the Venice print to R. Yoḥanan of Ein Tana; it is correct in the Rome ms. Ein Tana was a place near Sepphoris.) At the end comes the statement of the fifth generation Rebbi Tanḥum (Tanḥuma bar Abba, the first known author of a collection of *Midrashim* and greatest of the preachers of the period of the Talmud Yerushalmi).” footnotes: ⁴² The order of the items is not correct; it is better in the Rome manuscript and the fragments of the Yerushalmi from the Genizah: First come the two statements of the second generation Rebbi Yoḥanan. The first one is a continuation of the description of good behavior in the synagogue; the synagogue is a good place for study between times for prayer. The second statement appears here because it is from R. Yoḥanan; it is a polemic against the opinion of R. Joshua ben Levi (Yerushalmi Šabbat ###### Jerusalem Talmud Berakhot 5:1:16 [Jerusalem Talmud Berakhot 5:1:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:16) רִבִּי יוֹנָה בְשֵׁם רִבִּי תַּנְחוּם בֵּי רִבִּי חִיָיא זֶה שֶׁהוּא רוֹאֶה חֲלוֹם קָשֶׁה צָרִיךְ לוֹמַר יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁיְּהוּ כָּל חֲלוֹמֹתַי שֶׁחָלַמְתִּי בֵּין בַּלַּיְלָה הַזֶּה בֵּין בִּשְׁאָר הַלֵּילוֹת בֵּין שָׁחָלַמְתִּי אֲנִי וּבֵין שֶׁחָ‍לְמוּ לִי אֲחֵרִים. אִם טוֹבִים הֵם יִתְקַיְימוּ עָלַי לְשָׂשׂוֹן וּלְשִׂמְחָה לִבְרָכָה וּלְחַיִּים. וְאִם לְדָבָר אַחֵר כְּשֵׁם שֶׁהָפַכְתָּ אֶת מֵי הַמָּרָה לִמְתִיקָה וּמֵי יְרִיחוֹ עַל יְדֵי אֱלִישָׁע לִמְתִיקָה. וְאֶת קִלְלַת בֶּן בְּעוֹר לִבְרָכָה כֵּן תַּהֲפוֹךְ אֶת כָּל חֲלוֹמוֹת הַקָּשִין. וּמַה שֶׁחָ‍לְמוּ לִי אֲחֵרִים לְטוֹבָה לִבְרָכָה וְלִרְפוּאָה וּלְחַיִּים לְשִׂמְחָה וּלְשָׂשוֹן וּלְשָׁלוֹם. הָפַכְתָּ מִסְפְּדִי לְמָחוֹל לִי פִּיתַּחְתָּ שַׂקִּי וַתְּאַזְּרֵינִי שִׂמְחָה. לְמַעַן יְזַמֶּרְךָ כָּבוֹד וְלֹא יִדּוֹם יי אֱלֹהַי לְעוֹלָם אוֹדֶךָּ. וְלֹא אָבָה יי אֱלֹהֶיךָ לִשְׁמוֹעַ אֶל בִּלְעָם וַיַּהֲפוֹךְ יי אֱלֹהֶיךָ לְךָ אֶת הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ יי אֱלֹהֶיךָ. אָז תִּשְׂמַח בְּתוּלָה בְמָחוֹל וּבֲחוּרִים וּזְקֵנִים יַחְדָּיו וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְנִיחַמְתִּים וְשִׂימַּחְתִּים מִיגוֹנָם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Jonah in the name of Rebbi Tanḥum ben Rebbi Ḥiyya⁴³, He who sees a disquieting dream must say: “May it be Your pleasure, o Eternal, my God and God of my fathers, that all my dreams that I dreamed, in this night or in any other night, whether I dreamed or others dreamed about me, if they are good they should be fulfilled for me in enjoyment and joy, blessing and life. If they are something else then, just as You turned bitter water to sweet waters, the waters of Jericho to sweet ones through Elisha, and the curse of the son of Beör to a blessing, so may You turn all bad dreams, including what others dreamed about me, to good, blessing, healing, life, joy and enjoyment, and peace. (*Ps.* 30:12–13) ‘You turned my wailing into a dance, you opened my sackcloth and girded me with joy. So that the liver may sing to You and never be silent; o Eternal, my God, I shall eternally thank You! (*Deut.* 23:6) The Eternal, your God, refused to listen to Bileam, the Eternal, your God, turned curse into blessing since the Eternal, your God, loves you. (*Jer.* 31:12) Then the maiden will rejoice in dance, young and old men together; I shall turn their mourning to enjoyment and I shall console them and give them joy out of their hurt.’ ” footnotes: ⁴³ The parallel in the Babli (55b) contains two traditions. The first one, attributed to the earlier R. Yoḥanan, is that one should assemble three people (a court of law) and declare before them: I saw a good dream. They should answer: It is good, should be good, the All-Merciful shall turn it into a good one sevenfold; may they decree from heaven that it should be good. Then they should recite the verses given here at the end, add three verses of peace and three of redemption. The second one, of Rav Ashi, Amemar, and Mar Zuṭra, two generations later than the authors in the Yerushalmi, has a text similar to the one given here but without the verses. Hence, the Yerushalmi represents an intermediate stage in the development of this prayer. The Babli requires, in contrast to the Yerushalmi, that the prayer be said during the priestly blessing given at morning prayers. ###### Jerusalem Talmud Berakhot 5:1:17 [Jerusalem Talmud Berakhot 5:1:17](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:17) אֲפִילוּ הַמֶּלֶךְ שׁוֹאֵל בִּשְׁלוֹמוֹ לֹא יְשִׁיבֶנּוּ. אָמַר רִבִּי אָחָא הֲדָא דְּאָמַר בְּמַלְכֵי יִשְׂרָאֵל. אֲבָל בְּמַלְכֵי אוּמוֹת הָעוֹלָם מֵשִׁיב שְׁאֵילַת שָׁלוֹם. תַּנִּי הָיָה כּוֹתֵב אֶת הַשֵּׁם אֲפִילוּ מֶלֶךְ שׁוֹאֵל בִּשְׁלוֹמוֹ לֹא יְשִׁיבֶנּוּ. הָיָה כּוֹתֵב שְׁנַיִם אוֹ שְׁלשָׁה שֵׁמוֹת כְּגוֹן אֵל אֱלֹהִים יי הֲרֵי זֶה גוֹמֵר אֶת אֶחָד מֵהֶן וּמֵשִׁיב שְׁאֵילַת שָׁלוֹם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Even if the king greets one, he should not respond.⁴⁴” Rebbi Aḥa said, that is, if the greeter is a king of Israel. But one returns greeting from a Gentile king. It was stated⁴⁵3:22,*Massekhet Soferim* 5:6.: If one is writing a Divine name, then even if the king greets him, he should not respond. If he is writing two or three Names, e. g. (*Jos.* 22:22) “Powerful, God, Eternal”, he finishes one of them⁴⁶ and then responds to the greeting. footnotes: ⁴⁴ Quote from the Mishnah, title of the following discussion. The statement of R. Aḥa is quoted in the Babli (32b) in the name of the slightly earlier Rav Joseph. ⁴⁵ Slightly different versions appear in Tosephta Berakhot ⁴⁶ The one he is currently writing. ###### Jerusalem Talmud Berakhot 5:1:18 [Jerusalem Talmud Berakhot 5:1:18](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:18) רִבִּי יוֹחָנָן הֲוָה יְתִיב קְרִי קוֹמֵי כְּנִישְׁתָּא דְּבָבֶל בְּצִיפּוֹרִין עָבַר אַרְכוֹנָא וְלָא קָם לֵיהּ מִקוֹמוֹי אָתוּן בְּעַיָּין מִימְחוּנֵיהּ. אֲמַר לוֹן אַרְפּוּנֵיהּ בְּנִימוֹסָא דְּבָרְיֵיהּ הוּא עֲסִיק. רִבִּי חֲנִינָא וְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי עָלוּן קוֹמֵי אַנְטִיפּוּתָא דְּקֵיסַרִין חֲמִתוּן וְקָם מִן קוֹמֵיהוֹן. אָ‍מְרוּ לֵיהּ מִן קוֹמוֹי אִילֵּין יְהוּדָאֵי אַתְּ קָאִים. אָמַר לוֹן אַפֵּיהוֹן דְּמַלְאָכִין חֲמִית. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי עָלוּן קוֹמֵי אִרְסִקִּינָס בְּאַנְטוֹכִיָּא [חֲמִתוּן] וְקָם מִן קוֹמֵיהוֹן. אָ‍מְרִין לֵיהּ מִן קוֹמוֹי אִילֵּין יְהוּדָאֵי אַתְּ קָאִים לָךְ. אָמַר לוֹן אַפֵּיהוֹן דְּהַנֵּי אֲנָא חֲזֵי בִקְרָבָא וּנְצַח. רִבִּי אָבוּן עַל קוֹמוֹי מַלְכוּתָא כִּי נְפִיק הָפַךְ קְּדָל. אֲתוּן בְּעַיּוּן מִיקְטְלוּנֵיהּ וַחֲמוּן תְּרֵין זִיקוּקִין דְּנוּר נָ‍פְקִין מִקָּדְלֵיהּ וְשָׁ‍בְקוּהּ. לְקַיֵּים מַה שֶׁנֶּאֱמַר וְרָאוּ כָל עַמֵּי הָאָרֶץ כִּי שֵׁם יי נִקְרָא עָלֶיךָ וְיָ‍רְאוּ מִמֶּךָּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Yoḥanan⁴⁷ when the ἄρχων, the prefect of the district, passed by. He was in danger to be beaten up by prefect’s bodygard but, as ruler of a city with an important Jewish population, he was acquainted with their behavior and their adherence to the νόμος, “the law” of the Torah. was sitting and reciting in front of the Babylonian synagogue of Sepphoris. The prefect passed by and he did not get up before him. They wanted to whip him; he said to them: Let him, he is occupied in the laws of his Creator. Rebbi Ḥanina and Rebbi Joshua ben Levi appeared before the proconsul⁴⁸ of Caesarea. He saw them and rose before them. They said to him, you get up before these Jews? He said to them, I saw faces of angels. Rebbi Jonah and Rebbi Jose appeared before Ursicinus⁴⁹ in Antiochia. He saw them and rose before them. They said to him, you get up before these Jews? He said, I win in battle if I see the faces of these. Rebbi Abun appeared before the king⁵⁰ 106a, “when Rabin came, it was because he was in danger of being killed.”. When he left, he turned his neck. They came and wanted to kill him but they saw two sparks of fire emanating from his neck, so they let him go, to affirm what is said (*Deut.* 28:10): “All peoples of the earth will see that the Name of the Eternal is called over you and they will be afraid of you.⁵¹ on the head. It can be safely assumed that this statement of an Israeli Tanna was known to the editors of the Yerushalmi, so they had no need for an explicit statement that the sparks came from the straps of R. Abun’s *tefillin*.” footnotes: ⁴⁷ The following notes show that the permission to accomodate Gentile rulers is not prescriptive but can be disregarded by genuinely holy men (though not by any other Jew.) The stories are ordered by rank of the Gentile involved. Rebbi Yoḥanan was reciting Shema‘ ⁴⁸ Ἀνθύπατος “proconsul”, the Roman governor of an entire province. Both prefect and proconsul were also the local military commanders. ⁴⁹ The general in charge of all of Syria and Palestine under the Caesar Gallus, around 350 C. E. ⁵⁰ The “king” is either the emperor Diocletian or one of his immediate successors, so probably R. Abun here is R. Abun II. Diocletian changed the formally republican Roman principate into an absolute monarchy in which the sacred person of the emperor required veneration as a godlike person (this was not abolished by his Christian successors.) In particular, after an audience the visitor was supposed to walk backwards with his face always towards the throne. R. Abun’s act was one of denial of the godlike nature of the king. After this incident, R. Abun escaped to Babylonia, as noted in Babli Ḥulin ⁵¹ This is a reference to a statement in Babli 6a: “All peoples of the earth will see that the name of the Eternal is called over you and they will be afraid of you;” the great Rebbi Eliezer said: These are the tefillin ###### Jerusalem Talmud Berakhot 5:1:19 [Jerusalem Talmud Berakhot 5:1:19](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:19) תַּנִּי רִבִּי שִׁמְעוֹן בֶּן יוֹחָי וְרָאוּ כָל עַמֵּי הָאָרֶץ כִּי שֵׁם יי נִקְרָא עָלֶיךָ. כֹּל אֲפִילוּ רוּחוֹת אֲפִילוּ שֵׁידִים. רִבִּי יַנַּיי וְרִבִּי יוֹנָתָן הֲווּ מְטַיְילִין בְּאסלטין חַמְתּוּן חַד וְשָׁאַל בְּהוֹן אֲמַר לְהוֹן שְׁלַמְכוּן רִבַּיָיא. אָ‍מְרִין אֲפִילוּ תּוֹאַר חֲבֵרוּת אֵין עָלֵינוּ לְרָעָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Simeon ben Yoḥai stated: “All peoples of the earth will see that the name of the Eternal is called over you”, all - even spirits and demons. Rebbi Yannai and Rebbi Jonathan were promenading in a forest⁵², “forest”. The Rome ms. reading is אסרטין, Latin *strata*, “street”, Genizah fragments read אסטדין “stadion.” The forest is a more likely place to find promenading rabbis greeted by a demon.. One saw them, greeted them, and said: “Peace upon you, rabbis.” They said, even the religious title does not harm us. footnotes: ⁵² The hapax אסלטין seems to be Latin saltus ###### Jerusalem Talmud Berakhot 5:1:20 [Jerusalem Talmud Berakhot 5:1:20](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:20) [רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִיהֲגִי] בְּאוֹרַיְּתָא סַגִּין הֲוָה נְפִיק לֵיהּ לְבַר מִתְּחוּמָא דְּשַׁבָּתָא וְהוּא לָא יְדַע לְקַיֵּים מָה שֶׁנֶּאֱמַר בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד. רִבִּי יוּדָן בֵּי רִבִּי יִשְׁמָעְאֵל [מִיהֲגִי] בְּאוֹרַיְּתָא סַגִּין הֲוָות גוּלְתֵיהּ שְׁרָעָה מִינֵיהּ [וְהוּא לָא יְדַע לְקַיֵּים מָה שֶׁנֶּאֱמַר בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד. רִבִּי לְעָזָר בֵּירִבִי שִׁמְעוֹן מִיהֲגִי בְּאוֹרַיְּתָא סַגִּין הֲוָות גוּלְתֵיהּ שְׁרָעָה מִינֵיהּ] וַחֲכִינָא מִזְדַּהֲרָא לָהּ. אָ‍מְרִין לֵיהּ תַּלְמִידוֹי רִבִּי הָא גוּלְתֵךְ שְׁרִיעָה. אָמַר לוֹן וְלֵית הַהִיא רְשִׁיעָתָא זְהִירָא לָהּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Simeon ben Laqish⁵⁴ was thinking very hard about Torah. He overstepped the Sabbath boundary without noticing it, to confirm (*Prov.