## Jerusalem Talmud Berakhot Chapter 9 ###### Jerusalem Talmud Berakhot 9:1:1 [Jerusalem Talmud Berakhot 9:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:1) **משנה:** הָרוֹאֶה מָקוֹם שֶׁנַּעֲשׂוּ בוֹ נִסִּים לְיִשְׂרָאֵל אוֹמֵר בָּרוּךְ שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ בַּמָּקוֹם הַזֶּה. מָקוֹם שֶׁנֶּעֱקְרָה מִמֶּנּוּ עֲבוֹדָה זָרָה אוֹמֵר בָּרוּךְ שֶׁעָקַר עֲבוֹדָה זָרָה מֵאַרְצֵנוּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** He who sees a place where wonders were done for Israel, says: Praise to Him¹ Who did wonders for our forefathers at this place. At a place from which paganism was uprooted⁶², one says: Praise to Him Who uprooted paganism from our Land. footnotes: ¹ In all these Mishnayot, “Praise to Him” stands for “Praised are You, Eternal, our God, King of the Universe, Who … ⁶² While there are numerous verses declaring Israel as His people, it belongs to the style of a sermon to close with a verse promising a better future. The quote may indicate that עם should be translated as “relative”; this is the meaning attributed to the root in theophorous names. ###### Jerusalem Talmud Berakhot 9:1:2 [Jerusalem Talmud Berakhot 9:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:2) **הלכה:** מַתְנִיתִין בְּנִסֵּי יִשְׂרָאֵל. אֲבָל בְּנִסֵּי יְחִידִי שֶׁנַּעֲשׂוּ לוֹ אֵינוֹ צָרִיךְ לְבָרֵךְ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** The Mishnah deals with wonders of Israel² (Margalit) notes that probably “Israel” here means “more than 50% of all of Israel” as in other circumstances.. But for wonders of a single person that happened to him³, one does not have to recite a benediction. footnotes: ² Pne Mosheh ³ Happened to that single person, not to the person who passes by the place. ###### Jerusalem Talmud Berakhot 9:1:3 [Jerusalem Talmud Berakhot 9:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:3) מַהוּ שֶׁיְּבָרֵךְ אָדָם עַל נִסֵּי אָבִיו וְעַל נִסֵּי רַבּוֹ. וְאִם הָיָה אָדָם מְסוּיָים כְּגוֹן יוֹאָב בֶּן צְרוּיָה וַחֲבֵירָיו. וְאָדָם שֶׁנִּקְדַּשׁ בּוֹ שֶׁם שָׁמַיִם כְּגוֹן חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה. וְנִסֵּי שְׁבָטִים מַהוּ שֶׁיְּבָרֵךְ. מַאן דְּאָמַר כָּל שֵׁבֶט וְשֵׁבֶט אִיקְרֵי קָהָל צָרִיךְ לְבָרֵךְ. מַאן דְּאָמַר כָּל הַשְּׁבָטִים קְרוּיִין קָהָל אֵין צָרִיךְ לְבָרֵךְ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Does one have to recite a benediction for the wonders that were done for his father or his teacher⁴? Or if he was a famous person like Joab ben Ẓeruiah and his companions? Or a man through whom the Name of Heaven was sanctified, for example Ḥananiah, Mishael, and Azariah⁵ [Rabbenu Asher ben Yeḥiel] has a different reading: “Does one have to recite a benediction for the wonders that were done for his father or his teacher? Or if he was a famous person like Joab ben Ẓeruiah and his companions? Or a man through whom the Name of Heaven was sanctified, for example Daniel and his companions? He recites a benediction.” In this version, all questions are being answered and the next sentence starts a new paragraph. *Rosh* also quotes from Rav Hai Gaon a reading in the Babli, referring to the previous paragraph, that for a miraculous escape a man, his son, and his grandson have to recite the (appropriate) benediction.? About wonders done for one of the tribes? According to him who said⁶ (Yerushalmi 1:6, fol. 46a; Babli 5b). The opposite opinion is that of Rebbi Meïr. that each tribe is called “assembly”, one has to recite the benediction; but according to him who said that only all tribes together are called “assembly”, one does not have to recite the benediction. footnotes: ⁴ From the question it follows that a person who had a miraculous escape from danger must recite the benediction (“Who did wonders for me at this place.”) This is explicit in the Babli (54a). ⁵ This is the text of the Leyden manuscript and the Venice print; in this version, only the last question has an answer, all others are left dangling. However, Rosh ⁶ Rebbi Yehudah and Rebbi Simeon in Horayot ###### Jerusalem Talmud Berakhot 9:1:4 [Jerusalem Talmud Berakhot 9:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:4) הָרוֹאֶה בָּבֶל צָרִיךְ לְבָרֵךְ חָמֵשׁ בְּרָכוֹת. רֹאֶה פְרָת אוֹמֵר בָּרוּךְ עוֹשֶׂה בְּרֵאשִׁית. רֹאֶה מֶרְקוּלִיס אוֹמֵר בָּרוּךְ אֶרֶךְ אַפַּיִם. רֹאֶה בֵיתוֹ שֶׁל נְבוּכַדְנֶצַּר אוֹמֵר בָּרוּךְ שֶׁהֶחֱרִיב בֵּיתוֹ שֶׁל אוֹתוֹ רָשָׁע. רֹאֶה מְקוֹם כִּבְשָׁן הָאֵשׁ וְגוֹב אֲרָיוֹת אוֹמֵר בָּרוּךְ שֶׁעָשָׂה נִיסִּים לַאֲבֹתֵינוּ בַּמָּקוֹם הַזֶּה. רֹאֶה מָקוֹם שֶׁנּוֹטְלִין מִמֶּנּוּ עָפָר אוֹמֵר בָּרוּךְ אוֹמֵר וְעוֹשֶׂה בָּרוּךְ גּוֹזֵר וּמְקַיֵים. רֹאֶה בָּבֶל אוֹמֵר וְטֵאטֵאתִיהָ בְּמַטְאֲטֵא הַשְׁמֵד. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** He who sees Babylon has to recite five benedictions⁷. If he sees the Euphrates, he says: “Praise to Him Who made the Creation.” If he sees a (statue of) Mercury⁸, he says: “Praise to Him, Who is patient.” If he sees the house of Nabucadnezzar, he says: “Praise to Him, Who destroyed the house of that evil one.” If he sees the fiery oven⁹ or the lions’ den, he says: “Praise to Him, Who did wonders for our forefathers at this place.” If he sees a place from which one takes dust¹⁰, he says: “Praise to Him, Who pronounces and does, decrees and upholds.” If one sees Babylon, he says (*Is.* 14:23): “I shall sweep her out with the broom of destruction¹¹.” footnotes: ⁷ In the Babli (57b), this is a sermon of Rav Hamnuna, in a slightly different order. In travel reports of Medieval travelers, it is reported that the ruin labelled “house of Nabucadnezzar” is outside of the ruins of the main wall, confirming the order of the Yerushalmi against the Babli. ⁸ According to both Talmudim, in the Eastern provinces of the Roman Empire, a Hermes (or Mercury) could be simply a heap of stones to which passers-by added in order to show their respect. [Note Greek ἑρμολογέω (τάφον) “build with loose stones (grave)” (E. G.)]. The benediction refers to the fact that God allows idols to exist; the Hermes is singled out since it was ubiquitous at intersections of roads. ⁹ Traditionally shown at Babylon even though the story in Daniel is set in the valley of Dura. This sentence confirms the reading of the Rome manuscript in the previous paragraph, that all questions asked were answered positively. ¹⁰ I. e., uses old Babylon as a quarry. The decrees referred to which are upheld are the prophecies of doom pronounced over Babylon in the books of Isaiah and Jeremiah. ¹¹ In the Babli it is told that Mar, son of Ravina, a colleague of Rava in the fourth generation, when he visited the ruins of Babylon, collected some dust and recited the verse from Isaiah. It seems that he followed a Yerushalmi custom. ###### Jerusalem Talmud Berakhot 9:1:5 [Jerusalem Talmud Berakhot 9:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:5) רִבִּי זְעִירָא וְרִבִּי יְהוּדָה בְשֵׁם רַב כָּל בְּרָכָה שֶׁאֵין עִמָּהּ מַלְכוּת אֵינָהּ בְּרָכָה. אָמַר רִבִּי תַּנְחוּמָא אֲנָא אֲמַר טַעֲמָא אֲרוֹמִמְךָ אֱלֹהַי הַמֶּלֶךְ. רַב אָמַר צָרִיךְ לוֹמַר אַתָּה וּשְׁמוּאֵל אָמַר אֵינוֹ צָרִיךְ לוֹמַר אַתָּה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Zeïra and Rebbi Yehudah¹² in the name of Rav¹³: Any benediction without mention of the Kingdom is no benediction. Rebbi Tanḥuma said, I shall give the reason (*Ps.* 145:1): “I shall elevate You, my God, o King!” Rav said, one has to say “You,” but Samuel said, one does not have to say “You¹⁴.” footnotes: ¹² Since he is mentioned after Rebbi Zeïra, he must be Rebbi Yehudah Neśia, Patriarch and grandson of Rebbi. ¹³ In the Babli (40b), Rav is reported to have said that no benediction is valid without mention of the Name (YHWH), and Rebbi Yoḥanan notes that, in addition, the Kingdom must be mentioned. [The formula for the Kingdom: “our God, King of the Universe,” probably was introduced to counter Christian ideas that God’s kingdom is not of this world.] In addition, Abbaye notes in the Babli that Rav will not require R. Yoḥanan’s addition. The formulation of the Yerushalmi shows that in Galilee, they interpreted the statement of Rav that one is required to say “You” to mean that one has to say “You, o Eternal,” since in adressing somebody in the second person one must specify the adressee. Hence, the statement of R. Yoḥanan in the Babli was meant as clarification of Rav’s statement, not a new requirement; it does not have to be mentioned since Rebbi Yoḥanan would disclaim any originality. Only in Babylonia they adopted a narrow interpretation of Rav’s words. [In practice, reference to the Kingdom is required only for benedictions that either stand alone or start a series of benedictions.] ¹⁴ A practical reminder of Samuel’s opinion is the formula of Grace for people who are too ignorant to pray in Hebrew: “Praised be the All-merciful, Owner of this bread.” ###### Jerusalem Talmud Berakhot 9:1:6 [Jerusalem Talmud Berakhot 9:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:6) רִבִּי יוֹחָנָן וְרִבִּי יוֹנָתָן אָזְלִין מִיעֲבֵד שְׁלָמָא בְּאִילֵּין קִרְיָיתָא דִּדְּרוֹמָה עָלוּן לְחָד אֲתַר וְאַשְׁכְּחוּן לְחַזָּנָא דַּאֲמַר הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא הָאַבִּיר וְהָאַמִּיץ וְשִׁיתְּקוּ אוֹתוֹ. אָמְרוּ לוֹ אֵין לְךָ רְשׁוּת לְהוֹסִיף עַַל מַטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים בִּבְרָכוֹת. רַב הוּנָא בְשֵׁם רַב שַׁדַּי לֹא מְצָאנוּהוּ שַׂגִּיא כֹחַ. לֹא מָצִינוּ כֹּחוֹ וּגְבוּרָתוֹ שֶׁל הַקָּדוֹשׁ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן הַיְסוּפַּר לוֹ כִּי אֲדַבֵּר כִּי אָמַר אִישׁ כִּי יְבוּלָּע. אִם בָּא אָדָם לְסַפֵּר גְּבוּרוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְבַּלֵּעַ מִן הָעוֹלָם. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן מִי יְמַלֵּל גְּבוּרוֹת יי כְּגוֹן אֲנִי וַחֲבֵירָי. אָמַר רִבִּי אָבוּן מִי יְמַלֵּל גְּבוּרוֹת יי. תִּרְגֵּם יַעֲקֹב כְּפַר נָבוֹרָיָיא בְּצוֹר לְךָ דוּמִיָּה תְהִילָּה אֱלֹהִים בְּצִּיּוֹן. סַמָּא דְכוּלָּא מַשְׁתּוּקָא. לְמַרְגָּלִית דְּלֵית לָהּ טִימֵי כָּל שֶׁמְּשַׁבֵּחַ בָּהּ פָּגְמָהּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Yoḥanan¹⁵ and Rebbi Jonathan went to make peace in the Southern settlements. They came to a place where they found the reader saying¹⁶. The parallel in the Babli (33b) is in the name of R. Ḥanina only who notes there that the three attributes we mention are only permitted because Moses used them in the Torah and the Men of the Great Assembly adopted them for prayer. In the Babli, R. Ḥanina let the reader finish and only afterwards asked him: Did you finish all that can be said about your Creator? This argument also is accepted by the Yerushalmi since the explanations of the verses that follow are based on the principle that God’s infinity cannot be expressed in finite words. In the Yerushalmi tradition, anyone who deviates from the pattern instituted by the Sages has to be stopped in the middle of his prayer.: “The great God, the strong and awe-inspiring, the noble and overpowering;” they stopped him and told him: you are not permitted to add to the formula the Sages coined for benedictions. Rav Huna in the name of Rav: (*Job* 37:23) “The All-powerful, we did not find for Him the fullness of His might,” we did not find out the might and strength of the Holy One, praise to Him¹⁷! Rebbi Abbahu in the name of Rebbi Yoḥanan: (*Job* 37:20) “Can it be told to Him if I should speak, if a man tells, he certainly will be swallowed up.” If a man comes to tell the strengths of the Holy One, praise to Him, he sets himself up to be swallowed away from the world. Rebbi Samuel bar Naḥman said (*Ps.* 106:2) “Who can tell the strengths of the Eternal?” For example, I and my colleagues¹⁸. Rebbi Abun said: “Who can ever tell the strengths of the Eternal?” Jacob¹⁹ 18a) he is called Rebbi Yehudah from Kefar Giboraia. His birthplace is a village North of Safed. He is mentioned as being in Tyre, where Rebbi Ḥaggai had him whipped because he proposed the principle of patrilineal descent for Jews [*Midrash Qohelet rabba* 7(44), *Bereshit rabba* 7(3), *Bemidbar rabba* 19]. of Kefar Naburaia explained in Tyre: (*Ps.* 65:2) “Silence is praise for You, God in Zion!” The medicine for everything is silence; like a priceless²⁰ jewel: everyone who adorns himself with it, diminishes it. footnotes: ¹⁵ The Rome ms. has “R. Ḥanina” and that must be the correct reading since R. Yoḥanan belongs to the generation after R. Jonathan but R. Ḥanina (the Amora) was an older colleague of R. Jonathan and should be mentioned first. ¹⁶ In the first benediction of the ‘Amidah ¹⁷ It is too much for finite man. ¹⁸ Not Rebbi Samuel bar Naḥman but King David, meaning that Psalms cannot be composed without inspiration. This side remark is only brought as preliminary to Rebbi Abun’s interpretation. ¹⁹ In the parallel in the Babli (Megillah ²⁰ Greek τιμή “value, price”. ###### Jerusalem Talmud Berakhot 9:1:7 [Jerusalem Talmud Berakhot 9:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:7) תַּנִּי הַפּוֹתֵחַ בְּיוּ״ד הֵ״א וְחוֹתֵם בְּיוּ״ד הֵ״א הֲרֵי זֶה חָכָם. בַּאֲלֶ״ף לַמֶּ״ד וְחוֹתֵם בַּאֲלֶ״ף לַמֶּ״ד הֲרֵי זֶה בּוּר. בַּאֲלֶ״ף לַמֶּ״ד וְחוֹתֵם בְּיוּ״ד הֵ״א הֲרֵי זֶה בֵּינוֹנִי. בְּיוּ״ד הֵ״א וְחוֹתֵם בַּאֲלֶ״ף לַמֶּ״ד הֲרֵי זוֹ דֶּרֶךְ אֲחֶרֶת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It was stated²¹ 6:20; an older source dealing with a different set of circumstances; see the last note in this paragraph.: He who starts²² with YH and closes with YH is wise, with ’L²³, standing in for the unpronounceable YHWH, he uses *ėlōhīm* “God”; he fails to specify God’s name. and closes with ’L is ignorant, with ’L and closes with YH is average²⁴, with YH and closes with ’L is not Jewish²⁵, he asserts that YHWH is a name common to a trinity. Hence, he is not Jewish but a Christian. This statement introduces the following discussions of Rebbi Simlai with Jewish Christians. [R. Saul Liebermann points out that the Tosephta may deal with a different period in Jewish history. In the Tosephta, the sequence ’L-’L is termed “not Jewish” and YH-’L as “ignorant.” He conjectures that the Tosephta is directed against sects similar to the Dead Sea sect in whose “Discipline of the community”, 1QS, one finds a formula: ברוך אתה אלי “Praise to You, my God (singular form).” (The prayer manual of the sect, 1QH, always uses the *ădônāi* as replacement for YHWH.) In the time of the Yerushalmi, such sects no longer existed.]. footnotes: ²¹ Tosephta Berakhot ²² A longer benediction, that should start with the formula: “Praise to You, o Eternal, our God, King of the universe …” and ends: “Praise to You, o Eternal.” In the normal form, there are two invocations of the Name, YHWH, one at the start and one at the end. Anyone following this format is wise. ²³ If instead of the Name ădōnāy ²⁴ Since he specifies that God’s name is YHWH. ²⁵ Since he starts with the Name YHWH and ends with the plural form ėlōhīm ###### Jerusalem Talmud Berakhot 9:1:8 [Jerusalem Talmud Berakhot 9:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:8) הַמִּינִין שָׁאֲלוּ אֶת רִבִּי שִׂמְלַאי כַּמָּה אֱלֹהוּת בָּרְאוּ אֶת הָעוֹלָם. אָמַר לָהֶן וְלִי אַתֶּם שׁוֹאֲלִין. לְכוּ וְשַׁאֲלוּ אֶת אָדָם הָרִאשׁוֹן שֶׁנֶּאֱמַר כִּי שְׁאַל נָא לְיָמִים רִאשׁוֹנִים וְגוֹמֵר. אֲשֶׁר בָּרְאוּ אֱלֹהִים אָדָם עַל הָאָרֶץ אֵין כְּתִיב כָּאן אֶלָּא לְמִן הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם עַל הָאָרֶץ. אָמְרוּ לֵיהּ וְהָכְתִיב בְּרֵאשִית בָּרָא אֱלֹהִים. אָמַר לָהֶן וְכִי בָּרְאוּ כְתִיב אֵין כְּתִיב אֶלָּא בָּרָא. אָמַר רִבִּי שִׂמְלַאי כָּל מָקוֹם שֶׁפָּקְרוּ הַמִּינִין תְּשׁוּבָתָן בְּצִידָּן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** (Jewish) Christians asked Rebbi Simlai: How many aspects of divinity created the world? He answered them: Are you asking me? Go and ask the first Adam, as it is said (*Deut.* 4:32): “Please ask the first days etc²⁷.” It does not say there “when gods created man on the earth” but “from the day that God created man on the earth”. They said to him, but it is written (*Gen.* 1:1): “In the beginning, *ĕlōhīm* created …” He said to them: Is it written “they created” (plural)? It says “he created” (singular). Rebbi Simlai said, every place where the Christians read heretic meanings²⁸ is a genuine plural, not one of majesty., their answer is at that place. footnotes: ²⁷ “Please ask the first days that were before you, starting from the day that God created man on the earth …” ²⁸ That ĕlōhīm ###### Jerusalem Talmud Berakhot 9:1:9 [Jerusalem Talmud Berakhot 9:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:9) חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ. מַה אָהֵן דִּכְתִיב נַעֲשֵׂה אָדָם בְּצַלְמֵינוּ כִּדְמוּתֵינוּ. אָמַר לָהֶן וַיִּבְרְאוּ אֱלֹהִים אֶת הָאָדָם בְּצַלְמָם אֵין כְּתִיב כָּאן אֶלָּא וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ. אָמְרוּ לוֹ תַלְמִידָיו לְאֶילּוּ דָּחִיתָה בְּקָנֶה לָנוּ מַה אַתָּה מֵשִיב. אָמַר לָהֶן לְשֶׁעָבַר אָדָם נִבְרָא מִן הֶעָפָר וְחַוָּה נִבְרָאת מִן הָאָדָם. מֵאָדָם וָאֵילַךְ בְּצַלְמֵינוּ כִּדְמוּתֵינוּ. אִי אֶיפְשַׁר לָאִישׁ בְּלֹא אִשָּׁה. וְאִי אֶפְשַׁר לְאִשָּׁה בְּלֹא אִישׁ. אִי אֶיפְשַׁר לִשְׁנֵיהֶן בְּלֹא שְׁכִינָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** They came back and asked him: What is that which is written (*Gen.* 1:26): “Let us make a human in our image, as in our pattern.” He answered them, it is not written: “*ĕlōhīm* created man in their image” but (*Gen.* 1:27): “God created man in His image.” His students told him: these you pushed away with a stick, what can you answer us²⁹? He said to them: Adam was created from dust, Eve was created from Adam. After Adam “in our image, like our pattern;” it is impossible for a man without a woman, or for a woman without a man, and for both of them without the *Shekhinah*³⁰ 31a) this is formulated as: There are three partners in the creation of a child: Father, mother, and the Holy One, praise to Him (who gives soul and intelligence.). footnotes: ²⁹ The verse presents a real difficulty, not for the plural, which is one of majesty, but for shape and form which cannot be attributes of God. ³⁰ In the Babli (Niddah ###### Jerusalem Talmud Berakhot 9:1:10 [Jerusalem Talmud Berakhot 9:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:10) וְחָזְרוּ וְשָָׁאֲלוּ אוֹתוֹ. מַה הָהֵן דִּכְתִיב אֵל אֱלֹהִים יי אֵל אֱלֹהִים יי הוּא יוֹדֵעַ. אָמַר לָהֶן הֵם יוֹדְעִים אֵין כְּתִיב כָּאן אֶלָּא הוּא יוֹדֵעַ כְּתִיב. אָמְרוּ לוֹ תַלְמִידָיו רִבִּי לְאֶילּוּ דָּחִיתָ בְּקָנֶה לָנוּ מַה אַתָּה מֵשִיב. אָמַר לָהֶן שְׁלָשְׁתָּן שֵׁם אֶחָד כְּאֵינָשׁ דַּאֲמַר בַּסִילֵייוּס קֵיסַר אַגוּשְׂתּוֹס. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** They came back and asked him: What is that which is written (*Jos.* 22:22): “God, *ĕlōhīm*, Eternal, God, *ĕlōhīm*, Eternal³¹, He knows.” He answered them, it is not written: “they know”, but “He knows.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them: All three are one name, as if a man would say “King³², Caesar, Augustus.” footnotes: ³¹ Three names for the Divinity, twice repeated. ³² Greek βασιλεύς. ###### Jerusalem Talmud Berakhot 9:1:11 [Jerusalem Talmud Berakhot 9:1:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:11) חָזְרוּ וְשָָׁאֲלוּ אוֹתוֹ. מַהוּ דִּכְתִיב אֵל אֱלֹהִים יי דִּבֶּר וַיִּקְרָא אָרֶץ. אָמַר לָהֶן וְכִי דִּיבְּרוּ וַיִּקְרְאוּ כְתִיב כָּאן. אֵין כְּתִיב אֶלָּא דִּבֶּר וַיִּקְרָא אָרֶץ. אָמְרוּ לוֹ תַלְמִידָיו רִבִּי לְאֶילּוּ דָּחִיתָה בְּקָנֶה וְלָנוּ מַה אַתָּה מֵשִיב. אָמַר לָהֶן שְׁלָשְׁתָּן שֵׁם אֶחָד כְּאִינִישׁ דַּאֲמַר אוּמָנוֹן בְּנָיָין אַרְכִיטֶקְטָנָן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** They came back and asked him: What is that which is written (*Ps.* 50:2): “God, *ĕlōhīm*, Eternal, He spoke and called the earth.” He answered them, it is not written: “they spoke and called”, but “He spoke and called.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them: All three are one name, as if a man would say “professional, builder, architect³³..” footnotes: ³³ Greek ἀρχιτέκτων. The first נ probably should be a ו. This paragraph is missing in Bereshit rabba ###### Jerusalem Talmud Berakhot 9:1:12 [Jerusalem Talmud Berakhot 9:1:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:12) חָזְרוּ וְשָָׁאֲלוּ אוֹתוֹ. מַהוּ דִּכְתִיב כִּי אֱלֹהִים קְדוֹשִׁים הוּא. אָמַר לָהֶן קְדוֹשִׁים הֵם אֵין כְּתִיב כַּאן אֶלָּא הוּא אֵל קַנָּא הוּא. אָמְרוּ לוֹ תַלְמִידָיו רִבִּי לְאֶילּוּ דָּחִיתָה בְּקָנֶה וְלָנוּ מַה אַתָּה מֵשִיב. אָמַר רִבִּי יִצְחָק קָדוֹשׁ בְּכָל מִינֵי קְדוּשׁוֹת. דְּאָמַר רִבִּי יוּדָן בְּשֵׁם רִבִּי אָחָא הַקָּדוֹשׁ בָּרוּךְ הוּא דַּרְכּוֹ בִקְדוּשָָׁה. דִּיבּוּרוֹ בִקְדוּשָׁה. וְיִישׁוּבוֹ בִקְדוּשָׁה. חֲשִׂיפַת זְרוֹעוֹ בִקְדוּשָׁה. אֱלֹהִים נוֹרָא וְאַדִּיר בִּקְדוּשָׁה. דַּרְכּוֹ בִקְדוּשָׁה. אֱלֹהִים בַּקּוֹדֶשׁ דַּרְכֶּךָ. הִילּוּכוֹ בִקְדוּשָׁה. הֲלִיכוֹת אֵלִי מַלְכִּי בַקּוֹדֶשׁ. מוֹשָׁבוֹ בִקְדוּשָׁה. אֱלֹהִים יָשַׁב עַל כִּסֵּא קָדְשׁוֹ. דִּיבּוּרוֹ בִקְדוּשָׁה. אֱלֹהִים דִּיבֶּר. חֲשִׂיפַת זְרוֹעוֹ בִקְדוּשָׁה. חָשַׂף יי אֶת זְרוֹעַ קָדְשׁוֹ. נוֹרָא וְאַדִּיר בִּקְדוּשָׁה. מִי כָמוֹכָה נֶאְדָּר בַּקּוֹדֶשׁ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** They came back and asked him: What is that which is written (*Jos.* 24:19): “For He is a holy God.” He answered them, it is not written: “they”, but “He,” “He is a jealous God.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? Rebbi Isaac said, He is holy in all kinds of holiness, as Rebbi Yudan said in the name of Rebbi Aḥa: The Holy One, praise to Him, is holy in all kinds of holiness. His speech is in holiness, His throning is in holiness, the baring of His arm is in holiness, God is awesome and majestic in holiness. His way is in holiness, (*Ps.* 77:14) “God, Your way is in holiness.” His walking is in holiness, (*Ps.* 68:25) “the course of my God, my King, in holiness.” His throning is in holiness, (*Ps.* 47:9) “God throned on His holy throne.” His speech is in holiness, (*Ps.* 60:8) “God spoke [in His holiness].” The baring of His arm is in holiness, (*Is.* 52:10) “The Eternal bared His holy arm.” He is awesome and glorious in holiness, (*Ex.* 15:11) “Who is like You, glorious in holiness!” ###### Jerusalem Talmud Berakhot 9:1:13 [Jerusalem Talmud Berakhot 9:1:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:13) חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ. מַהוּ אָהֵן דִּכְתִיב מִי גּוֹי גָּדוֹל אֲשֶׁר לוֹ אֱלֹהִים קְרוֹבִים אֵלָיו. אָמַר לָהֶן כַּיי אֱלֹהֵינוּ בְּכָל קָרְאֵינוּ אֲלֵיהֶם אֵין כְּתִיב כָּאן אֶלָּא בְּכָל קָרְאֵינוּ אֵלָיו. אָמְרוּ לוֹ תַלְמִידָיו רִבִּי לְאֶילּוּ דָּחִיתָה בְּקָנֶה לָנוּ מַה אַתָּה מֵשִיב. אָמַר לָהֶן קָרוֹב בְּכָל מִינֵי קְרֵיבוֹת. דְּאָמַר רִבִּי פִּינְחָס בְּשֵׁם רַב יְהוּדָה בַּר סִימוֹן עֲבוֹדָה זָרָה נִרְאֵית קְרוֹבָה וְאֵינָהּ אֶלָּא רְחוֹקָה. מַה טַעֲמָא יִשָּׂאוּהוּ עַל כָּתֵף יִסְבְּלוּהוּ וְגוֹמֵר. סוּף דָּבָר אֱלוֹהוֹ עִמּוֹ בַבַּיִת וְהוּא צוֹעֵק עַד שֶׁיָּמוּת וְלֹא יִשְׁמַע וְלֹא יוֹשִׁיעַ מִצָּרָתוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא נִרְאֶה רָחוֹק וְאֵין קָרוֹב מִמֶּנּוּ. דְּאָמַר לֵוִי מֵהָאָרֶץ וְעַד לָרָקִיעַ מַהֲלָךְ חָמֵשׁ מֵאוֹת שָׁנָה. וּמֵרָקִיעַ לָרָקִיעַ מַהֲלָךְ חֲמֵשׁ מֵאוֹת שָׁנָה. וְעֹבְיוֹ שֶׁל רָקִיעַ חֲמֵשׁ מֵאוֹת שָׁנָה וְכֵן לְכָל רָקִיעַ וְרָקִיעַ. וְאָמַר רִבִּי בְּרֶכְיָה וְרִבִּי חֶלְבּוֹ בְּשֵׁם רִבִּי אַבָּא סְמוּקָה אַף טַלְפֵי הַחַיּוֹת מַהֲלָךְ חָמֵשׁ מֵאוֹת שָׁנָה וַחֲמֵשׁ עֶשְׂרֵה מִנְיָין י̇ש̇ר̇ה̇. רְאֵה כַּמָּה הוּא גָבוֹהַּ מֵעוֹלָמוֹ. וְאָדָם נִכְנַס לְבֵית הַכְּנֶסֶת וְעוֹמֵד אַחוֹרֵי הָעַמּוּד וּמִתְפַּלֵּל בִּלְחִישָׁה וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַאֲזִין אֶת תְּפִילָּתוֹ. שֶׁנֶּאֱמַר וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ רַק שְׂפָתֶיהָ נָעוֹת וְקוֹלָהּ לֹא יִשָּׁמֵעַ. וְהֶאֱזִין הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת תְּפִילָּתָהּ. וְכֵן כָּל בִּרְיוֹתָיו שֶׁנֶּאֱמַר תְּפִילָּה לֶעָנִי כִּי יַעֲטֹף. כְּאָדָם הַמֵּשִׂיחַ בְּאוֹזֶן חֲבֵירוֹ וְהוּא שׁוֹמֵעַ. וְכִי יֵשׁ לְךָ אֱלוֹהַּ קָרוֹב מִזֶּה. שֶׁהוּא קָרוֹב לְבִרְיוֹתָיו כְּפֶה לָאוֹזֶן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** They³⁴, is mentioned in this sermon, one may take it as a proof that *Midrash Shemot rabba*, which in the middle switches from a style identical to that of *Midrash Bereshit rabba* to extended sermons based on the starting verses of the weekly portions, does not necessarily have two different collectors or editors. came back and asked him: What is that which is written (*Deut.* 4:8): “Where is a great people that has *ĕlōhīm* close³⁵ to them?” He answered them, it is not written: “Like the Eternal, our *ĕlōhīm*, always when we call on them”, but “always when we call on Him.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them, he is close in all kinds of closeness, as Rebbi Phineas said in the name of Rebbi Yehudah bar Simon: Idolatry seems close but is very far. What is the reason? (*Is.* 46:7) “They take it on the shoulder, carry it, etc.” Finally, his god is with him in the house and he cries until he dies but that one will not hear and not save him from his distress. But the Holy One, praise to Him, seems to be far away when there is no one closer than Him³⁶ 68(8), *Shemot rabba* 45(6), *Midrash Tehillim* 90, *Tanḥuma Ki Tissa* 27, *Tanḥuma Buber Ki Tissa* 16, *Yalqut Shim‘oni* 117, 563, 841]. The piece is a homily and not a theological essay., as Levi said³⁷: From the earth to the (first) heaven is a distance of 500 years’ walk. From one heaven to the next is a distance of 500 years’ walk. The thickness of each heaven is a distance of 500 years’ walk. And Rebbi Berekhiah and Rebbi Ḥelbo in the name of Red Rebbi Abba³⁸ said, also the toes of the heavenly *Ḥayot*³⁹ 1). are a length of 515 years’ walk, the number YŠRH⁴⁰. See how much higher He is than His world! But a person enters the synagogue, stands behind a pillar, prays in a whisper, and the Holy One, praise to Him, listens to his prayer, as it has been said (*1Sam.