## Taanit Daf 16b

###### Taanit 16b:1
[Taanit 16b:1](https://torahapp.org/share/book/Taanit/r/16b:1)

הַיְינוּ ״מְטוּפָּל וְאֵין לוֹ״, הַיְינוּ ״בֵּיתוֹ רֵיקָם״? אָמַר רַב חִסְדָּא: זֶהוּ שֶׁבֵּיתוֹ רֵיקָם מִן הָעֲבֵירָה. ״וּפִרְקוֹ נָאֶה״, אָמַר אַבָּיֵי: זֶה שֶׁלֹּא יָצָא עָלָיו שֵׁם רַע בְּיַלְדוּתוֹ.

**William Davidson Edition - English:**
The Gemara asks a question concerning the explanation of Rabbi Yehuda: One who has **dependent** children **and does not have** anything with which to support them **is** apparently **the same as** one whose **house is empty.** Why does Rabbi Yehuda list both descriptions? **Rav Ḥisda said: This** expression means **that his house is empty of transgression. And** Rabbi Yehuda further said that the prayer leader must be one **whose youth was becoming.** In explanation of this phrase, **Abaye said: This** is **one who did not have a bad reputation** at any time **during his youth.**


###### Taanit 16b:2
[Taanit 16b:2](https://torahapp.org/share/book/Taanit/r/16b:2)

״הָיְתָה לִּי נַחֲלָתִי כְּאַרְיֵה בַיָּעַר נָתְנָה עָלַי בְּקוֹלָהּ עַל כֵּן שְׂנֵאתִיהָ״, מַאי ״נָתְנָה עָלַי בְּקוֹלָהּ״? אָמַר מָר זוּטְרָא בַּר טוֹבִיָּה אָמַר רַב, וְאָמְרִי לַהּ אָמַר רַבִּי חָמָא אָמַר רַבִּי אֶלְעָזָר: זֶה שְׁלִיחַ צִבּוּר שֶׁאֵינוֹ הָגוּן הַיּוֹרֵד לִפְנֵי הַתֵּיבָה.

**William Davidson Edition - English:**
The Gemara cites a verse in relation to the prayer leader: **“My heritage has become to me as a lion in the forest. She has uttered her voice against me; therefore I have hated her”** (Jeremiah 12:8). **What is** the meaning of the phrase: **“She has uttered her voice against me”? Mar Zutra bar Toviyya said** that **Rav said, and some say Rabbi Ḥama said** that **Rabbi Elazar said: This is an unworthy prayer leader who descends before the ark.** When this person calls out to God, He thinks, so to speak: I hate the sound of his prayer.


###### Taanit 16b:3
[Taanit 16b:3](https://torahapp.org/share/book/Taanit/r/16b:3)

וְאוֹמֵר לִפְנֵיהֶם עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, שְׁמוֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ. הָנֵי שֵׁשׁ, שֶׁבַע הָוְויָין! כְּדִתְנַן: עַל הַשְּׁבִיעִית הוּא אוֹמֵר ״בָּרוּךְ מְרַחֵם עַל הָאָרֶץ״! אָמַר רַב נַחְמָן בַּר יִצְחָק: מַאי ״שְׁבִיעִית״ — שְׁבִיעִית לָאֲרוּכָּה.

**William Davidson Edition - English:**
§ The mishna teaches: **And** the prayer leader **recites twenty-four blessings before them:** The **eighteen** blessings **of** the **everyday** *Amida* prayer, **to which he adds another six** blessings. The Gemara asks: Are **these six** blessings? In fact, **they are seven, as we learned** in a mishna: **For the seventh he recites,** Blessed are You, Lord, **Who has mercy on the Land. Rav Naḥman bar Yitzḥak said: What** is the meaning of the **seventh** blessing? This is referring to the **seventh for length,** i.e., there were actually six new blessings, but as the prayer leader lengthens the sixth weekday blessing it is considered an additional blessing.


###### Taanit 16b:4
[Taanit 16b:4](https://torahapp.org/share/book/Taanit/r/16b:4)

כִּדְתַנְיָא: בְּ״גוֹאֵל יִשְׂרָאֵל״ מַאֲרִיךְ, וּבְחוֹתָמָהּ הוּא אוֹמֵר: ״מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. בָּרוּךְ גּוֹאֵל יִשְׂרָאֵל״, וְהֵן עוֹנִין אַחֲרָיו ״אָמֵן״, וְחַזַּן הַכְּנֶסֶת אוֹמֵר לָהֶם: ״תִּקְעוּ בְּנֵי אַהֲרֹן תִּקְעוּ״.

