Talmud su Salmi 113:78

⁵This text is a slightly enlarged copy of a text in Berakhot 2:4 (Notes 183–185) referring to the Mishnah which states that reading the Shema not in the sequence of its verses is not fulfilling one’s obligation. Rebbi Jonah said that Naḥman bar Ada stated; Rebbi Yose said that Naḥman the Old stated: They shall be⁶Deut. 6:6., they shall be unaltered⁷Understanding the verb “to be” as “to stay, to exist”.. We have stated: “The same holds for Hallel and reading of Shema⁸Word to be deleted in this context; it belongs to the text of Tosephta 2:1. the Scroll.” One understands this for the Scroll since it is written, as in their writing. But for Hallel, since it is written, from sunrise to sunset may the Name of the Eternal be praised⁹Ps. 113:1.? The Name of the Eternal is praised from sunrise to sunset. What can you understand from that¹⁰If there is no difference between East and West, earlier and later, as declared at the start of Hallel, why should it be important that the Psalms be recited in order? Differently in the Babli 17a, Pesaḥim 118a.? Rebbi Abun said, still it is said in order. When Israel left Egypt¹¹Ps. 114:1., in the past, not for us, Eternal, not for us¹²Ps. 115:1., in current generations, I loved, truly the Eternal listened to my voice¹³Ps. 116:1. in the days of the Messiah, bind the holiday sacrifice with ropes¹⁴Ps. 118:27. in the days of Gog and Magog, You are my God and I shall thank You¹⁵Ps. 118:28., in the future world.

²⁸Babli Bava meṣia` 59b. They wanted to excommunicate Rebbi Eliezer. They said, who will go and inform him? Rebbi Aqiba said, I shall go and inform him. He went to him and said to him, my teacher, my teacher²⁹Nobody else wanted to go since they knew that R. Eliezer’s rage would be deadly. R. Aqiba declared himself R. Eliezer’s student, insulating himself from the leaders of the preceding generation who pronounced the excommunication., your colleagues are excommunicating you. He took him outside, saying: Carob tree, carob tree, if practice has to follow their words, be uprooted. It was not uprooted. If practice has to follow my words, be uprooted. It was uprooted. If practice has to follow their words, turn back. It did not turn back. If practice has to follow my words, turn back. It turned back. All these extraordinary happenings and practice do not follow Rebbi Eliezer. Rebbi Ḥanina said, when it was given, it also was given to follow the majority opinion³⁰Ex. 23:2. This declares rabbinic consensus to be superior to prophetic inspiration. This claim of rabbinic authority to override the will of Heaven is the mirror image of Jesus’s claim (Matth. 12:8) that the prophet (Son of Man) is master over biblical laws.. [Did Rebbi Eliezer not know that practice has to follow the majority opinion?]³¹Addition by the Venice editor, justified by G where one reads ולית ר׳ ליעז….. רבים להטות. He was offended only because they burned his food prepared in purity in his presence³²This follows the story in the Babli that R. Eliezer was excommunicated in his presence.. There we have stated³³Mishnah Kelim 5:10.: “If it was cut into strips and sand was placed between any two strips, Rebbi Eliezer declares pure³⁴In Mishnah Kelim, “pure” always means “impervious to impurity”; “impure” means “susceptible to impurity”. Since every strip of pottery is not a vessel and the connections between the strips are not permanent, the entire oven is not an implement and therefore pure. The Sages argue that since the oven is usable as described it is an implement and impure. but the Sages declare impure. This is the Ḥakhinai oven.” Rebbi Jeremiah said, a big itching was happening on that day: Everything on which Rebbi Eliezer gazed was burned³⁵This describes the antique theory of vision, that the image in the eye is formed by rays emanated from the eye and scanning the objects.. Not only that, but a grain of wheat might have been half burned and half not burned, and the walls of the house of assembly were weakened. Rebbi Joshua said to them, if colleagues are fighting, what does this concern you? There came an unembodied voice and said, practice follows My son Eliezer. Rebbi Joshua said, it is not in Heaven³⁶Deut. 30:12.. Rebbi Crispus, Rebbi Joḥanan in the name of Rebbi: If a person would say to me, that is how Rebbi Eliezer stated, I am stating following his words since the Tannaïm switch³⁷If a statement consistent with our practice is ascribed to R. Eliezer it need not be rejected since one may assume that it was ascribed to him in error.. Once he was walking in public and he saw a woman when sweeping her house throwing it out, it fell on his head. He said, it seems that today my colleagues are befriending me, for it is written: He lifts the downtrodden from the dung heap³⁸Ps.113:7. The Babli holds that R. Eliezer’s excommunication was lifted only at his death..