* 1:13): “Hannah spoke to herself, only her lips were moving, but her voice was not heard.” But the Holy One, praise to Him, listened to her prayer. And so it is with all His creatures, as it has been said (*Ps.* 102:1): “Prayer of the poor when he wraps himself up⁴¹,” just like a man whispering into the ear of his friend and the latter understands. Can you have a God who is closer than that to His creatures, from mouth to ear?” footnotes: ³⁴ This is the start of a lengthy sermon that continues to the end of the Halakhah. It has been subdivided for the benefit of the reader. Since the name of Rebbi Berekhiah, one of the authors and collectors of Midrash Bereshit rabba ³⁵ Plural. ³⁶ The following argument is in disagreement with the generally accepted doctrine of R. Yose bar Ḥalaphta that God is the place of the world but the world is not His place [Bereshit rabba ³⁷ Without attribution of a name, the statement has been quoted in Chapter 1, Halakhah 1. ³⁸ A third generation Galilean Amora whose sermons were collected by Rebbi Berekhiah. ³⁹ They carry the Throne of Heavenly Glory in the vision of Ezechiel (Ez. ⁴⁰ The homily disregards the conclusion drawn from the verse in Halakhah 1:1 (fol. 2c), that one has to pray with feet parallel one to the other. The numerical value of ישרה is 10+300+200+5 = 515. ⁴¹ Usually, יעטף is translated “he faints.” But here, it is taken in the Mishnaic sense of “wrapping oneself in a garment,” a toga or prayer shawl, to exclude the world from one’s prayers. ###### Jerusalem Talmud Berakhot 9:1:14 [Jerusalem Talmud Berakhot 9:1:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:14) רִבִּי יוּדָן בְּשֵׁם רִבִּי יִצְחָק אָמַר בָּהּ אַרְבַּע שִׁיטִּין. בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן. אָמְרוּ לוֹ נִתְפַּס בֶּן בֵּיתְךָ אָמַר לָהֶן אֲנִי מְקַיֵים עָלָיו. אָמְרוּ לוֹ הֲרֵי יוֹצֵא לִידוֹן. אָמַר לָהֶן אֲנִי מְקַיֵים עָלָיו. אָמְרוּ לוֹ הֲרֵי הוּא יוֹצֵא לִיתָּלוֹת. הֵיכַן הוּא וְאֵיכַן פַּטְרוֹנוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא הִצִּיל אֶת מֹשֶׁה מֵחֶרֶב פַּרְעֹה. הֲדָא הוּא דִכְתִיב וַיַּצִּילֵנִי מֵחֶרֶב פַּרְעֹה. אָמַר רִבִּי יַנַּאי כְּתִיב וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה. וְאֶיפְשַׁר לְבָשָׂר וְדָם לִבְרוֹחַ מִן הַמַּלְכוּת. אֶלָּא בְשָׁעָה שֶׁתָּפַס פַּרְעֹה אֶת מֹשֶׁה חִיְיבוֹ לְהַתִּיז אֶת רֹאשׁוֹ וְקָהָת הַחֶרֶב מֵעַל צַוָּארוֹ שֶׁל מֹשֶׁה וְנִשְׁבְּרָה. הֲדָא הוּא דִּכְתִיב צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן. זֶה צַוָּארוֹ שֶׁל מֹשֶׁה. רִבִּי אָמַר רִבִּי אֶבְיָתָר וְלֹא עוֹד אֶלָּא שֶׁנִּתַּז הַחֶרֶב מֵעַל צַוָּארוֹ שֶׁל מֹשֶׁה עַל צַוָּארוֹ שֶׁל קוסנטר וְהָרַגְתּוֹ. הֲדָא הוּא דִּכְתִיב וַיַּצִּילֵנִי מֵחֶרֶב פַּרְעֹה. לִי הִצִּיל וְקוסנטר נֶהֱרָג. רִבִּי בֶּרֶכְיָה קָרָא עָלָיו כּוֹפֶר לַצַּדִּיק רָשָׁע. רִבִּי אָבוּן קָרָא עָלָיו צַדִּיק מִצָּרָה נֶחֱלָץ וַיָּבֹא רָשָׁע תַּחְתָּיו. תַּנִּי בַּר קַפָּרָא מַלְאָךְ יָרַד וְנִדְמֶה לָהֶן כִּדְמוּת מֹשֶׁה וְתָפְסוּ אֶת הַמַּלְאָךְ וּבָרַח מֹשֶׁה. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשָׁעָה שֶׁבָּרַח מֹשֶׁה מִפְּנֵי פַרְעֹה נַעֲשׂוּ כָּל אוֹכְלוֹסִין שֶׁלּוֹ אִילְּמִין וּמֵהֶן חֵרֵשִׁין וּמֵהֶן סוּמִין. אָמַר לְאִילְּמִין הֵיכַן הוּא מֹשֶׁה וְלֹא הָיוּ מְדַבְּרִים. אָמַר לְחֵרֵשִׁים וְלֹא הָיוּ שׁוֹמְעִין. אָמַר לְסוּמִין וְלֹא הָיוּ רוֹאִין. הוּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ לְמֹשֶׁה מִי שָׂם פֶּה לָאָדָם אוֹ מִי יַשׂוּם אִלֵּם וְגוֹמֵר. תַּמָּן קָמַת לָךְ וְהָכָא לֵית אֲנָא קָאִים. הֲדָא הִיא דִּכְתִיב מִי כַּיי אֱלֹהֵינוּ בְּכָל קָרְאֵינוּ אֵלָיו. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Yudan in the name of Rebbi Isaac said it in four versions. Flesh and blood has a protector⁴³, who was obliged to protect his *clients*.. When they tell him, your client was arrested, he will say: I will protect him. When they tell him, he is going before a court, he will say: I will protect him. When they tell him, he is taken to be hanged, where is he and where is his protector? But the Holy One, praise to Him, saved Moses from the sword of Pharao; that is what is written (*Ex.* 18:4): “He saved me from the sword of Pharao.” Rebbi Yannai said⁴⁴ 1(37)., it is written (*Ex.* 2:15): “Moses fled from before Pharao.” Is it possible for flesh and blood to flee from the government?⁴⁵ But at the moment when Pharao arrested Moses, he sentenced him to have him beheaded. The sword slipped off the neck of Moses and broke. That is what is written (*Songs* 7:5): “Your neck is like the ivory tower,” that is Moses’s neck. Rebbi⁴⁶. said, Rebbi Eviathar: Not only that, but He moved the sword from the neck of Moses on the neck of the executioner and killed him. That is what is written: “He saved me from the sword of Pharao.” He saved *me*, but killed the executioner. Rebbi Berekhiah quoted on this (*Prov.* 21:18) “The evil one is ransom for the just one.” Rebbi Abun quoted on this (*Prov.* 11:8): “The just will be extricated from distress, the evil one will take his place.” Bar Qappara stated: An angel came down and appeared to them in the shape of Moses. They arrested the angel and Moses fled. Rebbi Joshua ben Levi said: when Moses fled from before Pharao, all his troops⁴⁷ became dumb, deaf, or blind. He asked the dumb, where is Moses? But they could not speak. He asked the deaf, they could not hear. He asked the blind, they could not see. That is what the Holy One, praise to Him, said to Moses (*Ex.* 4:11): “Who gave man a mouth, or who makes dumb?” There it upheld you and here you do not want to uphold. That is what is written (*Deut.* 4:8): “Who is like the Eternal, our *ĕlōhīm*, always when we call on Him!” footnotes: ⁴³ Latin patronus ⁴⁴ Most of the following is also in Exodus rabba ⁴⁵ R. Yannai takes the sentence to mean that “Moses fled from before the face of Pharao,” as translated here, and not “Moses fled because of Pharao,” as usually understood. ⁴⁶ The name of the tradent is missing; he cannot be Rebbi since R. Eviathar belongs to the second generation of Amoraïm and exchanged letters with Rav Ḥisda and Rav Sheshet. The sentence is missing in Shemot rabba ⁴⁷ Semitic plural of Greek ὄχλος, “multitude” (of people, troops). ###### Jerusalem Talmud Berakhot 9:1:15 [Jerusalem Talmud Berakhot 9:1:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:15) רִבִּי יוּדָן בְּשֵׁם רִבִּי יִצְחָק שִׁיטָּה אוֹחְרִי. בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן. אָמְרוּ לוֹ הֲרֵי נִתְפַּס בֶּן בֵּיתְךָ אָמַר הֲרֵי אֲנִי מִתְקַיֵּים עָלָיו. אָמְרוּ לוֹ הֲרֵי הוּא יוֹצֵא לִידוֹן. אָמַר לָהֶן הֲרֵי אֲנִי מִתְקַיֵּים עָלָיו. אָמְרוּ לוֹ הֲרֵי הוּא מוּשְׁלָךְ לַמַּיִם. הֵיכַן הוּא וְהֵיכַן פַּטְרוֹנוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא הִצִּיל אֶת יוֹנָה מִמְּעֵי הַדָּגָה. הֲרֵי הוּא אוֹמֵר וַיֹּאמֶר יי לַדָּג וַיָּקֵא אֶת יוֹנָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Yudan in the name of Rebbi Isaac said in another version: Flesh and blood has a protector. When they tell him, your client was arrested, he will say: I will protect him. When they tell him, he is going before a court, he will say: I will protect him. When they tell him, he is being thrown into the water, where is he and where is his protector? But the Holy One, praise to Him, saved Jonah from inside the fish, since it says (*Jonah* 2:11): “The Eternal commanded the fish and it threw Jonah up.” ###### Jerusalem Talmud Berakhot 9:1:16 [Jerusalem Talmud Berakhot 9:1:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:16) רִבִּי יוּדָן בְּשֵׁם רִבִּי יִצְחָק אָמַר בְּשִׁיטָּה אוֹחְרִי. הֲרֵי בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן. אָמְרוּ לוֹ נִתְפַּס בֶּן בֵּיתְךָ אָמַר לָהֶן הֲרֵינִי מִתְקַיֵּים תַּחְתָּיו. אָמְרוּ לוֹ הוּא יוֹצֵא לִידוֹן. אָמַר הֲרֵינִי מִתְקַיֵּים עָלָיו. אָמְרוּ לוֹ הֲרֵי הוּא מוּשְׁלָךְ לָאֵשׁ. הֵיכַן הוּא וְהֵיכַן פַּטְרוֹנוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן. הִצִּיל לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִכִּבְשָׁן הָאֵשׁ. הֲדָא הִיא דִּכְתִיב עָנֵה נְבוּכַדְנֶצַּר וְאָמַר בְּרִיךְ אֱלָהֲהוֹן דִּי שַׁדְרָךְ מֵישָׁךְ וַעֲבֵד נְגוֹ וְגוֹמֵר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Yudan in the name of Rebbi Isaac in another version. Flesh and blood has a protector. When they tell him, your client was arrested, he will say: I will protect him. When they tell him, he is going before a court, he will say: I will protect him. When they tell him, he is being thrown into fire, where is he and where is his protector? But the Holy One, praise to Him, saved Ḥananiah, Mishael, and Azariah from the fiery oven; this is what is written (*Dan.* 3:14): “Nebucadnezzar declared and said, praised be the God of Shadrakh, Meshakh, and Abed Nego, etc.” ###### Jerusalem Talmud Berakhot 9:1:17 [Jerusalem Talmud Berakhot 9:1:17](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:17) רִבִּי יוּדָן בְּשֵׁם רִבִּי יִצְחָק אָמַר בָּהּ שִׁיטָּה אוֹחְרִי. הֲרֵי בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן כו׳ עַד הֲרֵי הוּא מוּשְׁלָךְ לַחַיּוֹת. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא הִצִּיל אֶת דָּנִיֵּאל מִגּוֹב אֲרָיוֹת. הֲדָא הִיא דִּכְתִיב אֱלָהִי שְׁלַח מַלְאָכֵיהּ וּסְגַר פּוּם אַרְיָוָותָא. וגו׳. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Yudan in the name of Rebbi Isaac said in another version: Flesh and blood has a protector, etc. until: he is being thrown to the wild beasts. But the Holy One, praise to Him, saved Daniel from the lions’ den. That is what is written (*Dan.* 6:23): “My God sent his angel who closed the mouth of the lions, etc.” ###### Jerusalem Talmud Berakhot 9:1:18 [Jerusalem Talmud Berakhot 9:1:18](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:18) רִבִּי יוּדָן אָמַר מִשְּׁמֵיהּ דִּידֵיהּ בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן. אִם בָּאָת לוֹ עֵת צָרָה אֵינוֹ נִכְנַס אֶצְלוֹ פִּתְאוֹם. אֶלָּא בָּא וְעָמַד לוֹ עַל פִּתְחוֹ שֶׁל פַּטְרוֹנוֹ וְקוֹרֵא לְעַבְדּוֹ אוֹ לְבֵן בֵּיתוֹ וְהוּא אוֹמֵר אִישׁ פְּלוֹנִי עוֹמֵד עַל פֶּתַח חֲצֵירָךְ. שֶׁמָּא מַכְנִיסוֹ וְשֶׁמָּא מַנִּיחוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אִם בָּאָת עַל אָדָם צָרָה לֹא יְצַוַוח לֹא לְמִיכָאֵל וְלֹא לְגַבְרִיאֵל אֶלָּא לִי יְצַוַוח וַאֲנִי עוֹנֶה לוֹ מִיַּד הֲדָא הִיא דִכְתִיב כָּל אֲשֶׁר יִקְרָא בְּשֵׁם יי יְמַלֵּט. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Judan said in his own name⁴⁸ (#537), the paragraph and the next one are quoted in a shortened form in the name of Rebbi Yehudah in the name of Rebbi Jeremiah.: Flesh and blood has a protector. If someone is in trouble, he does not enter the protector’s place suddenly but rather stands at his door and calls his slave or familiar and that one will say: the man X is standing at the door of your courtyard. Maybe he will make him enter, maybe he will let him stand. But the Holy One, praise to Him, is not like this: If a human is in trouble, he should cry neither to Michael nor to Gabriel, rather he should cry to Me and I shall answer him immediately; that is what is written (*Joel* 3:5): “Every one who calls on⁴⁹ the name of the Eternal will escape.” footnotes: ⁴⁸ In Yalqut Shim‘oni Joel ⁴⁹ The sentence is slightly ambiguous; one could also translate “who invokes the Name”; that is the meaning given to the verse in the next paragraph. ###### Jerusalem Talmud Berakhot 9:1:19 [Jerusalem Talmud Berakhot 9:1:19](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:19) אָמַר רִבִּי פִּינְחָס עוּבְדָּא הֲוָה בְּרַב דַּהֲוָה עַיָיל מֵחֲמָתָהּ דְּטִיבֵּרִיָּא פָּגְעוּן בֵּיהּ רוֹמָאֵי. אָמְרוּן לֵיהּ מִן דְּמַאן אַתּ. אֲמַר לוֹן מִן דְּסופיינוס. וּפְנִינֵהּ. בְּרַמְשָׁא אָתוּ לְגַבֵּיהּ אָמְרִין לֵיהּ עַד אֵימָתַי אַתְּ מְקַיֵים עִם אִילֵּין יְהוּדָאֵי אֲמַר לוֹן לָמָּה. אָמְרִין לֵיהּ פְּגָעִינָן בְּחַד (אָמְרִין לֵיהּ) יְהוּדָאִי וַאֲמָרִינָן לֵיהּ מִן דְּמָאן אַתְּ אֲמַר לָן דְּסופיינוס. אֲמַר לוֹן וּמַה עֲבַדְתּוּן לֵיהּ. אָמְרוּ לֵיהּ דַּיוֹ לֵיהּ פְנִינָן יָתֵיהּ. אֲמָר לוֹן יְאוּת עַבְדִיתוּן. וּמַה מִי שֶׁהוּא נִתְלָה בְּבָשָׂר וְדָם נִיצוֹל. מִי שֶׁהוּא נִתְלָה בְּהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא כָּל שֶׁכֵּן. הֲדָא הִיא דִכְתִיב כָּל אֲשֶׁר יִקְרָא בְּשֵׁם יי יְמַלֵּט. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Phineas said: It happened to Rav⁵⁰, the story is told of “some man.” This seems to be a more correct version, since Rav spent his time in the Yeshivah of Rebbi in Shephar‘am and Beth She‘arim in Western Galilee. Also, the setting fits much more the time of the military anarchy after the murder of Alexander Severus when Rav had long since returned to Babylonia. that he was ascending from the hot springs of Tiberias⁵¹ that he met Romans. They asked him, of whose party are you? He said, of Sophianus⁵², the name is Popianus. The name is unidentifiable [could be Pompeianus (E. G.)]. [Z. Frankel wants to emend the name to (Septimius) Severus; but this identification is impossible for many reasons (it would require that Rav stayed at the Yeshiva of Rebbi at least 25 years, that Severus should have ever been in Galilee, and that in Galilee one spoke Hebrew with a German pronunciation that identified *waw* and *phe, v* and *f*.)] The setting looks much more like that of a local conflict that was possible only during the military anarchy. The history of that period is not detailed enough to enumerate all local rulers. (There is a Roman surname Sophus.); they let him go. The next morning, they came to him and asked him, how long did you carry on with these Jews? He asked them, why? They said to him, we met a Jew and asked him, of whose party are you? He said, of Sophianus. He asked them, what did you do to him? They said to him, it was enough, we let him go. He said to them, you did well. And if a person who attaches himself on to the party of a human is saved, someone who attaches himself to the Holy One, praise to Him, so much more. That is what is written (*Joel* 3:5): “Every one who calls on⁵³ the name of the Eternal will escape.” footnotes: ⁵⁰ In the parallel in Yalqut Joel ⁵¹ “Of Tiberias” is missing in the Rome manuscript. ⁵² In Yalqut Joel ⁵³ The sentence is slightly ambiguous; one could also translate “who invokes the Name”; that is the meaning given to the verse in the next paragraph. ###### Jerusalem Talmud Berakhot 9:1:20 [Jerusalem Talmud Berakhot 9:1:20](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:20) אָמַר רִבִּי אֲלֶכְסַנְדְּרִי עוּבְדָּא בְחַד אַרְכוֹן דַּהֲוָה שְׁמֵיהּ אֲלֶכְסַנְדְּרוֹס וַהֲוָה קַיֵים דַּיֵין חַד לֵיסְטֵיס. אֲמַר לֵיהּ מַה שְׁמָךְ אֲלֶכְסַנְדְּרוֹס. אֲמַר לֵיהּ אֲלֶכְסַנְדְּרוֹס פְּנֵה [לַ]אֲלֶכְסַנְדְּרִיָּאה. וּמַה אִם מִי שֶׁשְּׁמוֹ כִּשְׁמוֹ שֶׁל בָּשָׂר וְדָם הוּא נִיצוֹל. מִי שֶׁשְּׁמוֹ כִּשְׁמוֹ שֶׁל הַקַּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה. הֲדָא הִיא דִכְתִיב כָּל אֲשֶׁר יִקְרָא בְּשֵׁם ה׳ יְמַלֵּט. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Alexandri said, it happened that a prefect by the name of Alexander sat and judged a robber⁵⁴. He asked him, what is your name? Alexander! He said, Alexander, go to Alexandria⁵⁵. And if a person whose name is the name of a human is saved, someone whose name is that of the Holy One, praise to Him, so much more. That is what is written (*Joel* 3:5): “Every one who is called by the name of the Eternal will escape.” footnotes: ⁵⁴ Note the exact transliteration of Greek λῃστής. ⁵⁵ So that people should not say, Alexander was executed. Alexandria was a very big city in which one more robber would not make a difference. ###### Jerusalem Talmud Berakhot 9:1:21 [Jerusalem Talmud Berakhot 9:1:21](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:21) רִבִּי פִּינְחָס אָמַר בָּהּ תַּרְתֵי חָדָא בְשֵׁם רִבִּי זְעִירָא וְחַד בְּשֵׁם רִבִּי תַנְחוּם בַּר חֲנִילָאי. רִבִּי פִּינְחָס בְּשֵׁם רִבִּי זְעִירָא אָמַר בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן. אִם הִטְרִיחַ עָלָיו בְּיוֹתֵר הוּא אוֹמֵר אַשְׁכַּח פַּלָּן דְּקָא מַטְרְחָא לִי. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן. אֶלָּא כָּל מַה שֶׁאַתְּ מַטְרִיחַ עָלָיו הוּא מְקַבְּלָךְ. הֲדָא הִיא דִכְתִיב הַשְׁלֵךְ עַל יי יָהָבְךָ וְהוּא יְכַלְכְּלֶךָ. רִבִּי פִּינְחָס בְּשֵׁם רִבִּי תַנְחוּם בַּר חֲנִילָאי בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן. וּבָאוּ שׂוֹנְאִים וְתָפְשׂוּ אוֹתוֹ עַל פֶּתַח חֲצֵירוֹ שֶׁל פַּטְרוֹנוֹ. עַד דְּצָוַוח לֵיהּ עַד דְּהוּא נְפַק עָבְרָת חַרְבָּא עַל קָדְלֵּיהּ וְקָטְלָת יָתֵיהּ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא הִצִּיל אֶת יְהוֹשָׁפָט מֵחֶרֶב אֲרָם. דִּכְתִיב וַיִּזְעַק יְהוֹשָׁפָט וַיי עֲזָרוֹ וַיְסִיתֵּם אֱלֹהִים מִמֶּנּוּ. מְלַמֵּד שֶׁלֹּא הָיָה חָסֵר אֶלָּא חִיתּוּךְ הָראשׁ וַיְסִיתֵּם אֱלֹהִים מִמֶּנּוּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Phineas gave on this subject two sermons, one in the name of Rebbi Zeïra, the other in the name of Rebbi Tanḥum bar Ḥanilai. Rebbi Phineas said in the name of Rebbi Zeïra, flesh and blood has a protector. If he bothers him too much, he will say: “There is X who will bother me.” But the Holy One, praise to Him, is not like that; He will receive you with all that you might bother him with. That is what is written (*Ps.* 55:23) “Throw on the Eternal your burden and He will provide for you!” Rebbi Phineas said in the name of Rebbi Tanḥum bar Ḥanilai, flesh and blood has a protector. Enemies come and grab him at the door of his protector’s courtyard. While he is crying and before someone could come out, the sword already passes over his neck and kills him. But the Holy One, praise to Him, saved Jehoshaphat from the sword of the Syrians as it is written (*2Chr.* 18:34): “Jehoshaphat cried, the Eternal helped him and God turned them away from him.” That shows that only the cutting off of the head was missing, but God deflected them from him. ###### Jerusalem Talmud Berakhot 9:1:22 [Jerusalem Talmud Berakhot 9:1:22](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:22) רִבִּי זְעִירָא בְּרֵיהּ דְּרִבִּי אַבָּהוּ רִבִּי אַבָּהוּ בְּשֵׁם רִבִּי אֶלְעָזָר אַשְׁרֵי שֶׁאֵל יַעֲקֹב בְּעֶזְרוֹ וגו׳. מַה כְתִיב בַּתְרֵיהּ עֹשֶׂה שָׁמַיִם וָאָרֶץ. וְכִי מַה עִנְיָין זֶה לַזֶּה. אֶלָּא מֶלֶךְ בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן שׁוֹלֵט בְּאֵיפַּרְכִיָּא אַחַת וְאֵינוֹ שׁוֹלֵט בְּאֵיפַּרְכִיָּא אֲחֶרֶת. אֲפִילוּ תֵימַר קוֹזְמוֹקְלָטוֹר שׁוֹלֵט בַּיַּבָּשָׁה שֶׁמָּא שׁוֹלֵט בַּיָּם. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹלֵט בַּיָּם וְשׁוֹלֵט בַּיַּבָּשָׁה. וּמַצִּיל בַּיָּם מִן הַמַּיִם וּבַיַּבָּשָׁה מִן הָאֵשׁ. הוּא שֶׁהִצִּיל אֶת מֹשֶׁה מֵחֶרֶב פַּרְעֹה. הִצִּיל אֶת יוֹנָה מִמְּעֵי הַדָּגָה. חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִכִּבְשָׁן הָאֵשׁ. לְדָנִיֵּאל מִבּוֹר אֲרָיוֹת. הֲדָא הִיא דִכְתִיב עוֹשֶׂה שָׁמַיִם וָאָרֶץ אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם וגו׳. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Zeīra, son of Rebbi Abbahu, Rebbi Abbahu in the name of Rebbi Eleazar (*Ps.* 146:5): “Happy is he whom the God of Jacob helps.” What is written after that (*Ps.* 146:6): “He makes Heaven and Earth.” What has one to do with the other? But a king of flesh and blood needs a protector⁵⁶, he rules over one district⁵⁷ but not over another district. A universal ruler⁵⁸ 1:1, the word is written קוזמוקרטור. There, the universal ruler is Alexander the Great. rules over dry land; does he rule over the ocean? But the Holy One, praise to Him, rules over ocean and dry land. He saves in the ocean from the water and on the dry land from the fire. He saved Moses from Pharao’s sword. He saved Jonah from inside the fish, Ḥananiah, Mishael, and Azariah, from the fiery oven, Daniel from the lions’ den. That is what is written (*Ps.* 146:6) “He makes Heaven and Earth, the oceans and all that is in them.” footnotes: ⁵⁶ “King” was a title forbidden in Rome; a ‘king’ is a small local potentate who needs a Roman (or, possibly, a Persian) emperor as a protector. ⁵⁷ Greek ἐπαρχία. ⁵⁸ Greek κοσμοκράτωρ. In the parallel, Avodah zarah ###### Jerusalem Talmud Berakhot 9:1:23 [Jerusalem Talmud Berakhot 9:1:23](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:23) אָמַר רִבִּי תַּנְחוּמָא מַעֲשֶה בִּסְפִינָּה אַחַת שֶׁל גּוֹיִם שֶׁהָיְתָה פוֹרֶשֶׂת [בַּיָּם] הַגָּדוֹל וְהָיֶה בָּהּ תִּינּוֹק אֶחָד יְהוּדִי. עָמַד עֲלֵיהֶם סַעַר גָּדוֹל בַּיָּם וְעָמַד כָּל אֶחָד וְאֶחָד מֵהֶן וְהִתְחִיל נוֹטֵל יִרְאָתוֹ בְיָדוֹ וְקוֹרֵא וְלֹא הוֹעִיל כְּלוּם. כֵּיוָן שֶׁרָאוּ שֶׁלֹּא הוֹעִילוּ כְּלוּם אָמְרוּ לָאוֹתוֹ יְהוּדִי. בְּנִי קוּם קְרָא אֶל אֱלֹהֶיךָ שֶׁשָּׁמַעְנוּ שֶׁהוּא עוֹנֶה אֶתְכֶם כְּשֶׁאַתֶּם צוֹעֲקִים אֵלָיו וְהוּא גִיבּוֹר. מִיַּד עָמַד הַתִּינּוֹק בְּכָל לִבּוֹ וְצָעַק וְקִיבֵּל מִמֶּנּוּ הַקָּדוֹשׁ בְּרוּךְ הוּא תְפִילָּתוֹ וְשָׁתַק הַיָּם. כֵּיוָן שֶׁיָּרְדוּ לַיַּבָּשָׁה יָרְדוּ כָּל אֶחָד וְאֶחָד לִקְנוֹת צְרָכָיו. אָמְרוּ לוֹ לְאוֹתוֹ תִינּוֹק לֵית אַתְּ בְּעִי מַזְבִּין לָךְ כְּלוּם. אְמַר לְהוֹן מַה אַתּוּן בָּעֵי מִן הָהֵן אַכְּסֶנָּיָּא עֲלוּבָה. אָמרוּ לוֹ אַתְּ אַכְּסֶנָּיָּא עֲלוּבָה. אִינּוּן אַכְּסֶנָּיָָּא עֲלוּבָה אִינּוּן הָכָא וְטַעֲוָותְהוֹן בְּבָבֶל. וְאִינּוּן הָכָא וְטַעֲוָותְהוֹן בְּרוֹמֵי. וְאִינּוּן הָכָא וְטַעֲוָותְהוֹן עִמָּהוֹן וְלָא מְהַנּוּן לְהוֹן כְּלוּם. אֲבָל אַתְּ כָּל אָהֶן דְּאַתְּ אֲזַל אֱלָהֵךְ עִמָּךְ. הָהוּא דִּיכְתִיב כַּיי אֱלהֵינוּ בְּכָל קָרְאֵינוּ אֵלָיו. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Tanḥuma said: A happening with a ship of Gentiles that sailed the great sea and on it was a Jewish child. There came upon them a big storm; each one got up, took his idol in his hand and called upon it, without result. When they saw that it was of no use, they said to that Jew: Son, get up, call on your God, for we heard that He answers you when you cry and He is strong. The child immediately got up with a full heart and cried; the Holy One, praise to Him, received his prayer and the sea quited down. When they came to dry land, each one descended to buy his needs. They said to that child, do you not want to buy anything for yourself? He said to them, what do you want from that unhappy stranger⁶⁰. They said to him: Are you an unhappy stranger? They are an unhappy stranger; they are here and their errors⁶¹ are in Babylonia, they are here and their errors are in Rome, they are here and their errors are with them, but are of no use to them. But you, everywhere you go, your God is with you. That is what is written (*Deut.* 4:7): “Like the Eternal, our God, always when we call on Him!” footnotes: ⁶⁰ At other places in the Yerushalmi, the spelling is אכסניי, Greek ξένος “stranger, guest”, with prothetic א. ⁶¹ Their idols. ###### Jerusalem Talmud Berakhot 9:1:24 [Jerusalem Talmud Berakhot 9:1:24](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:24) רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר בָּשָׂר וְדָם יֵשׁ לוֹ קָרוֹב. אִם הָיָה עָשִׁיר הוּא מוֹדֶה בוֹ. וְאִם הָיָה עָנִי כּוֹפֵר בּוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא אֲפִילוּ יִשְׂרָאֵל נְתוּנִין בִּירִידָה הַתַּחְתּוֹנָה הוּא קוֹרֵא אוֹתָם אַחַי וְרֵיעָי. וּמַה טַעַם לְמַעַן אַחַי וְרֵיעָי. רִבִּי אָבוּן וְרִבִּי אָחָא וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בָּשָׂר וְדָם יֵשׁ לוֹ קָרוֹב. אִם הָיָה פִילוֹסוֹפוֹס הוּא אוֹמֵר הָהֵן פַּלָּן מִתְקָרֵב לֹן. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרֵא לְכָל יִשְׂרָאֵל קְרוֹבִים הֲדָא הִיא דִכְתִיב וַיָּרֶם קֶרֶן לְעַמּוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Simeon bar Laqish said, flesh and blood has a relative. If he is rich, he acknowledges him. If he is poor, he disawovs him. But the Holy One, praise to Him, is not like this; even if Israel is in deepest distress, He calls them My brothers and My friends. What is the reason (*Ps.* 122:8): “For My brothers and friends.” Rebbi Abun, Rebbi Aḥa, and Rebbi Simeon ben Laqish: flesh and blood has a relative. If he is a philosopher, he says: “This X is related to us.” But the Holy One, praise to Him, calls all of Israel relatives; that is what is written (*Ps.* 148:14): “He raises the fortunes of His people.⁶²” footnotes: ⁶² While there are numerous verses declaring Israel as His people, it belongs to the style of a sermon to close with a verse promising a better future. The quote may indicate that עם should be translated as “relative”; this is the meaning attributed to the root in theophorous names. ###### Jerusalem Talmud Berakhot 9:1:25 [Jerusalem Talmud Berakhot 9:1:25](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:25) מָקוֹם שֶׁנֶּעֶקְרָה מִמֶּנּוּ עֲבוֹדָה זָרָה אוֹמֵר בָּרוּךְ שֶׁעָקַר עֲבוֹדָה זָרָה מֵאַרְצֵינוּ כו׳. מַתְנִיתָא כְּשֶׁנֶּעֶקְרָה מִכָּל מְקוֹמוֹת אֶרֶץ יִשְׂרָאֵל אֲבָל אִם נֶעֶקְרָה מִמָּקוֹם אֶחָד אוֹמֵר בָּרוּךְ שֶׁעָקַר עֲבוֹדָה זָרָה מִן הַמָּקוֹם הַזֶּה. נֶעֶקְרָה מִמָּקוֹם אֶחָד וְנִקְבְּעָה בְּמָקוֹם אַחֵר. מָקוֹם שֶׁנִּיתְּנָה בוֹ אוֹמֵר בָּרוּךְ אֶרֶךְ אַפַּיִם. וּמָקוֹם שֶׁנֶּעֶקְרָה מִמֶּנּוּ אוֹמֵר בָּרוּךְ שֶׁעָקַר עֲבוֹדָה זָרָה מִן הַמָּקוֹם הַזֶּה. יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ כְּשֵׁם שֶׁעָקַרְתָּה אוֹתָהּ מִן הַמָּקוֹם הַזֶּה כַּךְ תַּעֲקוֹר אוֹתָהּ מִן הַמְּקוֹמוֹת כוּלָּם וְתַחֲזִיר לֵב עוֹבְדֶיהָ לְעוֹבְדֶּךָ. וְלֹא נִמְצָא מִתְפַּלֵּל עַל עוֹבְדֵי עֲבוֹדָה זָרָה. תַּנִּי רִבִּי [שִׁמְעוֹן] בֶּן גַּמְלִיאֵל אוֹמֵר אַף בְּחוּצָה לָאָרֶץ צָרִיךְ לוֹמַר כֵּן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Our Mishnah if it was uprooted from all places of the Land of Israel, but if it was uprooted only from one place, he says: “Praise to Him Who uprooted paganism from this place.