* 5:19): “In its love you will always err.” Rebbi Yudan ben Rebbi Ismael was thinking very hard about Torah. His toga slipped off from him and he did not notice it, to confirm: “In its love you will always err.” Rebbi Eleazar ben Rebbi Simeon was thinking very hard about Torah. His toga slipped off from him but a viper was caring for it. His students told him: Teacher, your toga has slipped off. He said to them, does this evil one not care for it? footnotes: ⁵⁴ This paragraph is a connection between the preceding and the following ones. First, it shows that great scholars are apt to be absent-minded (and, hence, may not notice the presence of potentially dangerous men or situations) and, second, to show that even snakes can be helpful to Torah sages. ###### Jerusalem Talmud Berakhot 5:1:21 [Jerusalem Talmud Berakhot 5:1:21](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:21) אֲפִילוּ נָחָשׁ כָּרוּךְ עַל עֲקֵיבוֹ לֹא יַפְסִיק. רִבִּי חוּנָה בְשֵׁם רִבִּי יוֹסֵי לֹא שָׁנוּ אֶלָּא נָחָשׁ. אֲבָל עַקְרָב מַפְסִיק. לָמָּה דְּמָ‍חְיָיא וְחָ‍זְרָה וּמָ‍חְיָיא. רִבִּי אִילָא אָמַר לֹא אָ‍מְרוּ אֶלָּא כָּרוּךְ אֲבָל אִם הָיָה מַרְתִּיעַ וּבָא כְּנֶגְדּוֹ הֲרֵי זֶה מַסְתִּיר מִלְּפָנָיו. וּבִלְבַד שֶׁלֹּא יַפְסִיק אֶת תְּפִילָּתוֹ. תַּנִּי הָיָה עוֹמֵד וּמִתְפַּלֵּל בְּאִסְרָטַיָא אוֹ בִּפְלָטֵיָא הֲרֵי זֶה מַעֲבִיר מִפְּנֵי הַחֲמוֹר וּמִפְּנֵי הַקָּרוֹן וּבִלְבַד שֶׁלֹּא יַפְסִיק אֶת תְּפִילָּתוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Even if a snake is wound around one’s heel, one should not interrupt.” Rebbi Ḥuna in the name of Rebbi Yose: They mentioned only a snake, but for a scorpion he interrupts⁵⁵. Why, because it stings repeatedly. Rebbi Ilaï said: They stated only “wound around”, but if a snake is attacking him, he hides before him but he should not interrupt his prayer. It is stated: If he was praying in a thoroughfare or on a square⁵⁶ he removes himself from before a donkey or before a cart but he should not interrupt his prayer⁵⁷. footnotes: ⁵⁵ In the Babli (33a), the statement is in the name of the earlier Rav Sheshet; no reason is given there. ⁵⁶ Greek πλατεῖα (ὁδός) “wide open” (road). “Cart” is from Greek κάρρος, κάρρον. “Thoroughfare” is also found in Arabic as صرآط צִרַאט. ⁵⁷ The Babli (32a) states that one should shorten his prayer (by reciting only the final doxologies of all the remaining benedictions). R. Isaac Alfassi’s version is: “If he can shorten, he should shorten, and if not, he should interrupt.” In the Yerushalmi, one is permitted in an emergency to change his place and then continue with prayer at another place, but in the Babli the prayer is interrupted automatically if one moves. ###### Jerusalem Talmud Berakhot 5:1:22 [Jerusalem Talmud Berakhot 5:1:22](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:1:22) אָמְרִין עָלָיו עַל רִבִּי חֲנִינָא בֶּן דוֹסָא שֶׁהָיָה עוֹמֵד וּמִתְפַּלֵּל וּבָא חֲבַרְבָּר וְהִכִּישׁוֹ וְלֹא הִפְסִיק אֶת תְּפִילָּתוֹ וְהָ‍לְכוּ וּמָ‍צְאוּ אוֹתוֹ חֲבַרְבָּר מֵת מוּטָל עַל פִּי חוֹרוֹ. אָ‍מְרוּ אִי לוֹ לְאָדָם שֶׁנָּ‍שְׁכוֹ חֲבַרְבָּר. וְאִי לוֹ לַחֲבַרְבָּר שֶׁנָּשַׁךְ אֶת רִבִּי חֲנִינָא בֶּן דוֹסָא. מַה עִיסְקֵיהּ דְּהָדֵין חֲבַרְבָּרָיָא כַּד הֲוָות נְכִית לְבַר נַשָּׁא אִין בַּר נַשָּׁא קָדִים לְמַיָא חֲבַרְבָּרָא מָיִית. וְאִין חֲבַרְבָּרָא קָדִים לְמַיָא בַּר נַשָּׁא מָיִית. אָ‍מְרוּ לוֹ תַלְמִידָיו רִבִּי לֹא הִרְגַּשְׁתָּ. אָמַר לָהֶן יָבֹא עָלַי מִמָּה שֶׁהָיָה לִבִּי מִתְכַּוֵּין בִּתְפִילָּה אִם הִרְגַּשְׁתִּי. אָמַר רִבִּי יִצְחָק בַּר אֶלְעָזָר בָּרָא לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲיָין תַּחַת כַּפּוֹת רַגְלָיו לְקַיֵּם מַה שֶׁנֶּאֱמַר רְצוֹן יְרֵיאָיו יַעֲשֶׂה וְאֶת שַׁוְועָתָם יִשְׁמַע וְיוֹשִׁיעֵם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** They said about Rebbi Ḥanina ben Dosa⁵⁸ 3:30; a very different version is in Babli 33a. that he was standing in prayer when a brightly dotted snake⁵⁹ 16:4); in Arabic the parallel root is חבר “to be richly ornamented” [distinguished from Hebrew חבר, Arabic ח̇בר, “to be joined”.] The word could also denote a brightly striped snake. The more brightly a snake is colored, the more poisonous it is. came and bit him. He did not interrupt his prayer. They went and found that dotted snake lying dead at the entrance of its hole. They said, woe to the human who is bitten by a dotted snake, but woe to the dotted snake that bites Rebbi Ḥanina ben Dosa. [What is the nature of that dotted snake? If it bites a human and the human reaches water first, the dotted snake dies, but if the dotted snake reaches water first, the human dies.] His students asked him: Rabbi, did you not notice? He said to them: There should happen to me these things⁶⁰; I was concentrating on my prayer and did not notice! Rebbi Isaac ben Eleazar⁶¹ tradition. said, the Holy One, praise to Him, created a well under his foot soles, to confirm what has been said (*Ps.* 145: 19): “He will do the will of those who fear Him, He will hear their entreaties and save them.” footnotes: ⁵⁸ Tanna of the first generation, from lower Galilee, companion of Rabban Yoḥanan ben Zakkai. He is the perfectly holy man who never committed a single sin. All his traditions are about ethical maxims. A text close to the present one [without the Aramaic insert] appears in Tosephta Berakhot ⁵⁹ In Biblical Hebrew, חברברוֹת are the spots of a leopard. The root חבר “to shine” appears once more in the Bible (Job ⁶⁰ A formula of affirmation, taking the place of an oath. ⁶¹ This Amoraic addition belongs to the explanation given in the insert and is not part of the baraita ###### Jerusalem Talmud Berakhot 5:2:1 [Jerusalem Talmud Berakhot 5:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:1) **משנה:** מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַית הַמֵּתִים וְשׁוֹאֲלִין גְּשָׁמִים בְּבִרְכַת הַשָּׁנִים וְהַבְדָּלָה בְחוֹנֵן הַדָּעַת. רִבִּי עֲקִיבָה אוֹמֵר אוֹמְרָהּ בְּרָכָה רְבִיעִית בִּפְנֵי עַצְמָהּ. רִבִּי אֱלִיעֶזֶר אוֹמֵר בְּהוֹדָאָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** One mentions the power of rains in “resurrection of the dead⁶². The benediction “for years” is the ninth, a prayer for a plentiful harvest. *Havdalah* is the required declaration of a “difference” between Sabbath (or holiday) and weekday, after the end of the Sabbath or holiday. No work may be performed before some form of *Havdalah*. The benediction for being granted knowledge is the fourth, the one for thanksgiving the 17th.”; one prays for rain in the benediction “of years” and *Havdalah* in “He Who by His grace grants knowledge;” Rebbi Aqiba said: it is recited as separate fourth benediction; Rebbi Eliezer says, in “thanksgiving”. footnotes: ⁶² The second benediction of the Amidah ###### Jerusalem Talmud Berakhot 5:2:2 [Jerusalem Talmud Berakhot 5:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:2) **הלכה:** כְּשֵׁם שֶׁתְּחִיַית הַמֵּתִים חַיִּים לָעוֹלָם כַּךְ יְרִידַת גְּשָׁמִים חַיִּים לָעוֹלָם. רִבִּי חִיָיא בַּר אַבָּא שָׁמַע לָהּ מִן הֲדָא יְחַיֵּינוּ מִיּוֹמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקַיְּמֶנּוּ וְנִחְיֶה לְפָנָיו. נֵדְעָה נִרְדְּפָה לָדַעַת אֶת יי כְּשַׁחַר נָכוֹן מוֹצָאוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** Just as the resurrection of the dead brings life to the world, so rains bring life to the world⁶³. Rebbi Ḥiyya bar Abba understood it from here (*Hos.* 6:2–3): “He will resurrect us after two days, on the third day He will raise us up and we shall live before Him. We shall know, we shall pursue to know the Eternal, like morning his appearance is well-based⁶⁴ 1:1 (fol. 63d), *Sanhedrin* 11:8 (fol. 30c), Babli *Roš Haššanah* 31a, *Sanhedrin* 97a..” footnotes: ⁶³ These are all arguments that God has to be praised for rain in the prayer for resurrection during the rainy season. The first verse of Hosea clearly speaks of resurrection, the second one ends: “it (knowing God) will come like rain to us, like late rains that pour on the Land.” ⁶⁴ These verses are further discussed in Yerushalmi Taäniot ###### Jerusalem Talmud Berakhot 5:2:3 [Jerusalem Talmud Berakhot 5:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:3) כְּתִיב וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעַד אֶל אַחְאָב חַי יי [אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו] אִם [יִהְיֶה] הַשָׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי. רִבִּי בְּרֶכְיָה אָמַר רִבִּי יָסָה וְרַבָּנָן חַד אָמַר בֵּין עַל הַטַּל וּבֵין עַל הַמָּטָר נִשְׁמַע לוֹ וְחָרָנָא אָמַר עַל הַמָּטָר נִשְׁמַע לוֹ וְעַל הַטַּל לֹא נִשְׁמַע לוֹ. מִן הֲדָא לֵךְ הֵרָאֶה אֶל אַחְאָב וְאֶתְּנָה מָטָר וְגוֹמֵר. וּמַן דָּמַר בֵּין עַל הַטַּל בֵין עַל הַמָּטָר נִשְׁמַע לוֹ. אֵיכַן הוּתָּר נִדְרוֹ שֶׁל טַל. אָמַר רִבִּי תַּנחוּמָא [אֶדְרֶעִיָיא] סָ‍בְרִין מֵימַר נֶדֶר שֶׁהוּתָּר מִכְּלָלוֹ הוּתָּר כּוּלּוֹ. אִית דְּבָעֵי מֵימַר בִּבְנָהּ שֶׁל צָ‍רְפִית וַיִּקְרָא אֶל יי וַיֹּאמַר יי אֱלֹהָי וְגוֹמֵר. אָמַר רִבִּי יוּדָה בֶּן פָּזִי לְאֶחָד שֶׁגָּנַב נַרְתִּיקוֹ שֶׁל רוֹפֵא. עִם כְּשֶׁהוּא יוֹצֵא נִפְצַע בְּנוֹ. חָזַר אֶצְלוֹ אָמַר לוֹ אֲדוֹנִי הָרוֹפֵא רְפָא אֶת בְּנִי. אָמַר לוֹ לֵךְ וְהַחְזֵר אֶת הַנַּרְתִּק שֶׁכָּל מִינֵי רְפוּאוֹת נְתוּנִין בּוֹ וַאֲנִי מְרַפֶּא אֶת בִּנְךָ. כַּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאֵלִיָּהוּ לֵךְ וְהַתֵּר נִדְרוֹ שֶׁל טַל שֶׁאֵין הַמֵּתִים חַיִּים אֶלָּא בִטְלָלִים וַאֲנִי מְחַיֶּה אֶת בְּנָהּ שֶׁל צָ‍רְפִית. וּמְנַיִּין שֶׁאֵין הַמֵּתִים חַיִּין אֶלָּא בִטְלָלִים. יִחְיוּ מֵתֶיךְ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שׁוֹכְנֵי עָפָר כִּי טַל אוֹרוֹת טַלֶּיךָ וְאֶרֶץ רְפָאִים תַּפִּיל. אֲמַר רִבִּי תַּנְחוּם אֶדְרֶעִיָיא וְאַרְעָא תַפְקִידֶיהָ תְּפַלֵּט. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It is written (*1Kings* 17:1) “Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word.” Rebbi Berekhia said, Rebbi Yasa and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew, from (*1Kings* 18:1): “Go, appear before Aḥab and I shall give rain⁶⁵ 1:1, is included to explain the connection of the (summer) praise for dew in the benediction on “resurrection”. The praise for dew was included in the Yerushalmi prayer rite., etc.” And he who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥuma from Edreï⁶⁶). Since he appears together with Rebbi Berekhiah, he must belong to the last generation of Amoraïm in Israel. It is the minority opinion of Rebbi Aqiba (*Nedarim* 9:6) that if in an earthly court part of a vow is annulled because it was executed under false intent, then the entire vow is annulled. This is not the majority opinion, hence, it is not the practice and does not imply Heavenly standards. said, they are of the opinion that a vow that was dissolved partially is dissolved totally. Some want to say, on the occasion of the son of the woman from Sarepta, (*1Kings* 17:20) “He called on the Eternal and said, o Eternal, my God, etc.” Rebbi Judah ben Pazi said, about one who stole a doctor’s bag⁶⁷), word also used for “casket for unguents”, and title of medical works. Hesiod has Prometheus carry off the fire in the stalk of a νάρθηξ.. When he left, his son was injured.He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? (*Is.