Talmud su Isaia 66:78

It is stated⁶We have three versions of this formulation, in the Yerushalmi, the Babli (Berakhot 31a), and the Tosephta (3:21). The main difference in formulation is between the Tosephta and the Talmudim, since the Tosephta requires that one start prayer מתיך דברים של חכמה. In Mishnaic Hebrew, as in Modern Sephardic Hebrew usage, the Ḥakham is the rabbi, and dibrē ḥokhmāh are halakhic rulings; as in the following paragraph, practices universally accepted and not subject to doubt or discussion. From the order of the Yerushalmi it seems that in practice the text of the Yerushalmi should be interpreted as implying the statement of the Tosephta. The tradition of the Babli is uncertain; see Diqduqe Soferim, Berakhot, p. 160, note ר. The Venice print of the Babli requires that one start prayer “out of joy over commandments”. Rashi, the Munich manuscript of the Babli, Halakhot Gedolot and the students of Rabbenu Jonah have simply “out of joy.” The Koronel manuscript and Menorat Hamaör have “out of joy of Torah”, parallel to the Yerushalmi. A Florence manuscript that is typically Sephardic has “out of joy of Halakhah”, directly parallel to the Tosephta. Rabbenu Asher ben Yeḥiel (Rosh) has “out of words of joy”; the insistence on “words” is parallel to Yerushalmi and Tosephta. While the Babli in the printed version would refer to the state of mind required for the Amidah, as implied in the two rulings preceding this Tosephta in the Yerushalmi, the Tosephta and the Yerushalmi require the correct state of mind before one starts with the preparatory sections of prayer, even preceding the recitation of Shema‘. This seems also to be confirmed by the preparatory prayer reported later by R. Ḥizqiah in the name of R. Abbahu. Most of the variants of the Babli text would demand an interpretation similar to that of the Tosephta. All three versions agree that one should start afternoon prayers with a word of Torah or Halakhah directly before the Amidah.: “One should pray neither out of conversation, nor out of jokes, nor out of frivolities, nor out of idle occupations, but out of words of Torah. Similarly, one should not take leave from one’s friend either out of conversation, or out of jokes, or out of frivolities, or out of idle occupations, but out of words of Torah, since we find that the earlier prophets were closing their words with expressions of praise and consolation.” Rebbi Eleazar said, except for Jeremiah who closed with words of reprobation. Rebbi Yoḥanan said to him, still he closed with words of consolation and said (Jer. 51:64) “So Babylon shall sink.” Because Jeremiah continued to prophesy about the Temple. One could think that he closed with the destruction of the Temple, but the verse states (Jer. 51:64) “So far the words of Jeremiah,” he finished with the downfall of its destroyers, he did not close with words of reprobation⁷The last chapter of the book of Jeremiah is not attributed by the Talmud to Jeremiah; it is a historical addition by the editor, Barukh ben Neriah.. But is it not written (Is. 66:24): “They will be a horror for all flesh?⁸Last verse in Isaiah.” That verse deals with Gentiles. But is it not written (Lament. 5:22): “But You much despised us⁹Last verse of Lamentations. A possible interpretation of the statement is that the last two verses of the book, chapter 5, were considered as one; then the book ends with a prayer.”? (Lament. 5:21) “Make us return” replaces “But You much despised us”. Also Elijah did take leave from Elisha only out of words of Torah, (2Kings 2:11) “they walked talking.” What did they talk of? Rebbi Aḥawa the son of Rebbi Zeïra¹⁰In the Babli, his name is R. Ahavah, son of Rebbi Zera, son of the famous Rebbi Zeïra. He was Tanna, a memorizer of tannaitic material, in his father’s Yeshivah. The entire section is a digression induced by the ancillary statements of the Tosephta. said, they discussed the recitation of Shema‘, (Deut. 6:7) “you should talk about them.” Rebbi Judah ben Pazi said, they were discussing Creation, (Ps. 33:6) “through the word of the Eternal the heavens were made.” Rebbi Yudan, the son of Rebbi Ayvu¹¹Rebbi Ayvu was one of the main promoters of Aggadah in the third generation of Amoraïm. He learned from all Galilean Amoraïm of the second generation. His son Rebbi Yudan might be the Rebbi Yudan who otherwise is quoted without mention of his father’s name., said, they were occupied with the consolations of Jerusalem, as you say (Is. 40:2) “Speak to Jerusalem’s heart.” But the rabbis say, they were occupied with the Divine Chariot, as you say (2Kings 2:11) “behold, a chariot of fire and horses of fire, etc.”

Rebbi Phineas in the name of Rebbi Hoshaiah: He who prays in the synagogue is as if he had sacrificed a pure flour offering. What is the reason? (Is. 66:20) “As the children of Israel bring flour offering in a pure vessel in the Eternal’s House.³⁶Since the actual flour offering was brought by the Cohanim, the prophet speaks here of a symbolic act.” Rebbi Jeremiah in the name of Rebbi Abbahu: (Is. 55:6) “Seek the Eternal where He is to be found”. Where is He to be found? In synagogues and houses of study. “Call on Him when He is close.” Where is He close? In synagogues and houses of study. Rebbi Isaac ben Rebbi Eleazar said, not only that but their God stands over them. What is the reason? (Ps. 81:1) “God stands in the assembly of the mighty; from the inside God will judge.”