⁶³6:2, *Ruth rabba* 3(2); they all apply the text of the Mishnah to a single destroyed temple, even though *Ruth rabba* is a (later) text in the Galilean tradition. The following three sentences appear in the version of the Mishnah in these three sources.” If it was uprooted from one place but established at another place, there where it was reestablished he says: “Praise to Him Who is patient.” Where it was uprooted from, he says: “Praise to Him Who uprooted paganism from this place. May it be Your pleasure, our God and God of our fathers, that just as You uprooted it from this place, so uproot it from all other places and turn the heart of its worshippers to worship You.” Does he not pray for pagan worshippers⁶⁴? It was stated: Rebbi Simeon⁶⁵ ben Gamliel says, also outside of the Land he must say this. footnotes: ⁶³ This version is not found in the parallels, Babli 57b, Tosephta Berakhot ⁶⁴ The answer to this question is given piecemeal in the next paragraphs. ⁶⁵ Reading of the Rome manuscript; the Venice print has “R. Ismael ben Gamliel” who otherwise is unknown. In the Babli, the name is R. Simeon ben Eleazar and it is explained that even the first Tanna requires the benediction to be recited, only without the following prayer. There, R. Simeon’s reason is that at the End of Days all peoples will abandon paganism. ###### Jerusalem Talmud Berakhot 9:1:26 [Jerusalem Talmud Berakhot 9:1:26](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:26) אָמַר רִבִּי יוֹחָנָן כִּי מִי אֲשֶׁר יְחוּבָּר. יבחר כְּתִיב. אֶלָּא כָּל הַחַיִים יֵשׁ בִּטָּחוֹן שֶׁכָּל זְמָן שֶׁאָדָם חַי יֵשׁ לוֹ תִקְוָה. מֵת אָבְדָה תִקְוָותוֹ. מַה טַעֲמָא בְּמוֹת אָדָם רָשָׁע תֹּאבֵד תִּקְוָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Yoḥanan⁶⁶, this paragraph and the one after the next are taken together; the insertion of the next paragraph is difficult to understand. The argument of R. Yoḥanan refers mostly to the parts of this and the preceding verses that are not quoted. “That is evil in all which is done under the sun, that the same happens to all; also, the heart of humans is full of evil, hooliganism is in their thoughts during their lifetime, but their end is with the dead. Who *is being joined*, all living beings have confidence; truly a living dog is better than a dead lion.” *Is being joined* is the *qere*, the way the word is read, but “may choose” is the *ketib*, the way it is written. The interpretation given the *ketib* here is: All the living can have confidence that they may choose (the way of virtue), but death is final; nothing can be changed after death. Hence, a living dog (a living sinner) is better (might by repentance attain a higher state of holiness) than a dead lion (a good person.) said (*Eccl.* 9:4): “Who is it that has been connected?” It is written: “may choose.” All living beings have the certitude that as long as a human is alive, he has hope. When he dies, his hope is lost. What is the reason (*Prov.* 11:7): “When an evil man dies, hope becomes lost.” footnotes: ⁶⁶ In the parallel in Ruth rabba ###### Jerusalem Talmud Berakhot 9:1:27 [Jerusalem Talmud Berakhot 9:1:27](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:27) תַּנִּי רִבִּי יְהוּדָה אוֹמֵר שְׁלֹשָׁה דְּבָרִים צָרִיךְ אָדָם לוֹמַר בְּכָל יוֹם בָּרוּךְ שֶלֹּא עֲשָׂאַנִי גּוֹי. בָּרוּךְ שֶלֹּא עֲשָׂאַנִי בּוּר. בָּרוּךְ שֶלֹּא עֲשָׂאַנִי אִשָּׁה. בָּרוּךְ שֶלֹּא עֲשָׂאַנִי גּוֹי שֶׁאֵין הַגּוֹיִם כְּלוּם כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ. בָּרוּךְ שֶלֹּא עֲשָׂאַנִי בּוּר שֶׁאֵין בּוּר יְרֵא חֵטְ. בָּרוּךְ שֶלֹּא עֲשָׂאַנִי אִשָּׁה שֶׁאֵין הָאִשָּׁה מְצוּוָה עַל הַמִּצְוֹת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It has been stated: Rebbi Yehudah⁶⁷ 43b, “R. Meïr.” However, R. Rabbinowitz notes a German and an Egyptian manuscript of the Babli that have “R. Yehudah”, as well R. Isaac Fasi and *Rosh*, in line with the Yerushalmi and the Tosephta, *Berakhot* 6:17. The entire paragraph is from R. Yehudah in the Tosephta. says, three things a man has to recite every day: Praise to Him Who did not make me a Gentile. Praise to Him Who did not make me uncivilized⁶⁸ 43b–44a) it is reported that R. Jacob bar Aḥa changed this benediction to “Who did not make me a slave,” since an uncivilized person can become civilized; his state of ignorance is not God-given.. Praise to Him Who did not make me a woman. “Praise to Him Who did not make me a Gentile,” because Gentiles are not considered to be anything, (*Is.* 40:17) “all Gentiles are nothing before Him.” “Praise to Him Who did not make me uncivilized,” because an uncivilized person cannot fear sin⁶⁹ 2:6.. “Praise to Him Who did not make me a woman,” because women are not commanded about benedictions⁷⁰. footnotes: ⁶⁷ In the print of the Babli, Menaḥot ⁶⁸ The uncivilized person is one who knows no Bible, no Mishnah, and no trade. Since he cannot know what is forbidden, he cannot fear sin. In the Babli (Menaḥot ⁶⁹ Mishnah Pirqe Avot ⁷⁰ Here מצוות cannot mean “commandments”, not even “positive commandments tied to a fixed time” that do not apply to women, but “benedictions”, as in Chapter 6, Halakhah 1, first paragraph. ###### Jerusalem Talmud Berakhot 9:1:28 [Jerusalem Talmud Berakhot 9:1:28](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:28) אָמַר רִבִּי אָחָא כִּי מִי יְחוּבָּר וגו׳. אֲפִילוּ אוֹתָם שֶׁפָּשְׁטוּ יְדֵיהֶם בִּזְבוּל יֵשׁ לָהֶם בִּטָּחוֹן. לְקָרְבָן אִי אֶיפְשַׁר שֶׁכְּבָר פָּשְׁטוּ יְדֵיהֶן בִּזְבוּל. לְרָחֲקָן אִי אֶיפְשַׁר שֶׁעָשׂוּ תְשׁוּבָה. עֲלֵיהֶן הוּא אוֹמֵר וְיָשְׁנוּ שִׁנַּת עוֹלָם וְלֹא יָקִיצוּ. רַבָּנָן דְּקֵיסַרִין אָמְרֵי קְטַנֵּי גוֹיִם וְחַיָּילוֹתָיו שֶׁל נְבוּכַדְנֶצַּר אֵין חַיִּין וְאֵין נִידּוֹנִין. עֲלֵיהֶן הַכָּתוּב אוֹמֵר וְיָשְׁנוּ שִׁנַּת עוֹלָם וגו׳. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Aḥa said, “Who is it that has been connected⁷¹?” Even those that stretched out their arms against the Sanctuary⁷² have certitude. It is impossible to bring them near since they stretched out their arms against the Sanctuary. It is impossible to keep them far since they repented. On them it says (*Jer.* 51:39): “They will sleep eternal sleep and never awake.” The rabbis of Caesarea say, Gentile minors⁷³ 13:1, the opinion of Rabban Gamliel is quoted that children of (Jewish) evil doers (who die in infancy) have no part in the Future World, against the (prevailing) opinion of R. Joshua that all who die as children have part in the Future World, as it is written (*Ps.* 116:6): “The Eternal is the guardian of the simple ones.”] and the armies of Nebuchadnezzar⁷⁴ 13:5 it is said that “for those who stretched out their arms against the Sanctuary, the gates of hell will be locked and they will be punished there for all eternity.” It is explained here that this is valid only if they did not repent. will not live, but never will they be judged. On them Scripture says: “They will sleep eternal sleep, etc.” footnotes: ⁷¹ Rebbi Aḥa explains the verse such as it is written, who is the one who is connected to God and the future world? Every human, as long as he is alive, has this possibility. The paragraph is inserted here because the verse was mentioned. ⁷² Tried to destroy the Temple or helped in destroying it. By necessity, these are Gentiles. ⁷³ Who, as minors, are incapable of sin, but who, growing up as idolators, cannot have merit. [In Tosephta Sanhedrin ⁷⁴ Who destroyed the Temple but who, in contrast to the Romans, did not do so out of hatred of Jews and Judaism. In Tosephta Sanhedrin ###### Jerusalem Talmud Berakhot 9:1:29 [Jerusalem Talmud Berakhot 9:1:29](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:29) הָעוֹבֵר לִפְנֵי בָּתֵּי עֲבוֹדָה זָרָה אוֹמֵר בֵּית גֵּאִים יִסַּח יי. רִבִּי יוֹסֵי בֵּי רִבִּי בוּן בְּשֵׁם רִבִּי לֵוִי רָאָה אוֹתָם מְזַבְּלִין לַעֲבוֹדָה זָרָה אוֹמֵר זוֹבֵחַ לָאֱלֹהִים יָחֳרָם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** He who passes by a pagan temple says (*Prov.* 15:25): “The Eternal will tear down the house of the haughty.” Rebbi Yose, son of Rebbi Abun, in the name of Rebbi Levi: “If he saw them sacrificing⁷⁵ to an idol, he says (*Ex.* 22:19): He who sacrifices to gods shall be devoted to destruction.” footnotes: ⁷⁵ This is the reading of the Rome manuscript. The Venice print has מזבלין “bringing manure,” meaning the same, but using language of contempt. ###### Jerusalem Talmud Berakhot 9:1:30 [Jerusalem Talmud Berakhot 9:1:30](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:30) הָרוֹאֶה אֶת הַכּוּשִי וְאֶת הַגִּיחוֹר וְאֶת הַלֶּוְוקָן וְאֶת הַכִּיפָּח וְאֶת הַנַּנָּס אוֹמֵר בָּרוּךְ מְשַׁנֶּה אֶת הַבִּרְיוֹת. אֶת הַקָּטוּעַ אֶת הַסּוּמָא וְאֶת מוּכֵּי שְׁחִין אוֹמֵר בָּרוּךְ דַּיָין הָאֱמֶת. מַתְנִיתִין כְּשֶׁהָיוּ שְׁלֵמִים וְנִשְׁתַּנּוּ. אֲבָל אִם הָיָה כֵן מִמְּעֵי אִמּוֹ אוֹמֵר בָּרוּךְ מְשַׁנֶּה אֶת הַבִּרְיוֹת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** He who sees a black man⁷⁶ 45b that a “black” man should not marry a “black” woman lest their children would be genuinely “black”., a red man, an albino⁷⁷, a beanstalk⁷⁸ 45b defines קפח as a tall person whose frame is much too thin; the Mayence commentary ascribed to Rabbenu Gershom is the source of Rashi’s second explanation., or a dwarf, says: Praise to Him who makes unusual creatures; the amputee, the blind, or a person covered with boils, he says: Praise to the True Judge. This *baraitha* if they were whole and then changed. But if they were so from the mother’s womb: Praise to Him who makes unusual creatures. footnotes: ⁷⁶ “Black man” here does not mean a Negro but a Caucasian with a swarthy complexion since it is stated in Babli Bekhorot ⁷⁷ Greek λευκός “white”. ⁷⁸ In the Babli (58b), written קפח, in the Tosephta כיפיח. Rashi gives two explanations: 1) a potbelly, 2) a tall person with a bloated face. However, the Babli Bekhorot ###### Jerusalem Talmud Berakhot 9:1:31 [Jerusalem Talmud Berakhot 9:1:31](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:31) הָרוֹאֶה אִילָנוֹת נָאִים וּבְנֵי אָדָם נָאִים אוֹמֵר בָּרוּךְ שֶׁכֵּן בָּרָא בִּרְיוֹת נָאוֹת בְּעוֹלָמוֹ. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁרָאָה גוֹיָה אִשָּׁה נָאָה וּבִירֵךְ עָלֶיהָ. לֹא כֵּן אָמַר רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָא רִבִּי בָּא רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן לֹא תְחוֹנֵּם לֹא תִתֵּן עֲלֵיהֶן חֵן. מַה אָמַר. [אַבַסְקַנְטָא] לֹא אָמַר. אֶלָּא שֶׁכַּךְ בָּרָא בִּרְיוֹת נָאוֹת בְּעוֹלָמוֹ. שֶׁכֵּן אֲפִילוּ רָאָה גָּמָל נָאֶה סוּס נָאֶה חֲמוֹר נָאֶה אוֹמֵר בָּרוּךְ שֶׁבָּרָא בִּרְיוֹת נָאוֹת בְּעוֹלָמוֹ. זוּ דַּרְכּוֹ שֶׁל רַבָּן גַּמְלִיאֵל לְהִסְתַּכֵּל בַּנָּשִׁים. אֶלָּא דֶּרֶךְ עַקְמוּמִיתָה הָיְתָה. כְּגוֹן הָהֵן פופסדס. וְהִבִּיט בָּהּ שֶׁלֹּא בְטוֹבָתוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** He who sees beautiful trees or beautiful people says: Praise to Him Who created beautiful creatures in His world⁸⁰. It happened that Rabban Gamliel saw a beautiful Gentile woman and recited a benediction over her. Did not say Rebbi Zeïra in the name of Rebbi Yose bar Ḥanina in the name of Rebbi Yoḥanan (*Deut.* 7:2): “Do not favour them,” do not ascribe charm to them? He did not say “may there be no harm” but “Who created beautiful creatures in His world,” since even if one sees a beautiful horse or a beautiful donkey, one says: Praise to Him Who created beautiful creatures in His world. Does Rabban Gamliel usually look at women? It was a curved road, like a *pwpsdws*⁸¹ and in *Arukh*, the spelling is פסווריס, R. Salomon Cirillo has פיוסרס. R. J. Levy conjectures Greek σπεῖρα “a spiral (road)”. R. M. Margalit (פני משה) thinks the word is Latinate, similar to Italian *passavia* “passageway; bridge.” It could be Greek περίοδος, ἡ “way around, circuit, circular path” (E. G.).; he looked at her because he could not avoid her. footnotes: ⁸⁰ In the Babli (58b) and the Tosephta (6:4), the formula is “Who has beautiful creatures in His world,” without reference to Creation. ⁸¹ This word is unexplained. In the parallel in Avodah zarah ###### Jerusalem Talmud Berakhot 9:1:32 [Jerusalem Talmud Berakhot 9:1:32](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:32) קָרָא הַגֶּבֶר אוֹמֵר בָּרוּךְ חֲכַם הָרָזִים מִי שָׁת בַּטּוּחוֹת חָכְמָה וגו׳. אָמַר רִבִּי לֵוִי בְּעֲרַבְיָא קוֹרִין לְאִימְרָא יוֹבְלָא. וְהָיָה בִּמְשׁוֹךְ בְּקֶרֶן הַיּוֹבֵל. בְּאַפְרִיקִיָּא קוֹרִין לְנִידָּה גַּלְמוּדָה. וַאֲנִי שְׁכוּלָה וְגַלְמוּדָה. בְּרוֹמֵי צְוָוחִין לְתַּרְנוּגְלָא שֶׂכְוִי. אוֹ מִי נָתַן לַשֶּׂכְוִי בִּינָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** If the cock crowed, one says: Praise to Him Who is wise in secrets; (*Job*38:36) “Who put wisdom in kidneys?⁸²?” The insight of the *śekhwi* is compared to the hidden knowledge of the kidneys, only accessible to God. The verse lends itself better to the Babylonian version (60b): “Praise to Him Who gave insight to the *śekhwi* to distinguish between day and night.” The text of the Galilean benediction is a disapproved version of a benediction to be recited if one sees a great scholar, Babli *Berakhot* 58b. The following explanation of words, parallel to one given in Babli *Rosh Hashanah* 26a, refers to the determination of the meaning of the word *śekhwi* (that is not quoted, only understood, at this moment.)”. Rebbi Levi said, in Arabia one calls sheep *yovel*⁸³26a; it must refer to the Hebrew usage of Jewish tribes in Arabia, not to Arabic. [There is an Arabic word וַבַלַ “giving lots of milk”.]; (*Jos.* 6:5) “it will be when the ram’s horn is blown.” In Africa⁸⁴, the menstruating woman is called *galmudah*, (*Is.* 49:21) “I am childless and barren.” In Rome⁸⁵, near Aleppo., one calls a chicken *śekhwi*(*Job* 38:36) “who gave understanding to the *śekhwi*?” footnotes: ⁸² The full verse is: Who put wisdom into kidneys, who gave insight to the śekhwi ⁸³ The same identification is given by R. Aqiba in Babli Rosh Hashanah ⁸⁴ In the Babli, the place referred to is Gallia (or Galatia). The etymology of the word has connections with Arabic גַלמַד, גֻלמוּד “rock.” ⁸⁵ In the Babli, on the authority of R. Simeon ben Laqish, the place is Greek-speaking Kenisrin ###### Jerusalem Talmud Berakhot 9:1:33 [Jerusalem Talmud Berakhot 9:1:33](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:1:33) הָרוֹאֶה אוֹכְלוֹסִין אוֹמֵר בָּרוּךְ חֲכַם הָרָזִים. כְּשֵׁם שֶׁאֵין פַּרְצוּפֵיהֶן דּוֹמִין זֶה לָזֶה. כַּךְ אֵין דַּעְתָּן דוֹמֶה זֶה לָזֶה. בֶּן זוֹמָא כְּשֶׁהָיָה רוֹאֶה אוֹכְלוֹסִין בִּירוּשָׁלַםִ אוֹמֵר בָּרוּךְ שֶׁבָּרָא כָּל אֵילוּ לְשַׁמְּשֵׁינִי. כַּמָּה יָגַע אָדָם הָרִאשׁוֹן עַד שֶׁלֹּא אָכַל פְּרוּסָה. חָרַשׁ זָרַע נִיכֵּשׁ עִידֵּר קָצַר עִימֵּר דָּשׁ זָרָה בִּירֵר טָחַן הִרְקִיד לָשׁ וְקִיטֵּף וְאָפָה וְאַחַר כַּךְ אָכַל פְּרוּסה וַאֲנִי עוֹמֵד בְּשַׁחֲרִית וּמוֹצֵא כָּל אֵלּוּ לְפָנָי. רְאֵה כַּמָּה יְגִיעוֹת יָגַע אָדָם הָרִאשׁוֹן עַד שֶׁמָּצָא חָלוּק לִלְבּוֹשׁ. גָּזַז וְלִיבֵּן וְנִיפֵּס וְצָבַע וְטָוָוה וְאָרַג כִּבֵּס וְתָפַר וְאַחַר כַּךְ מָצָא חָלוּק לִלְבּוֹשׁ. וַאֲנִי עוֹמֵד בְּשַׁחֲרִית וּמוֹצֵא כָּל אֵלוּ מְתוּקָּן לְפָנָי. כַּמָּה בַּעֲלֵי אוֹמָנִיּוֹת מַשְׁכִּימִים וּמַעֲרִיבִים. וַאֲנִי עוֹמֵד בְּשַׁחֲרִית וּמוֹצֵא כָּל אֵלּוּ לְפָנָי. וְכֵן הָיָה בֶן זוֹמָא אוֹמֵר אוֹרֵחַ רָע מַהוּ אוֹמֵר וְכִי מַה אָכַלְתִּי מִשֶּׁל בַּעַל הַבַּיִת וְכִי מַה שָׁתִיתִי מִשֶּׁל בַּעַל הַבַּיִת חֲתִיכָה אַחַת אָכַלְתִּי לוֹ. כּוֹס יַיִן שָׁתִיתִי לוֹ. וְכָל טוֹרַח שֶׁטָּרַח לֹא טָרַח אֶלָּא בִשְׁבִיל אִשְׁתּוֹ וּבָנָיו. אֲבָל אוֹרֵחַ טוֹב אוֹמֵר בָּרוּךְ בַּעַל הַבַּיִת זָכוּר בַּעַל הַבַּיִת לְטוֹבָה. כַּמָּה יַיִן הֵבִיא לְפָנָי. כַּמָּה חֲתִיכוֹת הֵבִיא לְפָנָי. כַּמָּה טוֹרַח טָרַח לְפָנָי. כָּל מַה שֶׁטָּרַח לֹא טָרַח אֶלָּא בִשְׁבִילִי. וְכֵן הוּא אוֹמֵר זְכוֹר כִּי תַשְׂגִּיא פָעֳלוֹ אֲשֶׁר שׁוֹרְרוּ אֲנָשִׁים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** He⁸⁶ who sees multitudes says: Praise to Him Who is wise in secrets! Just as their faces are not similar one to the other, so the opinions of one are not similar to another’s. When ben Zoma saw multitudes in Jerusalem, he said: Praise to Him Who created all these to serve me. How much did Adam toil until he could eat one piece of bread! He plowed, sowed, harrowed, weeded, harvested, bound sheaves, threshed, winnowed, selected, milled, sifted, made dough, split it, baked, and only after that could he eat a piece of bread. But I get up in the morning and find everything before me. See, how much toil Adam had to expend until he obtained a garment to wear! He sheared, bleached, separated the fibers, dyed, spun, weaved, washed, sewed, and after that he obtained a garment to wear. But I get up in the morning and find all before me. How many professionals work mornings and evenings! But I get up in the morning and find all before me. Similarly, ben Zoma said: What does a bad guest say? What did I eat from the householder, what did I drink from the householder? One piece I ate from him, one cup of wine I drank from him. All the effort he put in he did only for his wife and children! But a good guest says, praised be the householder, may the householder be remembered in a good way! How much wine did he bring before me, how many cuts did he bring before me! How much work did he do for me! All that effort he did only for me! And so it says (*Job.* 36:24): “Remember to magnify his work that people saw!” footnotes: ⁸⁶ All three sections are in almost identical form also in the Babli (58a) and the Tosephta (6:2). In both Babli and Tosephta, the good guest appears before the bad one; then for the quote from Job one has to return to the good guest. Hence, the version of the Yerushalmi looks more original. ###### Jerusalem Talmud Berakhot 9:2:1 [Jerusalem Talmud Berakhot 9:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:1) **משנה:** עַל הַזִּיקִים וְעַל הַזְּוָעוֹת וְעַל הַבְּרָקִים וְעַל הָרְעָמִים וְעַל הָרוּחוֹת הוּא אוֹמֵר בָּרוּךְ שֶׁכּוֹחוֹ מָלֵא הָעוֹלָמִים. עַל הֶהָרִים וְעַל הַגְּבָעוֹת וְעַל הַיַּמִּים וְעַל הַנְּהָרוֹת וְעַל הַמִּדְבָּרוֹת הוּא אוֹמֵר בָּרוּךְ עוֹשֶׂה בְּרֵאשִׁית. רִבִּי יְהוּדָה אוֹמֵר הָרוֹאֶה אֶת הַיָּם הַגָּדוֹל אוֹמֵר בָּרוּךְ שֶׁעָשָׂה אֶת הַיָּם הַגָּדוֹל בִּזְמַן שֶׁהוּא רוֹאֵהוּ לִפְרָקִים. עַל הַגְּשָׁמִים וְעַל בְּשׂוֹרוֹת טוֹבוֹת הוּא אוֹמֵר בָּרוּךְ הַטּוֹב וְהַמֵּטִיב. וְעַל שְׁמוּעוֹת הָרָעוֹת הוּא אוֹמֵר בָּרוּךְ דַּיָין הָאֱמֶת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** On *ziqin*⁸⁸ s. v. ככב) or a meteorite (Rashi). *Arukh* s. v. זק quotes Rav Hai Gaon as defining זיקא as thunderless lightning that illuminates an entire cloud. The latter determination is probably the correct one since it fits the context of the Mishnah and its author has the highest authority among those who explain difficult words in the Talmudim., earthquakes, lightning, thunder, and hurricanes, one says: Praise to Him Whose power⁸⁹ fills the world. On mountains, hills, seas, rivers, and deserts, one says: Praise to the Maker of Creation⁹⁰. Rebbi Yehudah says, he who sees the ocean says: Praise to Him Who made the ocean; if he sees it at intervals⁹¹. On rains⁹² and good tidings one says: Praise to Him Who is good and does good. On bad news, one says: Praise to the True Judge. footnotes: ⁸⁸ The Yerushalmi does not define זיקא. In the Babli (58b), Samuel defines it as “star with a tail”, which may mean either a comet (Arukh ⁸⁹ In the Rome manuscript and in many (mostly Ashkenazic) manuscripts of the Babli and the Mishnah, one adds וּגְבוּרָתוֹ “and His strength.” ⁹⁰ The same manuscripts that add “His strength” in the first sentence, add “the work of Creation” here. ⁹¹ This is the reading of all manuscripts of Yerushalmi, Babli, and Mishnah, except the Leyden manuscript and the Venice print who have this language only in the Mishnah, but the quote in the Halakhah reads: “Rebbi Yehudah says, he who sees the ocean says: Praise to Him Who made the ocean; if he sees it at intervals, he says: Praise to the Maker of Creation.” However, from the discussion in the Talmud it is clear that this is a scribal error. ⁹² In Israel, where there is only one rainy season. ###### Jerusalem Talmud Berakhot 9:2:2 [Jerusalem Talmud Berakhot 9:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:2) **הלכה:** תַּנִּי בַּר קַפָּרָא מַתְרִיעִין עַל הַזְּוָעוֹת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** Bar Kappara stated: One blows the *shofar* because of an earthquake⁹⁵ on days other than Rosh Hashanah was only done on public fast days. This means that Bar Qappara declares an earthquake a catastrophy which requires repentance; hence, he disagrees with the Mishnah and requires the benediction “the True Judge” for an earthquake.. footnotes: ⁹⁵ Blowing the shofar ###### Jerusalem Talmud Berakhot 9:2:3 [Jerusalem Talmud Berakhot 9:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:3) שְׁמוּאֵל אֲמַר אִין עֲבַר הָהֵן זִיקָא בִּכְסִיל מַחֲרִיב הָעוֹלָם. מֵתִיבוּן לִשְׁמוּאֵל וַאֲנָן חֲמִיָין לֵיהּ עֲבַר. אֲמַר לְהוֹן לֵית אֶיפְשָׁר אוֹ לְעֵיל מִינָּהּ אוֹ לְרַע מִינָּהּ. שְׁמוּאֵל אֲמַר חַכִּים אֲנָא בִשְׁקָקֵי שְׁמַיָא כִשְׁקָקֵי נָהָרְדֵּעָא קַרְתִּי. בַּר מִן הָהֵן זִיקָא לֵית אֲנָא יְדַע מַה הוּא. וְכִי שְׁמוּאֵל עָלָה לַשָּׁמַיִם. אֶלָּא עַל שֵׁם מִי יְסַפֵּר שְׁחָקִים בְּחָכְמָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Samuel said: If that *ziqa* would pass by *Kesil*⁹⁶ as the star that in Arabic is called *suhail*, “Canopus”. Ibn Ezra identifies the word as meaning “Pleiades”. Since the Pleiades are seen only during summertime in the Northern Hemisphere, this might justify the characterization of *kesil* as “hot” in the Babli (58b). The statement of Samuel and his qualifications are also quoted in the Babli (58b). The text of the Yerushalmi is quoted in slightly changed form in *Arukh*, s. v. ככב., it would destroy the world. They objected to Samuel: Do we not see that it passes by it? He said to them: It is impossible; either above or below it. Samuel said: I know the places⁹⁷ of heaven like the places of my city Nahardea; except for that *ziqa*, I do not know what that is. Did Samuel ascend to heaven? No, following (*Job* 38:37): “Who may discourse about heaven in wisdom⁹⁸?” footnotes: ⁹⁶ Ibn Janaḥ defines kesil ⁹⁷ Derivative of שוּק “market place,” [maybe a pun on שחקים “skies” (E. G.)]. ⁹⁸ I. e., be an astronomer. ###### Jerusalem Talmud Berakhot 9:2:4 [Jerusalem Talmud Berakhot 9:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:4) אֱלִיָּהוּ זָכוּר לַטּוֹב שָׁאַל לְרִבִּי נְהוַֹריי מִפְּנֵי מַה בָּאִין זְוָעוֹת לָעוֹלָם. אָמַר לֵיהּ בְּעָוֹן תְּרוּמָה וּמַעְשְׂרוֹת. כָּתוּב אֶחָד אוֹמֵר תָּמִיד עֵינֵי יי אֱלֹהֵיךָ בָהּ. וְכָתוּב אַחֵר הַמַּבִּיט לָאָרֶץ וַתִּרְעָד יִגַּע בֶּהָרִים וְיֶעֱשָׁנוּ. הָא כֵיצַד יִתְקַיְימוּ שְׁנֵי כְתוּבִין הַלָּלוּ. בְּשָׁעָה שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם וּמוֹצִיאִין מַעְשְׂרוֹתֵיהֶן כְּתִיקֻּנָן תָּמִיד עֵינֵי יי אֱלֹהֵיךָ בָהּ מֵרֵאשִית הַשָּׁנָה וְעַד אַחֲרִית הַשָּׁנָה וְאֵינָה נִיזּוֹקֶת כְּלוּם. בְּשָׁעָה שֶׁאֵין יִשְרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם וְאֵינָן מוֹצִיאִין מַעְשְׂרוֹתֵיהֶן כְּתִיקֻּנָן הַמַּבִּיט לָאָרֶץ וַתִּרְעָד. אָמַר לֵיהּ בְּנִי חַיֶּיךָ כַּךְ הִיא סְבָרָא דְּמִילְתָא. אֲבָל כָּךְ עִיקָּרוֹ שֶׁל דָּבָר אֶלָּא בְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בְּבָתֵּי תֵיָטְרִיּוֹת וּבְבַתֵּי קִרְקֻסָּיוֹת יוֹשְׁבוֹת בֶּטַח וְשַׁאֲנָן וְשַׁלְוָה וּבֵית מִקְדָּשׁוֹ חָרֵב הוּא אַפֵּילוֹן לְעוֹלָמוֹ לְהַחֲרִיבוֹ. הֲדָא הִיא דִכְתִיב שָׁאוֹג יִשְׁאַג עַל נָוְהוּ. בִּשְׁבִיל נָוְיהוּ. אָמַר רִבִּי אָחָא בְּעָוֹן מִשְׁכַב זָכוֹר. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה זִיעֲזַעְתָּה אֵיבָרָךְ עַל דָּבָר שֶׁאֵינוֹ שֶׁלָּךְ. חַיֶּיךָ שֶׁאֲנִי מְזַעְזֵעַ עוֹלָמִי עַל אוֹתוֹ הָאִישׁ. וְרַבָּנָן אָמְרֵי מִפְּנֵי הַמַחְלוֹקֶת. וְנַסְתֶּם גֵּיא הָרַי כִּי יַגִּיעַ גֵּיא הָרִים אֶל אָצַל. אָמַר רִבִּי שְׁמוּאֵל אֵין רַעַשׁ אֶלָּא הֶפְסֵק מַלְכוּת. כְּמַה דְּאַתְּ אֲמַר וַתִּרְעַשׁ הָאָרֶץ וַתָּחֹל. מִפְּנֵי מַה. כִּי קָמָה עַל בָּבֶל מַחְשָׁבוֹת יי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Elijah, may he be well remembered⁹⁹, asked Rebbi Nehorai¹⁰⁰: Why do earthquakes occur in the world? He said to him, because of sin concerning heave and tithes. One verse says (*Deut.* 11:12): The eyes of the Eternal, your God, are permanently on it. Another verse says (*Ps.* 104:32): He who gazes on the Earth and it trembles, He touches mountains and they smoke. How can these two verses coexist? If Israel fulfill the will of the Omnipresent and separate their tithes following the rules, “the eyes of the Eternal, your God, are permanently on it from the start to the end of the year” and they will not be hurt by anything. If Israel do not fulfill the will of the Omnipresent and do not separate their tithes following the rules, “He gazes on the Earth and it trembles.” He said to him, my son, that is the reasonable explanation. But the main thing is that if the Holy One, praise to Him, sees theatres and circuses existing in safety and quiet, but His temple is destroyed, He is menacing¹⁰¹ His world to destroy it; that is what is written (*Jer.* 25:30): “He will roar on His Place,” about His place. Rebbi Aḥa¹⁰² said, because of homosexual activity. The Holy One, praise to Him, said: You made your member tremble for something that is not for you; by your life, I shall make My world tremble because of that man. But the rabbis said, because of quarrels (Zach. 14:5): “You will flee by the valley of the mountains, for the valley of the mountains will reach Aẓel¹⁰³ Chap. 20)..” Rebbi Samuel said, an earthquake presages a change of government, as one says (*Jer.