Talmud su I Re 18:37
עֲנֵ֤נִי יְהוָה֙ עֲנֵ֔נִי וְיֵֽדְעוּ֙ הָעָ֣ם הַזֶּ֔ה כִּֽי־אַתָּ֥ה יְהוָ֖ה הָאֱלֹהִ֑ים וְאַתָּ֛ה הֲסִבֹּ֥תָ אֶת־לִבָּ֖ם אֲחֹרַנִּֽית׃
Ascoltami, Signore, ascoltami, affinché questo popolo sappia che Tu, Signore, sei Dio, perché hai voltato il cuore all'indietro.'
Jerusalem Talmud Sanhedrin
Rebbi Simeon ben Laqish said, three [persons] were untrue to their prophetic insights because of ponaria86Latin poenariae (scil., actiones) “criminal” (actions), a post-Augustean word (E.G.). The criticism levelled at Moses, Elijah, and Micha (i. e., Michaihu ben Nimla) is that they formulated as a possibility what they prophetically knew was a certainty., viz., the following: Moses, Elijah, and Micha. Moses said, if an everyman’s death these should die87Num. 16:29., etc. Elijah said, hear me, o Eternal, hear me, so this people will know, otherwise You would have turned their hearts backwards881K. 18:37.. Micha said, if you would return in peace, the Eternal did not speak through me891K. 22:28..
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Jerusalem Talmud Taanit
HALAKHAH: It is written1621K. 18:36.: At the approach of the afternoon sacrifice, Elijah the prophet stepped up and said, Eternal, God of Abraham, Isaac, and Israel, today may it be known<that You are God in Israel and I am Your servant.>163Added from G. And Elijah sacrifices when local altars are forbidden164Since the Temple was already built, all other altars became illegitimate. This doctrine was certainly held by the author of the books of Kings who nevertheless reports favorably on Elijah’s action in repairing an abandoned High Place dedicated to the Eternal.? Rebbi Simlai said, the Word He said to him165One must assume that he acted on direct Divine command.: I acted on Your saying. I acted following Your Word. Answer me, Eternal, Answer me1661K. 18:37. Why a double invocation?. Answer me for my merit, answer me for the merit of my student <the students.>167The reading of G, “students”, is preferable since the singular would have to refer to Elisha who at that moment was not Elijah’s student.
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Jerusalem Talmud Taanit
HALAKHAH: Rav said, answer me, Eternal, answer me881K. 18:37. According to the Babli 14a the reference is not to this verse but to the standard prayer on fast day, Halakhah 2:2, Notes 107–108. He holds that one never sounds the shofar on the Sabbath for any reason whatsoever, but he permits penitentiary prayers on a Sabbath (which other authorities permit only on a Day of Atonement which is a Sabbath.). The Mishnah disagrees with Rav: “Rebbi Yose said, to help86Blowing the shofar on a Sabbath is rabbinically forbidden; it only is permitted as a military signal to mobilize all available personnel in a situation where lives are at stake. but not to vociferation.” Therefore the first Tanna holds even for vociferation89Since R. Yose must refer to shofar blowing, and the Mishnah brings his opinion as a modification of, not a contradiction to, the anonymous Tanna’s statement, it follows that the anonymous Mishnah refers to actual shofar blowing..
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