Talmud su Salmi 103:78

Rebbi Huna said: He who sees the priests in the synagogue, at the first blessing he must say (Ps. 103:20) “praise the Lord, His messengers.” At the second blessing (v. 21) “praise the Lord all His hosts.” At the third blessing (v. 22) “praise the Lord all His creatures.” At Musaf at the first blessing he must say (Ps. 134:1) “A song of ascent. Praise the Lord all servants of the Lord, who are standing in the Lord’s House in the nights.” At the second blessing (v. 2) “lift your hands in holiness.” At the third blessing (v. 3) “May the Lord bless you from Zion.” When there are four blessings then for the third he repeats the first, for the fourth the second⁶²Since the priestly blessing is regular part of the morning Amidah, the instruction on how to behave during the blessing is added here. The Babli (Soṭa 39b) gives separate verses also for days of three and four blessings and rejects the last selection of the Yerushalmi..

Rebbi Huna said: He who sees the priests in the synagogue, at the first blessing he must say (Ps. 103:20) “praise the Lord, His messengers.” At the second blessing (v. 21) “praise the Lord all His hosts.” At the third blessing (v. 22) “praise the Lord all His creatures.” At Musaf at the first blessing he must say (Ps. 134:1) “A song of ascent. Praise the Lord all servants of the Lord, who are standing in the Lord’s House in the nights.” At the second blessing (v. 2) “lift your hands in holiness.” At the third blessing (v. 3) “May the Lord bless you from Zion.” When there are four blessings then for the third he repeats the first, for the fourth the second⁶²Since the priestly blessing is regular part of the morning Amidah, the instruction on how to behave during the blessing is added here. The Babli (Soṭa 39b) gives separate verses also for days of three and four blessings and rejects the last selection of the Yerushalmi..

Rebbi Huna said: He who sees the priests in the synagogue, at the first blessing he must say (Ps. 103:20) “praise the Lord, His messengers.” At the second blessing (v. 21) “praise the Lord all His hosts.” At the third blessing (v. 22) “praise the Lord all His creatures.” At Musaf at the first blessing he must say (Ps. 134:1) “A song of ascent. Praise the Lord all servants of the Lord, who are standing in the Lord’s House in the nights.” At the second blessing (v. 2) “lift your hands in holiness.” At the third blessing (v. 3) “May the Lord bless you from Zion.” When there are four blessings then for the third he repeats the first, for the fourth the second⁶²Since the priestly blessing is regular part of the morning Amidah, the instruction on how to behave during the blessing is added here. The Babli (Soṭa 39b) gives separate verses also for days of three and four blessings and rejects the last selection of the Yerushalmi..

Charity and works of kindness⁹¹This paragraph also appears in Babli Sukkah 39b, Tosephta Peah 4:19. In both sources the formulation is such that the rhetorical question of the next paragraph is answered before it may be asked. are as important as all commandments of the Torah. Charity applies to the living, works of kindness apply to the living and the dead. Charity applies to the poor, works of kindness apply to poor and rich. Charity is through a person's money, works of kindness through his money and his person. Rebbi Johanan bar Maria⁹²A Galilean Amora of the fourth generation. in the name of Rebbi Johanan: We do not know what is more beloved, charity or works of kindness. Since it says (Ps. 103:17): "The kindness of the Eternal is from eternity to eternity on those who fear Him, and His charity towards men," that means that works of kindness are more beloved than charity.