* 51:29): “The earth quaked and trembled,” why? “for the intentions of the Eternal overtake Babylon.” footnotes: ⁹⁹ This is the regular honorific given to Elijah when he is mentioned in his dealings with men. One cannot say “his remembrance for a blessing” as is done for people who died, since he did not die. ¹⁰⁰ A student of Rebbis Joshua and Tarphon, of the fourth generation of Tannaïm; his statements are mostly aggadic. ¹⁰¹ Greek ἀπειλῶν. ¹⁰² This shows that in homilies, precedents (even from such an authority as the prophet Elijah) do not count. ¹⁰³ The relevant part of the verse is the one not quoted: “You shall flee as you fled because of the earthquake in the days of Uzziah, king of Judah.” Uzziah quarreled with the priests and wanted to usurp their functions in the Temple. The earthquake was on that day, when Isaiah saw the Seraphim flying in the Temple (Seder Olam ###### Jerusalem Talmud Berakhot 9:2:5 [Jerusalem Talmud Berakhot 9:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:5) אֱלִיָּהוּ זָכוּר לַטּוֹב שָׁאַל לְרִבִּי נְהוֹרַיי מִפְּנֵי מַה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁקָצִים וּרְמָשִׂים בְּעוֹלָמוֹ. אָמַר לוֹ לְצוֹרֶךְ נִבְרְאוּ בְּשָׁעָה שֶׁהַבִּרְיוֹת חוֹטְאִין הוּא מַבִּיט בָּהֶן וְאוֹמֵר מַה אֵלוּ שֶׁאֵין בָּהֶן צוֹרֶךְ הֲרֵי אֲנִי מְקַיְימָן אֵלוּ שֶׁיֵּשׁ [בָּהֶן] צוֹרֶךְ לֹא כָּל שֶׁכֵּן. אָמַר לֵיהּ עוֹד הָן יֵשׁ בָּהֶן צוֹרֶךְ זְבוּב לְצִירְעָה. פִּשְׁפֵּשׁ לָעֲלוּקָתָה. נָחָשׁ לַחֲפָפִית. [שַׁבְּלוֹן לְחַזִּיּוֹן]. סְמָמִית לְעַקְרָב. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Elijah, may he be well remembered, asked Rebbi Nehorai: Why did the Holy One, praise to Him, create abominable and crawling animals in His world? He said to him, they fill a need because, when men sin, He gazes at those and says, if I am keeping those who have no utility, certainly I shall keep these who might have utility. He said to him, still they have utility¹⁰⁴ 77b, by Rav Yehudah in the name of Rav.: a fly for wasps¹⁰⁵ 77b explains that as antidote for the poison of the sting of a wasp, one grinds up some flies and puts them as ointment on the sting. He explains the same for the use of *semamit* for the sting of a scorpion, but the Babli (*loc. cit.*) notes that the scorpion is afraid of the *semamit*. Hence, it seems more likely that flies carry diseases into wasp’s nests and therefore curb their numbers, and *semamiot* eat scorpions., bedbugs for a leech, snail for skin rash¹⁰⁶, *semamit*¹⁰⁷ gives two Italian explanations of this word, the first *ragnatello*“spider” is also given by Rashi (*araignée*) in Babli *Šabbat*, the second *lucertola* “lizard” is more probable, in particular the gecko, Arabic סַאם אַבּרַצ, which is known to eat scorpions. Arabic סַאמָּה “poisonous animal”, but cf. Accadic *summatu* “pidgeon”, *simmatu* “poisoning”. for the scorpion. footnotes: ¹⁰⁴ A similar statement is found in Babli Šabbat ¹⁰⁵ Rashi in Babli Šabbat ¹⁰⁶ The last two must certainly be explained as medical uses. ¹⁰⁷ Arukh ###### Jerusalem Talmud Berakhot 9:2:6 [Jerusalem Talmud Berakhot 9:2:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:6) עַל הַבְּרָקִים. רִבִּי יִרְמְיָה וְרִבִּי זְעִירָא בְּשֵׁם רַב חַסְדַּאי דַּיּוֹ פַּעַם אַחַת בְּכָל הַיּוֹם. אָמַר רִבִּי יוֹסֵי מַה אֲנָן קַיָימִין אִם בְּטוֹרְדִין דַּיּוֹ פַּעַם אַחַת בַּיּוֹם. אִי בְּמַפְסִיקִין מְבָרֵךְ עַל כָּל אַחַת וְאַחַת. חֵיְילֵיהּ דְּרִבִּי יוֹסֵי מִן הֲדָא. הָיָה יוֹשֵׁב בַּחֲנוּתוֹ שֶׁל בַּשָּׂם כָּל הַיּוֹם אֵינוֹ מְבָרֵךְ אֶלָּא אַחַת. אֲבָל אִם הָיָה נִכְנָס וְיוֹצֵא נִכְנָס וְיוֹצֵא מְבָרֵךְ עַל כָּל פַּעַם וּפַעַם. אָתָא אָמַר רִבִּי אָחָא וְרִבִּי חֲנִינָא בְּשֵׁם רִבִּי יוֹסֵי אִם בְּטוֹרְדִין דַּיּוֹ פַּעַם אַחַת בַּיּוֹם. אִם בְּמַפְסִיקִין מְבָרֵךְ עַל כָּל אַחַת וְאַחַת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “On lightning.” Rebbi Jeremiah, Rebbi Zeïra in the name of Rav Ḥasdai¹⁰⁸: It is enough once a day. Rebbi Yose¹⁰⁹ said, what are we talking about? If it is permanent¹¹⁰, once a day is enough. If it is intermittent, one recites the benediction for each occurrence. The force of Rebbi Yose from the following¹¹¹ 5:32, Babli 53a.: If he was sitting in the perfumer’s store all day long, he would recite the benediction only once. But if he enters and leaves, enters and leaves, he recites a benediction every time. It came¹¹², it was said by Rebbi Aḥa (and)¹¹³ Rebbi Ḥanina in the name of Rebbi Yose¹¹⁴: If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence. footnotes: ¹⁰⁸ He is Rav Ḥisda. ¹⁰⁹ From the following, it is clear that this is Rebbi Yose II, colleague of R. Jonah. ¹¹⁰ From Biblical דלף טוֹרד “unceasing downpour”. ¹¹¹ Tosephta Berakhot ¹¹² Somebody came with a collection of older formulations and showed that the discussion was already settled in earlier generations. ¹¹³ This is a scribal error; R. Aḥa cannot be concurrent with his teacher’s father. ¹¹⁴ He is either the Amora R. Yasa (Assi) or the Tanna R. Yose. ###### Jerusalem Talmud Berakhot 9:2:7 [Jerusalem Talmud Berakhot 9:2:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:7) הָיָה יוֹשֵׁב בְּבֵית הַכִּסֵּא אוֹ בְּבֵית סְפֵיקַרִיָּא אִם יָכוֹל לָצֵאת וּלְבָרֵךְ בְּתוֹךְ דִיבּוּר יֵצֵא וְאִם לָאו לֹא יֵצֵא. רִבִּי יִרְמְיָה בְּעִי הָיָה יוֹשֵׁב בְּתוֹךְ בֵּיתוֹ עָרוּם מַהוּ שֶׁיֵּעָשֶׂה בֵּיתוֹ כְּמוֹ מַלְבּוּשׁ וְיוֹצִיא רֹאשׁוֹ חוּץ לַחֲלוֹן וִיבָרֵךְ. הָיָה יוֹשֵׁב בְּמִגְדָּל עָרוּם מִגְדָּל מַהוּ שֶׁיֵּעָשֶׂה לוֹ כְּמִין מַלְבּוּשׁ וְיוֹצִיא רֹאשׁוֹ חוּץ לַחֲלוֹן וִיבָרֵךְ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** If one was sitting in the bathroom or the room of filth¹¹⁵. The Latin would be *faecaria*, “dregs, filthy matter”; Kohut compares Greek σφέκλη “dregs”., if he can exit and recite the benediction in time for one sentence¹¹⁶, he should exit, but if not, he should not exit¹¹⁷. Rebbi Jeremiah asked: If he was sitting naked in his house, should he make the house a garment¹¹⁸, lean his head out of the window and recite the benediction? If he was sitting naked in a “tower”¹¹⁹ 10b), that a house, or any “tent”, can never be a garment. The substitute question now is whether a wooden movable cover can take the place of a textile cover. A similar question is asked in Babli *Sukkah* 10b for somebody lying naked in bed and covered by a mosquito net; the answer is that it is possible only if the bed assembly does not qualify as a “tent.” The question here goes unanswered because, characteristic for R. Jeremiah, it is asked in a totally unrealistic form. [In contrast to the Babli, the Yerushalmi never requires that heart and genitals should be covered by separate garments.], should he make it a garment, lean his head out of the window and recite the benediction? footnotes: ¹¹⁵ And he sees lightning while there.It seems that the second word is simply a Latinate form of the first, the bathroom or it may mean “garbage room”. In the Rome manuscript and the text of R. S. Cirillo, the reading is ספיקלריא, with change of liquids r - l ¹¹⁶ Defined earlier as time to say: “Peace on you, my teacher.” ¹¹⁷ This implies that the benediction over lightning must be recited within this time span after the lightning was observed. ¹¹⁸ Since one may not mention the Divine Name with one’s genitals uncovered. ¹¹⁹ The “tower” is no tower, but one kind of sedan chair. Mishnah and Talmudim always speak of three kinds of sedan chairs, שידה תיבה וּמגדל, the exact definitions of these are unknown. But in any case, the “tower” is a wooden chest-like implement. The new question implies that the first question was answered in the negative (it is noted so in Babli Sukkah ###### Jerusalem Talmud Berakhot 9:2:8 [Jerusalem Talmud Berakhot 9:2:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:8) עַל הָרוּחוֹת מַהוּא אוֹמֵר. בָּרוּךְ שֶׁכֹּחוֹ מָלֵא עוֹלָם. מַתְנִיתָא בְּשֶׁבָּאִין בְּזַעַף. אֲבָל שֶׁבָּאִים בְּנַחַת אוֹמֵר בָּרוּךְ עוֹשֶׂה בְּרֵאשִׁית. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “On winds what does he say? Praise to Him, Whose power and might fill the world.” The Mishnah if they come destructively. But if they come quietly, one says: Praise to the Maker of Creation. ###### Jerusalem Talmud Berakhot 9:2:9 [Jerusalem Talmud Berakhot 9:2:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:9) אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה בְּשָׁעָה שֶׁהָרוּחַ יוֹצֵא לָעוֹלָם הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁבְּרוֹ בֶּהָרִים וּמְרַשְּׁלוֹ בִּגְבָעוֹת וְאוֹמֵר לוֹ תֵּן דַּעְתָּךְ שֶׁלֹּא תַזִּיק בִּרְיוֹתָי. מַה טַעַם כִּי רוּחַ מִלְּפָנַי יַעֲטוֹף. מְשַׁלְהִי לֵיהּ. כְּמַה דְּאַתְּ אֲמַר בְּהִתְעַטֵּף עָלַי רוּחִי. כָּל כַּךְ לָמָּה. רִבִּי חוּנָא בְשֵׁם רִבִּי אָחָא וּנְשָׁמוֹת אֲנִי עָשִׂיתִי. בִּשְׁבִיל נְשָׁמוֹת שֶׁעָשִׂיתִי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Joshua ben Ḥananiah said: When the wind goes out into the world, the Holy One, praise to Him, breaks it on mountains, lets it stumble on hills, and tells it: Be careful not to hurt my creatures. What is the reason? (*Is.* 57:16) “The wind becomes faint before Me.” He makes it tired, as one says (*Jonah* 2:8): “When I am fainting.” All that why? Rebbi Ḥuna in the name of Rebbi Aḥa (*Is.* 57:16): “And I made souls;” because of the souls that I made. ###### Jerusalem Talmud Berakhot 9:2:10 [Jerusalem Talmud Berakhot 9:2:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:10) אָמַר רִבִּי הוּנָא בִּשְׁלֹשָׁה מְקוֹמוֹת יָצָא הָרוּחַ שֶׁלֹּא בְּמִשְׁקָל וּבִיקֵּשׁ לְהַחֲרִיב אֶת הָעוֹלָם כּוּלּוֹ. אַחַת בִּימֵי יוֹנָה. וְאַחַת בִּימֵי אֱלִיָּהוּ. וְאַחַת בִּימֵי אִיּוֹב. בִּימֵי יוֹנָה וַיי הִטִּיל רוּחַ גְּדוֹלָה. בִּימֵי אִיּוֹב וְהִנֵּה רוּחַ גְּדוֹלָה בָּאָה מֵעֶבֶר הַמִּדְבָּר וגו׳. בִּימֵי אֱלִיָּהוּ מְנַיִין וְהִנֵּה יי עוֹבֵר וְרוּחַ גְּדוֹלָה חָזָק מְפָרֵק הָרִים. אָמַר רִבִּי יוּדָן בַּר שָׁלוֹם נֵימָר אוֹתוֹ שֶׁל אִיּוֹב בִּשְׁבִילוֹ הָיָה. וְשֶׁל יוֹנָה בִּשְׁבִילוֹ הָיָה. אֵין לָךְ אֶלָּא שֶׁל אֱלִיָּהוּ שֶׁהָיָה קוֹסְמִיקוֹן. וְהִנֵּה יי עוֹבֵר וכו׳. וְאַחַר כַּךְ רַעַשׁ וְאַחַר הָרַעַשׁ אֵשׁ לֹא בָּאֵשׁ יי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥuna said, in three places did the wind come out without measure and desired to destroy the entire world; once in the time of Jonah, once in the time of Elijah, and once in the time of Job. In the time of Jonah (*Jonah* 1:4): “The Eternal sent a strong wind.” In the time of Job (*Job* 1:19): “A great wind came across the desert.” In the time of Elijah, from where? (*1K.* 19: 19:11) “Lo, the Eternal passes, and a great, strong wind, shattering mountains.” Rebbi Yudan ben Shalom¹²⁰ Midrash. said, let us say that the one of Job was for him only¹²¹, that of Jonah was for him only. You have only that of Elijah which was worldwide¹²² “Lo, the Eternal passes, etc. After that an earthquake¹²³ and after the earthquake fire, but the Eternal was not in the fire.” footnotes: ¹²⁰ A late Galilean Amora, also called Rebbi Yehudah Halevi, infrequently appearing in halakhic discussions; he is a major source of the early Tanḥuma ¹²¹ It took place just around the house it destroyed. ¹²² Greek κοσμικόν. ¹²³ The earthquake by its nature is felt at great distances. ###### Jerusalem Talmud Berakhot 9:2:11 [Jerusalem Talmud Berakhot 9:2:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:11) רִבִּי יְהוּדָה אוֹמֵר הָרוֹאֶה אֶת הַיָּם הַגָּדוֹל אוֹמֵר בָּרוּךְ שֶׁעָשָׂה אֶת הַיָּם הַגָּדוֹל בִּזְמַן שֶׁרוֹאֵהוּ לִפְרָקִים. וְכַמָּה הוּא פֶּרֶק אֶחָד לִשְׁלֹשִׁים יוֹם. שִׁמְעוֹן קָמָטֵרִיָּא שְׁאַל לְרִבִּי חִיָיא בַּר בָּא בְּגִין דַּאֲנָא חַמָּר וּסְלִיק לִירוּשָׁלִַם בְּכָל [שָׁעָה] מַהוּ שֶׁנִּקְרַע. אָמַר לֵיהּ אִם בְּתוֹךְ שְׁלֹשִׁים יוֹם אִי אַתָּה צָרִיךְ לִקְרוֹעַ לְאַחַר שְׁלֹשִׁים יוֹם צָרִיךְ אַתָּה לִקְרוֹעַ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Rebbi Yehudah says, he who sees the ocean says: Praise to Him Who made the ocean, if he sees it at intervals.” What is an interval? Once in thirty days¹²⁴. Simeon the hard-working man¹²⁵ (which appears here because it mentions Simeon Qamateria.) As a learned man, he is addressed in Hebrew, not in Aramaic. asked Rebbi Ḥiyya bar Abba: Since I am a donkey driver and go up to Jerusalem all the time¹²⁶, how do I have to tear¹²⁷? He said to him: If it is within thirty days, you do not have to tear, after thirty days you have to tear. footnotes: ¹²⁴ In the Babli (59b), this is a statement of the Palestinian Rebbi Isaac; it seems that he brought the Galilean tradition to Babylonia. ¹²⁵ Greek καματηρός “laborious, hardworking” (E. G.). This person is mentioned only here and in the following Aggadah ¹²⁶ This is the reading of the Rome manuscript. The Venice print has בכל שנה “every year”, which does not fit the context. ¹²⁷ Just as one has to tear one’s clothes upon hearing of the death of a close relative, so one has to tear one’s clothes when seeing Jerusalem in a state of destruction. ###### Jerusalem Talmud Berakhot 9:2:12 [Jerusalem Talmud Berakhot 9:2:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:12) רִבִּי חוּנָא וְשִׁמְעוֹן קָמָטֵרִיָּא בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן וִיהוֹנָתָן בֶּן גֵּרְשׁוֹם בֶּן מְנַשֶּׁה נוּן תְּלוּיָ. אִם זָכָה בֶּן מֹשֶׁה. וְאִם לָאו בֶּן מְנַשֶּׁה. חֲבֵרָיָיא בְּעוּן קוֹמֵי רִבִּי שְׁמוּאֵל בַּר נַחְמָן כּוֹמֶר הָיָה לַעֲבוֹדָה זָרָה וְהֶאֱרִיךְ יָמִים. אֲמַר לוֹן עַל יְדֵי שֶׁהָיָה עֵינוֹ צָרָה בַּעֲבוֹדָה זָרָה שֶׁלּוֹ. כֵּיצַד הָיְתָה עֵינוֹ רָעָה בַּעֲבוֹדָה זָרָה שֶׁלּוֹ. הֲוָה בַּר נַשׁ אֲתִי לְמִיקְרְבָה תוֹר אוֹ אִימֵּר אוֹ גְדִי לַעֲבוֹדָה זָרָה וַאֲמַר לֵיהּ פַּיְיסֵיהּ עָלַי. וְהוּא אֲמַר לֵיהּ מַה זוּ מוֹעִילָה לָךְ לֹא רוֹאָה וְלֹא שׁוֹמַעַת לֹא אוֹכֶלֶת וְלֹא שׁוֹתָה לֹא מֵטִיבָה וְלֹא מְרֵיעָה וְלֹא מְדַבֶּרֶת. אֲמַר לֵיהּ חַיֶּיךָ וּמַה נַעֲבִיד. וְאֲמַר לֵיהּ אֲזִיל עֲבִיד וְאַיְיתִי לִי חַד פִּינָךְ דְּסוֹלֶת וְאַתְקִין עֲלוֹי עֶשֶׂר בֵּיעִין וְאַתְקוּן קוֹמוֹי וְהוּא אֲכַל מִכָּל מַה דַּאֲתִי וַאֲנָא מְפַיֵיס לָהּ עַלָּךְ. מִכֵּיוָן דַּאֲזִיל לֵיהּ הֲוָה אֲכִיל לוֹן. זִימְנָא חָדָא אֲתָא חַד בַּר פָּחִין אֲמַר לֵיהּ כֵּן. אֲמַר לֵיהּ אִם אֵין מוֹעִילָה כְּלוּם אַתְּ מַה אַתְּ עֲבִיד הָכָא. אֲמַר לֵיהּ בְּגִין חַיָּי. כֵּיוָן שֶׁעָמַד דָּוִד הַמֶּלֶךְ שָׁלַח וְהֵבִיאוֹ. אָמַר לֵיהּ אַתְּ בֶּן בְּנוֹ שֶׁל אוֹתוֹ צַדִּיק וְאַתְּ עוֹבֵד עֲבוֹדָה זָרָה. אָמַר לֵיהּ כַּךְ אֲנִי מְקוּבָּל מִבֵּית אֲבִי אַבָּא מְכוֹר עַצְמְךָ לַעֲבוֹדָה זָרָה וְאַל תִּצְטָרֵךְ לַבִּרְיוֹת. אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא אָמַר כֵּן אֶלָּא מְכוֹר עַצְמְךָ לַעֲבוֹדָה שֶׁהִיא זָרָה לָךְ וְאַל תִּצְטָרֵךְ לַבִּרְיוֹת. כֵּיוָן שֶׁרָאָה דָּוִד כָּךְ שֶׁהוּא אוֹהֵב מָמוֹן מַה עָשָׂה הֶעֱמִידוֹ קוֹמוֹס עַל תֵּיסַבְרִיּוֹת שֶׁלּוֹ. הֲדָא הִיא דִכְתִיב וּשְׁבוּאֵל בֶּן גֵּרְשׁוֹם בֶּן מֹשֶׁה נָגִיד עַל הָאוֹצָרוֹת. שְׁבוּאֵל שֶׁשָּׁב אֶל אֵל בְּכָל לִבּוֹ וּבְכָל כֹּחוֹ. נָגִיד עַל הָאוֹצָרוֹת שֶׁמִּינֵּהוּ עַל תֵּיסַבְרִיּוֹת שֶׁלּוֹ. מְתִיבִין לְרִבִּי שְׁמוּאֵל בַּר נַחְמָן וְהָא כְתִיב עַד יוֹם גְּלוֹת הָאָרֶץ. אֲמַר לוֹן כֵּיוָן שֶׁמֵּת דָּוִד עָמַד שְׁלֹמֹה וְחִילֵּף סֻנְקְלֵיטִין שֶׁלּוֹ. חָזַר לְקִילְקוּלוֹ הָרִאשׁוֹן. הֲדָא הִיא דִכְתִיב וְנָבִיא אֶחָד זָקֵן יוֹשֵׁב בְּבֵית אֵל וגו׳. אָמְרִין הוּא הֲוָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥuna and Simeon Qamateria in the name of Rebbi Samuel ben Naḥman (*Jud.* 18:30): “Jonathan ben Gershom ben Manasseh,” a hanging נ¹²⁸11:5, Babli *Bava Batra* 110a.. If he merits it, ben Mosheh. If he does not merit it, ben Manasseh. The colleagues asked before Rebbi Samuel bar Naḥman: He was a priest of idol worship and lived so long¹²⁹ Chapter 24) takes it as the time of captivity of king Manasse in Babylon; most later Medieval commentators (Ibn Ezra, Gersonides, R. Isaiah of Trani) take it to refer to the destruction of Shiloh (since Jeroboam put up a new Golden Calf at Dan, the original idol can no longer have survived.) However, as Y. Yadin has pointed out, already in the Song of Deborah there is a reference to the tribe of Dan who “went to dwell on ships.” Rashi’s interpretation is that of the Talmudim (the parallel in the Babli is *Bava Bathra* 110a), since both have Jonathan (not just one of his descendants) alive and active at the time of David, about 300 years after the conquest of Laish by the tribe of Dan.? He said to them, because *he* [Jonathan] was grudging to his idol. How was he grudging to his idol? If a man came to sacrifice an ox, a sheep, or a goat to the idol and told him: Make it favorably inclined towards me, *he* would say: What use does it have for you? It neither sees, nor hears, nor eats, nor drinks, nor does good or evil, and does not talk. He said to him, by your life, what should we do? *He* said to him, go, make, and bring me a wooden vessel¹³⁰ full of fine flour and put on it ten eggs, then *I* shall prepare it before that one and *it* will eat from all that comes and *I* shall make *it* favorably inclined towards you! After he left, *he* would eat it. One day, a son of pashas came and *he* said that to him. He said to *him*, if it is of no use, what are you doing here? *He* said to him, because of my livelihood. When David became king, he sent and brought *him*. He said to *him*, you are the grandson of that righteous man and you worship idols? *He* said to him: *I* have a tradition from my grandfather’s house: Sell yourself to idol worship¹³¹ rather than need other people¹³². He said to *him*: Heaven forbid! He did not say so, but sell yourself to work that is strange to you rather than to need other people. When David saw that he loved money, he made him count¹³³, a high official in post-Diocletian Rome. “Treasury” from Greek θησαυρός. of his treasuries. That is what is written (*1Chr.* 26:24): “Shabuel ben Gershom ben Moshe, overseer of the treasuries.” “Shabuel” because he returned to God with all his heart and all his might. “Overseer of the treasuries,” that he made him count of the treasuries. They objected to Rebbi Samuel bar Naḥman: (*Jud.* 18:30): “Until the day the land went into exile.” He said to them, when David died, Shelomo rose and exchanged all his counselors¹³⁴, quoted earlier, seems to assume that he stayed in Jerusalem after that.. *He* returned to his former bad ways. That is what is written: (*1K.* 13:11) “An old prophet¹³⁵ was dwelling at Beth El;” they say that this was *he*. footnotes: ¹²⁸ In Bible manuscripts and prints, the name is יהונתן בן גרשם בן מנשה, to hide the fact that a grandson of Moses was priest of the idol at Dan. Manasseh is the bad king of Judah, son of king Hezekiah. The parallels to this paragraph are Yerushalmi Sanhedrin ¹²⁹ The verse reads: “Jonathan ben Gershom ben Mo(n)sheh, he and his sons, were priests for the tribe of Dan, until the day the land was exiled. They put up for themselves the idol of Micah, that the latter had made, all the days that the House of God was at Shiloh.” There are several interpretations of “the day the land was exiled.” Rashi takes it to mean the exile of Dan by the Assyrians, Babylonian tradition (Seder Olam ¹³⁰ Greek πίναξ, “wooden platter”. ¹³¹ In Hebrew, “strange work”. ¹³² To take money from charity. ¹³³ Latin comes ¹³⁴ Greek singular σύγκλητος (βουλή) “summoned (council, senate)”, also συγκλητικός “of senatorial rank”, with Aramaic plural ending. Seder Olam ¹³⁵ Since prophets are usually experienced people, this one must have been very old. ###### Jerusalem Talmud Berakhot 9:2:13 [Jerusalem Talmud Berakhot 9:2:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:13) הָרוֹאֶה אֶת הַחַמָּה בִּתְקוּפָתָהּ וְאֶת הַלְּבָנָה בִּתְקוּפָתָהּ וְאֶת הָרָקִיעַ בְּטִיהֲרוֹ אוֹמֵר בָּרוּךְ עוֹשֶׂה בְּרֵאשִית. אָמַר רִבִּי חוּנָה הֲדָא דְתֵימַר בִּימוֹת הַגְּשָׁמִים בִּלְבַד לְאַחַר שְׁלֹשָׁה יָמִים. וְהֲדָא הִיא דִכְתִיב וְעַתָּה לֹא רָאוּ אוֹר וגו׳. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** He who sees the sun at its turning point¹³⁶, the moon at its turning point, and the sky in its purity, says: Praise to the Maker of Creation. Rebbi Ḥuna says, that means in the rainy season and only after three days. That is what is written (*Job* 37:21): “Now they do not see light, etc.¹³⁷ 23(8) reads: “ ‘Now they do not see light,’ we have formulated: He who sees the sun at its turning point, the moon in its spherical shape, the stars in their paths, the planets in their order, says: Praise to the Maker of Creation. Rebbi Ḥuna says, that means in the rainy season and only after three days.” Rabbenu Ḥananel, in his commentary to the Babli, takes sun, moon, stars, and planets all together and requires a benediction if any of them has not been seen for a prolonged time.” footnotes: ¹³⁶ According to the Babli (59b), this is the moment when the sun would stand at the point where it was created if the Julianic calendar could be extrapolated backwards. It is not permissible to read the Yerushalmi by the interpretations of the Babli. Usually, a “turning point” of the sun is either a solstice or an equinox; it also could just mean “the sun turning”. The latter meaning is implied by the Tosephta (6:6): “He who sees sun, moon, fixed stars, planets, says: Praise to the Maker of Creation. Rebbi Yehudah says, he who recites a benediction over the sun is on the way of heretics. Similarly, Rebbi Yehudah used to say, he who sees the ocean frequently has to recite a benediction if it has changed.” Here it is clear that the entire statement refers to weather-related phenomena; the following statement of R. Ḥuna therefore should not be taken to refer to the clear sky only (as it is taken in the Babli) but for all celestial phenomena when they are observed in an unpolluted sky. The coastline of the ocean may have changed during a storm; after the clearing of the sky R. Jehudah requires a new benediction. ¹³⁷ The end of the verse: “He is lucent in the skies, a wind passed by and purified them,” shows that the sky is really radiant only if the sun comes out after a long rain.A parallel Yerushalmi source, Midrash Wayiqra rabba ###### Jerusalem Talmud Berakhot 9:2:14 [Jerusalem Talmud Berakhot 9:2:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:14) הָרוֹאֶה אֶת הַלְּבָנָה בְחִידּוּשָׁהּ אוֹמֶר בָּרוּךְ מְחַדֵּשׁ חֳדָשִׁים. עַד אֵיכָן. רִבִּי יַעֲקֹב בַּר אָחָא בְּשֵׁם רִבִּי יוֹסֵי עַד שֶׁתֵּרָאֶה כַּחֲצִי הַמַּטֶּה. רִבִּי אָחָא וְרִבִּי חִינְנָא בְשֵׁם רִבִּי יוֹסֵי עַד שֶׁתִּתְמַלֵּא פְגִימָתָהּ. רַבָּנָן דְּקֵיסַרִין אָמְרִין עַד אַרְבָּעָה עָשָׂר יוֹם. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בוּן וְיֵאוֹת. כְּלוּם מִתְמַלְּאֵת פְּגִימָתָהּ אֶלָּא עַד אַרְבָּעָה עָשָׂר יוֹם. הָא כָּל אַרְבָּעָה עָשָׂר יוֹם צָרִיךְ לְבָרֵךְ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** He who sees the moon in its renewal says: Praise to Him Who renews months¹³⁸ 42a) notes that in Galilee one recites simply: “Praised are You, Eternal, our God, King of the Universe, Who renews months,” and that this is the formula used by women in Babylonia, but men in Babylonia use the formula “Praised are You, Eternal, our God, King of the Universe, Who renews months” only as conclusion of a longer prayer.. Until when? Rebbi Jacob bar Aḥa in the name of Rebbi Yose¹³⁹) he is reported to have said in the name of R. Yoḥanan that one recites the benediction “until its (the moon’s) missing part is filled” and Rebbi Jacob bar Idi interprets this to mean that the appearance of the moon is no longer concave, i. e. that its visible circumference looks like a semicircle with its diameter (ascribed here to R. Jacob bar Aḥa). The people of Nehardea say, until after the 15th of the month, an interpretation which is more lenient than any opinion expressed here.: Until it is seen like half a stick. Rebbi Aḥa and Rebbi Ḥinena in the name of Rebbi Yose: Until its missing part is filled. The rabbis of Caesarea say, until the fourteenth day. Rebbi Yose bar Abun said, that is correct; the missing part is never filled before the fourteenth day. Hence, all fourteen days one needs to recite the benediction. footnotes: ¹³⁸ The Babli (Sanhedrin ¹³⁹ He is Rebbi Assi; in the Babli (loc. cit. ###### Jerusalem Talmud Berakhot 9:2:15 [Jerusalem Talmud Berakhot 9:2:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:15) בִּתְפִילָּה רִבִּי יוֹסֵי בַּר נְהוֹרַיָּא אָמַר מְקַדֵּשׁ יִשְׂרָאֵל מְחַדֵּשׁ חֳדָשִׁים. רִבִּי חִיָיא בַּר אַשִּׁי אָמַר מְקַדֵּשׁ יִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים. שְׁמוּאֵל אָמַר צָרִיךְ לוֹמַר וְהַשִּׂיאֵנוּ. רַב אָמַר צָרִיךְ לְהַזְכִּיר בָּהּ זְמָן. תַּנִּי רִבִּי הוֹשַׁעְיָה וְהָיוּ לְאוֹתוֹת וּלְמוֹעֲדִים וּלְיָמִים וּלְשָׁנִים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** In prayer¹⁴⁰ prayer of the day of the New Moon., Rebbi Yose bar Nahorai said: “He Who sanctifies Israel, renews months.” Rav Ḥiyya bar Ashi said: “He Who sanctifies Israel and the New Moon.¹⁴¹” Samuel said, one must say “bestow on us¹⁴²: “Bestow on us, o Eternal, our God, the blessing of Your holiday.” There is no mention of this and the following statement of Rav in any Babylonian source. Even though this might indicate concurrence of the Babli, the requirements of Samuel and Rav are not followed. [The Yerushalmi prayer texts from the Cairo Genizah show the *Musaph* Amidah of the days of the New Moon following the text of the holiday Amidah.].” Rav said, one must mention “time.¹⁴³” Rebbi Hoshaya stated: (*Gen.* 1:14) “They should be for signs and appointed times, days and years.¹⁴⁴ 6(3): “They shall be for signs”, these are the Sabbaths, “and appointed times,” these are the holidays of pilgrimage, “days,” these are the days of the New Moon, “and years,” that is the sanctification of years. [The Sabbath is called a sign in *Ex.