Talmud su II Samuele 15:40

Rav commanded to the family of Rav Aḥa, Rebbi Immi commanded to his own family, if you go out on the fast day¹³Usually, “fast day” is one of the days of penitence called in case of a drought, as described in Tractate Ta`anit. However, since the Babli states (Ta`anit11b) in the name of Rav’s colleague R. Jeremiah bar Abba that this kind of fast day is not practiced in Babylonia, Rav’s instructions to the family of Rav Aḥa can only refer to the Fast Day, the Day of Atonement, where it is customary to prostrate oneself during the recitation of Rav’s composition Alenu at the mention that “we prostrate ourselves” and during the enactment of the Temple ceremony of the day. Cf. Note 18. you should not incline normally¹⁴Face down on the floor. The examples following refer to the daily prayers which morning and afternoon have three parts. The first, the “eighteen benedictions” are said standing, the second, “falling down on one’s face”, is said while bending down, and the third, a recitation of biblical verses, is said sitting up straight. Following the majority opinion here and the unquestioned prescription of the Babli (Megillah22b) one may not put down one’s face to the ground but must bend it sideways. This presumes that the synagogue had a stone floor (as shown by the archeological evidence in Galilee.) There would be no need to turn one’s head on a dirt floor or on carpets.. Rebbi Jonah inclined on his side; Rebbi Aḥa inclined on his side. Rebbi Samuel said, I saw Rebbi Abbahu inclining normally. Rebbi Yose said, I pointed out a difficulty before Rebbi Abbahu, is it not written¹¹Lev. 26:1. The connection to be made between משׂכית and מרקוליס is not clear., a maskit stone you shall not put up in your land to bow down on it. Explain it if he fixed a place for it. But is it not written¹⁵2S. 15:32. A “high place” on the Mount of Olives which however had not to be destroyed since there was neither altar nor stone floor., it was when David arrived at the mountaintop where one bows down before God? Except bowing down which is not on the ground. Does there exist bowing down which is not on the ground? They fell down with their faces to the ground and bowed down¹⁶2Chr.7:3.. Rebbi Abbahu added up to give thanks to the Eternal for He is good; Rebbi Mana added up to for eternal is His kindness to Israel¹⁷The additions of RR. Abahu and Mana are in the verse, except for the addition “on Israel” which are not in this verse nor in any other biblical occurrence of the formula give thanks to the Eternal for He is good, for eternal is His kindness.. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, the stretching out on the Fast Day¹⁸Prostrating oneself with outstretched arms and legs. Since the only day one did this in Babylonia was the day of Atonement, it must refer to that day., and the willow of the Seventh Day¹⁹Hitting the floor with a bunch of willow twigs on the Seventh Day of the Festival of Tabernacles; an ancient custom to induce ample rains in the coming winter.. The rabbis of Caesarea say, also this blood letting²⁰Traditions of good and bad days for blood letting.. It follows what Rebbi Immi said, the Babylonians in the name of the rabbis there: They permitted prostrating only on a public fast, and only on the side²¹To avoid violating Lev.26:1. These now are Babylonian instructions for the Palestinian fast days for rain which were not practiced in Babylonia.. The younger Rebbi Yannai in the name of his fathers: Anybody who is not qualified like Joshua that if he falls on his face the Holy One, praise to Him, would tell him, get up²²Jos.7:10., should not fall down, in the case of an individual [praying] for the community²³An individual praying in public for the relief of a public calamity may not prostrate himself unless he claims for himself a status at least equal to Joshua’s. A private person praying for private needs may prostrate himself as much and as long as he feels necessary. Babli Megillah22b in the name of R. Eleazar..

