Talmud su I Cronache 29:11

Rebbi Ḥalaphta ben Shaül²⁵³An Amora of the first generation in Israel who occasionally is quoted as a Tanna. His opinion is the only one given here, to the effect that one has to bow down at modim. The Babli (Berakhot 34b) quotes that Rava, Rav Naḥman and Rav Sheshet actually fell down on their knees for modim; the Talmud quotes a baraita which explicitly forbids falling down on one’s knees. Louis Ginzberg assumes that in Israel, falling on one’s knees was always strictly forbidden since their synagogues were built of stone with stone floors and falling on one’s knees on a stone floor outside the Temple is forbidden. In Babylonia, where synagogues were brick with hardened dirt floors, falling on one’s knees was permitted. stated: Everybody bows down with the cantor for the benediction of thanksgiving. Rebbi Zeïra said: But only for the word modim. Rebbi Zeïra was attentive to the Qeroba²⁵⁴Qeroba is the cantor, the שליח ציבור, who presents his own poetic offering of the prayer, the qerovut, קרובות or קרובץ, to the congregation for the repetition of the Amidah, as noted by L. Ginzberg. סבר here seems to mean “to be attentive”, as in the exclamation before the qiddush סברי “please pay attention”.
It seems that Rebbi Zeïra timed his thanksgiving, one of the longer texts given here, so he could end his benediction in unison with the cantor. to bow his head at the beginning and at the end. Rebbi Yose when he came up here²⁵⁵“Coming up” means making aliyah from Babylonia to Israel. The Babli (Soṭa 40a) also reports very short texts by Rav, Samuel, Rebbi Simai (also of the generation between Tannaïm and Amoraïm) and a slightly longer one by Rav Aḥa bar Jacob (a student of Rav Huna, the student of Rav). Most of these texts are so short that they do not lead to the congregation whispering for any length of time. saw them bowing down and whispering. He said to them: What is this whispering? He had not heard what Rebbi Ḥelbo, Rebbi Simeon said in the name of Rebbi Yoḥanan, in the name of Rebbi Jeremiah²⁵⁶A Tanna of the last generation, student of R. Yehudah ben Batyra., Rebbi Ḥanina in the name of Rebbi Miasha²⁵⁷One of the first Tannaïm with the title of “Rebbi”, from the last times of the Second Temple., Rebbi Ḥiyya in the name of Rebbi Simai, and some say, the colleagues²⁵⁸The collective of scholars in the Yeshivah. in the name of Rebbi Simai: We thank You, Master of all creatures, God of praises, eternal Rock, Life of the Universe, Creator, Who resurrects the dead, that You have made us alive, kept us, gave us merit, supported us, and brought us near to give thanks to Your name; praised be You, o Eternal, God of thanksgiving. Rebbi Abba bar Zavda²⁵⁹An Israeli Amora who received his training in the Babylonian academy of Rav. in the name of Rav: We thank You since we are obliged to give thanks; may my lips sing, for I shall sing to You with my soul that You have redeemed; praised are You, o Eternal, God of thanksgiving. Rebbi Samuel bar Inia²⁶⁰A student of Rebbi Aḥa, Israeli Amora of the fourth generation. The name of his father cannot be determined with certainty; the form given here is from the Rome manuscript. In the Venice print it appears as Mina, at other places in the Yerushalmi it appears as Ina, ldi, Bina, Yonah, Yanna, Yannai. The fourth generation of Galilean Amoraïm saw the Roman empire become Christian and lived through the first persecutions that finally forced the following generation to abandon the work on the Jerusalem Talmud. in the name of Rebbi Aḥa: Thanksgiving and praise to Your name, Yours is greatness, Yours is strength, Yours is glory! May it please You, o Eternal, our God and God of our fathers, that You may support us in our fall, straighten us up from our bent state, because You support the falling and straighten up the bent ones, You are full of mercy and nothing exists except You; praised are You, o Eternal, God of thanksgiving. Bar Qappara²⁶¹A contemporary of Rebbi who also made his own compilation of Mishnayot. His full name was R. Eleazar, son of R. Eleazar the Qappar. Since his name is identical to that of his father it is clear that he was a posthumous child; cf. E. and H. Guggenheimer, Jewish Family Names and Their Origins, Ktav 1992, Etymologisches Lexikon der jüdischen Familiennamen, München 1996, both p. xviii.
While the previous texts were quoted in historical order, the text of Bar Qappara should have been the first. The reason may be his extensive use of Biblical verses that were a matter of controversy, see below (and in all Yerushalmi versions this is a formal benediction.) said: For You we fall down, for You we bend down, for You we prostrate ourselves, for You we kneel, to You every knee should fall down and every tongue swears. (1Chr. 29:11–13): Yours, o Eternal, is greatness, strength, glory, victory, and majesty, truly all that is in heaven and on earth; Yours, o Eternal, is the kingdom, and You lift Yourself over all as head. Riches and honor are before You, You rule over all; in Your hand is power and strength, it is in Your hand to make great and strengthen everything. And now, our God, we thank You and praise Your glorious name; with all our heart and soul we prostrate ourselves before You. (Ps. 35:10) My entire self shall say: O Eternal, who is like You, Who saves the destitute from one who is stronger than he is, the destitute and poor from the one who robs him. Praised are You, o Eternal, God of thanksgiving. Rebbi Yudan said: the rabbis used to say all of these²⁶²Statement of Rav Papa in Babli Soṭa 40a. It appears from here that Rav Papa (fifth generation in Babylonia) had good precedent for his ruling from Rebbi Yudan (fourth generation in Israel). The method of Rebbi Yudan/Rav Papa is more adequate to a collection of short statements as given in the Babli than to the very long pieces quoted here in the Yerushalmi.. But some say, either one or the other.