* 31:13,17. The sanctification of years is the solemn declaration of a Jubilee year by the Synhedrion.] In this interpretation, the days of the New Moon are on the same level as holidays.” footnotes: ¹⁴⁰ The Musaph ¹⁴¹ This is the Babylonian version, given by a Babylonian. ¹⁴² The formula used on holidays to introduce the final paragraph of the middle benediction of the Amidah ¹⁴³ Recite on the day of New Moon the benediction: “Praise to You, Eternal, our God, King of the Universe, Who made us live, sustained us, and let us reach this time.” ¹⁴⁴ The explanation is given in Bereshit rabba ###### Jerusalem Talmud Berakhot 9:2:16 [Jerusalem Talmud Berakhot 9:2:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:16) הָעוֹבֵר בֵּין הַקְּבָרוֹת מַהוּ אוֹמֵר בָּרוּךְ אַתָּה יי מְחַיֵּה הַמֵּתִים. רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן בָּרוּךְ נֶאֱמָן בִּדְבָרוֹ וּמְחַיֵּה מֵתִים. רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן הַיּוֹדֵעַ מִסְפַּרְכֶם הוּא יְעוֹרֵר אֶתְכֶם הוּא יְגַלֶּה אֶת הֶעָפָר מֵעַל עֵינֵיכֶם. בָּרוּךְ אַתָּה יי מְחַיֵּה הַמֵּתִים. רִבִּי אֶלְעָזָר בְּשֵׁם רִבִּי חֲנִינָא אֲשֶׁר יָצַר אֶתְכֶם בַּדִּין וְכִלְכֵּל אֶתְכֶם בַּדִּין. וְסִילֵּק אֶתְכֶם בַּדִּין. וְעָתִיד לְהַחֲיוֹתְכֶם בַּדִּין. הַיּוֹדֵעַ מִסְפַּרְכֶם הוּא יְגַלֶּה עָפָר מֵעֵינֵיכֶם. בָּרוּךְ מְחַיֵּה הַמֵּתִים. [הֲדָא דְתֵימַר] בְּמֵיתֵי יִשְׂרָאֵל. אֲבָל בְּמֵיתֵי אוּמּוֹת הָעוֹלָם אוֹמֵר בּוּשָׁה אִמְּכֶם מְאֹד חָפְרָה יוֹלַדְתְּכֶם וגוֹ׳. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** What says he who passes between graves¹⁴⁵ that parallels the statement of R. Ḥanina here. An addition in the name of Rav Naḥman gives the second text of R. Yoḥanan here. The conclusion is simply “He Who makes the dead live.” In the Tosephta (6:6), the text is that of R. Yoḥanan with the longer conclusion of R. Yoḥanan. The medieval quotes of these texts differ widely, cf. *Diqduqe Soferim Berakhot* p. 330, *Toseftakifshutah Berakhot* p. 109. It seems that the original benediction was simply: Praised are You, Eternal, Who makes the dead live. The longer texts are additions of Tannaïm of the last and Amoraïm of the first generations.? Praised are You, Eternal, Who makes the dead live. Rebbi Ḥiyya¹⁴⁶ in the name of Rebbi Yoḥanan: Who is true to His word and makes the dead live. Rebbi Ḥiyya in the name of Rebbi Yoḥanan: He Who knows your number will wake you up and remove the dust from upon your eyes. Praised are You, Eternal, Who makes the dead live. Rebbi Eleazar in the name of Rebbi Ḥanina: Who created You by judgment, fed you by judgment, and removed you by judgment, He will in the future make you live by judgment. He Who knows your number will remove the dust from upon your eyes. Praised be He Who makes the dead live. That is, for Jewish dead. But for the dead of the Gentiles, he says (*Jer.* 50:12): Your mother is very shameful, the one who bore you is ashamed¹⁴⁷ …. footnotes: ¹⁴⁵ The parallel in the Babli (58a) quotes a baraita ¹⁴⁶ Here and in the following it is always R. Ḥiyya bar Abba. ¹⁴⁷ The end of the verse is: “Lo, the future of the Gentiles is desert, wilderness and steppe,” not the blissful afterlife. The Babli quotes the same verse. ###### Jerusalem Talmud Berakhot 9:2:17 [Jerusalem Talmud Berakhot 9:2:17](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:17) הָרוֹאֶה הַקֶּשֶׁת בֶּעָנָן אוֹמֵר בָּרוּךְ אַתָּה יי זוֹכֵר הַבְּרִית. רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן נֶאֱמָן בִּבְרִיתוֹ וְזוֹכֵר הַבְּרִית. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** He who sees the rainbow in the clouds says: Praised are You, Eternal, Who remembers the Covenant. Rebbi Ḥiyya in the name of Rebbi Yoḥanan: Who is faithful to His Covenant and remembers the Covenant¹⁴⁸. The formula is not original with R. Yoḥanan; he simply chose one among several that were current.. footnotes: ¹⁴⁸ This is the formulation of the Tosephta (6:5); the Babli (59a) has a different formulation from a baraita ###### Jerusalem Talmud Berakhot 9:2:18 [Jerusalem Talmud Berakhot 9:2:18](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:18) רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יִרְמְיָה כָּל יָמָיו שֶׁל רִבִּי שִׁמְעוֹן בֵּן יוֹחַי לֹא נִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יִרְמְיָה כֵּן הֲוָה רִבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר בִּקְעָה בִּקְעָה הִתְמַלְּאִי דִּינָרֵי זָהָב וְהָיְתָה מִתְמַלָּאה. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יִרְמְיָה כֵּן הֲוָה רִבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר אֲנִי רָאִיתִי בְּנֵי הָעוֹלָם הָבָּא וּמוּעָטִים הֵן. אִין תְּלָתִין אִינּוּן אֲנָא וּבְרִי מִנְהוֹן. אִין תְּרֵין אִינּוּן אֲנָא וּבְרִי אִינּוּן. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יִרְמְיָה כָּךְ הָיָה רִבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר יְקָרֵב אַבְרָהָם מִן גַּבֵּיהּ וְעַד גַּבַּיי. וַאֲנָא מִיקָרֵב מִן גַּבַיי וְעַד סוֹף כָּל דָּרֵי. וְאִין לָא יְצָרֵף אֲחִיָּה הַשִּׁילוֹנִי עִמִּי וַאֲנָא מְקָרֵב כָּל עַמָּא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥizqiah in the name of Rebbi Jeremiah: No rainbow was seen all the days of Rebbi Simeon ben Yoḥai¹⁴⁹. Rebbi Ḥizqiah in the name of Rebbi Jeremiah: Rebbi Simeon bar Yoḥai used to say, “Valley, valley, get filled with gold denars,” and it got filled¹⁵⁰ his time in the study of Torah and did not earn money. Since it has been shown in the story of Jonathan ben Gershom that one may not take money from charity or contributions if one can avoid it at all, it is clear that he must have lived off his own money; otherwise he could not have been a just person.. Rebbi Ḥizqiah in the name of Rebbi Jeremiah: Rebbi Simeon bar Yoḥai used to say, I saw the people of the Future World and they are few¹⁵¹ 45b, *Sanhedrin* 97b) explains that this refers only to the highest state attainable in the Future World. This is also implied by the rest of the paragraph where R. Simeon declares that he can bring practically everybody to the Future World. [It is obvious that in both places in the Babli, one has to read “Rebbi Ḥizqiah” instead of “Ḥizqiah” (in the current text), who would be the son of Rebbi Ḥiyya, preceding R. Jeremiah by two generations.]. If they are three, I and my son are of them. If they are two, they are me and my son. Rebbi Ḥizqiah in the name of Rebbi Jeremiah: Rebbi Simeon bar Yoḥai used to say, Abraham should bring near from his back to my back¹⁵²; I shall bring near from my back to the end of all generations. Otherwise, Aḥiya from Shiloh¹⁵³, Chapter 1, end. should join me and I shall bring everybody near. footnotes: ¹⁴⁹ Since the rainbow is a sign that God will not bring a deluge over humankind even though their misdeeds would justify it; one single perfectly just person does by his existence exclude the possibility of a deluge and, therefore, the rainbow does not have to appear in his lifetime. It follows that a person in whose lifetime (probably meaning, from age 20 and onward) a rainbow is sighted cannot be perfect. This paragraph is inserted as addition to the topic of the rainbow. ¹⁵⁰ Rebbi Simeon is the only Tanna (except Simeon ben Azai who died very young) about whom it is reported positively that he spent all ¹⁵¹ The Babli (Sukkah ¹⁵² Rescue everybody from punishment and bring him to the Future world. ¹⁵³ Cf. Seder Olam ###### Jerusalem Talmud Berakhot 9:2:19 [Jerusalem Talmud Berakhot 9:2:19](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:19) וְכִי מַה רָאוּ לִסְמוֹךְ בְּשׂוֹרוֹת טוֹבוֹת לִגְשָׁמִים. רִבִּי בֶּרֶכְיָה בְּשֵׁם רִבִּי לֵוִי עַל שֵׁם מַיִם קָרִים עַל נֶפֶשׁ עֲיֵיפָה שְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** What reason did they have to take together¹⁵⁴ good news and rains? Rebbi Berekhiah in the name of Rebbi Lewi: Because of (*Pr.* 25:25) “cold water on a weary person and good news from a distant land.” footnotes: ¹⁵⁴ In the Mishnah, having the same formula of thanks for good news and winter rain. ###### Jerusalem Talmud Berakhot 9:2:20 [Jerusalem Talmud Berakhot 9:2:20](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:20) וְכַמָּה גְשָׁמִים יֵרְדוּ וִיהֵא אָדָם צָרִיךְ לְבָרֵךְ. רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן בִּתְחִילָּה כְדֵי רְבִיעָה. וּבַסּוֹף כְּדֵי שֶּׁיּוּדְחוּ פָנֶיהָ. רִבִּי יַנַּאי בַּר יִשְׁמָעֵאל בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בִּתְחִילָּה כְדֵי רְבִיעָה. וּלְבַסּוֹף כְּדֵי שֶּׁתִּשְׁרֶה הַמְּגוּפָה. וְיֵשׁ מְגּוּפָה נִשְׁרֵית. אֶלָּא רוֹאִין אוֹתָהּ כְּאִילּוּ הִיא שְׁרוּיָה. רִבִּי יוֹסֵי בְשֵׁם רַב יְהוּדָה וְרִבִּי יוֹנָה וְרַב יְהוּדָה בְשֵׁם שְׁמוּאֵל בִּתְחִילָּה כְדֵי רְבִיעָה. וּלְבַסּוֹף אֲפִילוּ כָּל שֶׁהוּא. רִבִּי יוֹסָה בְשֵׁם רִבִּי זְעִירָא לְהַפְסִיק תַּעֲנִית נֶאֱמְרָה. רִבִּי חִזְקִיָּה וְרִבִּי נָחוּם וְרַב אָדָא [בַּר אֲבִימִי] הֲווּן יָתְבִין. אָמַר רִבִּי [נָחוּם] לְרַב אָדָא בַּר אֲבִימִי לֹא מִסְתַּבְּרָא לִבְרָכָה נֶאֱמְרָה. אָמַר לֵיהּ הִין. אָמַר רִבִּי חִזְקִיָּה לְרַב אָדָא בַּר אֲבִימִי לֹא מִסְתַּבְּרָא לְהַפְסִיק תַּעֲנִית נֶאֱמְרָה. אָמַר לֵיהּ אִין. אָמַר לֵיהּ לָמָּה אָמַרְתָּ לֵיהּ הִין הָכִין. אָמַר לֵיהּ בְּשִׁיטַּת רִבִּי. אָמַר רִבִּי מָנָא לְרִבִּי חִזְקִיָּה מָנִי רַבֵּיהּ. אָמַר לֵיהּ רִבִּי זְעִירָא. אָמַר לֵיהּ וַאֲנָן אָמְרִינָן רִבִּי יוֹסֵי בְשֵׁם רִבִּי זְעִירָא לְהַפְסִק תַּעֲנִית נֶאֱמְרָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** How¹⁵⁵ 1:3, *Bereshit rabba* 13(16). The text here follows the one in Taänit where it is supported by the Rome manuscript. much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start¹⁵⁶, that it should fertilize¹⁵⁷, at the end that the surface should be wet¹⁵⁸ and *Bereshit rabba*, “that a brick should be wet.”. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked¹⁵⁹. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days¹⁶⁰ 25b, knows only of the rule of fertilizing.]. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi¹⁶¹ were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days¹⁶². footnotes: ¹⁵⁵ The almost exact parallel is in Taäniot ¹⁵⁶ After it was dry for at least thirty days (in the Middle East, usually for six months.) ¹⁵⁷ The definition is discussed in the second paragraph after this one. ¹⁵⁸ In Taänit ¹⁵⁹ Wine and oil were kept in clay amphoras (חבית) that were closed with clumps of clay. The measure is that the clay should become wet inside. ¹⁶⁰ If there was a draught and a fast-day was decreed, when it has started to rain in the night before services begin in the synagogue, one stops and eats if there was enough rain to fertilize the earth. If they already started to recite the liturgy for fast days during daytime, then one stops according to one of the rules given above. [The Babli, Taänit ¹⁶¹ He is mentioned only here. ¹⁶² The rules have been formulated for fast days only. ###### Jerusalem Talmud Berakhot 9:2:21 [Jerusalem Talmud Berakhot 9:2:21](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:21) רַב יְהוּדָה בַּר יְחֶזְקְאֵל אָמַר אַבָּא מְבָרֵךְ עַל יְרִידַת גְּשָׁמִים יִתְגַּדַּל וְיִתְקַדַּשׁ וְיִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךָ מַלְכֵּינוּ עַל כָּל טִיפָּה וְטִיפָּה שֶׁאַתְּ מוֹרִיד לָנוּ שֶׁאַתְּ מַמְנִיעָן זוּ מִזּוּ. כִּי יְגָרַע נִטְפֵי מָיִם. כְּמַה דְאַתְּ אָמַר וְנִגְרַע מֵעֶרְכֶּךָ. אָמַר רִבִּי יוּדָן וְלֹא עוֹד אֶלָּא שֶׁהוּא מוֹרִידָן בְּמִידָּה. שֶׁנֶּאֱמַר וּמַיִם תִּיכֵּן בְּמִידָּה. רִבִּי יוֹסֵי בַּר יַעֲקֹב סְלַק מְבַקְּרָה רִבִּי יוּדָן מִגְדָּלָיָא. עַד דַּהֲוָא תַּמָּן נָחַת מִיטְרָא וְשָׁמַע קָלֵיהּ אָמַר אֶלֶף אֲלָפִין וְרִיבֵּי רִיבְוָון חַיָיבִין לְהוֹדוֹת לִשְׁמָךְ מַלְכֵּינוּ עַל כָּל טִיפָּה וְטִיפָּה שֶׁאַתְּ מוֹרִיד לָנוּ שֶׁאַתְּ גּוֹמֵל טוֹבָה לַחַיָיבִים. אֲמַר לֵיהּ הֲדָא מְנָא לָךְ. אֲמַר לֵיהּ הָכִין הֲוָה רִבִּי סִימוֹן מְבָרֵךְ עַל יְרִידַת גְּשָׁמִים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rav Yehudah bar Ezechiel¹⁶³ 6b), Rav Yehudah quotes a shorter text in the name of Rav. A longer text, patterned on the benediction after the recitation of Psalms on Sabbath and holidays with a different final doxology, is reported there in the name of R. Yoḥanan. It seems that long texts were never accepted in Galilee. said, my father used to recite for rainfall: May Your Name be magnified, sanctified, praised, and elevated, our King, for every drop that You bring down to us, and you make them refrain one from the other. (*Job* 36:27) “For He reduces water drippings;” as one says (*Lev.* 27:18): “Your value will be reduced.” Rebbi Yudan said, not only that, but He brings them down in measure, as it is said (*Job* 28:25): “Water He determined by measure.” Rebbi Yose bar Jacob¹⁶⁴ went to visit Rebbi Yudan from Migdal¹⁶⁵. While he was there, rain started to come down and he heard his (R. Yudan’s) voice saying: Thousands of thousands and myriads of myriads we are obliged to thank Your Name, our King, for every drop that You bring down to us, for You do good things for the guilty ones. He said to him: From where do you have this? He said to him: This is the benediction that Rebbi Simon recited for rainfall. footnotes: ¹⁶³ He is Rav Yehudah who is frequently quoted in both Talmudim. The texts given are only an introduction to the doxology required by the Mishnah, “He Who is good and does good.” In the Babli (Taänit ¹⁶⁴ He always is quoted together with R. Yudan of Migdal; he might be R. Yose bar Jacob bar Idi mentioned in Midrashim. ¹⁶⁵ An Amora of the fourth generation, living in Migdal Nunia North of Tiberias. ###### Jerusalem Talmud Berakhot 9:2:22 [Jerusalem Talmud Berakhot 9:2:22](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:22) וְכַמָּה גְּשָׁמִים יֵרְדוּ וִיהֵא בָּהֶן כְּדֵי רְבִיעָה מְלֹא כֵלִי מַחֲזִיק שְׁלֹשָׁה טְפָחִים דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר בַּתְּחִילָּה טֶפַח וּבַשְּׁנִיָּיה שְׁנֵי טְפָחִים וּבַשְּׁלִישִׁית שְׁלֹשָׁה טְפָחִים. תַּנִּי רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר אֵין לְךָ טֶפַח יוֹרֵד מִלְּמַעֲלָה שֶׁאֵין הָאָרֶץ מַעֲלָה כְּנֶגְדּוֹ שְׁנֵי טְפָחִים מַאי טַעֲמָא תְּהוֹם אֶל תְּהוֹם קוֹרֵא לְקוֹל צִינּוֹרֶיךָ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** How¹⁶⁶ 1:4. In the Babli (*Taänit* 25b) and the Yerushalmi source *Bereshit rabba* 13(13), Rebbi Meïr is reported to require that the rains penetrate the depth of the penetration of the plough-share (which is assumed to be three hand-breadths,) whereas R. Yehudah says that for dry earth, one hand-breadth was enough, for average ground two hand-breadths, and for well worked ground, three hand-breadths. If these are two equivalent formulations, then the text here has to be interpreted in the light of the text in Babli/Midrash: Not that R. Meïr requires a rainfall of three hand-breadths (10.8 inches) in one storm (or R. Yehudah rainfalls of 3.6, 7.2, 10.8 inches, respectively) but that the moisture has to penetrate the earth to the depth indicated. In that case, “dry earth” is simply the earth after the rainless summer months, average earth is the earth after the first winter storms, and well worked ground is the earth after an uninterrupted rain of seven days (the first, second, and third fertilizing periods in the language of Tosephta *Taäniot* 1:4). R. Simeon ben Eleazar seems to object to both R. Meïr and R. Yehudah because rain will make the ground water level rise by twice the amount of rain water; hence, moisture in the ground can come from below as well as from above. One must assume that in the Yerushalmi also the measurements are those of moist spots in the earth and not of rainfall in the modern sense. much rain should fall that it is considered fertilizing? If it fills a vessel of three hand-breadths, the words of Rebbi Meïr. Rebbi Yehudah says, the first rainfall one hand-breadth, the second one two hand breadths, and the third one three hand-breadths. It has been stated: Rebbi Simeon ben Eleazar says, there is no hand-breadth that falls from above that the earth does not raise two hand-breadths towards it. What is the reason? (*Ps.* 42:8) “The deep calls to the deep¹⁶⁷ that clouds also are called “deep”. by the sound of Your water spouts.” footnotes: ¹⁶⁶ There are two parallel traditions, both of Galilean origin. The text here is almost identical with Tosephta Taäniot ¹⁶⁷ Rashi explains in Babli Taänit ###### Jerusalem Talmud Berakhot 9:2:23 [Jerusalem Talmud Berakhot 9:2:23](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:23) וְאָמַר רִבִּי לֵוִי הַמַּיִם הָעֶלְיוֹנִים זְכָרִים וְתַחְתּוֹנִים נְקֵבוֹת. מַה טַעַם תִּפְתַּח אֶרֶץ. כִּנְקֵבָה הַזֹּאת שֶׁהִיא פוֹתַחַת לִפְנֵי הַזָּכָר. וְיִפְרוּ יֶשַׁע. זוּ פִּרְיָה וְרִבְיָיה. וּצְדָקָה תַצְמִיחַ יַחַד. זוּ יְרִידַת הַגְּשָׁמִים. כִּי אֲנִי יי בְּרָאתִיו. לְכַךְ בְּרָאתִיהָ לְתִיקוּנוֹ וּלְיִישּׁוּבוֹ שֶׁל עוֹלָם. רִבִּי אָחָא תַנִּי לָהּ בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְלָמָּה נִקְרָא שְׁמָהּ רְבִיעָה שֶׁהִיא רוֹבַעַת אֶת הָאָרֶץ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** And Rebbi Levi said: The upper waters are male and the lower ones female. What is the reason? (*Is.* 45:8)¹⁶⁸ 6b that rain is the earth’s husband because in *Is.* 55:10 it is said that rain makes the earth give birth, while Rebbi Abbahu (there and *Berakhot* 59b) says that a benediction is recited only if “the bridegroom goes towards the bride,” meaning that drops jump up from the earth towards the descending rain. [This is the traditional interpretation, given by Ashkenazic Rabbenu Gershom and Sephardic Rabbenu Ḥanan‘el. Rashi, sensing the apparent contradiction, has a prosaic interpretation, that on both sides of the street the gutters will spout water one towards the other.] “The earth shall open,” like a female who opens before a male; “they should bear fruit of help,” that is being fruitful and multiplying; “and justice shall sprout together,” that is rainfall; “I, the Eternal, did create it,” for that I created it, for the well-being of the world. Rebbi Aḥa stated it in the name of Rebbi Simeon ben Gamliel¹⁶⁹. In the Babli (*Taänit* 6b), this passage appears as a statement of the Amora Rebbi Abbahu.: Why is it called “fertilizing,” because it impregnates the earth. footnotes: ¹⁶⁸ The verse starts: “The heavens should pour down from high, and the skies should flow with justice,” speaking of rain. The Babli has two contradictory sermons in this matter. Rav Yehudah is reported in Taänit ¹⁶⁹ This is the end of Rebbi Simeon ben Eleazar’s text in Tosephta Taäniot ###### Jerusalem Talmud Berakhot 9:2:24 [Jerusalem Talmud Berakhot 9:2:24](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:24) רִבִּי חֲנִינָא בַּר יַקָּא בְּשֵׁם רַב יְהוּדָה שׁוֹרְשֵׁי חִיטָּה בּוֹקְעִין בָּאָרֶץ חֲמִשִּׁים אַמָּה. שׁוֹרְשֵׁי תְאֵינָה רַכִּים בּוֹקְעִין בַּצּוּר. תַּנִּי רִבִּי יִשְׁמָעְאֵל בֶּן אֶלְעָזָר אוֹמֵר אֵין הָאָרֶץ שׁוֹתָה אֶלָּא לְפִי חִיסּוּמָהּ. אִם כֵּן מַה יַעֲשֶׂה שׁוֹרְשֵׁי חָרוּב. מָה יַעֲשׂוּ שׁוֹרְשֵׁי שִׁקְמָה. אָמַר רִבִּי חֲנִינָא אַחַת לִשְׁלֹשִׁים יוֹם תְּהוֹם עוֹלֶה וּמַשְׁקֶה אוֹתוֹ. וּמַה טַעַם אֲנִי יי נוֹצְרָהּ לִרְגָּעִים אַשְׁקֶנָּה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥanina bar Yaqqa¹⁷⁰ 1:3, *Avodah zarah* 3:6, Midrash *Bereshit rabba* 13(19). In *Taäniot*, the name is R. Ḥanania bar Yaqqa, in *Avodah zarah* it is R. Ḥaninah bar Yasa, and in the Midrash it is R. Ḥanina ben R. ‘Izqa in the name of Rebbi (!) Yehudah. in the name of Rav Yehudah: The roots of wheat split the earth to a depth of 50 cubits. The soft roots of a fig tree split rock. It has been stated: Rebbi Ismael ben Eleazar¹⁷¹ and *Avodah zara*, as well as here in the Rome ms., correctly R. Simeon ben Eleazar; in the printed Midrash R. Eleazar ben R. Simeon, R. Simeon ben Eleazar in manuscripts. says, the earth drinks only according to its hardness¹⁷². If this is so, what do the roots of the carob do? What do the roots of the sycamore do¹⁷³? Rebbi Ḥanina said, once every thirty days the abyss wells up and drenches them. What is the reason? (*Is.* 27:3) “I, the Eternal, watch over it¹⁷⁴ and water it in moments.” footnotes: ¹⁷⁰ A Galilean Amora of the third generation who studied under Rav Yehudah in Babylonia and only reports sayings of Rav Yehudah. The paragraph has three parallels, Yerushalmi Taäniot ¹⁷¹ In Taäniot ¹⁷² The harder the soil, the less it is penetrated by moisture. ¹⁷³ These trees grow mainly wild, mostly in places unsuited for more delicate fruit trees because of the hardness of the soil. Their roots are very deep. ¹⁷⁴ The desirable vineyard. ###### Jerusalem Talmud Berakhot 9:2:25 [Jerusalem Talmud Berakhot 9:2:25](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:25) אָמַר רִבִּי זְעִירָא תַּנִּי תַמָּן רָאָה זוֹל בָּא לָעוֹלָם וְשׂוֹבַע בָּא לָעוֹלָם נָהָר מַסְפִּיק לִמְדִינָה אוֹמֵר בָּרוּךְ הַטּוֹב וְהַמֵּטִיב. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Zeïra¹⁷⁵ said, it is stated there¹⁷⁶: If one notices cheapness¹⁷⁷ coming to the world, plenty coming to the world, or a river supplying¹⁷⁸ a city, one recites: He Who is good and does good. footnotes: ¹⁷⁵ Here starts the discussion of the last part of the Mishnah, what to recite for good news and what for bad news. One has first to define good and bad news. ¹⁷⁶ In Babylonia. ¹⁷⁷ Falling prices for consumers, disinflation. ¹⁷⁸ A river (or, in Babylonian terms, an arm of a river) changing its course and now suppliying a town with flowing water when before they had to draw water from wells. In Israel, rivers are not fed by melting snow, so this kind of spring flood does not happen there; it is truly a Babylonian formulation. ###### Jerusalem Talmud Berakhot 9:2:26 [Jerusalem Talmud Berakhot 9:2:26](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:2:26) אָמְרוּ לוֹ מֵת אָבִיו. אוֹמֵר בָּרוּךְ דַּיָין הָאֱמֶת. מֵת וְהוֹרִישׁוֹ אוֹמֵר בָּרוּךְ הַטּוֹב וְהַמֵּטִיב. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** If he was told that his father had died, he says: “Praise to the True Judge.” He died and made him an heir, he says: “Praise to Him Who is good and does good¹⁸⁰.” footnotes: ¹⁸⁰ Here starts the discussion of the last part (in the Mishnah collection, Mishnah 4). ###### Jerusalem Talmud Berakhot 9:3:1 [Jerusalem Talmud Berakhot 9:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:3:1) **משנה:** בָּנָה בַּיִת חָדָשׁ וְקָנָה כֵּלִים חֲדָשִׁים אוֹמֵר בָּרוּךְ שֶׁהִגִּיעָנוּ לַזְּמַן הַזֶּה. מְבָרֵךְ עַל הָרָעָה מֵעֵין הַטּוֹבָה וְעַל הַטּוֹבָה מֵעֵין הָרָעָה. וְהַזּוֹעֵק לְשֶׁעָבַר הֲרֵי זֶה תְפִילַּת שָׁוְא. כֵּיצַד הָיְתָה אִשְׁתּוֹ מְעוּבֶּרֶת וְאָמַר יְהִי רָצוֹן שֶׁתֵּלֵד אִשְׁתִּי זָכָר הֲרֵי זוֹ תְפִילַּת שָׁוְא. הָיָה בָּא בַדֶּרֶךְ וְשָׁמַע קוֹל צְוָחָה בָּעִיר אָמַר יְהִי רָצוֹן שֶׁלֹּא יִהְיֶה בְתוֹךְ בֵּיתִי הֲרֵי זוֹ תְפִילַּת שָׁוְא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** ⁹³ If one built a new house or bought new garments, he says: Praise to Him Who let us reach this time. One recites the benediction for bad news containing good and for good ones containing bad⁹⁴. But if one cries about the past, that is a vain prayer. How is that? If his wife was pregnant and he said: May it be (God’s) pleasure that my wife would give birth to a male, that is a vain prayer. If he came from a trip, heard wailing in town, and said: May it be (God’s) pleasure that this should not be in my house, that is a vain prayer. footnotes: ⁹³ In the Mishnah, this is Mishnah 4. However, in the Halakhah, the discussion belongs to Halakhah 3; Halakhot 4,5,6,7 belong to Mishnayot 5,6,7,8, respectively. The numbering of Mishnayot has been changed to correspond to that of the Halakhot. ⁹⁴ This sentence is not commented on in the Halakhah; hence, the translation follows the interpretation of the Babli: If his crop was ruined by a flood that deposited a layer of new earth on his field, it is bad news now and requires the benediction for bad news, even though he will gain an advantage when it is time to plant next year’s crop. ###### Jerusalem Talmud Berakhot 9:3:2 [Jerusalem Talmud Berakhot 9:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:3:2) **הלכה:** בָּנָה בַּיִת חָדָשׁ וְקָנָה כֵּלִים חֲדָשִׁים כו׳. אָמַר רִבִּי חִיָיא בַּר בָּא לֹא סוֹף דָּבָר חֲדָשִׁים אֶלָּא אֲפִילוּ שְׁחָקִים כְּאִילּוּ הֵם חֲדָשִׁים לוֹ. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי חִיָיא בַּר אַבָּא אָמַר קָנָה אוֹמֵר בָּרוּךְ שֶׁהֶחֱיָינוּ וְקִיְימָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה. נִיתַּן לוֹ אוֹמֵר בָּרוּךְ הָטּוֹב וְהַמֵּטִיב. רִבִּי בָּא אֲבוּהּ דְּרִיבִּי בָּא מַארִי בְשֵׁם רִבִּי אָחָא קָנָה אוֹמֵר בָּרוּךְ שֶׁהִגִּיעָנוּ לַזְּמַן הַזֶּה. נִיתַּן לוֹ אוֹמֵר בָּרוּךְ הָטּוֹב וְהַמֵּטִיב. לָבַשׁ בְּגָדִים אוֹמֵר בָּרוּךְ מַלְבִּישׁ עֲרוּמִים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** “If one built a new house or bought new garments, etc.