⁸⁶Gen. rabba 12(9). Rebbi Abbahu in the name of Rebbi Johanan: With two letters two worlds were created, this world and the Future World. [One by He and one by Yud.] What is the reason? For in Yah, the Eternal is the Rock of Worlds⁸⁷Is. 26:4.. However, we did not know which one was created by He and which one by Yud. But from what is written, these are the outcomes of Heaven and Earth in their being created⁸⁸Gen. 2:4., He created them by He. This implies that this world was created by He, and the Future World was created by Yud. ⁸⁹Babli Menaḥot 29b. Since He is (missing) [open] below, it is a hint for all creatures that they will descend to the pit. Since He has a point on top, from the moment they descend they ascend. Since He is open from all sides, so He opens a door to all who repent. Since Yud is curved, so all creatures should be bent. All faces turned yellow⁹⁰Jer. 30:6.. When David saw this, he started to acclaim by two letters, praise Yah, praise, the servants of the Eternal, praise the Name of the Eternal⁹¹Ps. 113:1..

¹²¹Another version of the Simeon ben Shetaḥ legend. Corrector’s additions are from the version in Sanhedrin 6:5, Notes 83–96, q. v. What happened in Ascalon supports him who said, Simeon ben Sheṭaḥ was president. Two pious men were in Ascalon. They ate together, drank together, and studied Torah together. One of them died, and nobody attended his funeral. The son of Ma`yan the publican died; the entire city stopped working to attend his funeral. The other pious man started crying and said woe, do the haters of Israel have no hope? He was shown in a dream that it was said to him, do not denigrate your Master’s children. This one committed one sin and died with it, the other one did one good deed and died with it<sup>122</sup>It is a general answer to the question צדיק ורע לו רשע וטוב לו “why do the just suffer and the wicked enjoy their lives?” that the wicked enjoy the rewards for their few good deeds and the just are punished for their few sins in this world, to create a clean slate for reward and punishment in the World to Come.. What sin did this pious man commit? Far be it that he committed a sin, but once he put on his head phylacteries before his arm phylacteries<sup>123</sup>Ex. 13:9,16 require that the sign (tefillin, phylacteries) carried by the faithful be on the arm before being put on the head. The repetition emphasizes the importance of this feature.. What good deed did the son of publican Ma`yan do? Far be it that he ever committed a good deed, but once he prepared a breakfast for the city council but they did not come to eat it. He said, let the poor eat it, so it should not go to waste. Some say, he was walking in the street when a loaf fell down from him¹²⁴And he would not have eaten it afterwards. and a poor person picked it up. He did not say anything [in order not to embarrass him]. After days this pious man saw his comrade the pious walking in gardens, in orchards, at water sources, and he saw the son of Ma`yan the publican with his tongue out on the river bank trying in vain to reach the water. He also saw Miriam, Onion-leaf’s daughter. Rebbi Eleazar bar Yose said, she was hanging on her breast nipples. Rebbi Yose ben Ḥanina said, the hinge of Hell’s door was fixed in her ear. He asked them, why? They told him, because she fasted and made herself famous¹²⁵Fasting without repentance is sinful (Nedarim 9:1 Note 25.). Some say, she fasted one day and was dissolute two. He asked them for how long is she in this state? They told him, until Simeon ben Shetah comes, when we shall remove it from her ear and put it in his ear. [He asked them, and why?] They told him, because he said, that if I would be elected Patriarch, I would kill sorcerers. But now he was made Patriarch and he did not kill them. In fact, there are eighty women sorcerers in the cave of Ascalon who hurt the world. You shall go and tell him! He told them, I am afraid that since he is Patriarch he will not believe me. They told him, if he will believe you it will be good. In case that he will not believe you, perform a sign in front of him: put your hand on an eye and take it out, put it back and it will be back. He went and told him. He wanted to perform [the miracle] before him, but he told him, I know that you are a pious person; more than that you could do. In fact, I never spoke it with my mouth⁹¹Ps. 113:1. even though I intended so in my thoughts. Immediately Simeon ben Shetaḥ went on a stormy day and took with him eighty select men. He gave them eighty clean garments, put them in eighty new amphoras, and put them on them upside down. He told them, when I whistle once, put on your garments. When I whistle for the second time, come in all of you together. When you enter, each of you shall choose one and lift her from the ground, since the nature of this sorcery is that separated from the earth it cannot do anything. He went and stood at the entrance to the cave. He said אוים, אוים¹²⁶The meaning of these words is unknown. Cf. Sanhedrin 6:5, Note 93., open for me, I am one of yours. They asked, how did you come here on such a day? He said, I was walking between the raindrops. They asked him, what do you want to do here? He said, to learn and to teach. Every one should make what he is able to. One of them said what she said and produced bread. One of them said what she said and produced meat. One of them said what she said and produced dishes. One said what she said and produced wine. They asked him, what can you do? He told them, when I whistle twice, I shall bring here eighty select men for your pleasure and entertainment. They told him, that is what we desire. When he whistled the first time, they put on their garments; when he whistled for the second time, they all entered together. He said, every one who comes shall select his mate. They lifted them, took them away, and crucified them¹²⁷A certain anachronism.. That is what we have stated: “It happened that Simeon ben Shetaḥ hanged women in Ascalon. [They said, he hanged eighty women but one does not try two on the same day.” But the hour needed it¹²⁸He acted under the king’s police powers, disregarding all judicial rules..]