* 26:19) “Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew, וְאֶרֶץ רְפָאִים תַּפִּיל.” Rebbi Tanḥum from Edreï said, “the earth will give up those that are deposited in it.⁶⁸” footnotes: ⁶⁵ But dew is not mentioned. The entire piece, whose main place is in Taäniot ⁶⁶ He is mentioned only here (and in the parallel in Taäniot ⁶⁷ Greek νάρθηξ, a plant (Ferula communis ⁶⁸ Rebbi Tanḥum from Edreï explains the difficult phrase וְאֶרֶץ רְפָאִים תַּפִּיל “it will fell Netherworlds” by taking תַּפִּיל in the sense of Rabbinic Hebrew, “having a miscarriage”, the Netherworld will expel what is in it. ###### Jerusalem Talmud Berakhot 5:2:4 [Jerusalem Talmud Berakhot 5:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:4) רִבִּי יַעֲקֹב דִכְפַר חָנָן בְּשֵׁם רֵישׁ לָקִישׁ בְּשָׁעָה שֶׁעָשָׂה אַבְרָהָם זְקֵינָן רְצוֹנִי נִשְבַּעְתִּי לוֹ שֶׁאֵינִי זָז טַל מִבָּנָיו לְעוֹלָם מַה טַעַם לְךָ טַל יַלְדוּתֶיךָ. וּכְתִיב בַּתְרֵיהּ נִשְׁבַּע יי וְלֹא יִנָּחֵם. אָמַר רִבִּי יוּדָה בֶּן פָּזִי בְּדִיַיתֵּיקִי נְתַתִּיו לְאַבְרָהָם בְּמַתָּנָה נְתַתִּיו לוֹ. וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי בְּשָׁעָה שֶׁיִּשְׂרָאֵל בָּאִין לִידֵי עֲבֵירָה וּמַעֲשִׂים רָעִים הַגְּשָׁמִים נֶעֱצָרִין הֵן מְבִיאִין לָהֶן זָקֵן אֶחָד כְּגוֹן רִבִּי יוֹסֵי הַגָּלִילִי וְהוּא מַפְגִּיעַ בַּעֲדָם וְהַגְּשָׁמִים יוֹרְדִין אֲבָל הַטַּל אֵינוֹ יוֹרֵד בִּזְכוּת בִּרְיָיה מַה טַעַם כְּטַל מֵאֵת יי כִּרְבִיבִים עֲלֵי עֵשֶׂב אֲשֶׁר לֹא יְקַוֶּה לְאִישׁ וְלֹא יְיַחֵל לִבְנֵי אָדָם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Jacob from Kefar Ḥanan⁶⁹ in the name of Resh Laqish: When Abraham their forefather did My will, I swore to him that dew will never move away from his descendants forever; what is the reason? (*Ps.* 110:3) “You have the dew of your youth.” And it is written after that (*Ps.* 110:4) “The Eternal swore and He will not change His intention.” Rebbi Judah ben Pazi said, by a will⁷⁰ I gave it to Abraham, as a gift I gave it to him. (Gen. 27:28) “God may give you from the dew of heaven.” Rebbi Samuel ben Naḥmani said, when Israel sin and do evil the rains are arrested. They bring an old man like Rebbi Yose the Galilean, he prays for them and the rains come. But dew does not descend by the merit of any creature, what is the reason? (*Micah* 5:6) “Like dew from the Eternal, like light showers on grass, that do not listen to anybody nor wait for humans.” footnotes: ⁶⁹ This paragraph explains the reason of those who say that Elijah’s prediction that there would be no dew never came true. The homily belongs to the school of R. Simeon ben Laqish (Resh Laqish). R. Jacob from Kefar Ḥanan was his student in homiletics. ⁷⁰ Greek διαθήκη “will, permanent disposition.” ###### Jerusalem Talmud Berakhot 5:2:5 [Jerusalem Talmud Berakhot 5:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:5) רִבִּי זְעִירָה בְשֵׁם רִבִּי חֲנִינָא הָיָה עוֹמֵד בְּגֶשֶׁם וְהִזְכִּיר שֶׁל טַל אֵין מַחֲזִירִין אוֹתוֹ. בְּטַל וְהִזְכִּיר שֶׁל גֶּשֶׁם מַחֲזִירִין אוֹתוֹ. וְהָתַנִּי בְּטַל וּבְרוּחוֹת לֹא חִיְיבוּ חֲכָמִים לְהַזְכִּיר וְאִם רָצָה לְהַזְכִּיר מַזְכִּיר. לֹא דָמִי לְהַהוּא דְּמֵיקַל לְהַהוּא דְּלָא מַצְלִי וְלָא מֵיקַל. בְּגֶשֶׁם וְהִזְכִּיר שֶׁל טַל אֵין מַחֲזִירִין אוֹתוֹ. וְהָתַנִּי אִם לֹא שָׁאַל בְּבִרְכַת הַשָּׁנִים אוֹ שֶׁלֹּא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַית הַמֵּתִים מַחֲזִירִין אוֹתוֹ. בְּהַהוּא דְּלָא אִדְכָּר לָא טַל וְלָא מָטָר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Zeïra in the name if Rebbi Ḥanina: When someone stood [praying] in the rainy season and mentioned dew one does not make him repeat. In the season of dew and he mentioned rain one makes him repeat. But is it not stated⁷¹ will be repeated before the discussion turns to it. The statement of Rebbi Ḥanina and the discussion of its last part is quoted in Alfassi *Taänit* 1:1 where it is added to the tradition of the same Rebbi Ḥanina in the Babylonian Talmud (*Taänit* 3b): “In summertime, one who says ‘He Who makes the wind blow’ does not have to repeat; if he says ‘He Who makes rain descend,’ he has to repeat. In wintertime, one who omits ‘He Who makes the wind blow’ does not have to repeat; if he omits ‘He Who makes rain descend,’ he has to repeat.” Alfassi gives no interpretation of the Yerushalmi he quotes but the early Medieval authorities R. Zeraḥia Halevi, R. Abraham ben David, Nachmanides, and R. Nissim Gerondi all have different interpretations (mutually contradictory) and most of them also have different readings. Among manuscripts, the expression דְּלָא מַצְלִי וְלָא מֵיקַל appears with or without one or both לָא. The following interpretation follows Nachmanides closely. [Most commentaries agree with R. Nissim Gerondi in taking מיקל as a *Pa‘el* form of a contracted form of קלל “to curse”; such a form קול is nowhere attested, but קיל “to take, make easy” is frequent.]: The sages did not oblige one to mention dew and winds but if he wants to mention them, he may mention? One cannot compare one who takes it easy⁷² to one who does not pray and does not take it easy⁷³. “When he stood in the rainy season and mentioned dew one does not make him repeat.” But is it not stated: If he did not ask for it in the benediction “for years”, or he did not mention the power of rains in “resurrection of the dead”, one makes him repeat? That is about one who mentioned neither dew nor rain. footnotes: ⁷¹ The discussion follows the general pattern: If a statement contains statements A and then B, the discussion will discuss first B, then A. Hence, the first clause of the baraita ⁷² And does not mention the dew which he needs, but mentions the rain out of season. ⁷³ Who prays neither for dew, nor for rain, nor for winds, and therefore does not slight anything. ###### Jerusalem Talmud Berakhot 5:2:6 [Jerusalem Talmud Berakhot 5:2:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:6) רִבִּי זְעוּרָא בְּשֵׁם רִבִּי חוּנָה אִם לֹא שָׁאַל בְּבִרְכַת הַשָּׁנִים אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. וּדִכְוָותָהּ אִם לֹא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַית הַמֵּתִים אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. מַה אִם שְׁאֵלָה שֶׁהִיא מִדּוֹחָק אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. אַזְכָּרָה שֶׁהִיא מֵרֵיוַח לֹא כָּל שֶׁכֵּן. וְהָתַנִּי אִם לֹא שָׁאַל בְּבִרְכַת הַשָּׁנִים אוֹ שֶׁלֹּא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַית הַמֵּתִים מַחֲזִירִין אוֹתוֹ. אָמַר רִבִּי אֶבְדַּימִי אַחֲוֵי דְּרִבִּי יוֹסֵי בְּשֶלֹּא אָמַר בְּשׁוֹמֵעַ תְּפִילָּה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Zeïra in the name of Rebbi Ḥuna: If he did not ask⁷⁴ in the benediction “for years” he says it in “He Who hears prayer”. Similarly, if he did not mention the power of rains in “resurrection of the dead” he says it in “He Who hears prayer”. If the request, made under duress, may be recited in “He Who hears prayer,” the mention, made under easy circumstances, so much more! But is it not stated: If he did not ask in the benediction “for years” or that he did not mention the power of rains in “resurrection of the dead”, one makes him repeat⁷⁵ 29a, has the statement formulated here in the name of Rav Assi from the Yeshivah of Rav in Babylonia; the Babli mentions neither the statement of Rebbi Ḥuna nor the explanation of Rebbi Eudaimon.]? Rebbi Eudaimon the brother of Rebbi Yose⁷⁶ said, if he did not say it in “He Who hears prayer”! footnotes: ⁷⁴ The request for rain is made only in the rainy season, “under duress” when rain is urgently needed. The mention of rain in the second benediction already starts “under easy circumstances” around the time of the fall equinox, some weeks before rain is needed. The benediction “He Who hears prayer” is the last of the middle benedictions, #15 on weekdays. ⁷⁵ As a tannaïtic statement, this has precedence over the statement of Rebbi Ḥuna. How can R. Ḥuna present his statement about power of rains? [The Babli, Berakhot ⁷⁶ Brother of the Amora R. Yose of the fourth generation. ###### Jerusalem Talmud Berakhot 5:2:7 [Jerusalem Talmud Berakhot 5:2:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:7) אֵיכַן הוּא חוֹזֵר. כִּדָּמַר רִבִּי שִׁמְעוֹן בַּר וָוא בְּשֵׁם רִבִּי יוֹחָנָן בְּרֹאשׁ חוֹדֶשׁ אִם עָקַר אֶת רַגְלָיו חוֹזֵר לְכַתְּחִילָּה וְאִם לָאו חוֹזֵר לַעֲבוֹדָה. אַף הָכָא אִם עָקַר אֶת רַגְלָיו חוֹזֵר לְכַתְּחִילָּה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Where does he return to⁷⁷.? Just as Rebbi Simeon bar Abba said in the name of Rebbi Yoḥanan: On the day of the New Moon⁷⁸, if he had moved his feet⁷⁹ it is forbidden to move one’s feet since the angels do not move their feet. Hence, moving after prayer is the outward sign that prayer is finished. he repeats from the start, otherwise from “Temple service”. Here also, if he had moved his feet he repeats from the start⁸⁰. footnotes: ⁷⁷ If he forgot either prayer for or mention of rain, and realizes his omission at the end of the Amidah ⁷⁸ When the day has to be mentioned in “Temple service”, the first of the last three benedictions; cf. Chapter 3, Halakhah 1. ⁷⁹ During Amidah ⁸⁰ Otherwise, he returns to “He Who hears prayer.” ###### Jerusalem Talmud Berakhot 5:2:8 [Jerusalem Talmud Berakhot 5:2:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:8) וְאִם לָאו חוֹזֵר לָעֲבוֹדָה בְּשׁוֹמֵעַ תְּפִילָּה. בְּנִינְוֶה צָ‍רְכוּן מִיעֲבֵד תַּעֲנִית בָּתַר פִּסְחָא. אֲתוּן שַׁיְילוּן לְרִבִּי אָמַר לוֹן רִבִּי לְכוּ וַעֲשׂוּ וּבִלְבַד שֶׁלֹּא תְשַׁנּוּ מַטְבֵּיעָהּ שֶׁל תְּפִילָּה. אֵיכַן הוּא אוֹמְרָהּ. רִבִּי יִרְמְיָה סָבַר מֵימַר אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. אֲמַר לֵיהּ רִבִּי יוֹסֵי לֹא כֵן אָמַר רִבִּי זְעִירָא בְּשֵׁם רַב חוּנָה אִם לֹא שָׁאַל בְּבִרְכַת הַשָּׁנִים אוֹ שֶׁלֹּא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַית הַמֵּתִים מַחֲזִירִין אוֹתוֹ בְּשׁוֹמֵעַ תְּפִילָּה. וָמַר לוֹן רִבִּי לְכוּ וַעֲשׂוּ וּבִלְבַד שֶׁלֹּא תְשַׁנּוּ מַטְבֵּיעָהּ שֶׁל תְּפִילָּה. עַל דַעְתֵּיהּ דְּרִבִּי יוֹסֵי אֵיכַן הוּא אוֹמְרָהּ. בְּשֵׁשׁ שֶׁהוּא מוֹסִיף. עַד כְּדוֹן צִיבּוּר שֶׁיֵּשׁ לוֹ שֵׁשׁ. יָחִיד שֶׁאֵין לוֹ שֵׁשׁ מְנַיִין אָמַר רִבִּי חֲנִינָא לֹא כֵן אָמַר רִבִּי זְעוּרָא בְּשֵׁם רַב חוּנָה יָחִיד שׁוֹאֵל צְרָכָיו בְּשׁוֹמֵעַ תְּפִילָּה וְאֵילּוּ צְרָכָיו הֵן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** At Nineveh⁸¹ 2:1. (Eusebius mentions that the Jews call it Nineveh.) On the Golan plain, one needs spring rains if the winter was relatively dry. they needed to make a fast-day after Passover⁸² 1:1; the question and the answer, without the discussion, are mentioned succinctly in Babli *Taänit* 14b.. They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer⁸³.. Where may he say it? Rebbi Jeremiah thought to say that