Rebbi Abba, Rebbi Ḥiyya²¹³R. Ḥiyya bar Abba., in the name of Rebbi Yoḥanan: A person has to pray at a place that is dedicated for prayer. What is the reason? (Ex. 20:24) “At every place where I shall let My name be mentioned²¹⁴The verse ends: “I shall come there and bless you.” One has to pray in the synagogue because only there is God’s blessing guaranteed for one’s prayers..” It does not say “where you will mention” but “at every place where I shall let My name be mentioned.” Rebbi Tanḥum bar Ḥanina²¹⁵Probably identical with Rebbi Tanḥum bar Ḥanilaï, a specialist in Aggadah in the second generation who was in contact both with R. Yoḥanan and with R. Joshua ben Levi, as well as with R. Ḥiyya bar Abba of the following generation. A statement similar to his, but not restricted to a synagogue, is attributed in the Babli (6b) to R. Ḥelbo in the name of Rav Huna. said: A person has to select a fixed place in the synagogue where he prays. What is the reason? (2Sam. 15:32) “David came to the top”, it does not say “where he prostrated himself before God” but “where he was used to prostrate himself before God.”

¹For a full discussion of what is prohibited to a mourner, cf. M.Ḳ. 15a, b and 21a, b (Sonc. ed., pp. 90ff, 133ff). The law is based on Ezek. 24, 17, 23 where the prophet is warned not to observe the usual rites of mourning. A mourner is forbidden to read the Pentateuch, Prophets and Hagiographa;²Because the study of the Torah is a joy. he is also forbidden to study Mishnah, Talmud, halakoth and ’aggadoth. He is under the prohibition to bathe, anoint [the body], put on sandals³These and covering the head are signs of mourning; cf. 2 Sam. 15, 30, Jer. 14, 3f, Esth. 6, 12. and cohabit. He is obliged to cover his head and overturn his couch.⁴Cf. M.Ḳ. 15a, b (Sonc. ed., p. 92): God says, ‘I have set the likeness of Mine image on them and through their sins have I upset it; let your couches be overturned on account thereof’. According to A. Marmorstein the rite served the purpose of warning the mourners against sexual intercourse which is forbidden in the days of mourning; cf. j.Ber. III, 1, 6a.
It is related of Rabban Gamaliel⁵Cf. Ber. 16b (Sonc. ed., p. 96). that when his wife died he bathed on the first night. His disciples said to him, ‘Master, have you not taught us that a mourner is forbidden to bathe?’ He replied, ‘I am not like other men, I am delicate’.

[With the following] it is the reverse;⁶²Of those mentioned in the preceding Rule. The former are to be read but are not written; the latter are written but are not to be read. they are written [in the text] but are not to be read: Amnon;⁶³In 2 Sam. 13, 33 the word ’im is written but not to be read. as he shall say;⁶⁴In Jer. 39, 12 where similarly, ’im is written but not read. V incorrectly indicates the verse with ba’asher for ka’asher. in (what) place;⁶⁵In 2 Sam. 15, 21 the word אם is written but not read. kinsman;⁶⁶In Ruth 3, 12, the word ’im is written but not read. let … bend;⁶⁷In Jer. 51, 3 the verb is repeated in the text. five.⁶⁸In Ezek. 48, 16 the south side … five hundred the number five is written twice but read only once. [H adds two further instances: נא in 2 Kings 5, 18 and ’eth in Jer. 38, 16.]