Rebbi Ḥananiah the colleague of the rabbis asked, does the Holy One, praise to Him, not see what is going to be? He did not hear what Rebbi Simon said in the name of Rebbi Joshua ben Levi: The Holy One, praise to Him, only judges a person according to his present state. What is the reason: Do not fear, for God heard the lad’s voice as he is there²²³Gen. 21:17, the main point of the Torah reading of the first day of the New Year. Babli 16b.. Rebbi Levi said, it is written, rakes will not stand before Him²²⁴Ps. 5:6.. Why? You hated all evil-doers²²⁴Ps. 5:6.. Rebbi Issachar from Kefar-Mendi preached: For He knows lying people, he saw wickedness, would He not understand²²⁵Job11:11. A adds (p. 37 l. 16): The Holy One, praise to Him, knows that criminals will be sinning but He does not consider their bad deeds up to the time they are acting on them and then He judges them.? <He will watch over you, bring peace into your virtuous home.²²⁶Job8:6.>²²⁷The bracketed text was added from G; it is the introduction to R. Joshua ben Levi’s statement. Rebbi Joshua ben Levi said, it is not written, “if you were pure and straight”, but if you are pure and straight^226,Job8:6.²²⁹Prov. 30:31.. Rebbi Ḥiyya bar Abba said, the strong of loins and the bellwether; the king, there is no standing with him²²⁹Prov. 30:31.. Usually every one tried to win over the other’s strength, but the Holy One, praise to Him, is not so but the King, there is no standing with him, He does not insist on His standing. [For]²³⁰Corrector’s addition, neither in the text nor in Psalms. not eternally He will fight²³¹Ps. 103:9, a pun of two different roots נצח “permanent” or “victorious”. God prefers people to become virtuous so He does not have to judge them. Babli Pesaḥim119a., He will not fight to be victorious.

⁶⁸This paragraph has been copied by the corrector from B. It is neither in the scribe’s text nor in ג; it is a Babylonian addition. It is a slight rewrite of a text in Šabbat1, Notes 274–286, based on the Babylonian version of the last Mishnah in Soṭah.[“And so did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness brings to meekness, meekness brings to fear of sin, fear of sin brings to piety, piety brings to the Holy Spirit, the Holy Spirit to the Resurrection of the Dead, the Resurrection of the Dead brings to Elijah, may his remembrance be a blessing.” “Promptitude brings to cleanliness,” as it is written⁶⁹Lev. 16:20., he finishes, and he atones. “Cleanliness brings to purity,” as it is written⁷⁰Lev. 12:8., the Cohen shall atone for her, then she will be pure. “Purity brings to holiness,” as it is written⁷¹Lev. 16:19., he shall purify it and sanctify it. “Holiness brings to meekness,” as it is written⁷²Is. 57:15., for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity … and the oppressed and of meek spirit.“Meekness brings to fear of sin,” as it is written⁷³Prov.22:4., the consequence of meekness is fear of the Eternal. “Fear of sin brings to piety,” as it is written⁷⁴Ps. 103:17., the Eternal’s piety is eternally on those who fear Him. “Piety brings to the Holy Spirit,” as it is written⁷⁵Ps. 89:20., then You spoke in a vision to Your pious ones. “The Holy Spirit brings to the Resurrection of the Dead,” as it is written⁷⁶Ez. 37:14., I shall give My Spirit into you and you will live. “The Resurrection of the Dead brings to Elijah, may his remembrance be a blessing,” as it is written⁷⁷Misquote of Pr. 2:5., then you will understand the fear of the Eternal, and the knowledge of God you will find. It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who speaks the holy language, eats its produce in purity, and recites the Shema` mornings and evenings is assured of his place in the World to Come.]

Rebbi Yannai was wearing them after his sickness for three days, to show that sickness cleanses⁸⁹This statement supports the interpretation that the “clean body” required from a wearer of tefillin is a body cleansed from sinful thoughts, since a person recovered from sickness is a person all whose sins have been forgiven. It is spelled out in Midrash Tehillim 103 that the first three days, R. Yannai wore his tefillin the entire day but after that he was putting them on only for prayer.. What is the reason? (Ps. 103:2): “He Who forgives all my sins, He Who heals all my sicknesses.” Rebbi Yoḥanan ben Zakkai’s tefillin were not coming off from him either in summer or in winter. And so did his student Rebbi Eliezer after him.⁹⁰This shows that before the war of Bar Kokhba, the wearing of tefillin the entire day in the Land of Israel was not unheard-of.

