Talmud su I Re 8:67

It was stated in the name of Rebbi Eliezer: ²Tosephta 2:18; Babli Yoma53b..“The Ark was deported with them to Babylon. What is the reason? There will not remain a word³2K.20:17.. Word refers only to what contains the Words. And so it says, at the turn of the year king Nebuchadnezzar sent and brought him to Babylon with the desirable vessels of the Eternal’s House⁴2Chr.36:10. In the Tosephta this is the reason given by R. Simeon (ben Yoḥay) in support of R. Eliezer.. What are the desirables of the Eternal’s House? This is the Ark. Rebbi Simeon ben Laqish⁵This name of an Amora is impossible in a Tosephta. B has R. Jehudah bar Ilay; the Tosephta R. Jehudah ben Laqish (a fifth generation Tanna). Also quoted in Sefer Wehizhir p. 92a. said, at its place it was hidden. That is what is written⁶1K. 8:8., the poles were long; the tips of the poles were seen in the Sanctuary, in front of the Hall, but were not seen outside,<and were there until this day.⁷The additional words are only in ג and the Tosephta; they are the reason for ben Laqish’s statement.> It is written, were seen, and you are saying, but were not seen. They protrude and stick out like a woman’s breasts⁸This argument only explains the wording of the verse, explaining that the ends of the poles with which the Ark was carried were noticed on the gobelin between the Sanctuary and the Holiest of Holies. Babli Yoma54a in the name of Rav Jehudah..

HALAKHAH: From where years¹⁵⁸That the Pentateuch counts years from the Fall equinox.? One verse says¹⁵⁹Ex. 23:16., the festival of gathering at the end of the year, and another verse says¹⁶⁰Ex. 34.22., the festival of gathering at the turn of the year. Which month contains a festival, and a turning point, and the year starts from it? Which one is this? It is Tishre. If you would say Ṭevet, there is a turning point¹⁶¹The winter solstice. but neither festival nor gathering. If you would say Nisan, there is a turning point¹⁶²The spring equinox. and a festival, but no gathering. If you would say Tamuz, there is a turning¹⁶³The summer solstice. point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month¹⁶⁴Num. 28:24., and your are saying so? They said to him, should it not be Tamuz¹⁶⁵Maybe the month of the fall equinox should be called “Tamuz”.? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim¹⁶⁶1K. 8:2., in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered¹⁶⁷One cannot say that Sarah and Rebecca became pregnant in Tishre, this would contradict the statement that Abraham, Isaac, and Jacob were born in Tishre. So one has to say that in that month the Divine decree was passed that the mothers should become pregnant. The language is taken from Gen. 21:1. Babli Berakhot29a.. Originally, in the month of Bul¹⁶⁸1K. 6:37., where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house¹⁶⁹Because in November there is little food to be found in the fields.. Originally, in the month of Ziw¹⁷⁰1K. 6:2, misquoted., which is the splendor of the world, when plants are recognized and trees recognized¹⁷¹In Nisan the growth on newly sown fields is recognizable and fruit trees are blossoming.. From then onwards¹⁷²After the Babylonian exile., it was in the month of Nisan of year twenty¹⁷³Neh. 2:1.; it was in the month of Kislew of year twenty¹⁷⁴Neh. 1:1.; in the tenth month, this is the month of Ṭevet¹⁷⁵Esth.2:16.. Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim¹⁷⁶Is. 6:6.; Seraphim standing over Him¹⁷⁷Is. 6:2.. From then on, but the man Gabriel¹⁷⁸Dan. 9:21.; but your lord Michael¹⁷⁹Dan. 10:21..

