Talmud su Salmi 107:6

Rebbi Ze`ira in the name of (Rebbi) <rav><sup>106</sup>Since Rebbi Jeremiah was a student of R. Ze`ira, the reading Rav of the parallel sources has to be accepted. Jeremiah, a private person has to mention the occasion on a public fast day. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.¹⁰⁷Between the Seventh and Eighth benedictions, as a separate benediction.” What does he say? “Answer us, Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, Eternal, will answer in time of trouble, redeem and save in any time of distress. They cried to the Eternal in their trouble, He led them out from their distress¹⁰⁸Ps. 107:6 conflated with v. 13.. Praise to You, Eternal, Answering in times of trouble.” Rebbi Yannai ben Rebbi Ismael in the name <of the house of rebbi yannai says: in “he who hears prayer.”¹⁰⁹The Fifteenth benediction, place of all personal additions to the weekday prayers.The Fifteenth benediction, place of all personal additions to the weekday prayers. <Rebbi Jonah>¹¹⁰Part of the text, added from G, missing here by scribal error because of homeoteleuton. in the name of (Rebbi Simeon ben Laqish) <rav>¹¹¹It is difficult to decide between the two readings since it is unusual that a very late Amora should quote directly an Amora of the first or second generation.: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Ze`ira in the name of Rav Ḥuna: Similar to Friday night and Sabbath day<sup>112</sup>During every prayer he has to add the special prayer formulated for fast days.. Rebbi Mana said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion.” Rebbi Yose objected that a baraita disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts. Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.<sup>113</sup>Rebbi Mana’s argument goes as follows: Since R. Yose stated that the baraita contradicts Rav, he takes the baraita to mean that a private person always recites 18 benedictions on weekdays, never 19, even on fast days. The additional days are mentioned to point out that insertions for a private person are always accommodated in an existing benediction, never as an additional one, in contrast to the opinion of R. Aqiba who states in Berkahot5:2 that Havdalah Saturday nights is a separate benediction. In addition, it is stated that on those days when the additional Ne`ilah prayer is recited, the Day of Atonement and fast days for a severe draught, the Ne`ilah prayer does not replace the following night’s prayer as discussed in Halakhah Berakhot4:1. The Yerushalmi does not address the question what the reader says on a public fast day which is not a fast for rain; the Babli decides that the reader will recite עננו as a separate benediction between “Redeemer of Israel” and “Healer of the sick.” This decision does not go against R. Mani’s argument.”

Rebbi Zeïra in the name of Rav Jeremiah, a private person has to mention the occasion on a public fast day¹⁵⁷The following discussions belong to tractate Taäniot (fol. 65c). They are inserted here because the 24 benedictions of fast days were mentioned. On the other hand, the correspondences to the 18, 7, and 9 benedictions on other days belong here and are repeated in Taäniot only because of the following text.
The 24 benedictions are recited by the reader in public prayer. In the Babli (Taänit 13b–14a) the opinion quoted here in the name of Rav Jeremiah (bar Abba, one of the most important students of Rav in Babylonia) is attributed to Rav himself.. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.”¹⁵⁸Between the Seventh and Eighth benedictions, as a separate benediction. What does he say? “Answer us, o Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, o Eternal, will answer in time of trouble, redeem and save in any time of distress. (Ps. 107.6) “They cried to the Eternal in their trouble, He led them out from their distress.”¹⁵⁹The Galilean practice was to end every benediction in prayer or Grace with a verse from the Bible. This practice has survived only sporadically. Even though this prayer text is given only in the Yerushalmi, (the Babli usually assumes that all texts are known) there are many variants already in the extant prayer manuals from the 8th to the 10th centuries. Praise to You, o Eternal, Answering in times of trouble. Rebbi Yannai ben Rebbi Ismael¹⁶⁰This is the reading of the Rome ms. here and the Venice text in the parallel version in Taäniot 65c. Rebbi Yannai ben R. Ismael was a student of R. Yoḥanan and a colleague of R. Zeïra. (The Venice text here has בשם instead of בר.) in the name of the House of Rebbi Yannai¹⁶¹The Yeshivah established by Rebbi Yannai in the first generation of Amoraïm; it continued after its founder’s death. says: In “He Who hears prayer.¹⁶²In the 15th benediction. In the Babylonian rite we never find that a private person adds a benediction to his prayer. The House of Rebbi Yannai omitted the final benediction in Rav Jeremiah’s text.”