Say not, ‘That man is wise⁸Endowed by nature with great intellectual gifts. but I am not wise’,⁹i.e. I am not so endowed and therefore it is useless for me to study. because you did not attend [upon scholars] as he did.¹⁰One must make every effort to gain knowledge; cf. Meg. 6b (Sonc. ed., p. 30). Say not, ‘That man is rich but I am not rich’,¹¹Although I am more God-fearing than he. because not everyone has the privilege to enjoy two tables.¹²i.e. enjoy prosperity in this world and the bliss of the hereafter. Say not, ‘That man is handsome but I am ugly’, because at the hour of death man becomes carrion; furthermore [animal] carrion may be sold to a Gentile or may be given as a gift, but no one cares for human carrion.¹³So in death the difference between the handsome and the ugly ceases to exist. Say not, ‘That man is righteous but I am not righteous, because both of you are destined to give an account before the Most High. Say not, ‘That man is strong but I am weak’,¹⁴And therefore unable to control my sinful desires. because strength is only with [them who fulfil] the Torah, as it is stated, Bless the Lord, ye angels of His, ye mighty in strength, that fulfil His word, hearkening unto the voice of His word.¹⁵Ps. 103, 20. So occupy yourself with the study of the Torah and you will increase moral strength.

¹⁹³A parallel with slightly different treatment of the entire paragraph appears in Babli Megillah 17b–18a. Rebbi Jeremiah said: 120 elders, among them more than 80 prophets, instituted this prayer. Why did they follow “the holy God”¹⁹⁴The third benediction of the Amidah. What follows is a description of the benedictions of the week-day Amidah. by “He Who favors with knowledge”? Because (Is. 29:23–24) “they sanctify the Holy One of Jacob” is followed by “and those of erring spirit will know insight.” “Knowledge” followed by “Repentance”, (Is. 6:10) “Makefat the heart of this people, make it hard of hearing and its eyes sticky, that it should not see with its eyes, nor hear with its ears, nor understand with its heart, because if it would repent then it would be healed.” “Repentance” by “Forgiveness”, (Is. 55:7) “He should return to the Lord that He would have mercy on him, and to our God because He forgives much.” “Forgiveness” by “Redemption”, (Ps. 103:2–3) “He Who forgives all your sins, He Who hears all your maladies, He Who redeems your soul from destruction.” Then he should say “Healer of the sick” before that¹⁹⁵Since in the verse redemption comes after healing. (Redemption here is personal redemption; redemption of the people is described by benedictions 9–14).. Rebbi Aḥa said: why did they institute “Redeemer of Israel” as the seventh benediction? To teach you that Israel will be redeemed only in a Seventh Year¹⁹⁶A Seventh Year (shemiṭṭah) in a Jubilee cycle. The “seventh song” in the next sentence is the seventh of the songs of ascent.. Rebbi Jonah in the name of Rebbi Aḥa: (Ps. 126) “A song of ascent. When the Eternal will return the returnees of Zion” is the seventh song, to show you that Israel will be redeemed only in a Seventh Year. Rebbi Ḥiyya bar Abba said: Why did they institute “Healer of the sick” as the eighth benediction? That is for circumcision which is done on the eighth, following (Maleachi 2:5) “My covenant was with him: Life”¹⁹⁷The Covenant refers to circumcision.. Rebbi Alexander said: Why did they institute “He Who blesses the years” as the ninth benediction? Corresponding to (Ps. 29:5) “The sound of the Eternal breaks cedars”, since in the future He will break all market manipulators¹⁹⁸Manipulators of prices of basic commodities who are compared to cedars for their (financial) strength. In the Babli, R. Alexander quotes Ps. 10:15, which in Babylonian (and Rashi’s) count was Ps. 9:36 and, therefore, is appropriate for the Ninth benediction. Our texts of Psalms which split an alphabetic acrostich between Psalms 9 and 10 is the Yerushalmi tradition which, therefore, cannot use the verse quoted in the Babli.. Rebbi Levi in the name of Rebbi Aḥa bar Ḥanina: Why did they follow “He Who blesses the years” by “Ingatherer of the dispersed of Israel”? Because of (Ez. 36:8) “you, mountains of Israel, sprout your branches and carry your fruits for my people Israel”, why? “because they will soon come.” When the dispersed are gathered in then justice will be done, the evildoers will succumb, and the just will be happy¹⁹⁹This describes benedictions 10–13. The wicked are Gentile governments that oppress the Jews. The evildoers are Jewish evildoers.. It was stated: One includes the apostates and the wicked in “He Who subdues the evildoers”, the converts and the elders in “refuge of the just”, David in “Builder of Jerusalem”²⁰⁰This is today the practice of Ashkenazic and Sephardic Jews. The Babylonian practice was not to mention the restoration of the Davidic dynasty in the benediction for Jerusalem, but to make it a separate benediction preceding the final benediction “He Who hears prayer”. Only the Yemenite ritual follows the strict Babylonian style; the other Jewish groups pray twice for the Davidic dynasty, once in the Yerushalmi form of “Builder of Jerusalem” and then in the Babylonian form “He Who makes sprout the horn of salvation”.. (Hosea 3:5) “Then the children of Israel will repent, seek the Eternal, their God, and their king David.²⁰¹The verse concludes: “They will tremble for the Eternal and His Goodness at the End of Days”, referring to Messianic times.”