⁹²This paragraph is also in Pesahim 7:6 (34c line 66), following the wording of B. Rebbi Immi in the name of Rebbi Simeon ben Laqish. For instructions they considered the settlement of the Land of Israel⁹³The definition of “majority” which would trigger the liability of the Court for a sacrifice for issuing false instruction counts only the Jewish population of the Land of Israel. Since the verse from 1Kings is not quoted here (in contrast to the Babli, 3a), the definition of the Land of Israel is that given in Ševiˋit 6:1, Notes 31–51.. For impurity they considered the majority of those coming to the Temple precinct⁹⁴Babli Pesaḥim 94b. A private sacrifice may be presented in the Temple only by a person ritually pure. But the Passover lamb has the status of a public sacrifice; if most of the public are impure (of a kind which cannot be remedied by simple immersion in water), the sacrifice is slaughtered and eaten in impurity (cf. Nazir 9:2 Note 66.). How? Do they estimate every group or only the first group? Rebbi Yose ben Rebbi Abun said, when they are still outside they estimate themselves⁹⁵Since the Temple courtyard was rather small, the Passover lambs were slaughtered in three groups. Making the count depending on the composition of the groups would lead to the paradoxical situation that a first group might be permitted to slaughter and eat the lamb in impurity while from a second group only the pure members are admitted and have to follow the rules of purity. Also, it is impossible to make the decision depending on “those in the Temple court” since only pure persons could enter the Temple precinct in the absence of a prior finding that most of Israel were impure.. Rebbi Joshua ben Levi: For appearance⁹⁶The assembly of all of Israel in a Sabbatical year (Deut. 31:10–13) could proceed in impurity if most of Israel in the domain of Solomon’s empire were impure. they consider from Levo- Ḥamat to the brook of Egypt. Rebbi Tanḥuma in the name of Rebbi Ḥuna: The reason of Rebbi Joshua ben Levi is, at that time Solomon celebrated the holiday, and all of Israel, ⁹⁷1K. 8:65 (misquoted in B.) etc.

MISHNAH: Rebbi Jehudah says, it was not necessary to recite Zikhronot and Shofarot⁷⁴The two additional benedictions in the musaf prayer of New Year’s Day; each one accompanied by the blowing of the shofar. The text of each addition is followed by an invocation and a doxology as spelled out in Mishnaiot 4–10., but he recites in their stead, if famine will be in the land, if a plague will be in the land¹²¹1K. 8:37 ff., etc. The Eternal’s Word which was to Jeremiah in the matter of droughts¹²²Jer. 14:1 ff.. And he recites their conclusions¹²³The final sentence, “He Who heard …” and the following doxology as explained in Mishnaiot 4–10..

HALAKHAH: There are Tannaim who state, all²⁰⁸The items mentioned in the Mishnah, grain, tree fruits, water. is judged on New Year’s Day and judgment is passed for every item on New Year’s Day. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on the Day of Atonement²⁰⁹Opinion of R. Meïr (Tosephta 1:13, Babli 16a.) Here starts a new Genizah fragment (G).. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on its proper time²¹⁰As stated in the Mishnah. Opinion of R. Jehudah (Tosephta 1:13, Babli 16a.). There are Tannaim who state, every item is judged on its proper time and judgment is passed for every item on its proper time. Our Mishnah follows him who said, all is judged on New Year’s Day and judgment is passed for every item on its proper time, as we have stated: “and on Tabernacles they are judged about water.” The words of Rav imply that all is judged on New Year’s Day and judgment is passed for every item on New Year’s Day, since it is stated in the blowing prayer²¹¹The text adopted by all Jewish rites for the middle section of the musaf prayer on New Year’s Day. of Rav: “This is the day, the beginning of Your works, remembrance of the First Day²¹²He identifies the First Day of Creation (or probably the Sixth Day, creation of Man) with New Year’s Day., for it is a decree for Israel, a law for the God of Jacob. On it will be proclaimed for countries which one will be for war, and which one for peace, which one for famine, and which one for plenty²¹³Since plenty means abundance of grain, wine, and oil, he adopted the first opinion in the Halakhah (which has no support in the Tosephta.). And creatures will be counted on it, to remember them for life or for death.” This does not follow Rebbi Yose²¹⁴Tosephta 1:13, Babli 16a., since Rebbi Yose said, an individual is judged every moment. What is the reason? You are counting him in the mornings; in moments You are examining him²¹⁵Job7:18.. You are counting him in the mornings, this refers to his provisions²¹⁶All essential needs other than food.; in moments You are examining him, this refers to his food. The Elder Rebbi Isaac in the name of Rebbi: King and public are judged every day. What is the reason? To look after the right of His servant and of His people Israel; each day’s affairs on each day²¹⁷1K.8:59. Babli 16b.. Rebbi Levi said, He will judge the dry land in equity, will pass judgment over peoples in straightness²¹⁸Ps. 9:9.. The Holy One, praise to Him, judges Israel during daytime when they are occupied earning merit, and the nations during the night, when they are resting from evil deeds. Samuel said, as He judges Israel so he judges the nations. How does Samuel confirm that He will pass judgment over peoples in straightness? He judges them according to the qualified among them²¹⁹In A is added: “observes the proselytes who will come from them, and …”; He remembers for them the deeds of Jethro, he remembers for them the deeds of Raḥab the prostitute.