¹⁸⁰” Rebbi Ḥiyya bar Abba said: Not only new ones, but even used ones if they are new for him¹⁸¹. Rebbi Jacob bar Zavdi said in the name of Rebbi Ḥiyya bar Abba: If he bought [a garment], he says: “Praise to Him Who made us live, preserved us, and let us reach this time.” If it was given to him, he says: “Praise to Him Who is good and does good.” Rebbi Abba, father of Rebbi Abba Mari, in the name of Rebbi Aḥa: If he bought, he says: “Praise to Him Who let us reach this time.” If it was given to him, he says: “Praise to Him Who is good and does good.” If he wears the garment, he says: “Praise to Him Who clothes the naked.” footnotes: ¹⁸⁰ Here starts the discussion of the last part (in the Mishnah collection, Mishnah 4). ¹⁸¹ If he cannot afford to buy new ones, second hand clothes have the same status for him as new ones for a richer person. [In the Babli, 59b–60a, the Babylonian opinion is that (for rich Babylonians) one only makes a benediction for genuinely new articles, not for a new set of what he already has, whereas the opinion of the less wealthy Galileans is that any new garment deserves a benediction.] ###### Jerusalem Talmud Berakhot 9:3:3 [Jerusalem Talmud Berakhot 9:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:3:3) הָעוֹשֶׂה סוּכָּה לְעַצְמוֹ. אוֹמֵר בָּרוּךְ אֲשֶׁר קִידְּשָׁנוּ בְמִצְוֹתָיו וְצִיוָּנוּ לַעֲשׂוֹת סוּכָּה. לַאֲחֵרִים לַעֲשׂוֹת לוֹ סוּכָּה לִשְׁמוֹ. נִכְנַס לֵישֵׁב בָּהּ אוֹמֵר בָּרוּךְ אֲשֶׁר קִידְּשָׁנוּ בְמִצְוֹתָיו וְצִיוָּנוּ לֵישֵׁב בְּסוּכָּה. מִשֶּׁהוּא מְבָרֵךְ עָלֶיהָ לֵילֵי יוֹם טוֹב הָרִאשׁוֹן אֵינוֹ צָרִיךְ לְבָרֵךְ עָלֶיהָ עוֹד מֵעַתָּה. הָעוֹשֶׂה לוּלָב לְעַצְמוֹ. אוֹמֵר בָּרוּךְ אֲשֶׁר קִידְּשָׁנוּ בְמִצְוֹתָיו וְצִיוָּנוּ לַעֲשׂוֹת לוּלָב. לְאַחֵר לַעֲשׂוֹת לוּלָב לִשְׁמוֹ. כְּשֶׁהוּא נוֹטְלוֹ אוֹמֵר עַל נְטִילַת לוּלָב. וַאֲשֶׁר הֶחֱיָינוּ. וּמְבָרֵךְ בְּכָל שָׁעָה וְשָׁעָה שֶׁהוּא נוֹטְלוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** He¹⁸³ 6:9 which is quoted in Babli *Sukkah* 46a; the note about the benediction when making a *sukkah* or *lulav* for somebody else is found only here. Hence, the source here is not the Tosephta which also starts with a general declaration that: “A person performing any *miẓwah* recites a benediction over it.” The practice of the Babli does not follow the discussion in *Sukkah* 46a but a statement in *Menaḥot* 42b that no benediction is due for a preparatory action, such as making the *sukkah* or the *lulav*, but only for the required act itself such as living in the *sukkah* or taking the *lulav*. who makes a *sukkah* for himself, says: “He Who sanctified us by His commandments and commanded us to make a *sukkah*.” For others: “to make a *sukkah* in that one’s name¹⁸⁴” and that the person has in mind the name of the person for whom he is doing it. It seems rather that one has to pronounce the recipient’s name at the place reserved for לשמו..” If he enters it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to dwell in a *sukkah*.” After he recited the benediction in the first night of the holiday he does not have to recite it again¹⁸⁵), this is the opinion of the Babylonian Samuel, supported by the Tosephta. In the name of the Galilean R. Yoḥanan, it is reported that one has to recite the benediction every day. Since R. Yohanan is a higher authority than Samuel, Babylonian practice followed what there is declared to be Galilean.. He who makes a *lulav* for himself, says: “He Who sanctified us by His commandments and commanded us to make a *lulav*.” For others: “to make a *lulav* in that one’s name.” If he uses it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to take a *lulav*,” and “He Who let us live.” He recites the benediction every time that he takes it¹⁸⁶ and *lulav* has been explained in Halakhah 3:3.. footnotes: ¹⁸³ There is a similar statement in Tosephta Berakhot ¹⁸⁴ The usual interpretation is that one makes the benediction: “To make a sukkah ¹⁸⁵ In the Babli (loc. cit. ¹⁸⁶ The difference between sukkah ###### Jerusalem Talmud Berakhot 9:3:4 [Jerusalem Talmud Berakhot 9:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:3:4) הָעוֹשֶׂה מְזוּזָה לְעַצְמוֹ. אוֹמֵר לַעֲשׂוֹת מְזוּזָה. לְאַחֵר לַעֲשׂוֹת מְזוּזָה לִשְׁמוֹ. כְּשֶׁהוּא קוֹבְעָהּ אוֹמֵר בָּרוּךְ אֲשֶׁר קִידְּשָׁנוּ בְמִצְוֹתָיו וְצִיוָּנוּ עַל מִצְוַת מְזוּזָה. הְעוֹשֶׂה תְפִילִין לְעַצְמוֹ כו׳. לְאַחֵר כו׳. כְּשֶׁהוּא לוֹבֵשׁ אוֹמֵר עַל מִצְוַת תְּפִילִין. הְעוֹשֶׂה צִיצִית לְעַצְמוֹ כו׳. לְאַחֵר כו׳. נִתְעַטֵּף כו׳. הַתּוֹרֵם וְהַמְעַשֵּׂר אוֹמֵר בָּרוּךְ אֲשֶׁר קִידְּשָׁנוּ בְמִצְוֹתָיו וְצִיוָּנוּ לְהַפְרִישׁ תְּרוּמָה וּמַעֲשֵׂר. לְאַחֵר לְהַפְרִישׁ תְּרוּמָה וּמַעֲשֵׂר לִשְׁמוֹ. הַשּׁוֹּחֵט צָרִיךְ לוֹמַר בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִידְּשָׁנוּ בְמִצְוֹתָיו וְצִיוָּנוּ עַל הַשְּׁחִיטָה. הַמְכַסֶּה אוֹמֵר עַל כִּיסּוּי הַדָּם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** He who makes a *mezuzah* for himself, says “to make a *mezuzah*.” For somebody else, “to make a *mezuzah* for his name.” When he nails it to the doorpost, he recites: “Praise to Him Who sanctified us by His commandments and commanded us to about *mezuzah*.” He who makes *tefillin* for himself¹⁸⁷.”, etc. For somebody else, etc. When he puts them on, he says “about the commandment of *tefillin*.¹⁸⁸ are put on, in contrast to the amoraïc text of Halakhah 2:3, that requires two benedictions, one for *tefillin* on the arm and one for the head. Similarly, the discussion below on the timing of benedictions is based on having only one benediction. The Tosephta (6:10), representing the Babylonian text as always, does not have the notes on working for somebody else and requires here the formula “to put on *tefillin*,” which is the main benediction in the Babli (*Menaḥot* 42b), followed in Sephardic practice.” He who makes *ẓiẓit* for himself, etc. For somebody else etc. When he wraps himself in them, etc.¹⁸⁹.” The Babylonian formula is “to wrap ourselves in *ẓiẓit*.”. He who separates *terumah* and tithes says: “Praise to Him Who sanctified us by His commandments and commanded us to separate *terumah* and tithes.” For somebody else, “to separate *terumah* and tithes for his name.” He who slaughters must say: “Praise to You, Eternal, our God, King of the Universe, Who sanctified us by His commandments and commanded us about *šeḥitah*¹⁹⁰.” He who covers [the blood¹⁹¹ 17:13.] says, “about covering the blood.” footnotes: ¹⁸⁷ “Praise to You, o Eternal, our God, King of the Universe, Who has sanctified us by His commandments and commanded us to make tefillin ¹⁸⁸ The tannaïtic text of the Yerushalmi here clearly requires only one benediction when both tefillin ¹⁸⁹ He says, “Who sanctified us by His commandments and commanded us about the commandment of ẓiẓit ¹⁹⁰ It seems that the Yerushalmi chooses the wording “about”, על, if the action must be done by the person who pronounces the benediction, but “to”, ל, if the action is done in delegation. ¹⁹¹ Of slaughtered fowl and wild animals, Lev. ###### Jerusalem Talmud Berakhot 9:3:5 [Jerusalem Talmud Berakhot 9:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:3:5) הַמָּל צָרִיךְ לוֹמַר בָּרוּךְ אֲשֶׁר קִידְּשָׁנוּ בְמִצְוֹתָיו וְצִיוָּנוּ עַל הַמִּילָה. אֲבִי הַבֶּן אוֹמֵר בָּרוּךְ אֲשֶׁר קִידְּשָׁנוּ בְמִצְוֹתָיו וְצִיוָּנוּ לְהַכְנִיסוֹ בִּבְרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ. הָעוֹמְדִים שָׁם צְרִיכִין לוֹמַר כְּשֵׁם שֶׁהִכְנַסְתּוֹ לַבְּרִית כֵּן תַּכְנִיסֵהוּ לְתוֹרָה וּלְחוּפָּה. הַמְבָרֵךְ צָרִיךְ לוֹמַר בָּרוּךְ אֲשֶׁר קִידֵּשׁ יְדִיד מִבֶּטֶן וְחוֹק בִּשְׁאֵירוֹ שָׂם וְצֵאֶצָאָיו חָתַם בְּאוֹת בְּרִית קוֹדֶשׁ עַל כֵּן בִּשְׂכַר זֹאת אֵל חַי חֶלְקֵינוּ צוּרֵינוּ צַוֶּה לְהַצִּיל יְדִידוּת שְׁאֵירֵינוּ מִשַּׁחַת. בָּרוּךְ אַתָּה יי כּוֹרֵת הַבְּרִית. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** He¹⁹² 127b. The text of the Tosephta is closer to the Babli than to the Yerushalmi. who circumcizes must say: “Praised Who sanctified us by His commandments and commanded us about circumcision.” The child’s father says: “Praised Who sanctified us by His commandments and commanded us to induce him into the covenant of our forefather Abraham.” Those who are standing there must say: “Just as you made him enter the covenant, so make him enter Torah and the marriage canopy¹⁹³.” He who recites the benediction must say: “Praised Who sanctified the beloved¹⁹⁴ from the womb, Who put a statute in his flesh, and sealed his descendants with a holy sign of covenant; therefore, as a reward for this, o living God, our part, our rock, command to save the beloved of our flesh from destruction. Praised are You, o Eternal, Who seals the covenant.” footnotes: ¹⁹² A similar text is in Tosephta 6:12 and in Babli Sabbath ¹⁹³ Tosephta and Babli add: “and good deeds.” The Rome manuscript has only “the marriage canopy.” ¹⁹⁴ The commentators of the Babli have identified the “beloved” as either Abraham, Isaac, or Jacob. The text of the Babli is slightly longer than that of Yerushalmi and Tosephta. ###### Jerusalem Talmud Berakhot 9:3:6 [Jerusalem Talmud Berakhot 9:3:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:3:6) מִצְוֹת אֵימָתַי מְבָרֵךְ עֲלֵיהֶן. רִבִּי יוֹחָנָן אָמַר עוֹבֵר לַעֲשִׂיָיתָן. רַב הוּנָא אָמַר בִּשְׁעַת עֲשִׂיָיתָן. אַתְיָא דְּרַב הוּנָא כְשְׁמוּאֵל דְּאָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בוּן בְּשֵׁם שְׁמוּאֵל כָּל הַמִּצְוֹת טְעוּנוֹת בְּרָכָה בִשְׁעַת עֲשִׂיָיתָן חוּץ מִתְּקִיעָה וּטְבִילָה. וְיֵשׁ אוֹמְרִים קִידּוּשִׁין בִּבְעִילָה. אָמַר רִבִּי יוֹנָה אִית לָךְ חוֹרָיי תְּפִילִין שֶׁל יַד עַד שֶׁלּא יַחְלוֹץ. וְשֶׁל רֹאשׁ עַד שֶׁלֹּא יִיבָהּ. לֹא יִיבָהּ מִן דִּיְיבָה הָא יִיבָהּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** When does one recite the benediction for commandments? Rebbi Yoḥanan said, just before he starts doing them¹⁹⁵ 7b) is: “Everybody agrees that one makes the benediction beforehand, as Rav Yehudah said in the name of Samuel: On all commandments one recites the benediction just before he starts doing them.” This tradition must be later when the authority of R. Yoḥanan overrode earlier Babylonian practices.. Rav Huna said, when he does it. Rav Huna agrees with Samuel, since Rebbi Yose bar Abun said in the name of Samuel: All commandments need a benediction while one is doing them except blowing¹⁹⁶, sine obviously one cannot blow and recite the benediction at the same time. and immersion¹⁹⁷, when one is naked and forbidden to recite a benediction. The Yerushalmi requires a benediction before immersion. In the Babli (*Pesaḥim* 7b), the statement about blowing and immersion is an addition to the statement that all benedictions must precede the action. It is clear that the mention of blowing in that context makes no sense; that statement is then dropped and only immersion is left for a benediction *after* the act. The Yerushalmi shows that in the Babli we have a later confluence of older (Rav Huna) Babylonian tradition with the adoption of Galilean (R. Yoḥanan) practice by the editors of the Talmud., and, some say, *qiddušin* by sexual relations¹⁹⁸ is the first stage of a marriage in which the bride becomes bound to the husband, in preparation for *ḥuppah*, which lets the couple live together. Usually, *qiddušin* is effected by the groom giving a valuable gift (usually a gold ring) to the bride. But the Mishnah (*Qiddušin* 1:1) lists sexual relations (in front of two witnesses) as a possible form of *qiddušin*. One may assume that in Israel this option was never used. In Babylonia it seems to have been used since the Babli (*Qiddušin* 12b) reports that Rav had people whipped (for indecent exposure) who married by public sex act. In any case, the required benediction cannot be pronounced while the parties are naked.. Rebbi Jonah said, you have others: *Tefillin* on the hand before he takes them off, and on the head before he puts¹⁹⁹ “to give.” them on²⁰⁰ and, as explained earlier (2:3), in Galilee a benediction was recited when *tefillin* were taken off. Since the Torah mentions *ṭoṭaphot* (*tefillin*) on the hand always before those on the head, one must put on first those for the arm and take off first those for the head. Even Rav Huna agrees that the benediction for removal was recited before *tefillin* were removed from the arm and the one for putting them on was recited before those of the head were put on.. Before he puts them on? When he puts on²⁰¹ on the arm and on the head are always mentioned together in one verse, the putting on (or taking off) of both is one act and the recitation of the benediction covers both *tefillin*., he puts them on! footnotes: ¹⁹⁵ The Babylonian tradition (Pesaḥim ¹⁹⁶ The shofer on Rosh Hashanah ¹⁹⁷ In the miqweh ¹⁹⁸ Qiddušin ¹⁹⁹ The spelling ייבה is dialectal for יהבה, root yhb ²⁰⁰ As noted before, the text presumes that only one benediction is required for the two tefillin ²⁰¹ Since tefillin ###### Jerusalem Talmud Berakhot 9:3:7 [Jerusalem Talmud Berakhot 9:3:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:3:7) שְׁחִיטָה אֵימָתַי הוּא מְבָרֵךְ עָלֶיהָ. רִבִּי יוֹחָנָן אָמַר עוֹבֵר לִשְׁחוֹט. יוֹסֵי בֶּן נְהוֹרַאי אוֹמֵר מִשֶּׁיִּשְׁחוֹט. לָמָּה שֶׁמָּא תִּתְנַבֵּל שְׁחִיטָתָהּ. מֵעַתָּה מִשֶׁיִּבְדוֹק הַסִּימָנִין. חֶזְקַת בְּנֵי מֵעַיִים כְּשֵׁרִים. תַּנִּי שָׁחְטָהּ וְנָטְלוּ הַזְּאֵיבִים מֵעֵיהָ כְּשֵׁירָה. וְחוֹשֵׁשׁ שֶׁמָּא נִיקְבוּ. רִבִּי בָּא בְשֵׁם רַבָּנָן דְּתַמָּן בְּנֵי מֵעַיִם בְּחֶזְקַת כּוֹשֶׁר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** When does one recite the benediction for *šeḥiṭah*²⁰²? Rebbi Yoḥanan says, if he prepares to slaughter. Yose ben Nehorai²⁰³ says, after he slaughtered. Why? Maybe its slaughtering is producing a carcass²⁰⁴. Now, should he not first check the signs²⁰⁵, “torn” and unfit for consumption. The Yerushalmi seems to extend the meaning of “signs” to all internal organs, especially lungs and the digestive system, holes of which render an animal unfit for consumption. The question here is: why not wait with the benediction until the entire animal has been dissected and checked for possible *terepha*?? The *ḥazaqah* of intestines is that they are in order²⁰⁶, the interpretation here by necessity has to follow the Babylonian tradition. The position of the latter has been formulated by Rav Huna: A living animal is in the continuing state (*ḥazaqah*) of being forbidden until it has been ascertained that it was correctly slaughtered; once it has been correctly slaughtered, it is in the continuing state (*ḥazaqah*) of being permitted food until it has been ascertained whether and why it is *terepha*. If the slaughter was ascertained to be correct and inner parts were then taken by an animal before they were checked, the meat remains permitted food.. It was stated: If it was slaughtered and the wolves took its innards, it is in order²⁰⁷. Should one question whether they were pierced²⁰⁸ cannot now be ascertained?? Rebbi Abba in the name of the rabbis from there²⁰⁹ 9a that Rebbi Abba asked precisely this question from Rav Huna.: Intestines have *ḥazaqah* that they are in order²¹⁰. footnotes: ²⁰² Since ritual slaughter is a commandment, its execution requires a benediction. ²⁰³ A Palestinian authority of the first generation of Amoraïm, one of the teachers of R. Joḥanan. ²⁰⁴ If during the act of slaughter, one of the technical rules was violated (for example, if pressure was exerted on the knife), the animal was not slaughtered but killed in a way that makes its meat unfit for consumption; then the benediction would have been in vain. ²⁰⁵ In the Babli, only esophagus and windpipe are called “signs”; the tiniest of holes in the esophagus makes an animal terepha ²⁰⁶ Since we do not have a Yerushalmi on tractate Ḥulin ²⁰⁷ As kosher food. ²⁰⁸ If the intestines were later retrieved in a torn state, could it not be that the intestines of the living animal had a hole there where the wolves bit, and this terepha ²⁰⁹ It is reported in Babli Ḥulin ²¹⁰ The entire discussion seems to suggest that the Yerushalmi follows Yose ben Nehorai. The problem is not mentioned in the Babli, but it is assumed there and in the halakhic literature that one follows Rebbi Yoḥanan (except in the case of an emergency slaughter when the opinion of Yose ben Nehorai is considered.) ###### Jerusalem Talmud Berakhot 9:3:8 [Jerusalem Talmud Berakhot 9:3:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:3:8) דְּבֵית יַנַּאי אָמַר בְּיוֹשֶׁבֶת עַל הַמַּשְׁבֵּר. הָא קוֹדֶם כֵּן יַצְלִי. עַל שֵׁם הִנֵּה כַחוֹמֶר בְּיַד הַיּוֹצֵר. רִבִּי [יְהוּדָה בֶּן פָּזִי] בְּשֵם דְּבֵית יַנַּאי עִיקָּר עִיבּוּרָהּ שֶׁל דִּינָה זָכָר הָיָה. מֵאַחַר שֶׁנִּתְפַּלְלָה רָחֵל נַעֲשִית נְקֵבָה. הֲדָא הִיא וְאַחַר יָלְדָה בַת וַתִּקְרָא אֶת שְׁמָהּ דִּינָה. מֵאַחַר שֶׁנִּתְפַּלְלָה רָחֵל נַעֲשִית נְקֵבָה. וְאָמַר רִבִּי יְהוּדָה בֶּן פָּזִי בְּשֵם דְּבֵית רִבִּי יַנַּיי אִמֵּינוּ רָחֵל מִנְּבִיאוֹת הָרִאשׁוֹנוֹת הָיְתָה. אָמְרָה עוֹד אַחֵר יִהְיֶה מִמֶּנִּי. הֲדָא הוּא דִכְתִיב יוֹסֵף יי לִי בֵּן אַחֵר. בָּנִים אֲחֵרִים לֹא אָמְרָה אֶלָּא עוֹד אַחֵר יִהְיֶה מִמֶּנִּי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** In the house of Yannai they said, if she is sitting on the birthing stool. Hence, before that he should pray, because of (*Jer.* 18:6) “Lo, like clay in the potter’s hand²¹² …” Rebbi Yehudah ben Pazi²¹³ 72(6). In the latter source, R. Jehudah ben Pazi is in opposition to the house of Rebbi Yannai and says that even if labor has started, as long as the baby is not born one may pray because of the verse from Jeremiah. in the name of the house of Yannai: The main pregnancy of Dinah was as a male. After the prayer of Rachel, she became a female. That is (*Gen.* 30:21): “Afterwards, she gave birth to a daughter and called her name Dinah.” After the prayer of Rachel, she became a female. And Rebbi Yehudah ben Pazi in the name of the house of Rebbi Yannai: Our mother Rachel was of the early prophetesses²¹⁴ (Buber *Wayeẓe* 19, Standard *Wayeẓe* 8), Leah was the prophetess who knew that Jacob would have 12 sons and if she had 7 sons then her sister would be left with only one son, less than any of the maids. She therefore prayed that her pregnancy should be that of a girl. All Midrashim derive the name of Dinah not from דין “law, lawsuit”, but from די “enough”, meaning “we already have enough boys.”. She said, another one will be from me. That is what is written (*Gen.* 30:24): “May the Eternal add me another son.” She did not say *other sons*, but *another son* will be from me. footnotes: ²¹² “… Are you in My hand, House of Israel.” This seems to imply, in the opinion of the Yerushalmi, that for Gentiles the laws of nature will not be changed and the sex of the child is determined at conception, or, in the opinion of the Babli (60a), in extraordinary cases at least during the first 40 days of pregnancy when the fetus is not yet a living being. The Babli declares that in all cases, the laws of nature prevail and that the sex change of Dinah is no proof since “one does not bring a proof from miracles.” It would be presumptuous for anybody to assume that he is on the level of the Patriarchs for whom God used to perform wonders. ²¹³ The name is missing here in the Venice print and the Leyden manuscript. It is given in the Rome manuscript and the parallel Bereshit rabba ²¹⁴ In both versions of the Tanḥuma ###### Jerusalem Talmud Berakhot 9:3:9 [Jerusalem Talmud Berakhot 9:3:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:3:9) הָיָה בָא בַדֶּרֶךְ מַהוּ אוֹמֵר בָּטוּחַ אָנִי שֶׁאֵין אֵלּוּ בְּתוֹךְ בֵּיתִי. הִלֵּל הַזָּקֵן אוֹמֵר מִשְּׁמוּעָה רָעָה לֹא יִירָא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** If he returns from a trip, what does he say²¹⁵: I am sure that these are not in my house. Hillel the elder said (*Ps.* 112:7): “He will not be afraid of bad news.” footnotes: ²¹⁵ When he hears wailing in town and cannot pray that it should not be in his house. ###### Jerusalem Talmud Berakhot 9:4:1 [Jerusalem Talmud Berakhot 9:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:4:1) **משנה:** נִכְנַס לְכָרָךְ מִתְפַּלֵּל שְׁתַּיִם אַחַת בִּכְנִיסָתוֹ וְאַחַת בִּיצִיאָתוֹ. בֶּן עֲזַאי אוֹמֵר אַרְבַּע שְׁתַּיִם בִּכְנִיסָתוֹ וּשְׁתַּיִם בִּיצִיאָתוֹ. וְנוֹתֵן הוֹדָאָה לְשֶׁעָבַר וְצוֹעֵק לְעָתִיד לָבוֹא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** He who enters a fortified place²¹⁶ prays two prayers, one when he enters and one when he leaves. Ben Azai said four, two when he enters and two when he leaves. He gives thanks for the past and implores for the future. footnotes: ²¹⁶ Greek χάραξ “palisade”. A Roman fortified camp with soldiers and police not under the control of the local authorities. ###### Jerusalem Talmud Berakhot 9:4:2 [Jerusalem Talmud Berakhot 9:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:4:2) **הלכה:** נִכְנַס לְכָרָךְ מִתְפַּלֵּל שְׁתַּיִם אַחַת בִּכְנִיסָתוֹ וְאַחַת בִּיצִיאָתוֹ. בִּכְנִיסָתוֹ מַהוּ אוֹמֵר. יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁתַּכְנִיסֵנִי לְכָרָךְ זֶה לְשָׁלוֹם. בִּיצִיאָתוֹ אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יי אֱלֹהַי כו׳. בֶּן עֲזַאי אוֹמֵר מְבָרֵךְ אַרְבַּע שְׁתַּיִם בִּכְנִיסָתוֹ וּשְׁתַּיִם בִּיצִיאָתוֹ. בִּכְנִיסָתוֹ הוּא אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁתַּכְנִיסֵנִי לְכָרָךְ זֶה לְשָׁלוֹם. נִכְנַס אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יי אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁנִּכְנַסְתִּי לְשָׁלוֹם כֵּן יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁתּוֹצִיאֵנִי מִתּוֹכוֹ לְשָׁלוֹם. כְּשֶׁיֵּצֵא אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהַי שֶׁתּוֹצִיאֵנִי מִכָּרָךְ זֶה לְשָׁלוֹם. יָצָא אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יי אֱלֹהַי שֶׁהוֹצֵאתַנִי לִשָׁלוֹם כֵּן יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁתּוֹלִיכֵנִי לְבֵיתִי לְשָׁלוֹם אוֹ לְמָקוֹם פְּלוֹנִי לְשָׁלוֹם. הֲדָא דְּאָמַר [בִּמְדוּרֹת] גּוֹיִם אֲבָל בְּיִשְׂרָאֵל אֵין צָרִיךְ לְבָרֵךְ. אִם הָיָה מָקוֹם שֶׁהוֹרְגִין שָׁם אֲפִילוּ בִּמְדוּרֹת יִשְׂרָאֵל צָרִיךְ לְבָרֵךְ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** “He who enters a fortified place says two prayers, one when he enters and one when he leaves.” What does he say when he enters? May it be Your pleasure, o Eternal, my God and God of my fathers, that You will bring me into this fortress for peace. When he leaves, he says: May it be Your pleasure, o Eternal, my God and God of my fathers, etc. “Ben Azai said four, two when he enters and two when he leaves.” When he is about to enter, he says: May it be Your pleasure, o Eternal, my God and God of my fathers, that You will bring me into this fortress for peace. After he entered, he says: I thank You, o Eternal, my God and God of my fathers, that I entered in peace; so may it be Your pleasure that You will lead me out of it for peace. When he wants to leave, he says: May it be Your pleasure, o Eternal, my God and God of my fathers, that You will lead me out from this fortress in peace. When he left, he says: I thank You, o Eternal, my God and God of my fathers, that You made me leave in peace; so may it be Your pleasure that You will lead me to my house for peace (or, to place X for peace.)²¹⁷ (Dimitrovsky) fol. 49 has only two prayers, corresponding to the opinion of the first Tanna in the Mishnah, which is disregarded in the other versions: “What does he say when he enters? May it be Your pleasure, o Eternal, my God, that you will let me leave this fortress for peace. When he left, he says: I thank You that You guided me out of this fortress for peace, and just as You led me out in peace, so let me travel in peace, lead me in peace, and save me from the hand of any enemy or ambush on the road. Praise to You, Eternal, Who listens to prayer.” The doxology that makes this a benediction is found only in the Spanish incunabula print and in *Kolbo* §87; it is expressly denied, in the tradition of the Babli, by Ravad (R. Abraham ben David of Posquières) in his critique of R. Zeraḥiah Halevi in *Alfassi*. That means²¹⁸, if it is inhabited by Gentiles, but if it is inhabited by Jews, he does not have to recite the benedictions. But if it was a place where they kill, even in a Jewish dwelling he must recite the benediction. footnotes: ²¹⁷ There are parallels to these prayers in the Tosephta (6:16) and the Babli (60a). The Tosephta has only three prayers: Before entry, after entry and after exit. It is to be noted that in the version of the Yerushalmi, the prayer after entry really is also a prayer for safe exit and the third prayer repeats the second part of the prayer after safe entry. The printed version of the Babli has four prayers; the prayer after safe entry only gives thanks for that and is not a prospective prayer for safe exit. This would best be described by the words of Ben Azai. The Spanish print in Śeridei Bavli ²¹⁸ This is an editorial note; in the Babli (60a) a slightly different version is attributed to Rav Mattanah. The prayer has to be said only if there is an actual danger in entering the fortress. The difference between Gentile and Jewish populations is not in the Babli; there the problem is the question whether “one judges and kills” in the fortress. In the first version, one does not have to recite the benediction if there are courts that enforce the laws by executing criminals; in the second version one has to recite the prayer anyhow since the police, when confronted with an unsolved crime, might be tempted to frame a stranger who, not knowing any good local lawyer, is in grave danger of being convicted. By contrast, so the interpretation of R. Abraham al-Ashbili, the Yerushalmi recommends the prayer even at a Jewish place if lawless and criminal elements there can kill with impunity. ###### Jerusalem Talmud Berakhot 9:4:3 [Jerusalem Talmud Berakhot 9:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:4:3) נִכְנַס לְבֵית הַכִּסֵּא מְבָרֵךְ שְׁתַּיִם אַחַת בִּכְנִיסָתוֹ וְאַחַת בִּיצִיאָתוֹ. בִּכְנִיסָתוֹ מַהוּ אוֹמֵר כָּבוֹד לָכֶם הַמְּכוּבָּדִים מְשָׁרְתֵי קוֹדֶשׁ דֶּרֶךְ אֶרֶץ הוּא פַּנּוּ דֶּרֶךְ בָּרוּךְ הָאֵל הַכָּבוֹד. כְּשֶׁהוּא יוֹצֵא מַהוּ אוֹמֵר בָּרוּךְ אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** If one enters the toilet, he recites two benedictions²¹⁹, one before and one after. When he enters, what does he say? Honor²²⁰ 91:11) that they should let him go alone to a place unworthy of their presence. In the Babli (60b), Abbai objects to a similar version since it might imply permanent dismissal of the guardian angels. to you, honored, holy servants, this is the way of the world, let me go. Praise to the God of glory! When he leaves, what does he say? Praise to Him Who created man in wisdom²²¹ 56b. For the translation it was derived from Arabic כַּנִין “hiding places”. [Also compare Latin *cannula* “reed, pipe”. Since חלולים can mean “round pipes”, חלולים כניניות would be Semitic-Latinate synonyms “pipes-pipes” (E. G.).]