¹⁹³A parallel with slightly different treatment of the entire paragraph appears in Babli Megillah 17b–18a. Rebbi Jeremiah said: 120 elders, among them more than 80 prophets, instituted this prayer. Why did they follow “the holy God”¹⁹⁴The third benediction of the Amidah. What follows is a description of the benedictions of the week-day Amidah. by “He Who favors with knowledge”? Because (Is. 29:23–24) “they sanctify the Holy One of Jacob” is followed by “and those of erring spirit will know insight.” “Knowledge” followed by “Repentance”, (Is. 6:10) “Makefat the heart of this people, make it hard of hearing and its eyes sticky, that it should not see with its eyes, nor hear with its ears, nor understand with its heart, because if it would repent then it would be healed.” “Repentance” by “Forgiveness”, (Is. 55:7) “He should return to the Lord that He would have mercy on him, and to our God because He forgives much.” “Forgiveness” by “Redemption”, (Ps. 103:2–3) “He Who forgives all your sins, He Who hears all your maladies, He Who redeems your soul from destruction.” Then he should say “Healer of the sick” before that¹⁹⁵Since in the verse redemption comes after healing. (Redemption here is personal redemption; redemption of the people is described by benedictions 9–14).. Rebbi Aḥa said: why did they institute “Redeemer of Israel” as the seventh benediction? To teach you that Israel will be redeemed only in a Seventh Year¹⁹⁶A Seventh Year (shemiṭṭah) in a Jubilee cycle. The “seventh song” in the next sentence is the seventh of the songs of ascent.. Rebbi Jonah in the name of Rebbi Aḥa: (Ps. 126) “A song of ascent. When the Eternal will return the returnees of Zion” is the seventh song, to show you that Israel will be redeemed only in a Seventh Year. Rebbi Ḥiyya bar Abba said: Why did they institute “Healer of the sick” as the eighth benediction? That is for circumcision which is done on the eighth, following (Maleachi 2:5) “My covenant was with him: Life”¹⁹⁷The Covenant refers to circumcision.. Rebbi Alexander said: Why did they institute “He Who blesses the years” as the ninth benediction? Corresponding to (Ps. 29:5) “The sound of the Eternal breaks cedars”, since in the future He will break all market manipulators¹⁹⁸Manipulators of prices of basic commodities who are compared to cedars for their (financial) strength. In the Babli, R. Alexander quotes Ps. 10:15, which in Babylonian (and Rashi’s) count was Ps. 9:36 and, therefore, is appropriate for the Ninth benediction. Our texts of Psalms which split an alphabetic acrostich between Psalms 9 and 10 is the Yerushalmi tradition which, therefore, cannot use the verse quoted in the Babli.. Rebbi Levi in the name of Rebbi Aḥa bar Ḥanina: Why did they follow “He Who blesses the years” by “Ingatherer of the dispersed of Israel”? Because of (Ez. 36:8) “you, mountains of Israel, sprout your branches and carry your fruits for my people Israel”, why? “because they will soon come.” When the dispersed are gathered in then justice will be done, the evildoers will succumb, and the just will be happy¹⁹⁹This describes benedictions 10–13. The wicked are Gentile governments that oppress the Jews. The evildoers are Jewish evildoers.. It was stated: One includes the apostates and the wicked in “He Who subdues the evildoers”, the converts and the elders in “refuge of the just”, David in “Builder of Jerusalem”²⁰⁰This is today the practice of Ashkenazic and Sephardic Jews. The Babylonian practice was not to mention the restoration of the Davidic dynasty in the benediction for Jerusalem, but to make it a separate benediction preceding the final benediction “He Who hears prayer”. Only the Yemenite ritual follows the strict Babylonian style; the other Jewish groups pray twice for the Davidic dynasty, once in the Yerushalmi form of “Builder of Jerusalem” and then in the Babylonian form “He Who makes sprout the horn of salvation”.. (Hosea 3:5) “Then the children of Israel will repent, seek the Eternal, their God, and their king David.²⁰¹The verse concludes: “They will tremble for the Eternal and His Goodness at the End of Days”, referring to Messianic times.”