“One may not judge him.” Because from You my judgment will come⁷⁵Ps. 17:2. Only God judges the king.. Rebbi Isaac in the name of Rebbi: To provide the judgment of His servant and the judgment of His people Israel day by day⁷⁶1K. 8:59..

Some Tannaïm have stated: One should first pray and then ask for one’s personal needs. Some Tannaïm have stated: One should first ask for one’s personal needs and then pray.²⁰⁸In Babli Avodah zarah 7b, the first opinion is R. Joshua’s, the second one R. Eliezer’s. [If the Yerushalmi had mentioned the names, the order of the baraitot would have been inverted.] R. Joshua, whose opinion always prevails against R. Eliezer, requires that private prayers be said following completion of the prescribed 18 benedictions. This is accepted as a possible practice in Babli Avodah zarah 8a. He who says, one should first pray and then ask for one’s personal needs (Ps. 102:1) “Prayer of the deprived one who wraps himself up²⁰⁹Usually translated: “who faints”, but used here in the sense of “who wraps himself in his prayer coat or shawl.” The Babli uses the verse for the opposite argument since “prayer” is mentioned first.” and afterwards “and before the Eternal he pours out his speech.” But he who says, one should first ask for one’s personal needs and then pray, (1Kings 8:28) “To listen to lamentation²¹⁰The Babli (Berakhot 31a) is forced to re-interpret רנה as “prayer”.” and after that “and to prayer.” The opinion of the sages²¹¹The consensus of the Amoraïm.: Rebbi Zeïra in the name of Rav Ḥuna, the private person asks for his personal needs in “He Who hears prayer”²¹²But public entreaties are said either in the form of extra benedictions for rain fasts, or as penitential prayers in the sixth benediction “Merciful, Who forgives much.”.

It has been stated²³¹Shortened versions are in Tosephta Berakhot 3:13–16 and Babli Berakhot 30a; the entire text to the end of the Halakhah is in Shir rabba 4:11 with minor deviations. The tradition of the verses is somewhat garbled in order to make the point of the derivation clearer.: One who is blind and one who cannot determine directions should have in mind to pray to Heaven as it is said (1Kings 8:44) “They shall pray to the Eternal”. Those who are praying outside the Land turn their faces towards the Land of Israel. What is the reason? (1Kings 8:48) “They will pray to You through their Land that You gave to their forefathers.” Those who are praying in the Land of Israel turn their faces towards Jerusalem. What is the reason? (2Chr. 6:34) “They shall pray to You by way of this city that You chose.” Those who are praying in Jerusalem turn their faces towards the Temple Mount, as it is said (1Kings 8:48): “And the Temple that I built for Your Name.” Those who are praying on the Temple Mount turn their faces towards the Holiest of Holies. What is the reason? (1Kings 8:30) “They will pray to this place and You will hear at Your dwelling place in Heaven, You will hear and forgive.” Those who stand North will be facing South, those who stand South will be facing North, those who stand East will be facing West, those who stand West will be facing East. It turns out that all of Israel pray towards one place. That is what is written (Is. 56:7) “For My house will be called a house of prayer for all people.”

It has been stated²³¹Shortened versions are in Tosephta Berakhot 3:13–16 and Babli Berakhot 30a; the entire text to the end of the Halakhah is in Shir rabba 4:11 with minor deviations. The tradition of the verses is somewhat garbled in order to make the point of the derivation clearer.: One who is blind and one who cannot determine directions should have in mind to pray to Heaven as it is said (1Kings 8:44) “They shall pray to the Eternal”. Those who are praying outside the Land turn their faces towards the Land of Israel. What is the reason? (1Kings 8:48) “They will pray to You through their Land that You gave to their forefathers.” Those who are praying in the Land of Israel turn their faces towards Jerusalem. What is the reason? (2Chr. 6:34) “They shall pray to You by way of this city that You chose.” Those who are praying in Jerusalem turn their faces towards the Temple Mount, as it is said (1Kings 8:48): “And the Temple that I built for Your Name.” Those who are praying on the Temple Mount turn their faces towards the Holiest of Holies. What is the reason? (1Kings 8:30) “They will pray to this place and You will hear at Your dwelling place in Heaven, You will hear and forgive.” Those who stand North will be facing South, those who stand South will be facing North, those who stand East will be facing West, those who stand West will be facing East. It turns out that all of Israel pray towards one place. That is what is written (Is. 56:7) “For My house will be called a house of prayer for all people.”