The following are spelt with a waw but read with a yod: prisoners;⁹⁹Gen. 39, 20, written ’asurë and read ’asirë. Abigail;¹⁰⁰1 Sam. 25, 18, written Abugail and read Abigail. I make thee … go up and down;¹⁰¹2 Sam. 15, 20, written anu‘aka and read ani‘aka. chief men;¹⁰²2 Kings 24, 15, written ’ulë and read ’elë. I will … make … straight;¹⁰³Isa. 45, 2, written ’aushir and read ’ayashsher. I will … make them run away;¹⁰⁴Jer. 50, 44, written ’aruẓem and read ’ariẓem. on mine eye;¹⁰⁵2 Sam. 16, 12, written ba‘awoni and read be‘eni. cistern;¹⁰⁶Jer. 6, 7, written bor and read bayir. in their march;¹⁰⁷Nahum 2, 6, written bahalokotham and read bahalikotham. set apart;¹⁰⁸2 Chron. 26, 21, written haḥofshuth and read haḥofshith. V inserts here another example, viz. ‘my way’, but N.Y. declares it to be incorrect and H omits it. wilt thou set;¹⁰⁹Prov. 23, 5, written hata‘uf and read hata‘if. ye might provoke Me;¹¹⁰Jer. 25, 7, written hik‘oseni and read hak‘iseni. make straight;¹¹¹Ps. 5, 9, written haushar and read hayeshar. who were set;¹¹²Ezra 8, 17, written hannethunim and read hannethinim. that taught;¹¹³2 Chron. 35, 3, written hammebonim and read hammebinim. Birzaith;¹¹⁴1 Chron. 7, 31, written Birzoth and read Birzaith. will greatly rejoice;¹¹⁵Prov. 23, 24, written gol yagul and read gil yagil. Dehites;¹¹⁶Ezra 4, 9, written Dehawë and read Dehayë. bring forth;¹¹⁷Gen. 8, 17, written hawẓë’ and read hayẓë’. Harsith;¹¹⁸Jer. 19, 2, written haḥarsoth and read haḥarsith. Luhith;¹¹⁹ibid. XLVIII, 5, written halluḥoth and read halluḥith. the entry;¹²⁰Ezek. 42, 9, written hammebo’ and read hammebi’. the strong;¹²¹Zech. 11, 2, written habbaẓur and read habbaẓir. made to murmur;¹²²Numb. 14, 36, written wayyillonu and read wayyalinu. and Shahazim;¹²³Josh. 19, 22, written weshaḥaẓumah and read weshaḥaẓimah. and a royal diadem;¹²⁴Isa. 62, 3, written uẓenuf and read uẓenif. and a thing of nought and the deceit;¹²⁵Jer. 14, 14, written we’elul wetarmuth and read we’elil wetarmith. and the swallow;¹²⁶ibid. VIII, 7, written wesus and read wesis. and the galleries thereof;¹²⁷Ezek. 41, 15, written we’attoḳeha and read we’attiḳeha. and Tilon;¹²⁸1 Chron. 4, 20, written wetolon and read wetilon. Jehiel;¹²⁹2 Chron. 29, 14, written Jeḥu’el and read Jeḥi’el. and prepare ye;¹³⁰ibid. XXXV, 4, written wehikkonu and read wehakkinu. thy bosom;¹³¹Ps. 74, 11, written ḥoḳeka and read ḥeḳeka. a side-structure;¹³²1 Kings 6, 5, written yaẓu‘a and read yaẓi‘a. Jair;¹³³1 Chron. 20, 5, written Ya‘or and read Ya‘ir. alienate;¹³⁴Ezek. 48, 14, written ya‘abor and read ya‘abir. Jeiel;¹³⁵1 Chron. 9, 35, written Je‘u’el and read Je‘i’el. they wander up and down;¹³⁶Ps. 59, 16, written yenu‘un and read yeni‘un. let … cover them;¹³⁷ibid. CXL, 10, written yekassumo and read yekassemo. they cause … to fall;¹³⁸Prov. 4, 16, written yiksholu and read yakshilu. to strive;¹³⁹Judg. 21, 22, written larub and read larib. singing;¹⁴⁰1 Sam. 18, 6, written lashur and read lashir. Laish;¹⁴¹2 Sam. 3, 15, written Lush and read Layish. for fishers;¹⁴²Jer. 16, 16, written ledogim and read ledayyagim. dross;¹⁴³Ezek. 22, 18, written lesog and read lesig. for a spoil;¹⁴⁴Isa. 42, 24, written limshoseh and read limshissah. their furrows;¹⁴⁵Ps. 129, 3, written lema‘anotham and read lema‘anitham. Mephaath;¹⁴⁶Jer. 48, 21, written mopha‘ath and read mepa‘ath. from Naioth;¹⁴⁷1 Sam. 20, 1, written minnawoth and read minnayoth. stretched-forth;¹⁴⁸Isa. 3, 17, written neṭuwothn and read neṭioth. fruit;¹⁴⁹ibid. LVII, 19, written nob and read nib. Nebai;¹⁵⁰Neh. 10, 20, written Nubai and read Nebai. Nephishesim;¹⁵¹ibid. VII, 52, written Nefushesim and read Nefishesim. leave;¹⁵²2 Sam. 14, 7, written sum and read sim. ready dressed;¹⁵³1 Sam. 25, 18, written ‘asuwoth and read ‘asiyoth. Ephai;¹⁵⁴Jer. 40, 8, written ‘ufai and read ‘ephai. Ephrain;¹⁵⁵2 Chron. 13, 19, written ‘Efron and read ‘Efrain. V incorrectly reads ‘Abarim. the second¹⁵⁶This excludes the first ready in Esth. 3, 14. ready;¹⁵⁷Esth. 8, 13, written ‘athudim and read ‘athidim. their lads;¹⁵⁸Jer. 14, 3, written ẓe‘orehem and read ẓe‘irehem. her little ones;¹⁵⁹ibid. XLVIII, 4, written ẓe‘oreha and read ẓe‘ireha. dung.¹⁶⁰Ezek. 4, 15, written ẓefu‘ë and read ẓefi‘ë. [38b]