he says it in “He Who hears prayer.” Rebbi Yose said to him: Did not Rebbi Zeïra say in the name of Rebbi Ḥuna: If he did notask in the benediction “for years”, or that he failed to mention the power of rains in “resurrection of the dead”, one makes him repeat at “He Who hears prayer⁸⁴ the text is easier to understand; there it says “he says” instead of “one makes him repeat”; meaning that a prayer for rain at “He Who hears prayer” belongs to the regular form of prayer in winter and, therefore, by Rebbi’s statement is excluded from summer prayer.?” But Rebbi said to them, go ahead and make one but do not change the form of prayer! According to the opinion of Rebbi Yose, where does one say it? In the six that he adds⁸⁵. Rebbi Yose must imply that even a local fast for rain is a public fast.. That works for the public which has six. A private person who does not have six, where? Rebbi Ḥanina said, did not Rebbi Zeïra say in the name of Rav Ḥuna⁸⁶, a private person asks for his personal needs in “He Who hears prayer,” and these are his needs. footnotes: ⁸¹ This is not Biblical Niniveh but Naveh in the center of the Bashan plateau, see Demay ⁸² This again is a text from Taäniot ⁸³ Do not mention the power of rain in “Resurrection” nor a prayer for rain in “years.” On the other hand, if one already fasts for rain one must pray for rain in one’s Amidah ⁸⁴ In the parallel in Taäniot ⁸⁵ Six additional benedictions that the reader inserts in the public prayer of fast days for rain, as explained in the second chapter of Mishnah Taänit ⁸⁶ In Halakhah 4:4. ###### Jerusalem Talmud Berakhot 5:2:9 [Jerusalem Talmud Berakhot 5:2:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:9) וְהַבְדָּלָה בְחוֹנֵן הַדָּעַת. שִׁמְעוֹן בַּר וָוא בְּעָא קוֹמֵי רִבִּי יוֹחָנָן דָּבָר שֶׁהוּא נוֹהֵג וּבָא חֲכָמִים חוֹלְקִין עָלָיו. אָמַר לוֹ עַל יְדֵי שֶׁעִיקָּרָהּ בְּכוֹס שְׁכָחוּהָ בִתְפִילָּה. מִילְתֵיהּ אָ‍מְרָה שֶׁעִיקָּרָהּ בְּכוֹס. רִבִּי יַעֲקֹב בַּר אִידִי בְּשֵׁם רִבִּי יִצְחָק רוּבָּא אָ‍מְרָהּ בְּכוֹס אָ‍מְרָהּ בִּתְפִילָּה בִּשְׁבִיל לְזַכּוֹת אֶת הַתִּינּוֹקוֹת. מִילְתֵיהּ אָ‍מְרָה שֶׁעִיקָּרָהּ בִּתְפִילָּה. רִבִּי זְעוּרָא רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל אָ‍מְרָהּ בְּכוֹס אָ‍מְרָהּ בִּתְפִילָּה אוֹמְרָהּ בִּתְפִילָּה אוֹמְרָהּ בְּכוֹס. מִילְתֵיהּ אָ‍מְרָה שֶׁעִיקָּרָהּ כַאן וְכַאן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “And *Havdalah* in ‘He Who by His grace grants knowledge’ ”⁸⁷. Simeon bar Abba asked before Rebbi Yoḥanan: Something that one does all the time, and the Sages differ about it? He said to him: Since its main place is over a cup they forgot it in prayer⁸⁸ and *Havdalah*, why does one not check and see what they instituted? He answered him: Originally, they instituted *Havdalah* in prayer. When they got rich, they instituted it over a cup of wine. When they became poor again, they went back and instituted it back in prayer.” This implies that the differences of opinion expressed in the Mishnah refer to the second institution of prayer and that the order of the first institution therefore is irrelevant. In the Yerushalmi, the question is, how can there arise a difference of usage in something that every Jew has been doing every week since the times of the Great Assembly? The answer also here is that there was a time where only *Havdalah* over a cup of wine was practiced.. His statement means that its main place is over a cup⁸⁹ over a cup was not disestablished, the mention in prayer is additional.. Rebbi Jacob bar Idi in the name of the old Rebbi Isaac⁹⁰: If he said it over a cup he must repeat it in prayer; it was⁹¹ was said over the cup only to teach children. in order to let children participate. His statement means that its main place is in prayer⁹². Rebbi Zeïra, Rav Yehudah in the name of Samuel: If he said it over a cup he must repeat it in prayer, if he said it in prayer he must repeat it over a cup. His statement means that its main place is here as well as there⁹³. footnotes: ⁸⁷ Quote from the Mishnah to indicate the text to be discussed now. ⁸⁸ The discussion is quoted more in detail in Babli 33a: “Rebbi Simeon bar Abba asked Rebbi Yoḥanan: Since the Men of the Great Assembly instituted the forms of benedictions, prayers, Qiddush ⁸⁹ Since Havdalah ⁹⁰ His full name was Rebbi Isaac bar Eudaimon, a Tanna of the first generation, a member of Rebbi’s Academy. He is called “old” to distinguish him from Rav Isaac bar Eudaimon, a Babylonian Amora of the third generation. ⁹¹ Havdalah ⁹² In the Babli (33a), this is a statement of the Babylonian Rav Naḥman bar Isaac. ⁹³ In contrast to Rebbi Yoḥanan, Samuel insists that the later institution did not replace the benediction over a cup of wine by a benediction inserted in prayer, but that prayer is additional to the benediction over a cup of wine. In the Babli (33b) this is the final statement of the later Amora Rava. In the Yerushalmi also, the last statement has to be taken as the final one. ###### Jerusalem Talmud Berakhot 5:2:10 [Jerusalem Talmud Berakhot 5:2:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:10) רִבִּי אֱלִיעֶזֶר אוֹמֵר בְּהוֹדָיָיה. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי מַטִּין כְּרִבִּי אֱלִיעֶזֶר בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּמוֹצָאֵי שַׁבָּת מִיַּד. רִבִּי יִצְחָק רֻבָּה בְּשֵׁם רִבִּי הֲלָכָה כְּרִבִּי אֱלִיעֶזֶר בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּמוֹצָאֵי שַׁבָּת. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבַּי חֲנִינָא בֶּן גַּמְלִיאֵל הֲלָכָה כְּרִבִּי אֱלִיעֶזֶר לְעוֹלָם. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶלְעָזָר הֲלָכָה כְּרִבִּי אֱלִיעֶזֶר לְעוֹלָם. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא לָאו בְּגִין דַּאֲתוּן תַּרְתֵּיי שְׁמוּעִין אֶלָּא בְּגִין דְּרִבִּי יִצְחָק בַּר נַחְמָן וְרִבִּי אֶלְעָזָר תְּרַוֵּיהוֹן בְּשֵׁם רִבִּי חֲנִינָא בֶּן גַּמְלִיאֵל הֲלָכָה כְּרִבִּי אֱלִיעֶזֶר לְעוֹלָם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Rebbi Eliezer says, in ‘thanksgiving’ ”. Rebbi Yoḥanan in the name of Rebbi: One is inclined toward Rebbi Eliezer’s opinion on a holiday that falls immediately after the Sabbath⁹⁴ for the holiday. The last two statements are quoted in Babli *Niddah* 8a.. The old Rebbi Isaac in the name of Rebbi: Practice follows Rebbi Eliezer on a holiday that falls after the Sabbath. Rebbi Isaac bar Naḥman in the name of Rebbi Ḥanina ben Gamliel⁹⁵: Practice follows Rebbi Eliezer at all times. Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Eliezer at all times. Rebbi Jacob bar Aḥa, not because because there are two traditions, but because Rebbi Isaac bar Naḥman and Rebbi Eleazar both say in the name of Rebbi Ḥanina ben Gamliel: Practice follows Rebbi Eliezer at all times. footnotes: ⁹⁴ Privately, one prefers to act in the sense of Rebbi Eliezer but one does not declare it publicly. The first two statements of this paragraph are quoted in the Babli (33b) as Israeli practice, whereas in Babylonia one follows Rav and Samuel in an insertion in the middle benediction of the Amidah ⁹⁵ The oldest son of Rabban Gamliel I of Jabneh, brother of Rabban Simeon ben Gamliel. It seems that he died before the Patriarchate was reestablished after a long interruption in the aftermath of the war of Bar Kokhba. ###### Jerusalem Talmud Berakhot 5:2:11 [Jerusalem Talmud Berakhot 5:2:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:11) וְאַבְדָּלָה בְּחוֹנֵן הַדַּעַת דִּבְרֵי חֲכָמִים רִבִּי עֲקִיבָה אוֹמֵר אוֹמְרָהּ בְּרָכָה רְבִיעִית בְּעַצְמָהּ. רִבִּי יַעֲקֹב בַּר אָחָא בְּשֵׁם שְׁמוּאֵל אוֹמֵר בְּרָכָה רְבִיעִית. אָמַר רִבִּי יוּדָן אוֹמֵר מַטְבֵּעַ בְּרָכָה וְאַחַר כַּךְ מַבְדִּיל. וַתְיָיא כְּרִבִּי דְּרִבִּי אָמַר תְּמֵיהֵנִי הֵיְאַךְ בִּיטְּלוּ חוֹנֵן הַדַּעַת בְּשַׁבָּת אִם אֵין דֵיעָה תְּפִילָּה מְנַיִין. וְכֹה אִם אֵין דֵיעָה הַבְדָּלָה מְנַיִין. אָמַר רִבִּי יִצְחָק בַּר אֶלְעָזָר מַבְדִּיל וְאַחַר כַּךְ אוֹמֵר מַטְבֵּעַ בְּרָכָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “And *Havdalah* in “He Who in His grace grants knowledge”, the words of the Sages. Rebbi Aqibah said: one says it as separate fourth benediction⁹⁷ has to be recited according to Rebbi Aqiba, even though his way of doing it is not accepted as practice. Hence, the discussion in this paragraph is purely theoretical.” Rebbi Jacob bar Aḥa in the name of Samuel: He says it as fourth benediction. Rebbi Yudan says, the text of the benediction⁹⁸ and after that he says *Havdalah*. His version agrees with Rebbi⁹⁹ presupposes knowledge, it was incorporated in the benediction for knowledge.”], since Rebbi said: I wonder why they eliminated “He Who in His grace grants knowledge” on Sabbath; if there is no knowledge, where is prayer? And here, if there is no knowledge, where is *Havdalah*? Rebbi Isaac ben Eleazar said, he says *Havdalah* and afterwards adds the text of the benediction. footnotes: ⁹⁷ Almost a quote from the Mishnah, to introduce discussion on the way Havdalah ⁹⁸ The text of the regular fourth benediction, “He Who in His grace grants knowledge”. This is the meaning of the phrase also in the statement of Rebbi Isaac bar Eleazar. ⁹⁹ His opinion parallels that of Rebbi. [A slightly different version is in Babli 33a in the name of Rav Joseph: “Since Havdalah ###### Jerusalem Talmud Berakhot 5:2:12 [Jerusalem Talmud Berakhot 5:2:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:12) רִבִּי אֶלְעָזָר בֶּן רִבִּי הוֹשַׁעְיָה וּבִלְבַד שֶׁלֹּא יִפְחוֹת מִשָּׁלֹשׁ אַבְדָּלוֹת. אָמַר רִבִּי יוֹחָנָן אָ‍מְרוּ הַפּוֹחֵת לֹא יִפְחוֹת מִשָּׁלֹשׁ וְהַמּוֹסִיף לֹא יוֹסִיף יוֹתֵר מִשִּׁבְעָה אַבְדָּלוֹת. לֵוִי אָמַר וּבִלְבַד מֵאַבְדָּלוֹת הָאֲמוּרוֹת בַּתּוֹרָה. נָחוּם בֵּירִבִּי סִימַאי נְפַק וָמַר בְּשֵׁם אָבוֹי וַאֲפִילוּ אַבְדָּלָה אַחַת. וְאָמַר רִבִּי אַבָּהוּ וְצָרִיךְ לַחְתּוֹם בְּהַבְדָּלָה. רִבִּי מָנָא בְעִי מֵעַתָּה אֲפִילוּ פָּתַח בְּמַבְדִּיל בֵּין קוֹדֶשׁ לְחוֹל וְחוֹזֵר וְחוֹתֵם בְּמַבְדִּיל בֵּין קוֹדֶשׁ לְחוֹל. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בוּן וְלֹא מִבְּרָכוֹת שֶׁפּוֹתְחִין בָּהֶן בְּבָרוּךְ וְחוֹתְמִין בְּבָרוּךְ הֵן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Eleazar ben Rebbi Hoshaiah¹⁰⁰ 103b–104a) in the name of Rebbi Oshaya (Babylonian form of Hoshaiah). The entire paragraph has the appearance of being written by a person unable to pronounce an “h”.: Only one should not mention less than three separations. Rebbi Yoḥanan said, they said that he who says little should not say less than three and he who adds should not add more than seven separations. Levi said, but only separations mentioned in the Torah¹⁰¹ 10:10), between light and darkness (*Gen.* 1:4), between Israel and the Gentiles (*Lev.* 20:26). There are no more than seven separations mentioned in the Torah. [The other four are between upper and lower waters, between day and night, between pure and impure, between Levites and other Israelites.]