It has been stated²³¹Shortened versions are in Tosephta Berakhot 3:13–16 and Babli Berakhot 30a; the entire text to the end of the Halakhah is in Shir rabba 4:11 with minor deviations. The tradition of the verses is somewhat garbled in order to make the point of the derivation clearer.: One who is blind and one who cannot determine directions should have in mind to pray to Heaven as it is said (1Kings 8:44) “They shall pray to the Eternal”. Those who are praying outside the Land turn their faces towards the Land of Israel. What is the reason? (1Kings 8:48) “They will pray to You through their Land that You gave to their forefathers.” Those who are praying in the Land of Israel turn their faces towards Jerusalem. What is the reason? (2Chr. 6:34) “They shall pray to You by way of this city that You chose.” Those who are praying in Jerusalem turn their faces towards the Temple Mount, as it is said (1Kings 8:48): “And the Temple that I built for Your Name.” Those who are praying on the Temple Mount turn their faces towards the Holiest of Holies. What is the reason? (1Kings 8:30) “They will pray to this place and You will hear at Your dwelling place in Heaven, You will hear and forgive.” Those who stand North will be facing South, those who stand South will be facing North, those who stand East will be facing West, those who stand West will be facing East. It turns out that all of Israel pray towards one place. That is what is written (Is. 56:7) “For My house will be called a house of prayer for all people.”

These are the benedictions for which one bows down²⁴⁴Here one does not talk about the recitation of the Shema‘ and its benedictions at all but about the eighteen benedictions of the Amidah, the subject of Chapters 3 and 4. In the Babli, the place of this discussion is in Chap. 4, p. 34a. The reason that the subject is taken up in this context in the Yerushalmi is that in the Tosephta (Berakhot 1:8) it is dealt with immediately after the discussion of short and long benedictions. (In Tosephta and Babli, the verb “to bow down” is שחה, not שחח as in the Yerushalmi. This is another indication that the Tosephta in our hands today is a Babylonian edition of an originally Israeli text.): The first²⁴⁵At the very start of Shemone Esre and before the benediction “Shield of Abraham.”, beginning and end; “thanks”, beginning and end. One who bows down for every benediction is taught that he should not bow down²⁴⁶Either because he imitates behavior reserved for the High Priest or because he is ostentatious in his religiosity, an objectionable behavior.. Rebbi Isaac bar Naḥman²⁴⁷One of the students of R. Joshua ben Levi in the early Talmudic period. in the name of Rebbi Joshua ben Levi: The High Priest bows down at the end of every benediction; the king at the start and the end of every benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Once the king bows down deeply he does not get up until he finishes his entire prayer²⁴⁹The origin of this short insertion is Sukkah 5:4 where it is reported that Rabban Gamliel, on occasion of the joyous dance for the drawing of water on Sukkot not only had a fire dance with eight different torches swirling in the air but also showed “bowing down to one’s knees” as making a push-up by supporting oneself not on two hands but only on two fingers. This introduction has fallen out here and the two termsכריצה, בריכה have been switched. What the Yerushalmi calls בריכה, the parallel in the Babli (Megillah 22b, also Berakhot 34b) calls קידה, “falling on one’s face”.. What is the reason? (1Kings 8:54) “It was when Solomon finished all this prayer and supplication to the Eternal, he got up before the Eternal’s altar and did no longer bow down on his knees.”

(1Kings 8:54) “His hands raised to Heaven.”²⁵¹This is the end of the verse quoted earlier for Solomon’s prayer. The text of the Venice edition here is inferior to that of the Rome manuscript that has been followed. (In the Venice print: הזהיר is missing, נטפו for ינטפו.) As Levy recognized, נטף is the same as טנף. Rebbi Ayvu said: He was standing as if inanimate. Rebbi Eleazar bar Avina said: He made clear that these palms did not get at all dirty during the building of the Temple²⁵²He seems to emphasize that Solomon raised his “open hands”, not his “hands”, to show that from all the riches that David had assembled for the building of the Temple (1Chr. 29:1–9) not a penny was sticking to his own palms..