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: **In** the blessing of: **Redeemer of Israel,** the prayer leader **lengthens** the blessing, **and for its conclusion he recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessed** are You, Lord, **Redeemer of Israel. And** the community **answers amen after him. And the sexton says to them: Blow** a long, unwavering sound, **sons of Aaron, blow.**


###### Taanit 16b:5
[Taanit 16b:5](https://torahapp.org/share/book/Taanit/r/16b:5)

וְחוֹזֵר וְאוֹמֵר: ״מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ זוֹכֵר הַנִּשְׁכָּחוֹת״, וְהֵן עוֹנִין אַחֲרָיו ״אָמֵן״, וְחַזַּן הַכְּנֶסֶת אוֹמֵר לָהֶם: ״הָרִיעוּ בְּנֵי אַהֲרֹן הָרִיעוּ״. וְכֵן בְּכׇל בְּרָכָה וּבְרָכָה, בְּאַחַת אוֹמֵר: ״תִּקְעוּ״, וּבְאַחַת אוֹמֵר: ״הָרִיעוּ״.

**William Davidson Edition - English:**
**And** the prayer leader **resumes and recites** the second blessing, concluding: **He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. Blessed** are You, Lord, **Who remembers the forgotten. And** the community **answers amen after him. And the sexton says to them: Blast** a wavering sound, **sons of Aaron, blast. And similarly,** this is the procedure **for each and every** additional **blessing: After one** blessing **he says: Blow** a long, unwavering sound, **and after** the next **one he says: Blast** a wavering sound.


###### Taanit 16b:6
[Taanit 16b:6](https://torahapp.org/share/book/Taanit/r/16b:6)

בַּמֶּה דְּבָרִים אֲמוּרִים — בִּגְבוּלִין, אֲבָל בַּמִּקְדָּשׁ אֵינוֹ כֵּן, לְפִי שֶׁאֵין עוֹנִין ״אָמֵן״ בַּמִּקְדָּשׁ. וּמִנַּיִן שֶׁאֵין עוֹנִין ״אָמֵן״ בַּמִּקְדָּשׁ —

**William Davidson Edition - English:**
The Gemara asks: **In what** case **is this statement said?** This method applies **in the outlying areas,** i.e., everywhere except in the Temple. **However, in the Temple** itself this **is not** the correct procedure, **as one does not answer amen in the Temple.** Instead, one responds with a long blessing. The Gemara inquires: **And from where** is it derived **that one does not answer amen in the Temple?**


###### Taanit 16b:7
[Taanit 16b:7](https://torahapp.org/share/book/Taanit/r/16b:7)

שֶׁנֶּאֱמַר: ״קוּמוּ בָּרְכוּ אֶת ה׳ אֱלֹהֵיכֶם מִן הָעוֹלָם עַד הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבֹדֶךָ וּמְרוֹמַם עַל כׇּל בְּרָכָה וּתְהִלָּה״. יָכוֹל עַל כׇּל בְּרָכוֹת כּוּלָּן לֹא תְּהֵא אֶלָּא תְּהִלָּה אַחַת — תַּלְמוּד לוֹמַר: ״וּמְרוֹמַם עַל כׇּל בְּרָכָה וּתְהִלָּה״ — עַל כׇּל בְּרָכָה תֵּן לוֹ תְּהִלָּה.

**William Davidson Edition - English:**
The Gemara answers: **As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious name, that is exalted above all blessing and praise”** (Nehemiah 9:5). One **might** have thought that **for all blessings there should be only one praise,** i.e., all blessings are answered with amen. Therefore, **the verse states: “That is exalted above all [*al kol*] blessing and praise,”** which indicates that **for every [*al kol*] blessing,** you should **give it** its own **praise.**


###### Taanit 16b:8
[Taanit 16b:8](https://torahapp.org/share/book/Taanit/r/16b:8)

וְאֶלָּא בַּמִּקְדָּשׁ מַהוּ אוֹמֵר? ״בָּרוּךְ ה׳ אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וְעַד הָעוֹלָם. בָּרוּךְ גּוֹאֵל יִשְׂרָאֵל״. וְהֵן עוֹנִין אַחֲרָיו: ״בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״. וְחַזַּן הַכְּנֶסֶת אוֹמֵר לָהֶם: ״תִּקְעוּ הַכֹּהֲנִים בְּנֵי אַהֲרוֹן תִּקְעוּ״,

**William Davidson Edition - English:**
**But** if so, **in the Temple, what** would the prayer leader **recite?** He would conclude the blessing: **Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed** are You, Lord, **Redeemer of Israel. And** instead of amen, **they answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blow, priests, sons of Aaron, blow.**