. Naḥum¹⁰² ben Rebbi Simai went out and said in his father’s name: even one separation. But Rebbi Abbahu said, one must seal with “separation”. Rebbi Mana objected, even if he started by “He Who separates between holy and worldly” and ends, seals by “He Who separates between holy and worldly”¹⁰³? Rebbi Yose ben Rebbi Abun said, is it not from the benedictions that one starts with “praised” and ends with “praised”¹⁰⁴ 104a) there is a discussion whether the separation referred to in the concluding benediction is the first or the last one of the list. In any case, it is clear that R. Abbahu cannot agree with R. Naḥum bar Simai to produce the meaningless formula of R. Mana. Hence, the opinion of R. Naḥum must be rejected.? footnotes: ¹⁰⁰ Son of Rebbi Hoshaiah (see Chap. 2, Note 169). The statement is in the Babli (Pesaḥim ¹⁰¹ For example, He Who separates between holy and private (Lev. ¹⁰² Also called Menaḥem ben R. Simai, an Amora of the first generation who was renowned for his holiness. ¹⁰³ Would Rebbi Abbahu agree with R. Naḥum ben R. Simai that a benediction would be: “Praise to You, o Eternal, our God, King of the universe, Who separates between holy and wordly. Praise to You, Eternal, Who separates between holy and wordly”? That text looks too silly to be acceptable. ¹⁰⁴ As stated in Halakhah 1:4. However, Rebbi Abbahu is more specific and requires the final benediction to contain the word המבדיל. In the Babli (Pesaḥim ###### Jerusalem Talmud Berakhot 5:2:13 [Jerusalem Talmud Berakhot 5:2:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:13) רִבִּי אֶלְעָזָר בֶּן אַנְטִיגְנֹס בְּשֵׁם רִבִּי אֶלְעָזָר בֵּירִבִּי יַנַּאי זֹאת אוֹמֶרֶת שֶׁאָסוּר לַעֲשׂוֹת מְלָאכָה עַד שֶׁיַּבְדִּיל. כְּמַה דְּאָמַר אָמַר אָסוּר לַעֲשׂוֹת מְלָאכָה עַד שֶׁיַּבְדִּיל. וְדִכְוָתָהּ אָסוּר לוֹ לְאָדָם לִתְבּוֹעַ צְרָכָיו עַד שֶׁיַּבְדִּיל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar ben Rebbi Yannai¹⁰⁵ 150b), the statement is in the name of Rebbi Eliezer ben Jacob, one of the last students of Rebbi Aqiba and a major authority. In the Babli, the statement is relativized to mean that one does not even have to pray but just to recite “Praise to Him Who separates between holy and wordly” to be able to do any work. There is no such relativization in the Yerushalmi; however, it is implied by the next paragraph.: That means¹⁰⁶ has to be inserted in the first weekday benediction of the *Amidah*. Hence, it is the first thing that one has to do. The argument in this paragraph takes this up: Since it was ordained that *Havdalah* precedes the weekday prayer with its supplications for wordly needs, it also must precede worldly deeds. [The first weekday benediction also contains a supplication but, as Rebbi is quoted in an earlier paragraph, a prayer for knowledge is acceptable also for the Sabbath.] that one is forbidden from doing any work before one recites *Havdalah*. As he said, he said that one is forbidden from doing any work before one recites *Havdalah*, and similarly one is forbidden to pray for one’s needs before one recites *Havdalah*. footnotes: ¹⁰⁵ Tanna of the last generation; his only known student is R. Eleazar ben Antigonos. In the Babli (Sabbath ¹⁰⁶ Refers to the majority opinion in the Mishnah, that Havdalah ###### Jerusalem Talmud Berakhot 5:2:14 [Jerusalem Talmud Berakhot 5:2:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:14) רִבִּי זְעִירָא רִבִּי אֶלְעָזָר בֶּן אַנְטִיגְנֹס [בְּשֵׁם רִבִּי אֶלְעָזָר] בֵּירִבִּי יַנַּאי בְּשֵׁם רִבִּי יוּדָה בְּרִיבִי אִם לֹא הִבְדִּיל בְּמוֹצָאֵי שַׁבָּת מַבְדִּיל אֲפִילוּ בַּחֲמִישִׁי בְּשַׁבָּת. הֲדָא דְּאַתְּ אָמַר בְּמַבְדִּיל בֵּין קוֹדֶשׁ לְחוֹל. אֲבָל בּוֹרֵא מְאוֹרֵי הָאֵשׁ אוֹמְרָהּ מִיַּד. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Zeïra, Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar ben Rebbi Yannai in the name of the important Rebbi Yehudah¹⁰⁸ 106a), R. Zeïra is quoted as permitting the recitation of *Havdalah* only until Wednesday afternoon.: If he did not recite *Havdalah* at the end of Sabbath, he recites even on Thursday. That is restricted to *Havdalah* proper, but “illuminating fire” he may say only immediately¹⁰⁹ 12b (8:6), Babli *Pesaḥim* 54a). Hence, it makes no sense to recite the benediction at any other time. The rule proclaimed here is attributed in the Babli (*Pesaḥim* 54a) to R. Jacob ben Idi.. footnotes: ¹⁰⁸ He is Rebbi Yehudah bar Illaī. In the Babli (Pesaḥim ¹⁰⁹ At nightfall one is permitted to light a new fire. The benediction has been formulated because at the end of the first Sabbath of Creation, Adam invented artificial fire as the first engineering feat of newly created man (Yerushalmi Berakhot ###### Jerusalem Talmud Berakhot 5:2:15 [Jerusalem Talmud Berakhot 5:2:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:15) רִבִּי זְעוּרָא בְּשֵׁם רַב יְהוּדָה רִבִּי אַבָּא בְּשֵׁם אַבָּא בַּר יִרְמְיָה אֲפִילוּ יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶמְצַע שַׁבָּת אוֹמֵר בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֵׂה. אָמַר רִבִּי זְעוּרָא לְרַב יְהוּדָה וְכִי שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה לְפָנָיו. אָמַר לֵיהּ וְכִי יֵשׁ טוּמְאָה וְטָהֳרָה לְפָנָיו. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Zeïra in the name of Rav Yehudah, Rebbi Abba in the name of Abba bar Jeremiah: Even if a holiday falls in the middle of the week onerecites “He Who separates between Sabbath and the six workdays¹¹⁰ before the final doxology. That “separation” is not in the Torah and not in the list of 3 - 7 separations, but necessitated by the circumstances. The statement really means that the text of *Havdalah* for holidays is identical with that for the Sabbath. In the Babli (*Ḥulin* 26b) the statement is attributed to R. Zeïra only, without discussion.” Rebbi Zeïra said to Rav Yehudah: Has one six workdays before him? He said to him: Has one impurity and purity before him¹¹¹? footnotes: ¹¹⁰ This is the last “separation” in Havdalah ¹¹¹ This is one of the seven “separations” mentioned in the Torah but today purity is impossible for us. ###### Jerusalem Talmud Berakhot 5:2:16 [Jerusalem Talmud Berakhot 5:2:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:2:16) רִבִּי יִרְמְיָה רִבִּי זְעִירָא בְּשֵׁם רַב חִיָיא בַּר אַשִּׁי צָרִיךְ לוֹמַר הָחֵל עָלֵינוּ אֶת הַיָּמִים שֵׁשֶׁת יְמֵי הַמַּעֲשֵׂה הַבָּאִים לִקְרָאתֵינוּ לְשָׁלוֹם. רִבִּי אַבָּא מוֹסִיף וְהַשְׁמִיעֵנוּ בָּהֶן שָׂשׂוֹן וְשִׂמְחָה. רִבִּי חִזְקִיָּה בְּשֵׁם רִבִּי יִרְמְיָה הֲבִינֵנוּ וְלַמְּדֵינוּ. רִבִּי חִזְקִיָּה בְּשֵׁם רִבִּי יִרְמְיָה הָעוֹנִין אָמֵן צְרִיכִין לִיתֵּן עֵינֵיהֶן בַּכּוֹס וְעֵינֵיהֶן בַּנֵּר. רִבִּי חִזְקִיָּה בְּשֵׁם רִבִּי יִרְמְיָה אַרְבַּעַת מִינִין שֶׁבְּלוּלָב נִיטָּלִין דֶּרֶךְ גִּידוּלֵיהֶן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Jeremiah, Rebbi Zeïra in the name of Rav Ḥiyya bar Ashi: One must say, “start the days, the six coming workdays¹¹². Sephardic and Oriental rites do not have the phrase., for peace.” Rebbi Abba adds: “And let us hear in them rejoicing and joy.” Rebbi Ḥizqiah in the name of Rebbi Jeremiah: “Let us understand and teach us.” Rebbi Ḥizqiah in the name of Rebbi Jeremiah: Those who answer Amen¹¹³ over a cup, they must see what he is doing. have to look at the cup and the candle. Rebbi Ḥizqiah in the name of Rebbi Jeremiah¹¹⁴ 35b, it is stated that no obligation connected with things that grow can be executed other than using them in the way they grew (bottom down, head up). [In the Babli, “Ḥizqiah” should be “Rebbi Ḥizqiah” since “Ḥizqiah” without title refers to the son of Rebbi Ḥiyya, older than Rebbi Zeïra.]: The four kinds of the *lulav* must be taken in the direction of their growth. footnotes: ¹¹² “The six coming workdays” is missing in the Rome ms. and might be superfluous. It is not in the received Ashkenazic prayer texts of Havdalah ¹¹³ Since they want to discharge their own obligation by listening to another person making Havdalah ¹¹⁴ In order to complete the list of traditions of Rebbi Ḥizqiah in the name of Rebbi Jeremiah regarding holidays, this extraneous tradition is included. In the parallel in Babli Sukkah ###### Jerusalem Talmud Berakhot 5:3:1 [Jerusalem Talmud Berakhot 5:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:3:1) **משנה:** הָאוֹמֵר עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ וְעַל טוֹב יִזָּכֵר שִׁמְךָ מוֹדִים מוֹדִים מְשַׁתְּקִין אוֹתוֹ. הָעוֹבֵר לִפְנֵי הַתֵּיבָה וְטָעָה יַעֲבוֹר אַחֵר תַּחְתָּיו וְלֹא יְהֵא סַרְבָּן בְּאוֹתָהּ שָׁעָה. וּמֵאַיִן הוּא מַתְחִיל מִתְּחִילַּת בְּרָכָה שֶׁטָּעָה זֶה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** One silences someone¹¹⁵ who says “Your mercy will reach over a bird’s nest,¹¹⁶ 22:6–8.” “Your name shall be remembered on good things,” “we thank, we thank.¹¹⁷” ¹¹⁸ If the one standing before the arc¹¹⁹ makes a mistake, another person should replace him and he should not refuse at that moment¹²⁰. Where does he start? From the start of the benediction where the other person made the mistake. footnotes: ¹¹⁵ The reader in public prayer. ¹¹⁶ Probably in the benediction “He Who hears prayer” where one prays for Divine mercy. The reference is to Deut. ¹¹⁷ In the benediction “Thanksgiving.” ¹¹⁸ In the separate Mishnah, this is the start of Mishnah 4. Hence, in the Gemara text, the next Mishnah will be #5. ¹¹⁹ The “emissary of the congregation”, שליח צבוּר, in English texts usually called “the reader” but who in Talmudic times was not a reader but leader of the congregation in prayers recited by heart or prayers of his own composition. If he stumbled, there was no way to correct him from a written text and one had to try another person. ¹²⁰ Usually, if a nonprofessional is asked to perform as “emissary of the congregation”, he is supposed to point out his unworthiness and accede to the summons only at the third call. In an emergency, if he knows that he can do the job, he has to agree immediately. ###### Jerusalem Talmud Berakhot 5:3:2 [Jerusalem Talmud Berakhot 5:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:3:2) **הלכה:** רִבִּי [פִּינְחָס] בְּשֵׁם רִבִּי סִימוֹן כְּקוֹרֵא תִּיגָר עַל מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. עַל קַן צִיפּוֹר הִגִּיעוּ רַחֲמֶיךָ וְעַל אוֹתוֹ הָאִישׁ לֹא הִגִּיעוּ רַחֲמֶיךָ. רִבִּי יוֹסֵי בְּשֵׁם רִבִּי סִימוֹן בְּנוֹתֵן קִצְבָא לְמִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. עַד קַן צִיפּוֹר הִגִּיעוּ רַחֲמֶיךָ. אִית תְּנַיֵּי תַּנִּי עַל. וְאִית תְּנַיֵּי תַּנִּי עַד. מַאן דָּמַר עַל מְסַיֵיעַ לְרִבִּי פִּינְחָס. וּמַן דָּמַר עַד מְסַיֵיעַ לְרִבִּי יוֹסֵי. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן לָא עָ‍בְדִּין טָבוּת שֶׁעוֹשִׂין לְמִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים. וְאִילֵּין דִּמְתַרְגְּמִין עַמִּי בְּנֵי יִשְׂרָאֵל כְּמַה דַּאֲנָא רַחֲמָן בִּשְׁמַיָּא כַּךְ תֶּהֱווּן רַחֲמָנִין בְּאַרְעָא. תּוֹרְתָא אוֹ רְחֵילָה יָתָהּ וְיַת בְּרָהּ לָא תִּיכְסוּן תְרַוֵּיהוֹן בְּיוֹמָא חַד לָא עָ‍בְדִּין טָבָאוּת שֶׁהֵן עוֹשִׂין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached¹²² 33b, *Megillah* 25a) have יגיעוּ but all texts in the discussion have הגיעוּ. over a bird’s nest but did not reach this man¹²³), (E. G.).}! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest¹²⁴. Some Tannaïm formulate “over”, some Tannaïm formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said¹²⁵ 33b, *Megillah* 25a), the statement is attributed either to R. Yose bar Abun or to R. Yose bar Zabida.: They do not act well who declare the measures of the Holy One, praise to Him, to be mercy. And those¹²⁶ 22:28, with minor changes. who translate (*Lev.