Talmud zu Jeschijahu 12:7
Jerusalem Talmud Sukkah
Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation13Is. 12:3. Babli 50b.. An illustration14The following (up to Note 21) is from Gen. rabba 98(16) (M. Sokoloff, The Genizah fragments of Bereshit Rabba, Jerusalem 1982, p. 187 l. 21–30). There the statements of RR. Levi and Joḥanan are interchangend.. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written15Jud. 1:31., Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written161K. 17:9. This quote presupposes that Jonah ben Amittai was the son of the widow from Sarepta., arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten17Jos. 19:10., the third lot fell to the sons of Sevulun according to their families, and it is written18Jos. 19:13. The verse shows that Gat-Ḥepher belonged to Zevulun., from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written192K. 14:25., following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go20In Gen. rabba R. Levi gives the money to Jehudah bar Naḥman so that the latter lets him go and give the sermon, to harmonize his statement with R. Joḥanan’s. assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon21Gen. 49:13, from Jabob’s blessing of Zevulun. The one prophet from the tribe of Zevulun came from a mother from Sidonian territory, which was Asher territory., the hip from which he came was from Sidon. And it is written22Jonah 1:3. The following argument is the reason the preceding Midrash was quoted here, in connection with the water-drawing festivities., he descended to Yafo, when it should have been “he descended to Acco23As a Galilean he could have used the nearest port.”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims24Who came to Jerusalem in Jehudah, avoiding the Northern sanctuaries in Bethel and Dan., came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart25Babli Šabbat 30b.. What is the reason? It was when the musical instrument played, God’s spirit was on him262K. 3:15.. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him27This refers to a statement of R. Levi in Berakhot 1:1 (Note 97), that Elisha used David’s Aeolian lyre which played by itself in the wind..
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Jerusalem Talmud Taanit
HALAKHAH: 124This text is from Berakhot1:8 (Notes 281–285, ב). The corrector’s addition and changes, given in brackets, are unsupported by the parallel sources and have to be deleted. All benedictions after their seals; one does not say a verse as [after a] benediction125The “seal” of a longer benediction is the last sentence “Praise to You, Eternal, ..” It is stated that this seal is what makes the benediction valid and it cannot be a Biblical verse.. Rebbi Isaac (bar) <ben rebbi> Eleazar objected before Rebbi Yose: Because you say after their seals, one does not say a verse as benediction126Since the two statements appear together in one baraita, there should be a logical connection between them but there seems to be none.? They said, (that young man is intelligent,) [so is the matter] because he thinks what is the meaning of “after their seals”? It is that when he was standing in the morning prayer and mentioned the text of evening prayers but he caught himself and finished with the text of morning prayers, then he did his duty127“They” are the members of R. Yose’s Academy. They do not disagree with the rule which they state, but they note that the baraita does not deal with it; its correct interpretation is by R. Aḥa.
About the rule itself, there is disagreement between the Yerushalmi and the parallel Babli, Berakhot12a, where it is stated: “If in the morning one started with ‘Creator of light’ and ended with ‘Making evenings dark’, he did not do his duty. If in the evening he starts with `He Who makes evenings dark’ and ends with `Creator of light’, he did not do his duty. But if he started with ‘Creator of light’ and ended with ‘Making evenings dark’, he did his duty. The principle is: Everything is determined by the seal.” The Babli asserts that if in evening prayers one started out wrongly with the text appropriate for morning prayers then everything is O.K. if only the final doxology is correct. But the Yerushalmi speaks of one “who is standing in morning prayers and mentioned evening”, i. e., he started out correctly, forgot himself in the middle, and remembered in time to close with the correct text. The principles of prayer texts were instituted by the Men of the Great Assembly. They determined the contents of the prayers but not, in general, their texts. (For the Amidah, a later Mishnah reports that Rebbi Eliezer holds that one who repeats the same text for more than 30 days cannot really be an honest supplicant). The question is whether, in addition to the contents, the Men of the Great Assembly only determined the “seals” (following the Babli) or also the introductory sentences (following this Yerushalmi, but incompatible with the poetic versions of the daily prayers known from Yerushalmi sources from the Cairo Genizah).. Rebbi Aḥa said, all benedictions in the kind of their seals128The language is difficult. R. Eleazar Askari in his Commentary to Berakhot explains that Rebbi Aḥa insists that only the “seal” counts and, therefore, the text preceding the “seal” is unimportant; the text of the seal cannot be a verse. R. Shelomo Cirillo and R. Moshe ben Ḥabib in their Commentaries to Berakhot explain, on the contrary, that the seal must fit the text of the benediction just preceding and that this text cannot be a verse. In the Babli (Pesaḥim 104a) this principle is spelled out only for Havdalah.. But those who say: Jubilate and sing, inhabitant of Zion, for great is in your midst the Holy One of Israel129Is. 12:6. do not violate the rule that no benediction is a verse130Ezra Fleischer (Tarbiz 41, p. 450) has published a Yerushalmi prayer text from the Cairo Genizah which uses this verse in the third benediction of the `Amidah. From what is left of the original Galilean practice it seems clear that the standard text of longer benedictions always ended with a Biblical verse just preceding the “seal”. The text here states that the only acceptable place for a Biblical verse is before the “seal“. Since the Mishnah prescribes benedictions on fast days whose text is a Biblical verse, what is prohibited is using a verse in the final doxology..