###### Taanit 16b:9
[Taanit 16b:9](https://torahapp.org/share/book/Taanit/r/16b:9)

וְחוֹזֵר וְאוֹמֵר: ״מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. בָּרוּךְ ה׳ אֱלֹהֵי יִשְׂרָאֵל זוֹכֵר הַנִּשְׁכָּחוֹת״, וְהֵם עוֹנִים אַחֲרָיו: ״בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״, וְחַזַּן הַכְּנֶסֶת אוֹמֵר לָהֶם: ״הָרִיעוּ, הַכֹּהֲנִים בְּנֵי אַהֲרֹן, הָרִיעוּ וְכוּ׳״, וְכֵן בְּכׇל בְּרָכָה וּבְרָכָה, בְּאַחַת אוֹמֵר ״תִּקְעוּ״ וּבְאַחַת אוֹמֵר ״הָרִיעוּ״, עַד שֶׁגּוֹמֵר אֶת כּוּלָּן.

**William Davidson Edition - English:**
**And** the prayer leader **resumes and recites** the second blessing, concluding: **He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessed be the Lord, God of Israel, Who remembers the forgotten. And** the community **answers after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blast, priests, sons of Aaron, blast, etc. And similarly,** this is the procedure **for each and every** additional **blessing: After one** blessing **he says: Blow** a long, unwavering sound, **and after** the next **one he says: Blast** a wavering sound, **until he concludes all** the blessings.


###### Taanit 16b:10
[Taanit 16b:10](https://torahapp.org/share/book/Taanit/r/16b:10)

וְכָךְ הִנְהִיג רַבִּי חֲלַפְתָּא בְּצִפּוֹרִי, וְרַבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן בְּסִיכְנִי, וּכְשֶׁבָּא דָּבָר לִפְנֵי חֲכָמִים, אָמְרוּ: לֹא הָיוּ נוֹהֲגִין כֵּן אֶלָּא בְּשַׁעֲרֵי מִזְרָח וּבְהַר הַבַּיִת.

**William Davidson Edition - English:**
§ The Gemara relates: **And this was the custom Rabbi Ḥalafta established in** the city of **Tzippori, and Rabbi Ḥananya ben Teradyon in** the city of **Sikhni. And when** this **matter came before the Sages, they said: They would act** in accordance with **this custom only at the Eastern Gate** of the Temple **and on the Temple Mount,** but not outside the Temple.


###### Taanit 16b:11
[Taanit 16b:11](https://torahapp.org/share/book/Taanit/r/16b:11)

וְאִית דְּאָמְרִי, כִּדְתַנְיָא: אוֹמֵר לִפְנֵיהֶן עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, שְׁמוֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם, וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ. וְאוֹתָן שֵׁשׁ הֵיכָן אוֹמְרָן? בֵּין ״גּוֹאֵל״ לְ״רוֹפֵא חוֹלֵי״, וּמַאֲרִיךְ בַּגְּאוּלָּה, וְהֵן עוֹנִין אַחֲרָיו ״אָמֵן״ עַל כׇּל בְּרָכָה וּבְרָכָה. וְכָךְ הָיוּ נוֹהֲגִין בִּגְבוּלִין.

**William Davidson Edition - English:**
**And** some **say** that they acted **as it is taught** in a *baraita*: **And he recites twenty-four blessings before them:** The **eighteen** blessings **of** the **everyday** *Amida* prayer, **to which he adds another six** blessings. **And those** extra **six, where does he recite them? Between** the blessings: **Redeemer** of Israel, **and: Healer of the sick. And he lengthens** the earlier prayer **of redemption, and** the congregation **answers amen after him, for each and every blessing. And this was the custom in the outlying areas,** outside the Temple.


###### Taanit 16b:12
[Taanit 16b:12](https://torahapp.org/share/book/Taanit/r/16b:12)

אֲבָל בַּמִּקְדָּשׁ, הָיוּ אוֹמְרִים: ״בָּרוּךְ ה׳ אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וָעֶד הָעוֹלָם. בָּרוּךְ גּוֹאֵל יִשְׂרָאֵל.״ וְלֹא הָיוּ עוֹנִין אַחֲרָיו ״אָמֵן״. וְכׇל כָּךְ לָמָּה? לְפִי שֶׁאֵין עוֹנִין ״אָמֵן״ בַּמִּקְדָּשׁ, וּמִנַּיִן שֶׁאֵין עוֹנִין ״אָמֵן״ בַּמִּקְדָּשׁ, שֶׁנֶּאֱמַר: ״קוּמוּ בָּרְכוּ אֶת ה׳ אֱלֹהֵיכֶם מִן הָעוֹלָם עַד הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבוֹדֶךָ וּמְרוֹמַם עַל כׇּל בְּרָכָה וּתְהִלָּה״ — עַל כׇּל בְּרָכָה וּבְרָכָה תֵּן לוֹ תְּהִלָּה.