* 22:21) “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare the measures of the Holy One, praise to Him, to be mercy. footnotes: ¹²² All Mishnah manuscripts, all Yerushalmi sources of the Mishnah, and all Babli sources (Berakhot ¹²³ “This man” in Talmudic speech means “me”. {The same usage is found in Greek (ὅδε) and Latin (hic ¹²⁴ His mercies reach down to a bird’s nest but not to insects and worms. ¹²⁵ In Babli sources (Berakhot ¹²⁶ Targum Yerushalmi (Pseudo-Jonathan) to Lev. ###### Jerusalem Talmud Berakhot 5:3:3 [Jerusalem Talmud Berakhot 5:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:3:3) מוֹדִים מוֹדִים מְשַׁתְּקִין אוֹתוֹ. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק כִּי יִסָּכֵר פִּי דוֹבְרֵי שָׁקֶר. הֲדָא דְּאָמַר בְּצִיבּוּר. אֲבָל בְּיָחִיד תַּחֲנוּנִים הֵן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “One silences one who says ‘we thank, we thank.’¹²⁷” Rebbi Samuel bar Rav Isaac said (*Ps.* 63:12): “For the mouth of those who speak lies will be dammed up.¹²⁸) it is explained that the one who says so, like the one who wants to mention God’s name only on good things, gives the impression that there are two independent forces, God for the good and Satan–Ahriman for the bad. The Babli objects to the opinion expressed here that any repetition of sections of prayer texts is permitted in private for emphasis.” That is, in public. But in private it is supplication. footnotes: ¹²⁷ Quote from the Mishnah, to be discussed. ¹²⁸ This verse explains that it is an obligation to “dam up, wall in” the mouths of those who speak lies. Its is not explained what the lies are of those who repeat “we thank.” In the Babli (loc. cit. ###### Jerusalem Talmud Berakhot 5:3:4 [Jerusalem Talmud Berakhot 5:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:3:4) הָעוֹבֵר לִפְנֵי הַתֵּיבָה וְטָעָה. רִבִּי יוֹסֵי בֶּן חֲנִינָה בְּשֵׁם רִבִּי חֲנַנְיָה בֶּן גַּמְלִיאֵל טָעָה בְּשָׁלֹשׁ בְּרָכוֹת הָרִאשׁוֹנוֹת חוֹזֵר בַּתְּחִילָּה. אָדָא בַּר בַּר חָנָה גַּנִּיבָה בְּשֵׁם רַב טָעָה בְּשָׁלֹשׁ בְּרָכוֹת הָאַחֲרוֹנוֹת חוֹזֵר לָעֲבוֹדָה. רִבִּי חֶלְבּוֹ רַב חוּנָה בְּשֵׁם רַב טָעָה בְּשָׁלֹשׁ בְּרָכוֹת הָרִאשׁוֹנוֹת חוֹזֵר בַּתְּחִילָּה. בְּשָׁלֹשׁ בְּרָכוֹת הָאַחֲרוֹנוֹת חוֹזֵר לָעֲבוֹדָה. טָעָה וְאֵינוֹ יוֹדֵעַ אֵיכַן טָעָה חוֹזֵר לְמָקוֹם הַבָּרוּר לוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “If the one standing before the arc makes a mistake.¹²⁹” Rebbi Yose ben Ḥanina in the name of Rebbi Ḥananiah¹³⁰ ben Gamliel: If one erred in one of the first three benedictions, he starts anew¹³¹. Each one of these groups has the status of a single benediction in this respect.. Ada bar bar Ḥana¹³², Ganiva in the name of Rav: If one erred in one of the last three benedictions, he returns to “Temple Service.” Rebbi Ḥelbo, Rav Huna in the name of Rav¹³³ in Halakhah 2:4.: If one erred in one of the first three benedictions, he starts anew; in one of the last three benedictions, he returns to “Temple Service”; if he erred and he cannot remember where he erred he returns to the place that is clear to him. footnotes: ¹²⁹ Quote from the Mishnah. However, the following statements apply mainly to one who errs in his private prayer. ¹³⁰ A/k/a R. Ḥanina ben Gamliel. ¹³¹ Even though the Mishnah states that one returns to the start of the incorrect benediction, this does not apply to the first and last three benedictions, which are an obligatory part of any Amidah ¹³² There exists no Babylonian Amora of that name. The name is similarly corrupt in the Rome manuscript and the Genizah fragments. It must be either Abba bar bar Ḥana, cousin of Rav, or his father Abba bar Ḥana. ¹³³ There is no discrepancy between this statement and the prior ones, except that Rebbi Ḥelbo insists that the entire statement is Rav’s and that he adds the prescription how to behave if the error is committed in the middle benedictions. The last rule is parallel to the one given for errors in the recitation of Shema‘ ###### Jerusalem Talmud Berakhot 5:3:5 [Jerusalem Talmud Berakhot 5:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:3:5) רִבִּי אָחָא וְרִבִּי יוּדָה בֶּן פָּזִי יָ‍תְבִין בְּחַד כְּנִישְׁתָּא אָתִי עֲבַר חַד קוֹמִי תֵיבוּתָא וְאַשְׁגָּר חַד בְּרָכָה. אֲתוּן וְשַׁיְילוּן לְרִבִּי סִימוֹן. אָמַר לוֹן רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שְלִיחַ צִיבּוּר שֶׁהִשְׁגִּיר שְׁתַּיִם שָלֹשׁ בְּרָכוֹת אֵין מַחֲזִירִין אוֹתוֹ. אַשְׁכַּח תְּנָיי וּפְלִיג. לַכֹּל אֵין מַחֲזִירִין אוֹתוֹ חוּץ מִמִּי שֶׁלֹּא אָמַר מְחַיֵּה הַמֵּתִים וּמַכְנִיעַ זֵדִים וּבוֹנֶה יְרוּשָׁלַיִם. אֲנִי אוֹמֵר מִין הוּא. שְׁמוּאֵל הַקָּטָן עֲבַר קוֹמִי תֵיבוּתָא וְאַשְׁגָּר מַכְנִיעַ זֵדִים בְּסוֹפָהּ שְׁרִי מַשְׁקִיף עֲלֵיהוֹן. אָ‍מְרִין לֵיהּ לֹא שִׁיעֲרוּ חֲכָמִים [בָּךְ]. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Aḥa and Rebbi Judah ben Pazy were sitting in a synagogue. One came and stood before the arc and forgot one benediction. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: One does not remove an emissary of the congregation who forgot two or three benedictions¹³⁴. They found a formulation that made a difference: One does not remove him for anything except if he did not say “He Who revives the dead”, “He Who subdues evildoers”, “He Who builds Jerusalem;” I say that he is a sectarian¹³⁵. Samuel Minor¹³⁶ stood before the ark and forgot “He Who subdues evildoers.” At the end he started looking at them¹³⁷. They said to him, the Sages did not take you as a yardstick. footnotes: ¹³⁴ But an individual has to repeat following the standards of the Mishnah. ¹³⁵ If he does not believe in resurrection of the body, he is a Sadducee. If he refrains from uttering the deprecation against Christians or expressing the hope that Jerusalem will be rebuilt before a Second Coming, he is a Christian. ¹³⁶ A Tanna of the second generation. He was the person who formulated the prayer against Christians in the first place (Babli 28b–29a), but after that he forgot what he himself had formulated. He is called “minor” because his stature was not as great as that of the prophet Samuel, but greater than everybody else in his generation. ¹³⁷ When at the end he realized that he had forgotten the benediction and also remembered that with the introduction of his formulation came the order to remove any “emissary of the congregation” who omitted that benediction, he started wondering about the reaction of his audience which according to the Babli was the Synhedrion at Jabneh. The Babli goes into a lengthy discussion why they did not remove him under suspicion of a belated sympathy with Christians. One answers that he started the benediction and only got lost in the middle; one removes only an emissary who leaves it out altogether. This is clearly in contradiction to the version of the Yerushalmi.In Israel, the holy ark was movable and for prayer it was transported in front of the congregation; the emissary of the congregation then stood in front of the ark. Therefore, removal of the reader is denoted in the Yerushalmi by מחזירין “one returns him (to his seat in the synagogue)”. In Babylonia, the ark was built-in and the place of the reader was lower than the floor of the synagogue; hence removal of the reader in the Babli is expressed by מעלין “one moves him up (from the low place of the reader)”. ###### Jerusalem Talmud Berakhot 5:3:6 [Jerusalem Talmud Berakhot 5:3:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:3:6) רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רִבִּי אֶלְעָזָר סָפֵק הִזְכִּיר שֶׁל רֹאשׁ חוֹדֶשׁ סָפֵק לא הִזְכִּיר מַחֲזִירִין אוֹתוֹ. לְאֵיכַן הוּא חוֹזֵר. שִׁמְעוֹן בַּר וָוא בְּשֵׁם רִבִּי יוֹחָנָן אִם עָקַר אֶת רַגְלָיו חוֹזֵר לְכַתְּחִילָּה. וְאִם לָאו חוֹזֵר לָעֲבוֹדָה. אָמַר רִבִּי יוּדָה בֶּן פָזִי הִסִּיעַ דַּעַת כְּמִי שֶׁעָקַר אֶת רַגְלָיו. וְאִילֵּין תַּחֲנוּנַיָּא צְרִיכָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Eleazar: If one is in doubt whether he mentioned the New Moon or not, one makes him repeat. Where does he return to? Simeon bar Abba in the name of Rebbi Yoḥanan, if he had moved his feet, he repeats from the start, otherwise from “Temple Service.”¹³⁸ Rebbi Judah ben Pazi said, if he let his thoughts wander that is as if he had moved his feet¹³⁹. The private supplications¹⁴⁰, as exemplified in the texts presented in Halakhah 4:2. They are certainly part of prayer and recited while standing still, but not part of official prayers. Hence, their status in respect to repetition is unclear. are a problem. footnotes: ¹³⁸ All this has been explained earlier in this chapter, Halakhah 2, Notes 79–80. ¹³⁹ If the person praying did not move his feet but started thinking of other things, it is as if he had moved his feet. ¹⁴⁰ Private prayers said after the conclusion of the official 18 benedictions of the Amidah ###### Jerusalem Talmud Berakhot 5:3:7 [Jerusalem Talmud Berakhot 5:3:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:3:7) רִבִּי אַבָּא בְּרֵיהּ דְּרִבִּי חִיָיא בַּר אַבָּא רִבִּי חִיָיא בְּשֵׁם רִבִּי יוֹחָנָן הָיָה קוֹרֵא בַתּוֹרָה וְנִשְׁתַּתֵּק זֶה שֶׁהוּא עוֹמֵד תַּחְתָּיו יַתְחִיל מִמָּקוֹם שֶׁהִתְחִיל הָרִאשׁוֹן. אִם אֹמֵר אַתְּ מִמָּקוֹם שֶׁפָּסַק הָרִאשׁוֹנִים נִתְבָּ‍רְכוּ לִפְנֵיהֶן וְלֹא נִתְבָּ‍רְכוּ לְאַחֲרֵיהֶן. וְהָאַחֲרוֹנִים נִתְבָּ‍רְכוּ לְאַחֲרֵיהֶן וְלֹא נִתְבָּ‍רְכוּ לִפְנֵיהֶן וּכְתִיב תּוֹרַת יי תְּמִימָה מְשִׁיבַת נָפֶשׁ. שֶׁתְּהֵא כוּלָּהּ תְּמִימָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan¹⁴¹. The main place of this paragraph is in *Megillah* Halakhah 4:5.: If one became paralyzed while reading in the Torah¹⁴², the one who steps in for him should start from the place the first one started. For if you say from the place he stopped, the first verses would have been blessed before them but not after them, the last ones after them but not before them, but it is written (*Ps.