About the rule itself, there is disagreement between the Yerushalmi and the parallel Babli, Berakhot12a, where it is stated: “If in the morning one started with ‘Creator of light’ and ended with ‘Making evenings dark’, he did not do his duty. If in the evening he starts with `He Who makes evenings dark’ and ends with `Creator of light’, he did not do his duty. But if he started with ‘Creator of light’ and ended with ‘Making evenings dark’, he did his duty. The principle is: Everything is determined by the seal.” The Babli asserts that if in evening prayers one started out wrongly with the text appropriate for morning prayers then everything is O.K. if only the final doxology is correct. But the Yerushalmi speaks of one “who is standing in morning prayers and mentioned evening”, i. e., he started out correctly, forgot himself in the middle, and remembered in time to close with the correct text. The principles of prayer texts were instituted by the Men of the Great Assembly. They determined the contents of the prayers but not, in general, their texts. (For the Amidah, a later Mishnah reports that Rebbi Eliezer holds that one who repeats the same text for more than 30 days cannot really be an honest supplicant). The question is whether, in addition to the contents, the Men of the Great Assembly only determined the “seals” (following the Babli) or also the introductory sentences (following this Yerushalmi, but incompatible with the poetic versions of the daily prayers known from Yerushalmi sources from the Cairo Genizah).. Rebbi Aḥa said, all benedictions in the kind of their seals128The language is difficult. R. Eleazar Askari in his Commentary to Berakhot explains that Rebbi Aḥa insists that only the “seal” counts and, therefore, the text preceding the “seal” is unimportant; the text of the seal cannot be a verse. R. Shelomo Cirillo and R. Moshe ben Ḥabib in their Commentaries to Berakhot explain, on the contrary, that the seal must fit the text of the benediction just preceding and that this text cannot be a verse. In the Babli (Pesaḥim 104a) this principle is spelled out only for Havdalah.. But those who say: Jubilate and sing, inhabitant of Zion, for great is in your midst the Holy One of Israel129Is. 12:6. do not violate the rule that no benediction is a verse130Ezra Fleischer (Tarbiz 41, p. 450) has published a Yerushalmi prayer text from the Cairo Genizah which uses this verse in the third benediction of the `Amidah. From what is left of the original Galilean practice it seems clear that the standard text of longer benedictions always ended with a Biblical verse just preceding the “seal”. The text here states that the only acceptable place for a Biblical verse is before the “seal“. Since the Mishnah prescribes benedictions on fast days whose text is a Biblical verse, what is prohibited is using a verse in the final doxology..
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Jerusalem Talmud Berakhot
All benedictions after their seals281This is a continuing discussion of the statement of Rebbi Yudan. The “seal” of a longer benediction is the last sentence “Praise to You, o Eternal, …” It is stated that this “seal” is what makes the benediction valid and it cannot be a Biblical verse.; one does not say a verse as benediction. Rebbi Isaac ben Rebbi Eleazar objected before Rebbi Yose: Because you say after their seals, one does not say a verse as benediction282Since the two statements appear together in one baraita, there should be a logical connection between them but there seems to be none.? They said, that young man is intelligent because he thinks! What is the meaning of “after their seals”? It is that when he was standing in the morning prayer and forgot and mentioned the text of evening prayers but he caught himself and finished with the text of morning prayers, then he did his duty283“They” are the members of Rebbi Yose’s Yeshivah. They do not disagree with the rule which they state, but they note that the baraita does not deal with it; its correct interpretation is by Rebbi Aḥa.
