Talmud su Salmi 4:78

New Section.⁹⁹Quote from the next part of the Mishnah that is going to be discussed. “But the sages say until midnight.” Rebbi Yasa¹⁰⁰Rebbi Yasa in the Yerushalmi is Rabbi Assi in the Babli, the head of the Academy at Tiberias after the death of R. Yoḥanan. It seems that the procedures which R. Yasa recommended to his colleagues were not explicitly given by Rebbi Yoḥanan but reflected the general tradition of the Academy of Tiberias. In the Babli (Berakhot 8b), Rav Yehudah says in the name of Samuel that practice follows Rabban Gamliël who allows the recital of Shema‘ after midnight in emergency cases. From the next “New Section” in the Yerushalmi it is clear that this is not the Israeli position; they forbid the recitation of the Shema‘ after midnight. The opinion of Samuel represents either the autochthonous Babylonian practice or the teaching of the Academy of Nahardea founded by Ḥananiah ben Ḥananiah, the nephew of Rebbi Joshua, at the time of the revolt of Bar Kokhba. in the name of Rebbi Yoḥanan: Practice follows the Sages. Rebbi Yasa commanded his colleagues: if you want to study Torah then you should recite the Shema‘ before midnight and then study¹⁰¹One talks here about studying in the night. It is stated in Mishnah Šabbat 1:2 that one interrupts everything he is doing to recite Shema‘ at its proper time. Hence, we may assume that all these scholars did recite Shema‘ in the synagogue. It was stated at the start that one reads Shema‘ in the synagogue, when Minḥa and Maäriv services are held together while it is still before sundown, to stand in prayer after studying words of Torah. [This Israeli practice was followed by Ashkenazic Jewry, whose ritual basically was Galilean, until the sixteenth Century as can be seen from Rashi to the first Mishnah, Ṭur Oraḥ Cḥayyim235 and the glosses of R. Moshe Isserls Oraḥ Cḥayyim 235. Because of the disapproval of the main commentators of Shulḥan Arukh, Magen Abraham and TaZ, the practice has disappeared in all Ashkenazic congregations except those of the old German rite.] The question here is whether the recitation of Shema‘ after nightfall is needed in order to fulfill the obligation of Shema‘ or whether it is needed to protect one’s sleep from evil influences. In the first case, one recites Shema‘ as soon as possible and then continues one’s normal activities; in the second case one may say Shema‘ only when one actually goes to sleep and then cannot say anything anymore before actually sleeping.. His words imply that the practice follows the Sages. His words imply that one may speak after Emet Weyaẓiv¹⁰²In the Babylonian ritual followed today, the benediction after Shema‘ in the morning is אמת ויציב but in the evening אמת ואמוּנה; in Israel the same version, אמת ויציב, was recited morning and evening.
We find a disagreement between Rashi and his grandson Rabbenu Tam about the practice of praying Maäriv immediately after Minḥah, before sundown. According to Rashi on the Mishnah, the practice of reciting the Shema‘ is exclusively to start the Amidah prayer after words of Torah. Hence, the only valid recitation is in the night. According to Rabbenu Tam (Tosafot Berakhot 2a), the prayers are held after plag haminḥah, not more than 1.25 variable hours before sundown, and according to an opinion of R. Yehudah mentioned later in the Mishnah, both Amidah and Shema‘ are valid prayers. According to Rashi, it is possible that the original minhag of the Jews in Israel did not imply that the benedictions before and after Shema‘ were recited in the synagogue and that, therefore, they had to be recited at home and could be combined with other prayers. It follows that “one may speak after אמת ויציב” can mean that one does not have to mention the praise of God for the redemption of Israel from Egypt immediately before starting the Amidah prayer. This interpretation is given by several commentators of the Yerushalmi, foremost among them R. Eleazar Askari. However, since the obligation to “connect the redemption to the Amidah” in evening prayers is given in the name of R. Yoḥanan in the Babylonian Talmud (Berakhot 9b) it is difficult to state the opposite opinion here in the name of R. Yoḥanan.. It was stated: He who reads the Shema‘ in the synagogue during the morning service has fulfilled his duty; during the evening service he did not fulfill his duty¹⁰³This supports Rashi’s opinion. However, Raviah, the foremost Ashkenazic authority of the early thirteenth century, writes that “I have received in tradition from Rabbenu Tam that practice does not follow any of these statements but R. Yehudah in Mishnah Berakhot 4:1.”. What is the difference between him who reads in the morning and him who reads in the evening?¹⁰⁴This question has no answer in the text and seems to be a marginal gloss copied into the text since the quotes of this section in Raviah (#1, vol. 1, p.5) and in Midrash Tehillim(4[9]) do not contain the sentence. Rebbi Huna in the name of Rav Joseph:¹⁰⁵Rebbi Ḥuna is a younger Galilean Amora and is not to be confused with Rav Ḥuna, the student of Rav and leader of the second generation of Babylonian Amoraïm. Rav Joseph is the Babylonian (bar Ḥiyya), leader of the third generation in Babylonia. Rebbi Ḥuna often quotes Babylonian authorities and, therefore, possibly was a Babylonian immigrant to Israel. Why did they say, a man has to read the Shema‘ in his house in the evening? In order to make evil spirits flee. His words imply that one may not speak after Emet Weyaẓiv. The words of Rebbi Samuel ben Naḥmani say the same. When R. Samuel ben Naḥmani descended for the intercalation¹⁰⁶Rebbi Shemuël bar Naḥmani (or Naḥman) was a student of the early Israeli Amora Rebbi Jonathan and one of the creators of the Midrash. The declaration of the addition of a month to the twelve month lunar year before the publication of the computed calendar was always made by an assembly of the leaders of the generation at a place called Callirrhoe (Ḥamat Gader). Rebbi Zeïra probably was too young at that time to be invited to the procedings but came to attend the gathering of the Sages, in order to learn from their ways.
While in the Babylonian Talmud נחת means “to leave the Land of Israel”, in the Yerushalmi it can mean simply “to descend”, in this case into the Jordan valley from his residence in Lod., he was received by Rebbi Jacob the groats miller. Rebbi Zeïra was hiding among the crates to hear how he read [the Shema‘]; he read it over and over again until he drifted away in sleep. What is the reason? Rebbi Aḥa and his father-in-law Rebbi Taḥlifa in the name of Rebbi Samuel bar Naḥmani (Ps. 4:5): “Tremble, do not sin, talk in your hearts on your couches and be silent, Selah.”¹⁰⁷This paragraph is the basis of Rema’s notes in Shulḥan Arukh Oraḥ Ḥayyim 239,1, as noted by the Gaon of Wilna.

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.