* 19:8): “The Torah of the Eternal is perfect, restores the soul”, that it should be totally perfect. footnotes: ¹⁴¹ Torah reading is discussed in tractate Megillah ¹⁴² In public, where every section read in public needs a benediction before and one after the reading. [Ezra Fleischer has recently published Genizah texts which might imply that private Bible readings also need benedictions before and after the reading: קטעים מקובצי תפילה ארץ־ישראליים מן הגניזה, קובץ על יד יג (כג) תשנ״ו.] ###### Jerusalem Talmud Berakhot 5:3:8 [Jerusalem Talmud Berakhot 5:3:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:3:8) תַּנִּי לֹא יְהוּ שְׁנַיִם קוֹרִין בַּתּוֹרָה וְאֶחָד מְתַרְגֵּם. אָמַר רִבִּי זְעִירָא מִפְּנֵי הַבְּרָכָה. וְהָתַנִּי לֹא יְהוּ שְׁנַיִם מְתַרְגְּמִין וְאֶחָד קוֹרֵא אִית לָךְ מֵימַר מִפְּנֵי הַבְּרָכָה אֶלָּא מִשּׁוּם שְׁאֵין שְׁנֵי קוֹלוֹת נִכְנָסִין לְתוֹךְ אוֹזֶן אַחַת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It has been stated¹⁴³ 3:20. The parallel to this discussion is found in Yerushalmi *Megillah* 4:1. The Babli (*Rosh Hashanah* 27a) quotes only the result of the present discussion.: Two should not read the Torah¹⁴⁴ and one translate¹⁴⁵, translated the verse into Aramaic (Onkelos for Eastern, Yerushalmi for Western congregations). In Greek speaking congregations, the Greek text (Septuagint, later Aquila, Symmachos, or Theodotion) was used.. Rebbi Zeïra said, because of the benedictions¹⁴⁶. But has it not been stated: Two should not translate and one read; could you say that is because of the benedictions? But it is because two voices do not enter into one ear. footnotes: ¹⁴³ Tosephta Megillah ¹⁴⁴ Simultaneously, in public. ¹⁴⁵ It was the usage, as it is still today in some Yemenite congregations, that someone read one verse in the Torah and then another person, the meturgeman ¹⁴⁶ On one text, only one set of benedictions is admissible. ###### Jerusalem Talmud Berakhot 5:3:9 [Jerusalem Talmud Berakhot 5:3:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:3:9) תַּנִּי שְׁנַיִם קוֹרִין בַּתּוֹרָה וְאֵין שְׁנַיִם מַפְטִירִין בְּנָבִיא. אָמַר רִבִּי עוּלָּא קְרוּיוֹת בַּתּוֹרָה וְאֵין קְרוּיוֹת בְּנָבִיא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It has been stated: “Two may read in the Torah but two may not read the *haphtarah* in the prophets.” Rebbi Ulla¹⁴⁷ said, one calls several people to the Torah¹⁴⁸ does not speak of simultaneous, but of successive readers. It asserts that the *haphtarah* after the Torah reading on Sabbaths, holidays, and fastdays, cannot be split between different readers, but the Torah reading should be split among different people for different sections. but one does not call several people for the prophets. footnotes: ¹⁴⁷ A student of Rebbis Yoḥanan and Eleazar who used to commute between Babylonia and Galilee. ¹⁴⁸ The baraita ###### Jerusalem Talmud Berakhot 5:3:10 [Jerusalem Talmud Berakhot 5:3:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:3:10) אָמַר רִבִּי יְהוֹשֻׁעַ דְּרוֹמָיָא שְׁלשָׁה דְּבָרִים רוּבָּן וּמִיעוּטָן רַע וּבֵינוֹנִתָן יָפֶה הַשְּׂאוֹר וְהַמֶּלַח וְהַסֵּרוּב. בַּתְּחִילָּה מְסָרֵב שְׁנִיָיה מְעַמְעֵם. וּבַשְּׁלִישִׁית רָץ וּבָא. רִבִּי חוּנָא הֲוָה יְתִיב בְּחַד כְּנִישְׁתָּא עֲאַל חֲזָנָא וְאַטְרַח עַל חַד דְּיֵיעוֹל וְלָא קְבִיל עִילוֹי. בְּסוֹפָא אֲתָא לְגַבֵּי רִבִּי אֶלְעָזָר אֲמַר לֵיהּ לָא יִכְעוֹס מָרִי עָלַי בְּגִין דְּלָא הֲוִינָא מִיתְעַר לָא עֲלִית. אֲמַר לֵיהּ עֲלָךְ לָא כְּעַסִּית אֶלָּא עַל הַדֵּין דְּאַטְרַח. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Joshua the Southerner¹⁴⁹ said: There are three things of which too little or too much is bad and average is good: sour dough, salt, and refusal¹⁵⁰. The first time he refuses, the second time he hesitates, the third time he runs and comes. Rebbi Ḥuna¹⁵¹ was sitting in a synagogue. The organizer came and importuned one¹⁵² to go up and he did not accept it. At the end, that one came to Rebbi Eleazar and said to him: My master should not be angry with me; I did not go up because I was not fully awake. He said to him: I am not mad at you but at the one who importuned. footnotes: ¹⁴⁹ A Galilean Amora of the fourth generation, student of R. Jonah and R. Aḥa. A similar statement is quoted in the Babli (34a) as tannaïtic text. ¹⁵⁰ This refers to the part of the Mishnah which declares that in an emergency, if a reader has to be removed, his replacement should not refuse. It follows that without an emergency one should refuse; the rules are spelled out here. ¹⁵¹ In the Rome ms.: Rebbi Eleazar, the better reading. ¹⁵² Asked him more than three times and did not realize that if somebody refuses three times, he must have a valid reason not to be “emissary of the congregation.” ###### Jerusalem Talmud Berakhot 5:3:11 [Jerusalem Talmud Berakhot 5:3:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:3:11) בְּטִיטַיי אִישְׁתַּתַּק בְּאוֹפָנַיָיה אֲתוּן וְשַׁיְילוּן לְרִבִּי אָבוּן. אֲמַר לוֹן רִבִּי אָבוּן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי זֶה שֶׁעוֹבֵר תַּחְתָּיו יַתְחִיל מִמָּקוֹם שֶׁפָּסַק. אָ‍מְרִין לֵיהּ וְהָא תַנִּינָן מַתְחִיל הַבְּרָכָה שֶׁטָּעָה זֶה. אֲמַר לוֹן מִכֵּיוָן דַּעֲנִיתוּן קְדוּשְׁתָּא כְּמִי שֶׁהוּא תְּחִילַת בְּרָכָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Batitay was paralized at *ophanim*¹⁵³ the recitiation of *Is.* 6:3 and *Ez.* 3:12 in the middle of the first benediction of *Shema‘*. [The paragraph cannot deal with *Qedušah* in the *Amidah* since there *ophanim* are not mentioned in the introductory sentence and any error in the first three benedictions requires restarting anyhow.] Rebbi Abun’s answer shows that Baṭiṭai the reader was paralyzed not during, but after his recitation of the sentence connecting *Is.* 6:3 and *Ez.* 3:12 since the congregation already had answered the second verse. The first part of the benediction speaks of the creation of the world and leads up to *Qedušah;* the second part after *Qedušah* is a hymn to God in His relation to man; it has a different subject. The Yerushalmi here assumes that the *Qedušah* before the *Shema‘* could not be recited in private prayers. Hence, the two parts of the benediction, both of which can be recited in private prayer, in public service have the status of two distinct benedictions in the sense of the Mishnah.. They went and asked Rebbi Abun. Rebbi Abun said to them in the name of Rebbi Joshua ben Levi: His replacement should start at the place where he interrupted. They said to him: But did we not state: “He starts from the start of the benediction where the other person made the error?” He said to them: Since you answered *Qedušah,* it is as if you started a new benediction. footnotes: ¹⁵³ The second part of the Qedušah, ###### Jerusalem Talmud Berakhot 5:4:1 [Jerusalem Talmud Berakhot 5:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:4:1) **משנה:** הָעוֹבֵר לִפְנֵי הַתֵּיבָה לֹא יַעֲנֶה אַחַר הַכֹּהֲנִים אָמֵן מִפְּנֵי הַטֵּירוּף. וְאִם אֵין שָׁם כֹּהֵן אֶלָּא הוּא לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הֻבְטַחְתּוֹ שֶׁהוּא נוֹשֵׂא אֶת כַּפָּיו וְחוֹזֵר לִתְפִילָּתוֹ רְשָׁאִי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** He who stands before the arc should not answer Amen after the Cohanim because of the distraction¹⁵⁴. If there is no Cohen there but him, he should not lift his hands. But if he is sure that he can lift his hands and return to his prayer, he may do so¹⁵⁵ 7(1), an early Israeli *Yelammedenu* Midrash, extends the last sentence, “but if he is sure that he can return to his prayer, he may do so,” also to answering Amen after the Cohanim, “because there is nothing greater before the Holy One, praise to Him, than the Amen which Israel answer.” It is very likely that when this Midrash was composed, the flowering of synagogal poetry already had led to the writing of prayer books for the reader.. footnotes: ¹⁵⁴ The “emissary of the congregation” who stands before the arc and has to recite the priestly blessing (between the last two benedictions) so that the Cohanim may repeat the blessing aloud should not say “Amen” after each sentence of the priesly blessing because he must go on reciting the appropriate words (and the following last benediction) without the help of a prayer book. ¹⁵⁵ Midrash Rabba Devarim ###### Jerusalem Talmud Berakhot 5:4:2 [Jerusalem Talmud Berakhot 5:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:4:2) **הלכה:** תַּנִּי הַפּוֹרֵס אֶת שְׁמַע וְהָעוֹבֵר לִפְנֵי הַתֵּיבָה וְהַנּוֹשֵׂא אֶת כַּפָּיו וְהַקּוֹרֵא בַתּוֹרָה וְהַמַּפְטִיר בְּנָבִיא וְהַמְבָרֵךְ עַל אַחַת מִכָּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה לֹא יַעֲנֶה אַחַר עַצְמוֹ אָמֵן. וְאִם עָנָה הֲרֵי זֶה בּוּר. אִית תְּנָיֵי תַּנִּי הֲרֵי זֶה בּוּר. וְאִית תְּנָיֵי תַּנִּי הֲרֵי זֶה חָכָם. אָמַר רַב חִסְדָּא מַאן דָּמַר הֲרֵי זֶה חָכָם בְּעוֹנֶה בְּסוֹף. וּמַאן דָּמַר הֲרֵי זֶה בּוּר בְּעוֹנֶה עַל כָּל בְּרָכָה וּבְרָכָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** It was stated¹⁵⁶ 3:27 is similar to this text.: He who recites the blessings for the *Shema‘*¹⁵⁷ to *1Sam.* 9:13 where הוא יברך הזבח is rendered by הוּא פָרִיס מְזוֹנָא. The Gaonic interpretation is that, even though at the end of a full prayer one may recite Amen on his own prayer, this does not apply to the benedictions after the *Shema‘*. Most Medieval commentators take פורס to mean “to parcel out” and apply the term to a group of people who prayed with less than a quorum and after the *Amidah* found themselves with 10 adult males; they then may appoint a reader who recites half *Kaddish,* ברכוּ, possibly the first benediction for the *Shema‘*, and the repetition of the *Amidah* with *Qedushah* and the priestly blessings. The Ashkenazic interpretation is supported by the reading of the Tosephta (*loc. cit.*) where פורס clearly means “breaking, parcel out”., he who stands before the ark, he who lifts his hands, he who reads in the Torah, he who recites *Haphtarah* from the prophets, and he who recites any blessing for obligations spelled out in the Torah, should not recite Amen after his own benediction. If he answered, he is uncivilized. Some Tannaïm have stated: he is uncivilized; and some Tannaïm have stated: he is wise. Rav Ḥisda said: He who said “he is wise” refers to him who answers at the end¹⁵⁸). This is the reasonable interpretation of the Yerushalmi here. In the Babli, the parallel discussion is *Berakhot* 45b on reciting Grace after the meal, where Amen separates the part which is a Biblical obligation from the rest which is purely rabbinic. Hence, Ashkenazic interpretation restricts “Amen” after one’s own benediction to the third benediction of Grace., but he who says “he is uncivilized” refers to him who answers every single benediction. footnotes: ¹⁵⁶ Tosephta Megillah ¹⁵⁷ The Hebrew expression meant different things at different times. The translation follows the consensus of the Gaonic responsa that פורס means “recites the benediction” on basis of Targum Jonathan ¹⁵⁸ In Sephardic and Oriental interpretation, this refers to all prayers, when one recites “Amen” after one’s own benediction at the end of a well defined unit of several benedictions which form a whole that can stand for itself (except the benedictions for the recitation of Shema‘ ###### Jerusalem Talmud Berakhot 5:4:3 [Jerusalem Talmud Berakhot 5:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:4:3) אָמַר רִבִּי חֲנִינָא שְׁנַיִם יִשְׂרָאֵל וְאֶחָד כֹּהֵן מְמַצְּעִין אֶת הַכֹּהֵן. אֵימָתַי בִּזְמַן שֶׁכּוּלָּם שָׁוִין. אֲבָל אִם הָיָה אֶחָד מֵהֶן תַּלְמִיד חָכָם מְמַצְּעִין אֶת הֶחָבֵר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥanina said¹⁵⁹ 37a.: Two Israel¹⁶⁰ and one Cohen, one takes the Cohen in the middle¹⁶¹. That is, when they are all equal. But if one of them is learned, one takes the one with a title¹⁶² #577. in the middle. footnotes: ¹⁵⁹ Since the Mishnah speaks about the priestly blessing, some rules are added here about the preference given to Cohanim in the society of Non-Cohanim. The parallel to the second statement of R. Ḥanina is in Babli Yoma ¹⁶⁰ Jews who are not Cohanim. Levites seem to be included in the general denomination of “Israel”. ¹⁶¹ To give the place of honor to the Cohen. ¹⁶² A rabbinic title. A compacted version of the Yerushalmi is quoted in Raviah ###### Jerusalem Talmud Berakhot 5:4:4 [Jerusalem Talmud Berakhot 5:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:4:4) אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִיָּמַי לֹא בֵּרַכְתִּי לִפְנֵי כֹהֵן וְלֹא הִנַּחְתִּי יִשְׂרָאֵל לְבָרֵךְ לְפָנַי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Joshua ben Levi said: I never recited Grace¹⁶³ 28a, that is rather vehemently opposed by R. Yoḥanan. in the presence of a Cohen and I never let an Israel say Grace before me¹⁶⁴ 5:9, the reading is “before him”, meaning the Cohen. In that version, R. Joshua ben Levi negates the entire ruling of R. Ḥanina and states that the Cohen always has precedence. Nevertheless, since his statement is formulated as a personal act, not as a precept for everybody, the Yerushalmi *Giṭṭin* proves by this statement that the precedence given the Cohen is a Rabbinic ordinance, not a Torah law. [R. Eliahu Fulda and R. Z. Frankel hold that R. Joshua was a Levite and extends the rule of R. Ḥanina to place the Levite between Cohen and Israel in order of precedence.]