¹⁵⁷This paragraph also is in Horaiot 1:2, Notes 92–97. Rebbi Immi in the name of Rebbi Simeon ben Laqish: For ruling¹⁵⁸To determine whether a majority of the people followed an erroneous ruling of the Supreme Court, the entire adult male population of the Land is counted. they went after the population of the Land of Israel; for impurity they went after a majority of those entering the Temple courtyard. Does one estimate according to all groups or does one estimate only for the first group? Rebbi Yose ben Rebbi Abun said, they have to estimate by themselves as long as they are outside¹⁵⁹Since the impure are not permitted on the Temple Mount unless a majority of the people are impure, it is obvious that the count of a majority cannot be determined by the people entering the Temple precinct but must be made before people enter the Temple Mount. The Babli 94b has only the statement which is rejected here.. Rebbi Joshua ben Levi said, for appearance¹⁶⁰The duty for all your men to be seen before the Eternal three times a year (Deut.15:16). they went from Lavo-Hamat to the Brook of Egypt. Rebbi Tanḥuma in the name of Rebbi Ḥuna: The reason of Rebbi Joshua ben Levi, At that time Solomon made the pilgrimage holiday, and all of Israel with him¹⁶¹1K. 8:65. The verse continues: a big crowd, from Levo-Hamat to the Brook of Egypt (Central Syria to Wadi El-Arish)., etc.

From the beginning Solomon built the Temple only on condition that anyone in trouble would come there and pray; as it is stated, If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be; what prayer and supplication soever be made by any man.²⁸1 Kings 8, 37f. I have here only the case of an individual; whence do we know that it also holds good of a community? The text continues, Of all Thy people Israel. Whence do we know that it holds good of the non-Jew? The text states, Moreover concerning the stranger that is not of Thy people Israel.²⁹ibid. 42. From the words be made by any man you might think that it holds good of one who wants children or possessions which will not be for his welfare; hence Scripture states, For Thou, even Thou only, knowest the hearts of all the children of men³⁰ibid. 39.—what is good for him do Thou give to him. And whence do we know that this holds good only if they do not continue in their rebellion? As it is stated, Who shall know every man the plague of his own heart, and spread forth his hands toward this house.³¹ibid. 38.

HALAKHAH: ^194*This Halakhah and the next are repeated in Megillah 1:5 (מ). The Mishnah is Rebbi Meïr’s, since Rebbi Meïr said, “not to eulogize” one is forbidden to fast, “not to fast” one is permitted to eulogize¹⁹⁵“To eulogize”, to eulogize a deceased person either on his funeral or on a formal occasion in his remembrance. Both are incompatible with a holiday spirit. In the Babli, the attribution to R. Meïr is affirmed in Roš Haššanah and denied in Ta`anit 18a.. “Not to” unspecified<sup>196</sup>A day mentioned in the Scroll without indication of any restriction. is as “not to fast.” Rebbi Jonah said, “these are the days not to eulogize <fast> on them, and partially not to fast <eulogize> on them.<sup>197</sup>The introductory statement to Megillat Ta`anit. All sources of Megillat Ta`anit support the version in Megillah, here given in <braces>, that days of fast are fewer than days of no eulogies.” Rabban Simeon ben Gamliel said, why does it say “on them” twice? To teach that the night is permitted but the day forbidden<sup>198</sup>No restrictions apply to the night of the day mentioned in the Scroll.. As it was stated<sup>199</sup>Megillat Ta`anit, end of Month of Adar., “therefore a person who takes it on himself has to forbid himself in prayer.” Rebbi Yose ben Rebbi Abun said, that he must mention it on the preceding evening²⁰⁰If a person intends to fast on a day where this is prohibited by Megillat Ta`anit, he has to start in the evening and mention his fast in the prayer. Then he has to fast as a vow which is a biblical obligation which cannot be annulled by rabbinical festive days.. This comes following what Rebbi Ze`ira said in the name of Rav Huna: Similar to Friday night and Sabbath day.