⁹⁷Gen. rabba 1(21), Lev. rabba 36(1), Midrash Samuel 5[1]. The Midrashim seem to be the original source since they apply R. Eleazar ben R. Simeon’s final statement to other pairs of notions. The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth⁹⁸Gen. 1:1.. {A parable} of a king who made a chair. After he had made it he made its footstool⁹⁹Greek ‘υποπόδιον.: the Heavens are My throne and the Earth My footstool¹⁰⁰Is. 66:1.. What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven¹⁰¹Gen. 2:4. {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens¹⁰²Is. 48:13.. Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands¹⁰³Ps. 102:26.. Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was¹⁰⁴Gen. 1:2., it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights¹⁰⁵Gen. 1:14.. According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem¹⁰⁶Gen. 1:20.. According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce¹⁰⁷Gen. 1:24.. According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan¹⁰⁸Greek λοπάς. and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens¹⁰⁹The argument is from the end of the verse, not quoted: I am calling to them, they shall stand together.. Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.

Five acquisitions has the Holy One, blessed be He, made His very own⁵⁴i.e. especially dear to Him. in this world, viz.: Torah, heaven and earth, Abraham, Israel and the Temple. Whence do we know this of the Torah? As it is stated, The Lord made me as the beginning of His way.⁵⁵Prov. 8, 22. Whence do we know this of heaven and earth? As it is stated, The heaven is My throne, and the earth is My footstool.⁵⁶Isa. 66, 1. Whence do we know this of Abraham? As it is stated, Blessed be Abram of God Most High, Maker of heaven and earth.⁵⁷Gen. 14, 19. Whence do we know this of Israel? As it is stated, Till Thy people pass over, O Lord, till the people pass over that Thou hast gotten;⁵⁸Ex. 15, 16. and it states, As for the holy that are in the earth, they are the excellent in whom is all My delight.⁵⁹Ps. 16, 3. And whence do we know this of the Temple? As it is stated, The sanctuary, O Lord, which Thy hands have established;⁶⁰Ex. 15, 17. and it states, And He brought them to His holy border, to the mountain which His right hand had gotten.⁶¹Ps. 78, 54. All of them the Holy One, blessed be He, created only for His honour, as it is stated, Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him;⁶²Isa. 43, 7. and it states, The Lord shall reign for ever and ever.⁶³Ex. 15, 18.

‘Five acquisitions.’ Just as the heavens and the earth will be renewed in the future, so also will Israel be renewed in the future, as it is stated, For as the new heavens and the new earth, which I will make, shall remain before Me, saith the Lord, so shall your seed and your name remain.¹⁹⁸Isa. 66, 22. By whose [merit]? By the merit of Abraham and by the merit of the Torah. And where? In the Temple.

On the New Moon,⁴²Which occurred on the 31st day of the preceding month. The New Moon was celebrated either on the 30th day of the preceding month (if witnesses testified in time that they saw the new moon in the evening sky) or on the 31st if no reliable witnesses were forthcoming. the associations of elders, leaders and students were assembled in session⁴³V inserts in brackets ‘on the first day’. They assembled in the academy where a ritual feast was held in honour of the declaration and sanctification of the New Moon. from the time of the afternoon service onwards until the sun had set and the moon appeared in the night [sky].⁴⁴So GRA. V, M and H omit ‘and the moon … sky’. It is necessary to say [after the ceremonial meal] in the benediction over the wine,⁴⁵A cup of wine was used for the Grace after meals. ‘Blessed art Thou, O Lord our God, King of the universe, Who createst the fruit of the vine. Blessed art Thou, O Lord our God, King of the universe, Who hast revealed the secret of the renewal of the moon, Who didst instruct and teach us⁴⁶lit. ‘them’. the [courses of] the seasons, New Moons and Festivals⁴⁷The translation follows the version of GRA. The text in V is confused and varies with that of M and H which also disagree with each other. and Who didst appoint men of understanding who determine the times [of the New Moons and Festivals]. Thou, our Rock, hast weighed and calculated the minutest divisions of time whereby those New Moons and Festivals are determined, as it is written, Who appointedst the moon for seasons; the sun knoweth his going down,⁴⁸Ps. 104, 19. and it also states, For as the new heavens and the new earth, which I will make’;⁴⁹Is. 66, 22. and one concludes with ‘Blessed art Thou, O Lord, Who sanctifiest Israel and the New Moons’. [Then one says,] ‘O give thanks unto the Lord for He is good; on this day we all in Jerusalem rejoice and are happy in the All-present. May Elijah the prophet soon come to us; may the king Messiah cause to spring forth in our days the [happy] time like the years⁵⁰So M; V wrongly ‘in the years’. H reads: ‘that he may appoint the days like the years’. when the Temple will be rebuilt, and may joyous occasions multiply in Israel’; and the people answer and say ‘Amen’. [The prayer is then continued,] ‘May good tidings multiply in Israel, may happy days multiply in Israel, may disciples of the Torah multiply in Israel. Consecrated is the New Moon, consecrated at the beginning of the month, consecrated in its proper time, consecrated in its intercalation,⁵¹i.e. the addition of the 30th day to the preceding month by declaring the 31st day to be the New Moon and the first day of the new month. consecrated according to⁵²So M and H. V wrongly ‘in’. the Torah, consecrated according to the halakah, consecrated in the celestial regions, consecrated in the terrestrial regions, consecrated in the land of Israel, consecrated in Zion, consecrated in Jerusalem, consecrated in all the habitations of Israel, consecrated by the order of our Rabbis, consecrated in the House of Assembly. O give thanks unto the Lord for He is good’. Then [the reader] says, ‘You are all blessed’. After every benediction, moreover, [the reader] says, ‘O give thanks unto the Lord for He is good’, except after the benedictions of the Levites.⁵³Who omitted ‘for He is good’ (cf. its omission in 2 Chron. 20, 21). GRA reads ‘the mourners’ instead of ‘the Levites’ (cf. Rule 12 below). N.Y. also had this reading but considers the phrase ‘except after’, etc., superfluous.