Rabbi Reuven ben Itzrubali would say: How can a person stay away from the Evil Urge inside of him? For the first drop that a person puts inside of a woman is the Evil Urge. The Evil Urge rules only over the doors of the heart, as it says (Genesis 4:7), “Sin crouches at the door.” From the first moment that an infant is placed in the crib, (this man) is trying to kill you. He wants to pluck you out by your hair. When an infant is placed in his crib, he will place his hand onto a snake or a scorpion’s stinger. It is the Evil Urge inside of him that causes him to do this. He will place his hand onto fiery coals and it will be burned. It is the Evil Urge inside of him that causes him to do this. (For the Evil Urge wants to throw him into the fire.) But look at a baby goat or sheep! When they see a well, they back up away from it, because there is no Evil Urge in an animal.
Rabbi Shimon ben Elazar would say: I will give you a parable. What (is [the Evil Urge] like)? The Evil Urge is like a piece of steel that they put into the fire. While it is in the fire, they can make any tool they wish from it. So it is with the Evil Urge. There is no way to fix it except with words of Torah alone ([which are like fire]), as it says (Proverbs 25:21–22), “If your enemy is hungry, feed him bread. If he is thirsty, give him water. You will be heaping fiery coals on his head, and the Eternal will reward you.” Do not read it as “reward you” (yeshalem lekha) but “give you peace” (yashlim lekha).
Rabbi Yehudah HaNasi would say: I will give you a parable: What (is [the Evil Urge] like)? The Evil Urge is like two people who go into an inn. One is captured by robbers. They say to him: Who is with you? He could easily say: No one else was with me. But he says to himself: Since I am going to be killed, my friend should be killed with me. So it is with the Evil Urge, which says: Since I will be lost in the World to Come, (I) want take the whole body with me!
Rabbi Shimon ben Yochai would say: From this you know that Israel will never see the face of Gehenna. They give a parable: To what can this be compared? [It can be compared] to a human king who had a barren field. Some people came along and rented it for a ten bundles of wheat. They fertilized it, plowed it, watered it, and harvested it, but they yielded only one bundle of wheat the whole year. The king said to them: What is this? They said: Our master the king, you know that with regard to the field you gave us, in the beginning you were not able to yield anything from it. Now we have fertilized it, harvested it, and watered it, yet we have still not been able to yield more than one bundle of wheat the whole year.¹Although the renters didn’t, as it were, keep their side of the deal, they want the king to appreciate their efforts, given the challenging circumstances. So will Israel say one day before the Holy Blessed One: You know well that the Evil Urge has tempted us, as it says (Psalms 103:14), “For He knows our urges” [lit., how we were formed].

Ben Zoma would say: Who is wise? One who learns from every person, as it says (Psalms 119:99), “From all my teachers I gained insight.”<br>Who is the humblest of all? One who is humble like Moses our teacher, as it says (Numbers 12:33), “And the man Moses was exceedingly humble.”
Who is the richest of all? One who is happy with what he has, as it says (Psalms 128:1), “You will eat from the work of your hands, and you will be happy and prosperous.”<br>Who is the strongest of all? One who is able to conquer his desire, as it says (Proverbs 16:32), “Better to be forbearing than mighty, to have self-control than to conquer a city.” And one who conquers his desire is considered as if he had conquered a city full of warriors, as it says (Proverbs 21:22), “One wise man prevailed over a city of warriors.” The true warriors are warriors in Torah, as it says (Psalms 103:20), “Mighty warriors do His bidding.” Some say these are the angels who serve God, as it says (ibid.), “Bless the Eternal, His angels, [mighty warriors.]” And some say: One who can turn an enemy into his friend.