. footnotes: ¹⁶³ Reciting Grace aloud for all the participants in a meal. Rebbi Joshua ben Levi was the greatest authority in his generation; nevertheless he refused for himself the precedence granted the rabbinical authority by Rebbi Ḥanina. In the Babli, Megillah ¹⁶⁴ In the parallel, Yerushalmi Giṭṭin ###### Jerusalem Talmud Berakhot 5:4:5 [Jerusalem Talmud Berakhot 5:4:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:4:5) רִבִּי יוּדָה בֶּן פָּזִי בְשֵׁם רִבִּי אֶלְעָזָר כָּל כֹּהֵן שֶׁהוּא עוֹמֵד בְּבֵית הַכְּנֶסֶת וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו עוֹבֵר בַּעֲשֵׂה. רִבִּי יוּדָה בֶּן פָּזִי כַּד הֲוָה תָּשִׁישׁ הֲוָה חֲזִיק רֵישֵׁיהּ וְקָאִים לֵיהּ אֲחוֹרֵי עֲמוּדָא. רִבִּי אֶלְעָזָר נְפִיק לֵיהּ לִבְרָא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Judah ben Pazi in the name of Rebbi Eleazar: Every Cohen who stays in the synagogue and does not lift his hands transgresses a positive commandment¹⁶⁵ 38b) three positive commandments are enumerated that the Cohen transgresses by his inaction.]. When Rebbi Judah ben Pazi was weak he supported his head¹⁶⁶ and stood behind a pillar. Rebbi Eleazar went outside. footnotes: ¹⁶⁵ This statement has been discussed in Halakha 3:1, Notes 84–89. The two tradents here were both Cohanim and they had different ways to evade their duty if they felt sick or weak. [In the Babli (Soṭah ¹⁶⁶ Possibly he bandaged his head so that is was clear to everybody that he was not well. ###### Jerusalem Talmud Berakhot 5:4:6 [Jerusalem Talmud Berakhot 5:4:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:4:6) רִבִּי אָחָא רִבִּי תַנְחוּמָא בֵּרִבִּי חִיָיא בְּשֵׁם רִבִּי שִׂמְלַאי עִיר שֶׁכּוּלָּהּ כֹהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶן. לְמִי הֵן מְבָ‍רְכִין לַאֲחֵיהֶן שֶׁבְּצָפוֹן לַאֲחֵיהֶם שֶׁבְּדָרוֹם לַאֲחֵיהֶם שֶׁבְּמִזְרָח לַאֲחֵיהֶם שֶׁבְּמַעֲרָב. וּמִי עוֹנֶה אַחֲרֵיהֶן אָמֵן הַנָּשִׁים וְהַטַּף. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Aḥa, Rebbi Tanḥuma ben Rebbi Ḥiyya in the name of Rebbi Simlai: They lift their hands in a town where all are Cohanim¹⁶⁷ 38b) it is required that 10 Cohanim remain in their places in order to answer Amen after the blessings. The Babli is everywhere opposed to giving women a place in services or study. From here to the end of the Halakhah, the text is found (almost) word by word in Yerushalmi *Giṭṭin* 5:9.. Whom do they bless? Their brethren in North, South, East, and West. Who answers Amen after them? Women and small children. footnotes: ¹⁶⁷ And there is nobody left in the men’s section of the synagogue whom they could bless. In the parallel in the Babli (Soṭa ###### Jerusalem Talmud Berakhot 5:4:7 [Jerusalem Talmud Berakhot 5:4:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:4:7) תַּנָּא אַבַּיי בֵּי רִבִּי בִּנְיָמִן הָעוֹמְדִים לַאֲחוֹרֵי הַכֹּהֲנִים אֵינָן בִּכְלַל בְּרָכָה. הָעוֹמְדִין לִפְנֵי הַכֹּהֲנִים אָמַר רִבִּי חִיָיא בַּר וָוא אֲפִילוּ חוֹמָה שֶׁל בַּרְזֶל הַבְּרָכָה מַפְסֶקֶתָהּ. הָעוֹמְדִין מִן הַצְּדָדִין נִשְׁמְעִינָהּ מִן הֲדָא נִתְכַּוֵון לְהַזּוֹת לְפָנָיו וְהִזָּה לְאַחֲרָיו. לְאַחֲרָיו וְהִזָּה לְפָנָיו הַזִּיָיתוֹ פְּסוּלָה. לְפָנָיו וְהִזָּה עַל הַצְּדָדִין שֶׁלְּפָנָיו הַזִּיָיתוֹ כְּשֵׁירָה. הֲדָא אָ‍מְרָה אַף הָעוֹמְדִין מִן הַצְּדָדִין בִּכְלָל בְּרָכָה הֵן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Abbaye ben Rebbi Benjamin¹⁶⁸ 38b) he is called Abba the son of Rav Minyamin bar Ḥiyya, a Babylonian Amora of the third generation. stated: Those who stand behind the Cohanim are not included in their blessing. Those who stand before the Cohanim; Rebbi Ḥiyya bar Abba said the blessing even cuts through an iron wall¹⁶⁹) this is a tradition of R. Joshua ben Levi.. About those who stand on the side, we may understand from the following¹⁷⁰ 12:2, dealing with a man who wants to sprinkle from the water mixed with ashes from the red heifer on a person impure by contact with a dead body. It is a general rule that the water used for this purpose becomes invalid if, after it was taken from a flowing source, the person in charge of the water lets it slip from his mind. An action that contradicts the intention has the status of a slip of mind.: If he wanted to sprinkle before him and he sprinkled behind him, behind him and he sprinkled before him, his sprinkling is invalid. Before him and he sprinkled on his sides, his sprinkling is valid. This implies that those who stand on the side are included in the blessing¹⁷¹). footnotes: ¹⁶⁸ In the Babli (Soṭah ¹⁶⁹ In the Babli (loc. cit. ¹⁷⁰ Mishnah Parah ¹⁷¹ Since the Cohanim intend to bless the people before them, this intention automatically includes those who stand on their sides and excludes only those behind their backs. (The same reason is given in the Babli, loc. cit. ###### Jerusalem Talmud Berakhot 5:4:8 [Jerusalem Talmud Berakhot 5:4:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:4:8) אָמַר רַב חִסְדָּא וְצָרִיךְ שֶׁיְהֵא הַחֲזָן יִשְׂרָאֵל. רַב נַחְמָן בַּר יַעֲקֹב אָמַר אִם הָיָה כֹהֵן אֶחָד אוֹמֵר כֹּהֵן אִם הָיוּ שְׁנַיִם אוֹמְרִים כֹּהֲנִים. אָמַר רַב חִסְדָּא אֲפִילוּ כֹהֵן אֶחָד אוֹמֵר כֹּהֲנִים שֶׁאֵינוֹ קוֹרֵא אֶלָּא לַשֵּׁבֶט. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rav Ḥisda said, the organizer¹⁷² must be an Israel¹⁷³ 38a), Rav Ḥisda is quoted to the opposite effect that only a Cohen may call “Cohanim”. However, in one manuscript (Rome) of the Babli, the reading is not “a Cohen may call ‘Cohanim’ ” but “one Cohen calls ‘Cohanim’ ” and then the statement would be parallel to the Yerushalmi. This reading of the Babli is the basis of the interpretation of (the Italian) *Shibbole Halleqet*.. Rav Naḥman bar Jacob said, if there was one Cohen he calls “Cohen”¹⁷⁴), Abbaye declares that one Cohen is not called at all but he starts by himself., if there are two they call “Cohanim”. Rav Ḥisda¹⁷⁵, the author of this statement is Rav Ḥuna. said, even if there was only one Cohen he says “Cohanim”, because he only calls the tribe. footnotes: ¹⁷² In old sources, the חזן is not the person who sings in the service but the organizer of the community. The statement of the Yerushalmi implies that the call “Cohanim” to alert the priests to recite the benediction preceding the priestly blessing is not pronounced by the reader (who has to pronounce every word of the priestly blessing before it is recited aloud by the Cohanim) but by the organizer (or the servant) of the community. ¹⁷³ In the Babli (Soṭah ¹⁷⁴ In the Babli (loc. cit. ¹⁷⁵ In Yerushalmi Giṭṭin ###### Jerusalem Talmud Berakhot 5:5:1 [Jerusalem Talmud Berakhot 5:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:5:1) **משנה:** הַמִּתְפַּלֵּל וְטָעָה סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִיבּוּר הוּא סִימָן רַע לְשׁוֹלְחָיו שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָ‍מְרוּ עָלָיו עַל רִבִּי חֲנִינָא בֶּן דוֹסָא שֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר זֶה חַי וְזֶה מֵת. אָ‍מְרוּ לוֹ מְנַיִין אַתָּה יוֹדֵעַ. אָמַר לָהֶן אִם שְׁגוּרָה תְפִילָּתִי בְּפִי יוֹדֵעַ אֲנִי שֶׁהוּא מְקוּבָּל. וְאִם לָאו יוֹדֵעַ אֲנִי שֶׁהוּא מְטוּרָף. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** It is a bad sign for him who prays when he makes a mistake. And if he is an emissary of the congregation, it is a bad sign for those who sent him because the emissary of somebody is like that person. They said about Rebbi Ḥanina ben Dosa that he was praying for sick people and saying that this one was going to live and that one was dying. They asked him, how do you know? He said to them, if my prayer comes easily from my lips I know that he has been accepted; otherwise, I know that he is being torn. ###### Jerusalem Talmud Berakhot 5:5:2 [Jerusalem Talmud Berakhot 5:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:5:2) **הלכה:** רַב אַחָא בַּר יַעֲקֹב אָמַר וּבִלְבַד בְּאָבוֹת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** Rav Aḥa bar Jacob said, only at “Forefathers.¹⁷⁶ 34b), the parallel statement is attributed to the Babylonian-born Rebbi Ḥiyya (bar Abba) in the name of (the third generation) Babylonian Rav Safra. The statement must be Babylonian since the Yerushalmi requires attention for the entire *Amidah*.” footnotes: ¹⁷⁶ Is it a bad omen if he errs there. The tradent here is Babylonian. In the Babli (Berakhot ###### Jerusalem Talmud Berakhot 5:5:3 [Jerusalem Talmud Berakhot 5:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/5:5:3) מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁחָלָה בְנוֹ וְשָׁלַח שְׁנֵי תַלְמִידֵי חֲכָמִים אֵצֶל רִבִּי חֲנִינָא בֶּן דוֹסָא בְּעִירוֹ. אָמַר לוֹן הַמְתִּינוּ לִי עַד שֶׁאֶעֱלֶה לַעֲלִיָיה וְעָלָה לַעֲלִיָיה וְיָרַד אָמַר לָהֶן בָּטוּחַ אֲנִי שֶׁנִּינוּחַ בְּנוֹ שֶׁל רַבָּן גַּמְלִיאֵל מֵחָלְייוֹ וְסִיְימוּ בְּאוֹתֶהּ שָׁעֶה תָּבַע מָזוֹן. אָמַר רִבִּי שְׁמוּאֵל בֵּרִבִּי נַחְמָנִי אִם כִּוָונְתָּה אֶת לִבְּךָ בִתְפִילָּה תְּהֵא מְבוּשָּׂר שֶׁנִּשְׁמְעָה תְפִילָּתָךְ. וּמַה טַעַם תָּכִין לִבָּם תַּקְשִׁיב אָזְנֶיךָ. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אִם עָשׂוֹ שִׂפְתוֹתָיו שֶׁל אָדָם תְּנוּבָה יְהֵא מְבוּשָּׂר שֶׁנִּשְׁמְעָה תְפִילָּתוֹ. מַה טַעַם בּוֹרֵא נִיב שְׂפָתַיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר יי וּרְפָאתִיו. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It happened that the son of Rabban Gamliel fell ill and he sent two scholars to Rebbi Ḥanina ben Dosa in the latter’s city. He said to them, wait until I go to the upper floor. He went to the upper floor, came back, and said to them: I am sure that Rabban Gamliel’s son will get respite from his sickness. They noted that at this hour he asked for food¹⁷⁷. Rebbi Samuel ben Rebbi Naḥmani said: If you were able to concentrate your attention on your prayer, you are told that your prayer was heard. What is the reason? (*Ps.* 10:17) “You prepare their hearts, You will listen with Your ears.¹⁷⁸” Rebbi Joshua ben Levi said: If a person’s lips bore fruit¹⁷⁹ he is told that his prayer was heard. What is the reason? (*Is.* 57:19) “He Who created the fruit of lips: peace, peace to the far and the near said the Eternal, I shall heal him.” footnotes: ¹⁷⁷ In the Babli (34b) he is reported to have asked for water. ¹⁷⁸ The first “you” refers to the person, the others to God. ¹⁷⁹ Not only that he concentrated his attention as required by R. Samuel ben Naḥmani, but that his lips produced a well-formed result.