This is fine for the Esther scroll since it is written there (Esther 9:27): “As they are written”¹⁸³The verse reads: “The Jews confirmed and accepted for themselves, not to be cancelled, that they would observe these two days as they are written and it its time, every single year.” Hence, the scroll must be read as it is written.. But for Hallel, since it is written (Ps. 113:3): “From sunrise to sunset, may the name of the Eternal be praised?”¹⁸⁴Since there is no difference between East and West, there should be no difference between before and after. What can you understand from that? Rebbi Abun said: It also is written in order. (Ps. 114:1) “When Israel left Egypt” in the past. (Ps. 115:1) “Not for us, o Eternal, not for us” in the present¹⁸⁵In the much more detailed parallel passage in the Babli (Pesaḥim 118a), this sentence is applied by Rebbi Yoḥanan either to the oppression by hostile governments or to the sufferings preceding the coming of the Messiah. That may be the meaning of the sentence here also. Alternatively, the psalm is interpreted there as the song of Hananiah, Mishael and Azariah in the fiery oven.. (Ps. 116:1) “I loved, truly the Eternal listened to my voice” in the days of the Messiah. (Ps. 118:27) “Bind the holiday sacrifice with ropes” in the days of Gog and Magog¹⁸⁶In the celebration after the final defeat of the forces of evil. In Midrash Tehillim, Ps. 118:24 “This is the day the Eternal made, let us rejoice and be happy on it” is taken to describe the time when one can be sure that the deliverance will not be followed by another oppression.. (Ps. 118:28) “You are my God” in the future world.

MISHNAH: How far does he say? The House of Shammai say, up to a happy mother of children⁸⁴Ps. 113 only.. But the House of Hillel are saying, up to the pebble into a source of water⁸⁵Ps. 114, starting with Ps. 113., and he finishes with “redemption.⁹⁶Text of the benediction for redemption prescribed at the end of Mishnah 6.”
Rebbi Tarphon says, ⁹⁶Text of the benediction for redemption prescribed at the end of Mishnah 6.“Who freed us and freed our forefathers from Egypt and let us reach this night”, and does not seal⁹⁷For him the required benediction is “short”, starting with the formula “Praise to You, Eternal, our God, King of the Universe,” followed by a single sentence.. Rebbi Aqiba says, ⁹⁸This text is in addition to R. Tarphon’s. It is “long”, closing with a separate sentence starting with “Praise to You, Eternal”.“so Eternal, our God, let us reach other festivals coming towards us in peace, happy in the rebuilding of Your city, enjoying Your service, and the renewal of Your Temple. There may we eat from the Pesaḥ and well-being offerings whose blood will reach to the wall of Your altar for pleasure and we shall thank You for our redemption. Praise to You, Eternal, Who redeems Israel.”