**William Davidson Edition - English:**
**However, in the Temple they would recite: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed** are You, Lord, **Redeemer of Israel, and they would not answer amen after him. And why** did the practice differ **so much? Because one does not answer amen in the Temple. And from where** is it derived **that one does not answer amen in the Temple? As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious Name, that is exalted above all blessing and praise”** (Nehemiah 9:5). As stated above, this verse indicates that **for every blessing,** you should **give it** its own **praise.**


###### Taanit 16b:13
[Taanit 16b:13](https://torahapp.org/share/book/Taanit/r/16b:13)

תָּנוּ רַבָּנַן: עַל הָרִאשׁוֹנוֹת הוּא אוֹמֵר ״בָּרוּךְ ה׳ אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וָעֶד הָעוֹלָם. בָּרוּךְ גּוֹאֵל יִשְׂרָאֵל״. וְהֵן עוֹנִין אַחֲרָיו: ״בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״. וְחַזַּן הַכְּנֶסֶת אוֹמֵר: ״תִּקְעוּ כֹּהֲנִים תִּקְעוּ״. וְחוֹזֵר וְאוֹמֵר: ״מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה״, וְהֵן תּוֹקְעִין וּמְרִיעִין וְתוֹקְעִין, וְעַל הַשְּׁנִיָּה הוּא אוֹמֵר: ״בָּרוּךְ ה׳ אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וָעֶד הָעוֹלָם. בָּרוּךְ זוֹכֵר הַנִּשְׁכָּחוֹת״. וְהֵן עוֹנִין אַחֲרָיו: ״בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״,

**William Davidson Edition - English:**
**The Sages taught: In** concluding **the first** blessing **he recites: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed** are You, Lord, **Redeemer of Israel, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says: Blow, priests, blow. And he resumes** the blessings **and recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. And they blow** a long, unwavering sound, **and blast** a wavering sound, **and blow. And for the second** blessing **he recites: Blessed be the Lord, God of Israel, from everlasting to everlasting, who remembers the forgotten, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time.**


###### Taanit 16b:14
[Taanit 16b:14](https://torahapp.org/share/book/Taanit/r/16b:14)

וְחַזַּן הַכְּנֶסֶת אוֹמֵר: ״הָרִיעוּ בְּנֵי אַהֲרֹן הָרִיעוּ״. וְאוֹמֵר: ״מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה״, וְהֵם מְרִיעִין וְתוֹקְעִין וּמְרִיעִין, וְכֵן בְּכׇל בְּרָכָה וּבְרָכָה. בְּאַחַת אוֹמֵר ״תִּקְעוּ״, וּבְאַחַת אוֹמֵר ״הָרִיעוּ״, עַד שֶׁיִּגְמוֹר אֶת הַבְּרָכוֹת כּוּלָּן. וְכָךְ הִנְהִיג רַבִּי חֲלַפְתָּא בְּצִיפּוֹרִי וְרַבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן בְּסִיכְנִי. וּכְשֶׁבָּא דָּבָר אֵצֶל חֲכָמִים, אָמְרוּ: לֹא הָיוּ נוֹהֲגִין כֵּן אֶלָּא בְּשַׁעֲרֵי מִזְרָח וּבְהַר הַבַּיִת.

**William Davidson Edition - English:**
**And the sexton says: Blast, sons of Aaron, blast. And he recites: He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. And they blow, and blast, and blow. And similarly, for each and every blessing: After one he says: Blow, and after** the next **one he says: Blast, until he concludes all of them. And this was the custom Rabbi Ḥalafta established in Tzippori, and Rabbi Ḥananya ben Teradyon in Sikhni. And when** this **matter came before the Sages, they said: They would act** in accordance with **this custom only at the Eastern Gate and on the Temple Mount.**


###### Taanit 16b:15
[Taanit 16b:15](https://torahapp.org/share/book/Taanit/r/16b:15)

רַבִּי יְהוּדָה אוֹמֵר: לֹא הָיָה צָרִיךְ לוֹמַר זִכְרוֹנוֹת כּוּ׳. אָמַר רַבִּי אַדָּא דְּמִן יָפוֹ: מַאי טַעְמָא דְּרַבִּי יְהוּדָה — לְפִי שֶׁאֵין אוֹמְרִים זִכְרוֹנוֹת וְשׁוֹפָרוֹת

**William Davidson Edition - English:**
§ The mishna taught: Rabbi Yehuda says: The prayer leader **did not need to recite** the **Remembrances** and *Shofarot* passages. Instead, he recited verses dealing with famine and suffering. **Rabbi Adda from Jaffa said: What is Rabbi Yehuda’s reason?** Rabbi Yehuda maintains **that one recites Remembrances and *Shofarot***