³⁰⁶The text is copied in Num. rabba 9(29).“And because he stole three steals, his father’s opinion, the court’s opinion, and Israel’s opinion.” His father’s opinion, as it is written³⁰⁷2S. 15:7.: “It was after forty years.” David himself did not rule more than forty years, and here, it says so? But it is from the time that Israel demanded a king³⁰⁸Babli Temurah 14b; ascribed to R. Joshua. The source is Seder ‘Olam Chapter 14; cf. the extensive commentary in the author’s edition (Northvale NJ, 1998), p. 139.. “For your servant made a vow³⁰⁹2S. 15:8..” He said to him, what else do you want? He said to him, write me a tablet that two men should go with me. He said to him, tell me whom you want and I shall write. He said to him, write it to open and I shall take whom I want. He wrote it open. He went and added two people each until he had added 200 people. That is what is written³¹⁰2S.15:11., “with Absalom went 200 invited people from Jerusalem, going in their simplicity.” Invited, from David. Going in their simplicity, of Absalom. “They did not know anything,” of Aḥitophel’s counsel. Rebbi Huna in the name of Rebbi Aḥa: They all were presiding judges. Then they saw the things. They went to change sides. They said: Master of all universes: Let us fall in David’s hand and do not let fall David in our hands! For if we fall in David’s hand, he will have mercy on us. But if, Heaven forbid, David would fall in our hands, we would not have mercy on him. That is what David said³¹¹Ps. 55:19; cf. Midrash Tehillim55[4]., “He saved me in peace from my confidant, for the majority were with me!” “The court’s opinion”. “And Absalom said, who would make me the judge of the land.³¹²2S. 15:4.” “So Absalom would act.³¹³2S. 15:6.” “And Israel’s opinion.” Absalom insinuated himself with the men of Israel.³¹³2S. 15:6.”

³⁰⁶The text is copied in Num. rabba 9(29).“And because he stole three steals, his father’s opinion, the court’s opinion, and Israel’s opinion.” His father’s opinion, as it is written³⁰⁷2S. 15:7.: “It was after forty years.” David himself did not rule more than forty years, and here, it says so? But it is from the time that Israel demanded a king³⁰⁸Babli Temurah 14b; ascribed to R. Joshua. The source is Seder ‘Olam Chapter 14; cf. the extensive commentary in the author’s edition (Northvale NJ, 1998), p. 139.. “For your servant made a vow³⁰⁹2S. 15:8..” He said to him, what else do you want? He said to him, write me a tablet that two men should go with me. He said to him, tell me whom you want and I shall write. He said to him, write it to open and I shall take whom I want. He wrote it open. He went and added two people each until he had added 200 people. That is what is written³¹⁰2S.15:11., “with Absalom went 200 invited people from Jerusalem, going in their simplicity.” Invited, from David. Going in their simplicity, of Absalom. “They did not know anything,” of Aḥitophel’s counsel. Rebbi Huna in the name of Rebbi Aḥa: They all were presiding judges. Then they saw the things. They went to change sides. They said: Master of all universes: Let us fall in David’s hand and do not let fall David in our hands! For if we fall in David’s hand, he will have mercy on us. But if, Heaven forbid, David would fall in our hands, we would not have mercy on him. That is what David said³¹¹Ps. 55:19; cf. Midrash Tehillim55[4]., “He saved me in peace from my confidant, for the majority were with me!” “The court’s opinion”. “And Absalom said, who would make me the judge of the land.³¹²2S. 15:4.” “So Absalom would act.³¹³2S. 15:6.” “And Israel’s opinion.” Absalom insinuated himself with the men of Israel.³¹³2S. 15:6.”