. footnotes: ²¹⁹ It really means “two prayers.” ²²⁰ This is not a prayer but an address to the guardian angels who accompany everybody (Ps. ²²¹ The Babli (60b) has a much enlarged version. It may be that the version of the Yerushalmi is the complete text that was recited originally, but the Rome manuscript has a text similar to the Babylonian one: ברוּך אשר יצר את האדם בחכמה ועשיתה אותו נקבים נקבים חלולים חלולים כניניות כגיניות שאם יפתח אחד מהן אִפשר לו להחיות ברוּך רופא כל בשר ומפליא לעשות. “Praised Who created man in wisdom and You made him many orifices, many cavities, many secret places. If one of them were be opened it would be impossible to continue living. Praised Who heals all flesh and does wonders.”The word כניניוֹת appears only here; in the form כונניות it is in Babli Ḥulin ###### Jerusalem Talmud Berakhot 9:4:4 [Jerusalem Talmud Berakhot 9:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:4:4) נִכְנַס לְמֶרְחָץ מִתְפַּלֵּל שְׁתַּיִם אַחַת בִּכְנִיסָתוֹ וְאַחַת בִּיצִיאָתוֹ. בִּכְנִיסָתוֹ אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהַי שֶׁתַּצִּילֵנִי מִשְּׂרֵיפַת הָאֵשׁ וּמֵהֵיזֶק הַחַמִּין וּמִן הַמַּפּוֹלֶת. וְאַל יֶאֱרַע דָּבָר בְּנַפְשִׁי. וְאִם יֶאֱרַע תְּהֵא מִיתָתִי כַּפָּרָה עַל כָּל עֲוֹנוֹתָי וְתַצִּילֵנִי מִזּוֹ וּמִכְּיוֹצֵא בוֹ לֶעָתִיד לָבוֹא. כְּשֶׁהוּא יוֹצֵא אוֹמֵר מוֹדֶה אֲנִי לְפָנֶיךָ יי אֱלֹהַי שֶׁהִצַּלְתָּנִי מִן הָאוֹר. אָמַר רִבִּי אַבָּהוּ הָדָא דְאַתְּ אָמַר בְמֶרְחָץ שֶׁהִיא נִיסּוֹקֶת. אֲבָל בְּמֶרְחָץ שֶׁאֵינָהּ נִיסּוֹקֶת אֵינוֹ אוֹמֵר אֶלָּא מֵהֵיזֶק חַמִּין בִּלְבַד. רִבִּי חִלְקִיָּה וְרִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי תְּפִילַּת הַמֶּרְחָץ אֵינָהּ טְעוּנָה עֲמִידָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** When one enters the thermal bath²²², he prays twice; once on entering and once on leaving. When he enters, he says: “May it be Your pleasure, o Eternal, my God, that You may save me from being burned in fire, damaged by hot water or from collapse. Nothing should happen to me, but if it happens let my death be atonement for all my sins; save me from this and from the similar one²²³ in the future world.” When he leaves, he says: “I thank You, o Eternal, my God, that You saved me from fire²²⁴.” Rebbi Abbahu said, that is for a thermal bath which is heated. But in a thermal bath that is not²²⁵ heated, he says only “from damage by hot water”. Rebbi Ḥilqiah²²⁶ and Rebbi Simon in the name of Rebbi Joshua ben Levi: The prayer at a bathhouse does not require standing²²⁷. footnotes: ²²² A Roman thermal bath had a sauna room whose water was heated in a boiler room below. Sometimes the floor caved in from the continuous exposure to steam and hot water, and the bathers might fall into the open fire below. ²²³ The fire of hell. ²²⁴ There are parallels in the Babli (60a) and Tosephta (6:17); the manuscripts of the Babli have widely diverging texts. The later Amoraïm in the Babli disapproved of the text of the prayer when entering, since one should not mention accidents lest they happen. This attitude is unknown to the Yerushalmi and mishnaic sources. ²²⁵ A geothermal bath, as in Tiberias. ²²⁶ An Amora of the fourth generation, student of R. Simon, from the region of Lod. ²²⁷ It is not clear whether it does not require standing up (i. e., not sitting) or not even standing still (i. e., not walking). ###### Jerusalem Talmud Berakhot 9:5:1 [Jerusalem Talmud Berakhot 9:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:1) **משנה:** חַיָיב לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁמְּבָרֵךְ עַל הַטּוֹבָה שֶׁנֶּאֱמַר וְאָהַבְתָּ אֶת יי אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ בִּשְׁנֵי יְצָרֶיךָ בְּיֵצֶר הַטּוֹב וּבְיֵצֶר הָרָע. בְּכָל נַפְשְׁךָ אֲפִילוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. בְּכָל מְאֹדֶךָ בְּכָל מָמוֹנְךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ בְּכָל מִידָּה וּמִידָּה שֶׁהוּא מוֹדֵד לָךְ בַּכֹּל הֲוֵי מוֹדֶה לוֹ מְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח שֶׁהוּא מְכוּוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקֳּדָשִׁים. וְלֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְּלוֹ וּבְמִנְעֲלוֹ וּבַאֲפוּנְדָתוֹ וּבְאָבָק שֶׁעַל רַגְלָיו. וְלֹא יַעֲשֶׂנּוּ קַפַּנְדָּרִיָּה. וּרְקִיקָה מִקַּל וָחוֹמֶר. כָּל חוֹתְמֵי הַבְּרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ הָיוּ מִן הָעוֹלָם. וּמִשֶּׁקִּלְקְלוּ הַמִּינִין וְאָמְרוּ אֵין עוֹלָם אֶלָָּא אֶחָד. הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַשֵּׁם שֶׁנֶּאֱמַר וְהִנֵּה בוֹעַז בָּא מִבֵּית לֶחֶם. וַיֹּאמֶר לַקּוֹצְרִים יי עִמָּכֶם. וְאוֹמֵר אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. עֵת לַעֲשׂוֹת לַיי הֵפֵרוּ תוֹרָתֶךָ. רִבִּי נָתָן אוֹמֵר הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַיי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** One is required to recite a benediction for bad things the same way²²⁸ it is said for good things, as it is written (*Deut.* 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” “With all your heart,” with your two instincts, the goodinstinct and the bad instinct. “With all your soul,” even if He takes your soul. “With all your force,” with all your money. Another explanation: “With all your force,” for every measure²²⁹ that He measures for you, for everything thank him very much. A person should not behave improperly before the Eastern gate, which lies in a straight line with the Holiest of Holies²⁵⁶. And one should not enter the Temple Mount with his walking stick, sandals²⁵⁷, money belt²⁵⁸., or dust on his feet²⁵⁹. Also one should not use it as a short cut²⁶⁰ (*via*), cf. Chapter 1, Note 36., and certainly not spit there. All endings of benedictions in the Temple were “from eternity²⁶¹ 9:5): “Praised be the Eternal, the God of Israel, from eternity to eternity,” to emphasize the two worlds, the existing one and the one to come. The heretics here cannot be Sadducees who started about three hundred years later; the Qumran documents show that it is totally false to impute a denial of the future world to Sadducees. [That “heretics” are called “Sadducees” in many editions of the Babli here is due to Christian censors who misunderstood the use of the word מין which in general, but not here, means “Christians.”].” When heretics did err and said that there was only one world, they ordained that one should say “from eternity to eternity.” They also instituted that one should greet his friend by the Name, as it was said (*Ruth* 2:4): “Lo, Boaz came from Bethlehem and said to the harvesters: The Eternal be with you!” And it says (*Pr.* 23:22): “Be not contemptuous because your mother got old.²⁶²” (*Ps.* 119:126) “It is time to work for the Eternal; they violated Your Torah.” Rebbi Nathan says, they²⁶³ violated Your Torah, it is time to work for the Eternal. footnotes: ²²⁸ The Babli (60b) points out that the Mishnah cannot mean that one has to use the same formula for bad news as for good since the opposite was declared in Mishnah 3. Here one talks only about the spirit in which the benedictions should be recited. ²²⁹ This sermon identifies the roots מאד “power, plenty”, מדד “measure,” ידה, מדה “thanking.” It supports the early grammarians who reduced Semitic roots to two letters. ²⁵⁶ The Eastern gate in the wall of the Temple Mount (which at the same time was the city wall) was in a straight line with the Eastern gate of the Temple courtyard, the Temple gate, and the Holiest of Holies, because the priest who was burning the red heifer on the Mount of Olives had to see the Temple door through the gate of the wall and the gate of the Temple court. One must assume that in Mishnaic times, the Temple itself was totally obliterated (since, after the war of Bar Kochba, Hadrian had constructed a temple of Jupiter on its site) but that the original Eastern gate was still there and the place of the Temple could be determined on a line perpendicular to the wall at that gate. ²⁵⁷ All service by priests in the Temple had to be performed barefoot. Hence, also laymen entering the Temple precinct had to be barefoot. [To show the difference between the Temple and a synagogue, shoes may not be removed in a synagogue.] ²⁵⁸ Latin funda ²⁵⁹ One may not enter with unwashed feet. ²⁶⁰ Latin compendiaria ²⁶¹ Instead of “Amen”, the answer to a benediction was “Praised be the Eternal, the God of Israel, from eternity”. This is the answer asserted to be given during the existence of the first Temple. When the second Temple was inaugurated, the formula was (Neh. ²⁶² Rashi in the Babli explains: Even though the action of Boaz looks wrong, since God’s name is used for wordly greeting, one should follow him since he is one of the elders of the people. In the verse, the harvesters answered: “May the Eternal bless you,” following Boas’s example. ²⁶³ The men of the Great Assembly, who instituted the response to the benedictions in the Temple and the way of greeting in the Name of God, violated the prescription of the Torah that God’s name may not be taken in vain (i. e., for secular purposes) in order to further God’s work and to instill religious feelings in the people. ###### Jerusalem Talmud Berakhot 9:5:2 [Jerusalem Talmud Berakhot 9:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:2) **הלכה:** רִבִּי בְּרֶכְיָה בְשֵׁם רִבִּי לֵוִי עַל שֵׁם וְאַתָּה מָרוֹם לְעוֹלָם יי. לְעוֹלָם יָדְךָ עַל הָעֶלְיוֹנָה. בְּנוֹהַג שֶׁבְּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם יוֹשֵׁב וְדָן כְּשֶׁהוּא נוֹתֵן דִּימוּס הַכֹּל מְקַלְּסִין אוֹתוֹ. וּכְשֶׁהוּא נוֹתֵן סְפִּקּוּלָה הַכֹּל מְרַנְנִים אַחֲרָיו. לָמָּה שֶׁשָּׁטַף בְּדִינוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא וְאַתָּה מָרוֹם לְעוֹלָם יי. לְעוֹלָם יָדְךָ לָעֶלְיוֹנָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** Rebbi Berekhia in the name of Rebbi Levi: ²³⁰ Because of (*Ps.* 92:5) “You are always exalted, o Eternal!” Your position is always the strongest²³¹. Usually in the world, if a king of flesh and blood sits in judgment, if he dismisses²³², throwing out the indictment., everybody acclaims him; if he sentences to execution²³³ “thorn, dart, pointed instrument; arrow”., everybody says bad things about him since he is sweeping in his sentences. But the Holy One, praise to Him, is not so, rather: “You are always exalted, o Eternal!” Your position is always the strongest. footnotes: ²³⁰ One is required to recite a benediction for bad things the same way it is said for good things. ²³¹ This is a term from civil law; the person whose position is strongest is the one who does not have to prove his point, but the adversary has to. An example is a case in which one party bases its position on a written contract; the contract makes his position strongest. ²³² Latin dimissio ²³³ Latin spiculum ###### Jerusalem Talmud Berakhot 9:5:3 [Jerusalem Talmud Berakhot 9:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:3) רִבִּי חוּנָא בְשֵׁם רִבִּי אָחָא לְדָוִד מִזְמוֹר חֶסֶד וּמִשְׁפָּט אָשִׁירָה לְךָ יי אֲזַמֵּרָה. אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. אִם חֶסֶד אַתָּה עוֹשֶׂה עִמִּי אָשִׁירָה. וְאִם מִשְׁפָּט אַתָּה עוֹשֶׂה עִמִּי אָשִׁירָה. בֵּין כַּךְ וּבֵין כַּךְ לַיי אֲזַמֵּרָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥuna in the name of Rebbi Aḥa²³⁴: (*Ps.* 101:1) “A song of David. Kindness and justice I shall sing, to You, o Eternal, I shall chant.” David said before the Holy One, praise to Him: If You act in kindness towards me, I shall sing. If You act in judgment towards me, I shall sing. In any case, I shall chant. footnotes: ²³⁴ In the printed edition of the Babli (60b), this homily of R. Aḥa is described as having R. Levi as first author. There are many other names given in manuscripts of the Babli. ###### Jerusalem Talmud Berakhot 9:5:4 [Jerusalem Talmud Berakhot 9:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:4) אָמַר רִבִּי תַּנְחוּמָא בֶּן יְהוּדָה בֵּאלֹהִים אֲהַלֵּל דָּבָר בַּיי אֲהַלֵּל דָּבָר. בֵּין עַל מִדַּת הַדִּין בֵּין עַל מִדַּת רַחֲמִים אֲהַלֵּל דָּבָר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Tanḥuma ben Yehudah²³⁴ said, (*Ps.* 56:11) “In God I will praise words, in the Eternal²³⁵ “power”, is always interpreted in the Talmud as “the measure of justice” acting by the immovable laws of the Creation. “Eternal” is traditionally interpreted as designating God the Merciful, Whose mercy is not subject to natural law. I will praise words.” On measures of judgment as on measures of mercy I shall praise words. footnotes: ²³⁴ In the printed edition of the Babli (60b), this homily of R. Aḥa is described as having R. Levi as first author. There are many other names given in manuscripts of the Babli. ²³⁵ The name “God”, majestic plural of ēl ###### Jerusalem Talmud Berakhot 9:5:5 [Jerusalem Talmud Berakhot 9:5:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:5) וְרַבָּנִן אָמְרִין כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יי אֶקְרָא צָרָה וְיָגוֹן אֶמְצָא וּבְשֵׁם יי אֶקְרָא בֵּין כַּךְ וּבֵין כַּךְ וּבְשֵׁם יי אֶקְרָא. אָמַר רִבִּי יוּדָן בֶּן פְּלָיָה הוּא שֶׁאִיּוֹב אָמַר יי נָתַן וַיי לָקַח יְהִי שֵׁם יי מְבוֹרָךְ כְּשֶׁנָּתַן בְּרַחֲמִים נָתַן. וּכְשֶׁלָּקַח בְּרַחֲמִים לָקַח. וְלֹא עוֹד אֶלָּא כְשֶׁנָּתַן לֹא נִמְלַךְ בְּבִרְיָיה. וּכְשֶׁלָּקַח נִמְלַךְ בְּבֵית דִּינוֹ. אָמַר רִבִּי אֶלְעָזָר כָּל מָקוֹם שֶׁנֶּאֱמַר וַיי הוּא וּבֵית דִּינוֹ. בִּנְיַין אָב שֶׁבְּכוּלָּם וַיי דִּיבֶּר עָלֶיךָ רָעָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** But the sages²³⁶ say (*Ps.* 116:13): “I lift the cup of salvation, I call on the Name of the Eternal, trouble and sorrow I will find, but on the Name of the Eternal I shall call.” Whatever may happen to me, I shall call on the Name of the Eternal. Rebbi Yudan bar Pelaya²³⁷ said: This is what Job said (*Job* 1:21): “The Eternal gave, and the Eternal took, may the Name of the Eternal be praised!” When He gave, He gave in mercy; when He took, He took in mercy. In addition, when He gave, He did not consult anybody, but when He took, He consulted His Court²³⁸. Rebbi Eleazar said, everwhere it says “*and* the Eternal” it means Him and His Court. The paradigm²³⁹ of this is (*1K.* 22:23): “And the Eternal spoke woe over you²⁴⁰.” footnotes: ²³⁶ In the Babli (60b) this is ascribed to R. Tanḥum, the following statement of R. Yudan bar Pelaiah is attributed to “rabbis”. ²³⁷ A late Amora, student of R. Jonah, whose name is frequently corrupted in Talmud and Midrashim. ²³⁸ The proof is in the next sentence. The text is elliptic and one has to add: “As R. Eleazar said” (three generations before R. Yudan; otherwise the homilies are arranged chronologically.) The court is the Heavenly Court of Law. ²³⁹ Literally “Father’s building.” The theory behind this expression is that each word in the Torah has a unique meaning. If the meaning of a term is clear in one verse, “this built a father for all occurrences of this word,” one of the hermeneutical rules of R. Ismael for the understanding of the Torah. Its validity is extended to all of the Bible as rule #8 of the 32 rules of R. Eliezer, son of R. Yose the Galilean. ²⁴⁰ The prophecy of Michaihu starts with his vision of the Eternal surrounded by all the Hosts of Heaven. ###### Jerusalem Talmud Berakhot 9:5:6 [Jerusalem Talmud Berakhot 9:5:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:6) עֲשֵׂה מֵאַהֲבָה וַעֵשֵׂה מִיִּרְאָה. עֲשֵׂה מֵאַהֲבָה שֶׁאִם בָּאָת לִשְׂנוֹא דַּע כִּי אַתָּה אוֹהֵב וְאֵין אוֹהֵב שׂוֹנֶא. עֲשֵׂה מִיִּרְאָה שֶׁאִם בָּאָת לִבְעוֹט דַּע שֶאַתָּה יָרֵא. וְאֵין יָרֵא מְבָעֵט. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ²⁴¹ 5:5; in the transcription the introductory sentences were lost. There, the question is raised that one verse in Deuteronomy says: “You must love the Eternal, your God,” as quoted in our Mishnah, but another verse declares: “The Eternal, your God, you must fear.” How does one square these two verses? The answer is that both are required, as explained in the following. Act from love and act from fear. Act from love, because if you are tempted to hate²⁴², know that you must love and a lover is no hater. Act from fear, because if you are tempted to rebel, know that you must fear and one who fears does not rebel. footnotes: ²⁴¹ This and the next paragraphs are from Soṭa ²⁴² The obligations that the Jewish religion puts upon you. ###### Jerusalem Talmud Berakhot 9:5:7 [Jerusalem Talmud Berakhot 9:5:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:7) שִׁבְעָה פְרוּשִׁין הֵן פָּרוּשׁ שִׁיכְמִי. וּפָרוּשׁ נִיקְפִּי. וּפָרוּשׁ קִיזָאִי פָּרוּשׁ מַה הַנְּכָיָיה. פָּרוּשׁ אֵדַע חוֹבָתִי וְאֶעֱשֶׂנָּה. פָּרוּשׁ יִרְאָה. פָּרוּשׁ אַהֲבָה. פָּרוּש שִׁיכְמִי. טְעִין מִצְוָותָא עַל כֵּיתְפָא. פָּרוּש נִיקְפִּי. אֲקֵיף לִי וַאֲנָא עֲבִיד מִצְוָה. פָּרוּשׁ קִיזָאִי. עֲבַד חָדָא חוֹבָה וְחָדָא מִצְוָה [וּמְקַזֵּז] חָדָא בְחָדָא. פָּרוּשׁ מַה הַנְּכָיָיה. מַאן דְּאִית לִי מֵהֲנָא מְנַכִּי עֲבַד מִצְוָה. פָּרוּשׁ אֵדַע חוֹבָתִי וְאֶעֱשֶׂנָּה. הֵי דָּא חוֹבְתָה עָבְדִּית דְּאַעֲבִיד מִצְוָה כְּוָותָהּ. פָּרוּשׁ יִרְאָה כְּאִיּוֹב. פָּרוּשׁ אַהֲבָה כְּאַבְרָהָם. אֵין לָךְ חָבִיב מִכּוּלָּם אֶלָּא פָּרוּשׁ אַהֲבָה כְּאַבְרָהָם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** There are seven kinds of religious people²⁴³ 5:5; a slightly different list with completely different interpretations in Babli *Soṭa* 22b declares explicitly that the first five are “destroyers of the world.” In the Yerushalmi, it is clear that the first five are considered in a negative light but they are still considered better than one who performs no commandments whatsoever. פרוּש “Pharisee” is the designation of anybody who separates himself from impurity; in particular, one who follows the teachings of the rabbis.: Religious on the shoulder, religious on credit, religious balancing, religious “what is the deduction,” religious “I shall do it when I realize my guilt,” religious from fear, religious from love. Religious on the shoulder, he carries his deeds²⁴⁴ onhis shoulder. Religious on credit, “give me credit that I can perform commandments.²⁴⁵ while he only wants the money and has no intention of performing the *miẓwah* (*Qorban haëdah, Eliahu Fulda*); I cannot pay now because I am occupied with a *miẓwah* (*Pne Mosheh*); give me money because I am so holy that I cannot go and earn money (Z. *Frankel*).” Religious balancing, he commits one sin and observes one commandment and balances one against the other. Religious “what is the deduction,” what I have that is what I am using to deduct for doing a commandment. Religious “I shall do it when I realize my guilt,” I committed that sin and therefore I shall do this good deed to counteract it²⁴⁶. Religious from fear, like Job. Religious from love, like Abraham. No one is beloved as much as the religious from love, like Abraham. footnotes: ²⁴³ The same list appears in Yerushalmi Soṭa ²⁴⁴ Openly, for everybody to see. ²⁴⁵ Every commentator has a different interpretation: One who asks for a loan pretending he needs it for a miẓwah, ²⁴⁶ While this is clearly disapproved of here, it is approved in the Babli and also in Medieval catalogues of “actions of penitence” which, under the influence of Catholic practices, prescribed just such a course of action. ###### Jerusalem Talmud Berakhot 9:5:8 [Jerusalem Talmud Berakhot 9:5:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:8) אַבְרָהָם אָבִינוּ עָשָׂה יֵצֶר הָרַע טוֹב דִּכְתִיב וּמָצָאתָ אֶת לְבָבוֹ נֶאֱמָן לְפָנֶיךָ. אָמַר רִבִּי אָחָא [וְהִפְשִׁיר] אֶלָּא וְכָרוֹת עִמּוֹ הַבְּרִית (והחסד וגומר). אֲבָל דָּוִד לֹא הָיָה יָכוֹל לַעֲמוֹד בּוֹ וְהָרְגוֹ בִלְבָבוֹ. מַאי טַעֲמָא וְלִבִּי חָלַל בְּקִרְבִּי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Our forefather Abraham turned the evil instincts into good ones as it is written (*Neh.* 9:8): “You found his heart trustworthy before You.” Rebbi Aḥa said, he compromised, from “concluding a covenant with him²⁴⁸.” But David could not stand them and killed them in his heart. What is the reason? (*Ps.* 109:22) “But my heart is slain²⁴⁹ in me.” footnotes: ²⁴⁸ Abraham compromised with his evil instincts, taking “him” to refer to the evil instincts residing in the heart, not to Abraham. ²⁴⁹ Taking חלל from the noun חָלָל “corpse” (or from Rabbinic Hebrew “empty space”), not from Biblical חיל “to tremble.” ###### Jerusalem Talmud Berakhot 9:5:9 [Jerusalem Talmud Berakhot 9:5:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:9) רִבִּי עֲקִיבָה הֲוָה קַיָים מִיתְדַּיֵּן קוֹמֵי טוּנוּסרוּפוּס הָרָשָׁע. וַאֲתָת עָנְתָה דְּקִרְיַת שְׁמַע. שְׁרִי קְרִי קִרְיָת שְׁמַע וְגָחַךְ. אָמַר לֵיהּ סַבָּא אִי חָרָשׁ אַתְּ אִי מְבָעֵט בְּיִיסּוּרִין אַתְּ. אָמַר לֵיהּ תִּיפַּח רוּחֵיהּ דְּהַהוּא גַּבְרָא. לָא חָרָשׁ אֲנַא וְלָא מְבָעֵט בְּיִיסּוּרִין אֲנָא. אֶלָּא כָּל יוֹמָי קָרִיתִי פָּסוּק זֶה. וְהָיִיתִי מִצְטָעֵר וְאוֹמֵר. אֵימָתַי יָבוֹאוּ שְׁלָשְׁתָּן לְיָדִי. וְאָהַבְתָּ אֶת יי אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאוֹדֶךָ. רְחַמְתֵּיהּ בְּכָל לִבִּי. וּרְחַמְתֵּיהּ בְּכָל מָמוֹנִי. וּבְכָל נַפְשִׁי לָא הֲוָה בְדִיקָה לִי. וּכְדוֹן דְּמָטַת בְּכָל נַפְשִׁי וְהִגִּיעָה זְמַן קִרְיַת שְׁמַע וְלָא אַפְלְגָא דַּעְתִּי. לְפוּם כֵּן אֲנָא קְרִי וְגָחִךְ. לֹא הִסְפִּיק לוֹמַר עַד שֶׁפָּרְחָה נִשְׁמָתוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Aqiba was tortured before the evil Tineius Rufus²⁵² 50b), Rufus’s rich wife had divorced him, converted to Judaism, and married Rebbi Aqiba. A story closely similar to the one given here is told in the Babli (61a).. There came the time for reciting the *Shema‘*. He started to read and laughed. He said to him: Old man, you are either a sorcerer or one contemptuous of suffering. He said to him: The spirit of this man should be blown away; I am neither a sorcerer nor contemptuous of sufferings. But all my life I read this verse and said, when will I have occasion for these three (*Deut.* 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” I loved Him with all my heart. I loved Himwith all my money. But whether with all my soul I could not test. But now, when “with all your soul” came, the time of reciting the *Shema‘* has arrived and my mind has not wavered, therefore I am reciting and laughing. He had not finished speaking when his soul flew away. footnotes: ²⁵² Governor of Palestine under the emperor Hadrian. The form of the name Tinejus is accepted by Mommsen, Renan and Schürer. (Graetz writes Tinnius or Titus Annius.) Babylonian sources give the name as טורנוס רופוס, this can be read as Turianus Rufus, traditionally interpreted as “Tyrant Rufus.” According to the Babli (Nedarim ###### Jerusalem Talmud Berakhot 9:5:10 [Jerusalem Talmud Berakhot 9:5:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:10) נְחֶמְיָה עֵימֹסוֹנִי שִׁימֵּשׁ אֶת רִבִּי עֲקִיבָא עֶשְׂרִים וּשְׁתַּיִם שָׁנָה וְלָמְדוֹ אִתִּים וְגַמִּים רִיבּוּיִין. אַכִין וְרַקִּין מִיעוּטִין. אָמַר לֵיהּ מַה הוּא הָהֵן דִּכְתִיב אֶת יי אֱלֹהֶיךָ תִּירָא. אָמַר לֵיהּ אוֹתוֹ וְאֶת תּוֹרָתוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Neḥemiah from Emmaus²⁵³ 26a) or Neḥemiah from Emmaus (*Pesaḥim* 22b) was the teacher of Rebbi Aqiva; Naḥum is also quoted as teacher in Yerushalmi sources (*Bereshit rabba* 22, 53) but in a very critical sense. Hence, it seems that Naḥum was the developer of a rudimentary method of explaining the Torah by looking at expressions that mean inclusions or exclusions, that the method was made satisfactory only by R. Aqiba, and that Neḥemia was R. Aqiba’s student. (The tradition of the name in *Pesaḥim* 22b is doubtful.) The method of inclusions and exclusions is much more general than the limited use made here in identifying particles which have extending or limiting character; its use is always called “the method of R. Aqiba”, in contrast to the “method of R. Ismael”, which is based on generalities and specifications. served Rebbi Aqiba for 20 years and he taught him “את and גם mean additions, אך and רק mean exclusions²⁵⁴.” He asked him: What means that which is written (*Deut.* 6:13) “את the Eternal, your God, you must fear.” He said to him, Him and His Torah²²⁵. footnotes: ²⁵³ In Babylonian sources, Naḥum from Gimzo (Shevuöt ²⁵⁴ The particles denoting exclusion are רַק “only”, אַךְ “but only”. Those denoting inclusion are גַּם “also”, and אֶת, which either is the particle of the accusative or means “and”. In R. Aqiba’s theory, all accusative particles also have the meaning of “and.” This is not original with him; in the Greek translation of Aquila, a student of Rebbis Eliezer and Joshua, every את is translated as καί “and”, whether it makes sense or not. In the verse in question, it is the accusative participle used as “and” that seems to result in a meaning unacceptable to pure monotheism. ²²⁵ A geothermal bath, as in Tiberias. ###### Jerusalem Talmud Berakhot 9:5:11 [Jerusalem Talmud Berakhot 9:5:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:11) תַּנִּי הַמַּטִּיל מַיִם הֲרֵי זֶה הוֹפֵךְ פָּנָיו כְּלַפֵּי צָפוֹן. הַמֵּיסַךְ אֶת רַגְלָיו הֲרֵי זֶה הוֹפֵךְ פָּנָיו כְּלַפֵּי דָּרוֹם. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בוּן הֲדָא דַּאֲמַר מַתְנִיתָא מִן הַצּוֹפִים וְלִפְנִים. רִבִּי עֲקִיבָה אוֹמֵר בְּכָל מָקוֹם. וּבִלְבַד מָקוֹם שֶׁאֵין שָׁם כּוֹתֶל. תַּנִּי הַמֵּסִיךְ אֶת רַגְלָיו לֹא יִתֵּן פָּנָיו לְמִזְרָח וַאֲחוֹרָיו לְמַעֲרָב אֶלָּא לִצְדָדִין. רִבִּי יְהוּדָה אוֹמֵר בִּשְׁעַת הַמִּקְדָּשׁ. רִבִּי יוֹסֵי אוֹמֵר מִן הַצּוֹפִים וְלִפְנִים. רִבִּי עֲקִיבָה אוֹמֵר בְּכָל מָקוֹם. וּבִלְבַד בְּמָקוֹם שֶׁאֵין בּוֹ כּוֹתֶל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It was stated: He who urinates turns his face towards North²⁶⁴. He who spreads his feet²⁶⁵ turns his face towards South. Rebbi Yose bar Abun²⁶⁶ deals with” since in the next formulation, and in the parallel to that in the Babli (61b), R. Yose the Tanna is quoted that these rules hold only if one can see Jerusalem. But one should hesitate to follow them since in the comment of the Babli (61b) on the prohibitions of the Mishnah, the statement attributed here to the fifth generation R. Yose bar Abun is there credited to the fourth generation R. Abba, son of R. Ḥiyya bar Abba, in the name of R. Yoḥanan; it is clearly Amoraic. But R. Abba adds that all the rules apply only when the Temple exists (following R. Yehudah in the next *baraita*), and this is emphatically negated by the Yerushalmi. said, this *baraita* is from Mount Scopus towards the interior. Rebbi Aqiba says, everywhere²⁶⁷ quite strictly, E-W and N-S, not the direction towards Jerusalem. They seem to suggest that everybody has to feel himself to be in Jerusalem everywhere in the world. It is impossible to say what the opinion of the Yerushalmi would be in this question. but only where there is no wall²⁶⁸. If was stated: He who spreads his feet should not face East with his back facing West but at an angle²⁶⁹. Rebbi Yehudah says, when the Temple exists. Rebbi Yose said, from Mount Scopus towards the interior. Rebbi Aqiba says, everywhere but only where there is no wall. footnotes: ²⁶⁴ In post-Hadrianic Jerusalem, situated North of the Temple Mount. He will face a direction pointing away from the Temple. ²⁶⁵ To defecate; then his face is towards the Temple and his back away from it. ²⁶⁶ Both R. Eleazar Askari and R. Zacharias Frankel prefer to cross out the words “bar Abun said, this baraita ²⁶⁷ Even outside of the Land of Israel, in the interpretation of the Babli. The Babli also takes the rules of the baraita ²⁶⁸ Separating between him and the forbidden direction. ²⁶⁹ Here in the Yerushalmi, צדדין denotes a position that is not in one of the four cardinal directions. In the parallel in the Babli, the same word means a place that is not N, E, S, W from Jerusalem! ###### Jerusalem Talmud Berakhot 9:5:12 [Jerusalem Talmud Berakhot 9:5:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:12) אָמַר רִבִּי עֲקִיבָה נִכְנַסְתִּי אַחֲרֵי רִבִּי יְהוֹשֻׁעַ לִרְאוֹת הַמַּעֲשֶׂה. אָמְרוּ לוֹ מַה רָאִיתָה. אָמַר לְהֹן רְאִיתִיו יוֹשֵׁב וְצִידוֹ כְּלַפֵּי מַעֲרָב וְלֹא פָירַע עַד שֶׁיָּשַׁב. וְלֹא יָשַׁב עַד שֶׁשִּׁיפְשֵׁף. וְלֹא קִינֵּחַ בִּימִין אֶלָּא בִשְׂמֹאל. אַף שִׁמְעוֹן בֶּן עַזָּאי הָיָה אוֹמֵר כֵּן. נִכְנַסְתִּי אַחַר רִבִּי עֲקִיבָה לִרְאוֹת אֶת הַמַּעֲשֶׂה. אָמְרוּ לוֹ מַה רָאִיתָה וכו׳. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Aqiba said, I entered once after Rebbi Joshua to see the action²⁷⁰. They asked him, what did you see? He said to them, I saw him sitting and his side was towards the West²⁷¹; he did not undress until he was sitting, he did not sit down before he rubbed²⁷², and he did not cleanse himself with his right hand but with his left hand²⁷³ 7 explain that R. Eliezer says, because one eats with his right hand; R. Joshua says, because one writes (words of Torah) with the right hand; R. Aqiba says, because one uses the right hand to show the musical signs when reciting the Torah.. Simeon ben Azai also said so: I entered once after Rebbi Aqiba to see the action. They asked him, what did you see? Etc. footnotes: ²⁷⁰ How he behaves in the bathroom. ²⁷¹ At Jabneh, East of Jerusalem, he was facing either North or South. ²⁷² He cleaned the place before he sat down. There is an alternative explanation given in the Babli (62a, bottom) that is impossible here. ²⁷³ The Babli and the Yerushalmi source Derekh Ereẓ ###### Jerusalem Talmud Berakhot 9:5:13 [Jerusalem Talmud Berakhot 9:5:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:13) תַּנִּי לֹא יִכָּנֵס אָדָם בְּהַר הַבַּיִת בְּמִנְעֲלוֹ וּבְאָבָק שֶׁעַל רַגְלָיו וּמָעוֹתָיו צְרוּרִין בְּסַדִּינוֹ וַאֲפוּנְדָּתוֹ עָלָיו מִבְּחוּץ. מַה טַעַם שְׁמוֹר רַגְלְךָ כַּאֲשֶׁר תֵּלֵךְ אֶל בֵּית הָאֱלֹהִים. רִבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר הֲרֵי הוּא וַיָּבֹא עַד לִפְנֵי שַׁעַר הַמֶּלֶךְ כִּי אֵין לָבֹא אֶל שַׁעַר הַמֶּלֶךְ בִּלְבוּשׁ שָׂק. אָמַר לִפְנֵי לֵיחָה סְרוּחָה כֵּן. עַל אַחַת כַּמָּה וְכַמָּה לִפְנֵי שַׁעַר הַמָּקוֹם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It was stated²⁷⁴ 6:19.: Nobody should enter the Temple Mount in shoes, with dust on his feet, or his coins tied up in his head-scarf, or his money belt on him outside. What is the reason? (*Eccl.* 4:17) “Watch your feet when you go to God’s house.” Rebbi Yose ben Yehudah says (*Esth.* 4:2): “He came as far as the king’s gate because nobody may enter the king’s gate in sackcloth.” He said, if it is so for a foul smelling drop²⁷⁵, so much more for the gate of the Omnipresent! footnotes: ²⁷⁴ Tosephta Berakhot ²⁷⁵ The semen from which the king was conceived. ###### Jerusalem Talmud Berakhot 9:5:14 [Jerusalem Talmud Berakhot 9:5:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:14) לֹא יַעֲשֶׂנּוּ קַפַּנְדָּרִיָּא. וּרְקִיקָה מִקַּל וָחוֹמֶר. מַה אִם נְעִילָה שֶׁהִיא שֶׁל כָּבוֹד אַתְּ אוֹמֵר אָסוּר. רְקִיקָה שֶׁהִיא שֶׁל בִּיזָּיוֹן לֹא כָּל שֶׁכֵּן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “²⁷⁶ One should not use it as a short cut, and certainly one should not spit there²⁷⁷.” If you say that wearing shoes, which is a respectful way, is forbidden, spitting, which is disrespectful, so much more. footnotes: ²⁷⁶ Except for the quote from the Mishnah, this is the continuation of the previous Tosephta. ²⁷⁷ This is quoted here to explain the expression “certainly”, or “so much more”. ###### Jerusalem Talmud Berakhot 9:5:15 [Jerusalem Talmud Berakhot 9:5:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:15) תַּנִּי לֹא הָיוּ עוֹנִין אָמֵן בְּבֵית הַמִּקְדָּשׁ. מַה הָיוּ אוֹמְרִים בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. מְנַיִין שֶׁלֹּא הָיוּ עוֹנִין אָמֵן בַּמִּקְדָּשׁ תַּלְמוּד לוֹמַר קוּמוּ בָּרְכוּ אֶת יי וְגוֹמֵר. מְנַיִן עַל כָּל בְּרָכָה וּבְרָכָה תַּלְמוּד לוֹמַר וּמְרוֹמָם עַל כָּל בְּרָכָה וּתְהִילָּה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** If was stated: One did not say “Amen” in the Temple. What did they say²⁷⁸? “Praised be His glorious name forever and ever.” From where²⁷⁹ that one did not say “Amen” in the Temple? The verse says (*Neh.* 9:5): “Rise up and praise the Eternal, etc.” From where that this is for every single benediction, the verse says: “And Elevated for every benediction and praise.²⁸⁰ they shall praise Your glorious name and Elevated *for every benediction* and praise. The Tosephta (6:22), quoted Babli 63a, explains that this means: For every single benediction and every single praise.” footnotes: ²⁷⁸ In the second Temple. ²⁷⁹ A formulaic word meaning: “From which verse do we know that such and such is true?” ²⁸⁰ The full verse is: Rise up and praise the Eternal, your God, from eternity to eternity ###### Jerusalem Talmud Berakhot 9:5:16 [Jerusalem Talmud Berakhot 9:5:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:16) אָמַר רִבִּי יְהוּשֻׁעַ דְּרוֹמָיָא שְׁלֹשָׁה דְּבָרִים גָּזְרוּ בֵּית דִּין שֶׁלְּמַטָּן וְהִסְכִּים בֵּית דִּין שֶׁלְּמַעֲלָן עִמָּהֶן. וְאֵילּוּ הֵן חֶרְמָהּ שֶׁל יְרִיחוֹ. וּמְגִילַּת אֶסְתֵּר. וּשְׁאֵילַת שָׁלוֹם בְּשֵׁם. חֶרְמָהּ שֶׁל יְרִיחוֹ. חָטָא יִשְׂרָאֵל. וְלֹא יְהוּשֻׁעַ גָּזַר. אֶלָּא מְלַמֵּד שֶׁהִסְכִּימוּ בֵּית דִּין שֶׁלְּמַעֲלָה עִמָּהֶן. מְגִילַּת אֶסְתֵּר. קִיְימוּ וְקִיבְּלוּ וְגוֹמֵר. רַב אָמַר וְקִבֵּל כְּתִיב מְלַמֵּד שֶׁהִסְכִּימוּ. וּשְׁאֵילַת שָׁלוֹם בְּשֵׁם. וְהִנֵּה בוֹעַז בָּא מִבֵּית לֶחֶם. וּמְנַיִן שֶׁהִסְכִּימוּ בֵּית דִּין שֶׁלְּמַעֲלָה עִמָּהֶן. תַּלְמוּד לוֹמַר וַיֵּרָא אֵלָיו מַלְאַךְ יי וַיֹּאמֶר אֵלָיו יי עִמְּךָ גִּבּוֹר הַחַיִל. רִבִּי אָבוּן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אַף הַמַּעְשְׂרוֹת שֶׁנֶּאֱמַר הָבִיאוּ אֶת כָּל הַמַּעֲשֵׂר וגו׳. מַהוּ עַד בְּלִי דַּיי. רִבִּי יוֹסֵי בַּר שִׁמְעוֹן בַּר בָּא בְּשֵׁם רִבִּי יוֹחָנָן דָּבָר שֶׁאִי אֶפְשַׁר לוֹ לוֹמַר דַּיי הוּא בְּרָכָה. רִבִּי בְּרֶכְיָה וְרִבִּי חֶלְבּוֹ וְרַב אַבָּא בַּר עִילָאִי בְּשֵׁם רַב עַד שֶׁיִּיבְלוּ שִׂפְתוֹתֵיכֶם מִלּוֹמֶר דַּיֵינוּ בְּרָכוֹת דַּיֵינוּ בְּרָכוֹת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Joshua the Southerner²⁸¹ said: Three things did the earthly court decree and the Heavenly Court agreed with them, and they are the following: The ban on Jericho, the Esther scroll, and greeting people using the Name. The ban on Jericho (*Jos.* 7:11): “Israel sinned²⁸² for the Eternal. After Akhan had taken property for himself, Israel was defeated at the Ai and Joshua was informed that “Israel sinned,” i. e., a transgression of his command was equated with a transgression of a divine command. Hence, Heaven accepted his human decree in the Heavenly Court. [While everybody can declare his own possession *ḥērem* or *qorbān* whereby its use is forbidden by a divine command (*Lev.* 27), Joshua here forbade the use of things that did not belong to him and, under usual circumstances, his decree would be invalid in a court of law.].” But was not Joshua the one who decreed it? This certainly implies that the Heavenly Court agreed with them. The Esther scroll (*Esth.* 9:27): “They confirmed and accepted, etc.” Rav said, “accepted” is written in singular²⁸³; this implies that they²⁸⁴ accepted. Greeting people using the Name (*Ruth* 2:4): “Lo, Boaz came from Bethlehem.” And from where that the Heavenly court agreed with them? The verse says (*Jud.* 6:12): “The Eternal is with you, o hero!²⁸⁵ Chap. 12 (in the author’s edition and commentary, Northvale N.J. 1998, p. 121–123.) Boaz was the grandson of Naḥshon ben Aminadav, prince of Judah during the wanderings in the desert (*Ruth* 4:20–21.)” Rebbi Abun in the name of Rebbi Joshua ben Levi: Also tithes, as it is said (*Mal.* 3:10): “Bring all tithes²⁸⁶ 6:1, *Qiddushin* 1:9 and Babli *Arakhin* 32b, referring to the obligations of the farmer regarding the produce of the Holy Land. It is spelled out in the Torah many times that these obligations (the heave for the priests, tithes for the Levites and the poor, the Sabbatical Year, etc.) come into force “when you come to the Land and inherit it,” as duties on the land distributed as family heritage to the tribes by Moses and Joshua. These commandments became obsolete when the tribes were led into captivity, including the obligations of the remaining Israelite population of Galilee who, according to our sources, were never exiled and who reappear in history at the time of the Hasmonean revolt without any record of resettlement in Galilee. The continued obligation to observe the Laws that depend on the Land therefore is derived only from the voluntary covenant enacted by the people in the time of Ezra and Nehemia (*Shevi‘it* 6:1): “Rebbi Lezer says: they voluntarily accepted the duties of the tithes. Why do I say this? (*Neh.* 10:1) ‘With all this, we enact a written trust and covenant signed by our princes, Levites, and priests.’ How does R. Lezer explain the inclusion (*Neh.* 10:37) of ‘the firstborn of our cattle and flocks’ [an obligation that does not depend on the Land and therefore is universal]? Since they accepted the obligations (of heave and tithes) that they could have avoided, Scripture gives them credit for those obligations which they had to fulfill anyhow as if they had accepted these also voluntarily.” The same idea is also expressed by an opponent of rabbinic Judaism who is reported (*Shevi‘it* 9:9) to have said: “*Ḥallah* (the heave to be taken from bread dough) is a biblical obligation (*Num.* 15:20) but the Sabbatical year is now an obligation only by the authority of Rabban Gamliel and his colleagues.” [Cf. the author’s *The Scholar’s Haggadah,* p. 280–281, and *Seder Olam* p. 248–250.], etc.” What is: “²⁸⁷ 3:10: “Bring the full tithe into the (Temple) storehouse, so that there may be food in My House, test Me in this,” said the Eternal of Hosts, “if I will not open for you the skylights of heaven, and I shall pour out for you blessing until ‘without enough.’ ” The obligation accepted by the people on Earth without Heavenly Command gives Divine Reward. Hence, the obligation was accepted as Divine Command of human origin. Until ‘without enough?’ ” Rebbi Yose bar²⁸⁸ Simeon bar Abba in the name of Rebbi Yoḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah and Rebbi Chelbo and Rebbi Abba bar Ilaï in the name of Rav: Until your lips will wear out²⁹⁰ 1:1 (which contains an enlarged version of the Yerushalmi here to the end of the tractate) that Elkanah went to Siloh four times a year, three times for the three holidays of pilgrimage and once for his private vow as explained in *1Sam.* 1:2, and that every year he chose a different road to tell people to go to Shiloh for the holidays. A similar version is in *Tanna dbe Eliahu* I:8. saying, we have enough blessings, we have enough blessings. footnotes: ²⁸¹ Rebbi Joshua ben Levi. ²⁸² Joshua decreed a ban on all property of the city of Jericho as ḥērem ²⁸³ It is written קבל and read קִבְּלוּ. ²⁸⁴ In fact, He (God) accepted it. ²⁸⁵ This is the greeting of the angel to Gideon, telling him to fight the Midianites. This shows that heavenly beings adapted the human manner of greeting as exemplified by Boaz. The argument implies that Gideon, who was quite early in the time of Judges, came after Boaz. This is explicit in Midrash Seder Olam ²⁸⁶ The problem alluded to here is discussed in Yerushalmi Shevi‘it ²⁸⁷ Mal. ²⁸⁸ The Rome manuscript does not have the words “Yose bar”. A son of R. Simeon bar Abba is otherwise unknown but the attribution is possible. R. Shelomo Cirillo has the reading “R. Yose in the name of R. Simeon bar Abba.” ²⁹⁰ This is explained in detail in Midrash Samuel ###### Jerusalem Talmud Berakhot 9:5:17 [Jerusalem Talmud Berakhot 9:5:17](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:17) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. אָמַר רִבִּי יוֹסֵי בַּר בּוּן אִם נִתְיַישְּׁנוּ דִּבְרֵי תוֹרָה בְּפִיךָ אַל תְּבַזֶּה עֲלֵיהֶן. מַה טַעֲמָא וְאַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. אָמַר רִבִּי זְעִירָא אִם נִזְדַּקְנָה אוּמָתֶךָ עֲמוֹד וְגוֹדְרָהּ כְּשֵׁם שֶׁעָשָׂה אֶלְקָנָה שֶׁהָיָה מַדְרִיךְ אֶת יִשְׂרָאֵל לְפַעֲמֵי רְגָלִים. הֲדָא הִיא דִכְתִיב וְעָלָה הָאִישׁ הַהוּא מֵעִירוֹ וְגוֹמֵר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** (*Pr.* 23:22): “Be not contemptuous because your mother got old.” Rebbi Yose bar Abun said, if words of Torah become old in your mouth, do not become contemptuous about them. What is the reason? “Be not contemptuous because your mother got old.” Rebbi Zeïra said, when your people got old, get up and repair it the way Elkanah did who instructed Israel in the pilgrimage for holidays. That is what is written: (*1Sam.* 1:2) “This man went up from his town²⁹⁰ 1:1 (which contains an enlarged version of the Yerushalmi here to the end of the tractate) that Elkanah went to Siloh four times a year, three times for the three holidays of pilgrimage and once for his private vow as explained in *1Sam.* 1:2, and that every year he chose a different road to tell people to go to Shiloh for the holidays. A similar version is in *Tanna dbe Eliahu* I:8., etc.” footnotes: ²⁹⁰ This is explained in detail in Midrash Samuel ###### Jerusalem Talmud Berakhot 9:5:18 [Jerusalem Talmud Berakhot 9:5:18](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:18) עֵת לַעֲשׂוֹת לַיי הֵפֵרוּ תוֹרָתֶךָ. רִבִּי נָתָן מְסָרֵס קְרָאֵי הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַיי. רִבִּי חִלְקִיָּה בְשֵׁם רִבִּי סִימוֹן הָעוֹשֶׂה תוֹרָתוֹ עִתִּים הֲרֵי זֶה מֵיפֵר בְּרִית. מַה טַעֲמָא הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַיי. תַּנִּי רִבִּי שִׁמְעוֹן בֶּן יוֹחָי אוֹמֵר אִם רָאִיתָ אֶת הַבִּרְיוֹת שֶׁנִּתְיַיאֲשׁוּ יְדֵיהֶן מִן הַתּוֹרָה עֲמוֹד וְהִתְחַזֵּק בָּהּ וְאַתָּה מְקַבֵּל שְׂכַר כּוּלָּם. מַה טַעֲמָא הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַיי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** (*Ps.* 119:126) “It is time to work for the Eternal, they violated Your Torah.” Rebbi Nathan inverts the verse: “They violated Your Torah, it is time to work for the Eternal.” Rebbi Ḥilqiah in the name of Rebbi Simon: He who restricts his Torah to fixed times breaches the covenant. What is the reason? “They violated Your Torah, it is time to work for the Eternal.” It was stated: Rebbi Simeon ben Yoḥai says: If you see that people have given up on Torah, get up and strengthen yourself in it and you will receive the reward of all of them. What is the reason? “They violated Your Torah, it is time to work for the Eternal!” ###### Jerusalem Talmud Berakhot 9:5:19 [Jerusalem Talmud Berakhot 9:5:19](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:19) הִלֵּל הַזָּקֵן הָיָה אוֹמֵר בְּשָׁעָה דִּמְכַנְּשִׁין בְּדַר. וּבְשָׁעָה דִּמְבַדְּרִין כְּנוֹשׁ. וְכֵן הָיָה הִלֵּל אוֹמֵר אִם רָאִיתָ אֶת הַתּוֹרָה שֶׁהִיא חָבִיבָה עַל יִשְׂרָאֵל וְהַכֹּל שְׂמֵיחִין בָּהּ בְּדַר. וְאִם לָאו כְּנוֹשׁ. אָמַר רִבִּי אֶלְעָזָר מַה הַתִּינּוֹק הַזֶּה צָרִיךְ לֵינֵק בְּכָל שָׁעָה שֶׁבְּיוֹם. כָּךְ כָּל אָדָם שֶׁבְּיִשְׂרָאֵל צָרִיךְ לְיַגֵּעַ בַּתּוֹרָה בְּכָל שָׁעוֹת שֶׁבְּיוֹם. רִבִּי יוֹנָה בְשֵׁם רִבִּי יוֹסֵי בֶּן גְּזִירָה כָּל פִּיטָטָיָא בִּישִׁין וּפִיטָטָיָא דְּאוֹרַיתָא טָבִין. כָּל כְּדָבָיָיא טָבִין וּכְדָבָיָיא דְּאוֹרַיתָא בִּישִׁין. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Hillel the elder²⁹¹ used to say: When they collect, spread²⁹². And when they spread, collect. So Hillel used to say, if you see that the Torah is beloved by Israel and everybody enjoys it, spread. And if not, collect.Rebbi Eleazar said, just as the baby needs to suckle at all times of the day, so every Jew needs to exert himself in Torah all all times of the day. Rebbi Jonah in the name of Rebbi Yose ben Gezirah²⁹³ 89a in the name of the earlier Galilean R. Isaac.], all small talk is bad but small talk of Torah is good. All lies are good and the lies of Torah are bad²⁹⁴, the reading is Aramaic כרבייא “plowings” instead of כדבייא “lies.” This has support in the introduction of R. Zeraḥiah Halevi to his *Maör haqaṭan,* who reads Hebrew חרשיא “plowings.” Since the roots חרש (Arabic חרת̇) “to plow” and חרש (Arabic ח̇רשׂ) “to be silent” are identical in Hebrew, both authors give the interpretation” silence” also to the Aramaic equivalent כרב. The author of *‘En Yaaqob* reads ברכייא, “blessings.” All these authors read first “bad” then “good” as in the preceding sentence; Rabbenu Jonah even quotes the sentence about silence as alternative reading for “small talk.” Many commentators write here that the sentence should be: All lies are bad and the lies of Torah are good, referring to lies such as Eliezer’s when he met Rebecca, first gave her gold rings and then inquired after her family but in his recital to them pretended to first having asked about her family and only afterwards given her the heavy gold jewelry, to keep within accepted norms of behavior.. footnotes: ²⁹¹ This is Hillel, contemporary of Shammai and ancestor of the house of the Patriarchs. The same sayings appear in Hebrew in Babli 63a and Tosephta 6:24. ²⁹² If people teach the select few, you should teach only large masses, and vice-versa. ²⁹³ An otherwise unknown Amora, but he might be identical with R. Yose Quẓira, son-in-law of R. Yose ben Yose, of the fourth/fifth generation of Amoraim in Galilee. [A similar statement appears in Babli Ḥulin ²⁹⁴ This sentence is unintelligible. In the quotes of the sentence in works of medieval authors, one finds many different versions. In the commentary of Rabbenu Jonah to Pirqe Avot ###### Jerusalem Talmud Berakhot 9:5:20 [Jerusalem Talmud Berakhot 9:5:20](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:20) אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בִּמְגִילַּת חֲסִידִים מָצְאוּ כָתוּב יוֹם תַּעַזְבֵינִי יוֹמָיִם אֶעֱזָבְךָ. לִשְׁנַיִם שֶׁיָּצְאוּ אֶחָד מִטִּיבֵּרִיָּא וְאֶחָד מִצִּיפּוֹרִין וּפָגְעוּ זֶה בָזֶה בְּחָדָא מִשְׁכְּנָא. לֹא הִסְפִּיקוּ לִפְרוֹשׁ זֶה מִזֶּה עַד שֶׁהָלַךְ זֶה מִיל וְזֶה מִיל נִמְצְאוּ רְחוֹקִין זֶה מִזֶּה שְנֵי מִילִין. וְאִשָּׁה שֶׁהָיְתָה יוֹשֶׁבֶת וּמַמְתֶּנֶת לְאִישׁ. כָּל זְמַן שֶׁהָיְתָה בְּדַעְתּוֹ לְהִינָּשֵׂא לָהּ הָיְתָה יוֹשֶׁבֶת וּמַמְתֶּנֶת לוֹ. כֵּיוָן שֶׁהִפְלִיג דַּעְתּוֹ מִמֶּנָּהּ הִיא הָיְתָה הוֹלֶכֶת וְנִישְׂאֵת לְאַחֵר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Simeon ben Laqish said: In a scroll of the pious²⁹⁵ they found written: If you abandon me²⁹⁶ for one day, I shall abandon you for two days. An example of two people who went, one from Tiberias and one from Sepphoris, and met at a certain shelter. As soon as they parted and each one went one *mil*, they were separated two *mil*. Or a woman who sat and waited for a man. All the time that he intended to marry her, she sat and waited for him. When he put her out of his mind, she went and married another. footnotes: ²⁹⁵ This kind of literature has not been identified. It might be similar to some of the Sadducee Qumran scrolls. ²⁹⁶ The Torah. ###### Jerusalem Talmud Berakhot 9:5:21 [Jerusalem Talmud Berakhot 9:5:21](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:21) תַּנִּי בְשֵׁם רִבִּי מֵאִיר אֵין לְךָ אֶחָד מִיִּשְׂרָאֵל שֶׁאֵינוֹ עוֹשֶׂה מֵאָה מִצְוֹת בְּכָל יוֹם. קוֹרֵא אֶת שְׁמַע וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ וְאוֹכֵל אֶת פִּתּוֹ וּמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ וּמִתְפַּלֵּל שְׁלֹשָׁה פְעָמִים שֶׁל שְׁמוֹנֶה עֶשְׂרֵה וְחוֹזֵר וְעוֹשֶׂה שְׁאָר מִצְוֹת וּמְבָרֵךְ עֲלֵיהֶן. וְכֵן הָיָה רִבִּי מֵאִיר אוֹמֵר אֵין לְךָ אָדָם מִיִּשְׂרָאֵל שֶׁאֵין הַמִּצְוֹת מַקִּיפוֹת אוֹתוֹ תְּפִילִּין בְּרֹאשׁוֹ וּתְפִילִּין בִּזְרוֹעוֹ וּמְזוּזָּה בְּפִתְחוֹ מִילָה בִבְשָׂרוֹ אַרְבַּע צִיצִיּוֹת בְּטַלִּיתוֹ מַקִּיפִין אוֹתוֹ. הוּא שֶׁדָּוִד אָמַר שֶׁבַע בַּיּוֹם הִילַּלְתִּיךָ עַל מִשְׁפְּטֵי צִדְקֶךָ. וְכֵן הוּא אוֹמֵר חוֹנֶה מַלְאַךְ יי סָבִיב לִירֵיאָיו וַיְחַלְּצֵם. נִכְנַס לְמֶרְחָץ רָאָה אֶת עַצְמוֹ עָרוּם. אָמַר אוֹי לִי שֶׁאֲנִי עָרוּם מִן הַמִּצְוֹת. כֵּיוָן שֶׁהִבִּיט בְּמִילָה שֶׁלּוֹ. הִתְחִיל לְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא לַמְנַצֵּחַ עַל הַשְּׁמִינִית מִזְמוֹר לְדָוִד. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It was stated²⁹⁷ 43b) has the formulation that “every man in Israel is obliged to recite 100 benedictions every day.” In the Yerushalmi and the Tosephta, not only benedictions are counted but all religious deeds, and it is asserted that the number 100 is reached automatically. in the name of Rebbi Meïr: There is no one in Israel who does not perform 100 commandments every day. He recites the *Shema‘* and benedictions before and after, eats his bread and recitesbenedictions before and after, prays 18 benedictions three times and then he performs other commandments and recites benedictions after them. Similarly, Rebbi Meïr used to say: There is no man in Israel who is not surrounded by commandments: *Tefillin* on his head, *tefillin* on his arm, a *mezuzah* on his door, circumcision in his flesh, and the four *ẓiẓiot* of his *tallit* surround him. That is what David said (*Ps.* 119:164): I praised You sevenfold every day for Your just laws²⁹⁸ 12) must consider *tefillin* as one commandment. In Babli and Tosephta, circumcision is not counted, probably because the fact of circumcision goes to the credit of the parents, not the baby, and, therefore, *tefillin* must count for two commandments.. And so it says (*Ps.* 34:8): The angel of the Eternal camps around those that fear Him and rescues them²⁹⁹. When he³⁰⁰ entered the bath house, he saw himself naked. He said, woe to me that I am stripped of commandmends. When he looked at his circumcision, he started to acclaim the Holy One, praise to Him (*Ps.* 12:1): For the director, on the eighth³⁰¹, a song from David. footnotes: ²⁹⁷ Tosephta Menaḥot 6:24–25, a parallel to the entire paragraph in slightly different language. A parallel in the Babli (Menaḥot ²⁹⁸ In order to end up with a count of seven, the Yerushalmi (and the Yerushalmi source Midrash Tehillim ²⁹⁹ The implication being that the angel is created by the good deeds of the person protected. ³⁰⁰ David. ³⁰¹ Taken not as an eight-stringed harp but the commandment performed on the eighth day. ###### Jerusalem Talmud Berakhot 9:5:22 [Jerusalem Talmud Berakhot 9:5:22](https://torahapp.org/share/book/Jerusalem%20Talmud%20Berakhot/r/9:5:22) אָמַר רִבִּי אֶלְעָזָר בְּשֵׁם רִבִּי חֲנִינָא תַּלְמִידֵי חֲכָמִים מַרְבִּים שָָׁלוֹם בָּעוֹלָם. מַה טַעַם וְכָל בָּנַיִיךְ לִמּוּדֵי יי וְרַב שָׁלוֹם בָּנָיִיךְ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Eleazar said in the name of Rebbi Ḥanina³⁰²: The students of the Sages increase peace in the world. What is the reason? (*Is.* 54:13) “All your sons are students of the Eternal, and ample peace is for your sons.” footnotes: ³⁰² A similar homily is in Babli 64a as conclusion of the tractate; there, the expression “students of the sages” means “rabbis” but here it genuinely means “students.”