About the rule itself, there is disagreement between the Yerushalmi and the parallel Babli, Berakhot 12a, where it is stated: “If in the morning one started with ‘Creator of light’ and ended with ‘Making evenings dark’, he did not do his duty. If in the evening he starts with ‘He Who makes evenings dark’ and ends with ‘Creator of light’, he did not do his duty. But if he started with ‘Creator of light’ and ended with ‘Making evenings dark’, he did his duty. The principle is: Everything is determined by the seal.” The Babli asserts that if in evening prayers one started out wrongly with the text appropriate for morning prayers then everything is O.K. if only the final doxology is correct. But the Yerushalmi speaks of one “who is standing in morning prayers and forgot”, i. e., that he started out correctly, forgot himself in the middle, and remembered in time to close with the correct text. The principles of prayer texts were instituted by the Men of the Great Assembly. They determined the contents of the prayers but not, in general, their texts. (For the Amidah, the Mishnah even reports that Rebbi Eliezer says that one who repeats the same text for more than 30 days cannot really be an honest supplicant). The question is whether, in addition to the contents, the Men of the Great Assembly only determined the “seals” (following the Babli) or also the introductory sentences (following the Yerushalmi).. Rebbi Aḥa said, all benedictions in the kind of their seals.284The language is difficult. R. Eleazar Askari explains that Rebbi Aḥa insists that only the “seal” counts and, therefore, the text preceding the “seal” is unimportant; the text of the “seal” cannot be a verse. R. Shelomo Cirillo and R. Moshe ben Ḥabib explain, on the contrary, that the “seal” must fit the text of the benediction just preceding and that this text cannot be a verse. In the Babli (Pesaḥim 104a) this principle is spelled out only for Havdalah [and in the Yerushalmi the treatment given for Havdalah, (Berakhot 5:2, fol. 9b) supports R. Eleazar Askari.] Most Medieval authorities extend the principle of the Babli to all longer benedictions. But those who say (Is. 12:6): “Jubilate and sing, inhabitant of Zion …” do not violate the rule that no benediction is a verse285Ezra Fleischer (Tarbiẓ 41, p. 450) has published a Yerushalmi prayer text from the Cairo Genizah which uses this verse in the third benediction of the ‘Amidah, קדושת השם. From what is left of the original Galilean minhag it seems clear that the standard text of longer benedictions always ended with a Biblical verse just preceding the “seal”. For example, in Grace, the verses were Ps. 145:16, Deut.8:10, Ps. 147:2. In the morning prayers, the verses have survived in the first benediction for Shema‘ in all minhagim and for the benediction after Shema‘ in most of them. The text states that the only acceptable place for a Biblical verse is before the “seal”. Even the Mishnah prescribes benedictions whose text is a Biblical verse (Taäniot 2:2); what is prohibited here is using a verse in the final doxology..
About the rule itself, there is disagreement between the Yerushalmi and the parallel Babli, Berakhot 12a, where it is stated: “If in the morning one started with ‘Creator of light’ and ended with ‘Making evenings dark’, he did not do his duty. If in the evening he starts with ‘He Who makes evenings dark’ and ends with ‘Creator of light’, he did not do his duty. But if he started with ‘Creator of light’ and ended with ‘Making evenings dark’, he did his duty. The principle is: Everything is determined by the seal.” The Babli asserts that if in evening prayers one started out wrongly with the text appropriate for morning prayers then everything is O.K. if only the final doxology is correct. But the Yerushalmi speaks of one “who is standing in morning prayers and forgot”, i. e., that he started out correctly, forgot himself in the middle, and remembered in time to close with the correct text. The principles of prayer texts were instituted by the Men of the Great Assembly. They determined the contents of the prayers but not, in general, their texts. (For the Amidah, the Mishnah even reports that Rebbi Eliezer says that one who repeats the same text for more than 30 days cannot really be an honest supplicant). The question is whether, in addition to the contents, the Men of the Great Assembly only determined the “seals” (following the Babli) or also the introductory sentences (following the Yerushalmi).. Rebbi Aḥa said, all benedictions in the kind of their seals.284The language is difficult. R. Eleazar Askari explains that Rebbi Aḥa insists that only the “seal” counts and, therefore, the text preceding the “seal” is unimportant; the text of the “seal” cannot be a verse. R. Shelomo Cirillo and R. Moshe ben Ḥabib explain, on the contrary, that the “seal” must fit the text of the benediction just preceding and that this text cannot be a verse. In the Babli (Pesaḥim 104a) this principle is spelled out only for Havdalah [and in the Yerushalmi the treatment given for Havdalah, (Berakhot 5:2, fol. 9b) supports R. Eleazar Askari.] Most Medieval authorities extend the principle of the Babli to all longer benedictions. But those who say (Is. 12:6): “Jubilate and sing, inhabitant of Zion …” do not violate the rule that no benediction is a verse285Ezra Fleischer (Tarbiẓ 41, p. 450) has published a Yerushalmi prayer text from the Cairo Genizah which uses this verse in the third benediction of the ‘Amidah, קדושת השם. From what is left of the original Galilean minhag it seems clear that the standard text of longer benedictions always ended with a Biblical verse just preceding the “seal”. For example, in Grace, the verses were Ps. 145:16, Deut.8:10, Ps. 147:2. In the morning prayers, the verses have survived in the first benediction for Shema‘ in all minhagim and for the benediction after Shema‘ in most of them. The text states that the only acceptable place for a Biblical verse is before the “seal”. Even the Mishnah prescribes benedictions whose text is a Biblical verse (Taäniot 2:2); what is prohibited here is using a verse in the final doxology..
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