³⁰⁶The text is copied in Num. rabba 9(29).“And because he stole three steals, his father’s opinion, the court’s opinion, and Israel’s opinion.” His father’s opinion, as it is written³⁰⁷2S. 15:7.: “It was after forty years.” David himself did not rule more than forty years, and here, it says so? But it is from the time that Israel demanded a king³⁰⁸Babli Temurah 14b; ascribed to R. Joshua. The source is Seder ‘Olam Chapter 14; cf. the extensive commentary in the author’s edition (Northvale NJ, 1998), p. 139.. “For your servant made a vow³⁰⁹2S. 15:8..” He said to him, what else do you want? He said to him, write me a tablet that two men should go with me. He said to him, tell me whom you want and I shall write. He said to him, write it to open and I shall take whom I want. He wrote it open. He went and added two people each until he had added 200 people. That is what is written³¹⁰2S.15:11., “with Absalom went 200 invited people from Jerusalem, going in their simplicity.” Invited, from David. Going in their simplicity, of Absalom. “They did not know anything,” of Aḥitophel’s counsel. Rebbi Huna in the name of Rebbi Aḥa: They all were presiding judges. Then they saw the things. They went to change sides. They said: Master of all universes: Let us fall in David’s hand and do not let fall David in our hands! For if we fall in David’s hand, he will have mercy on us. But if, Heaven forbid, David would fall in our hands, we would not have mercy on him. That is what David said³¹¹Ps. 55:19; cf. Midrash Tehillim55[4]., “He saved me in peace from my confidant, for the majority were with me!” “The court’s opinion”. “And Absalom said, who would make me the judge of the land.³¹²2S. 15:4.” “So Absalom would act.³¹³2S. 15:6.” “And Israel’s opinion.” Absalom insinuated himself with the men of Israel.³¹³2S. 15:6.”

³⁰⁶The text is copied in Num. rabba 9(29).“And because he stole three steals, his father’s opinion, the court’s opinion, and Israel’s opinion.” His father’s opinion, as it is written³⁰⁷2S. 15:7.: “It was after forty years.” David himself did not rule more than forty years, and here, it says so? But it is from the time that Israel demanded a king³⁰⁸Babli Temurah 14b; ascribed to R. Joshua. The source is Seder ‘Olam Chapter 14; cf. the extensive commentary in the author’s edition (Northvale NJ, 1998), p. 139.. “For your servant made a vow³⁰⁹2S. 15:8..” He said to him, what else do you want? He said to him, write me a tablet that two men should go with me. He said to him, tell me whom you want and I shall write. He said to him, write it to open and I shall take whom I want. He wrote it open. He went and added two people each until he had added 200 people. That is what is written³¹⁰2S.15:11., “with Absalom went 200 invited people from Jerusalem, going in their simplicity.” Invited, from David. Going in their simplicity, of Absalom. “They did not know anything,” of Aḥitophel’s counsel. Rebbi Huna in the name of Rebbi Aḥa: They all were presiding judges. Then they saw the things. They went to change sides. They said: Master of all universes: Let us fall in David’s hand and do not let fall David in our hands! For if we fall in David’s hand, he will have mercy on us. But if, Heaven forbid, David would fall in our hands, we would not have mercy on him. That is what David said³¹¹Ps. 55:19; cf. Midrash Tehillim55[4]., “He saved me in peace from my confidant, for the majority were with me!” “The court’s opinion”. “And Absalom said, who would make me the judge of the land.³¹²2S. 15:4.” “So Absalom would act.³¹³2S. 15:6.” “And Israel’s opinion.” Absalom insinuated himself with the men of Israel.³¹³2S. 15:6.”