HALAKHAH: ¹⁸⁸A sermon, introducing the recitation of the “Egyptian Hallel”, Ps. 113–118, in the Passover night celebration. Cf. the author’s The Scholar’s Haggadah p. 319; Midrash Tehillim 113(2), Mekhilta dR. Ismael Bo Parashah 14. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa. Power was given to Moses’s voice and his voice went through the entire land of Egypt, a distance of 40 days of travel¹⁸⁹Or 400 Egyptian parasangs.. What did he say? From place X to place Y one group, from place Z to place U one group. You should not be astonished. If about dust, which does not usually move, it is said¹⁹⁰Ex. 9:9., it will bedust in the entire land of Egypt, voice which usually is moving, not so much more? Rebbi Levi said, just as power was given to Moses’s voice, so power was given to Pharao’s voice, [and his voice went through the entire land of Egypt, a distance of forty days of travel.]¹⁹¹Addition by the corrector, confirmed by K and Medieval sources. What did he say? Get up, leave from the midst of my people¹⁹²Ex. 12:31. The argument is based on the part of the verse not quoted here, but quoted in K: both you and the Children of Israel and go to serve the Eternal.. In the past you were servants of Pharao, from now on you are servants of the Eternal. At that moment, they were saying¹⁹³Ps. 113:1., Hallelujah, give praise, servants of the Eternal, but not servants of Pharao.

Here¹⁷⁵This paragraph is a copy of the corresponding one in Sukkah 3:12; “here” refers to the discussion of Hallel in that tractate. The entire paragraph deals with the recitation of Hallel; the parallel in the Babli is Sukkah 38b., a baraita states: “If he heard but did not answer, he did his duty. If he answered but did not hear, he did not do his duty.” Rav in the name of Abba bar Ḥana¹⁷⁶A cousin of Rav who studied with him under their common uncle R. Ḥiyya. In contrast to Rav, Rebbi Abba bar Ḥana did not return to Babylonia permanently. In the Babli, the statement is reported in the name of Rav’s son-in-law Rav Ḥanan bar Abba., or, as some say, Abba bar Ḥana in the name of Rav, that is only if he answered the beginnings of chapters. Rebbi Zeïra inquired, what are beginnings of chapters? (Ps. 113:1) “Hallelujah, praise, you servants of the Eternal, praise the name of the Eternal.¹⁷⁷Neither here nor in the Babli is it clear whether “headings” means only the first sentence of Hallel or the first sentence of every Psalm to be recited; cf. Tosaphot Sukkah 38b, s. v. מכאן.” They asked before Rebbi Ḥiyya bar Abba, from where do we know that if somebody heard but did not answer, that he fulfilled his duty? He said, because we see great rabbis acting accordingly. They stand in the congregation where some say (Ps. 118:26): “Blessed he who comes,” and the others say: “in the name of the Eternal,” and all have fulfilled their duty¹⁷⁸Hence, it is unnecessary in the recitation of Psalms or synagogal poetry that in responsively recited pieces everyone should pronounce everything; the practice given here is also endorsed by the Babli (Sukkah 38b) and is accepted in most Jewish groups..

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (on top) [in the mouth] before you. Rebbi Jonah answered both ways. Rebbi Eleazar answered both ways. As it was stated, if he heard but did not answer, he fulfilled his obligation; if he answered but did not hear he did not fulfill his obligation<sup>404</sup>The recitation of the holiday Hallel(Ps. 13–18).. Rav in the name of Rebbi Abba bar Ḥana; but some say Rebbi Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal⁴⁰⁵Ps. 113:1.. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal⁴⁰⁶Ps. 118:26., and both have fulfilled their obligation.

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (as it comes in the mouth before you) [Rebbi Abba is on top before you.]<sup>125</sup>The scribe’s text, supported by the text in Megillah, is the only one which makes sense. One may answer either hallelu yah or hallelujah. Rebbi Jonah answered both ways. Rebbi Eliezer<sup>126</sup>With the text in Megillah read: Eleazar. did not answer any way<sup>127</sup>Here is a sentence missing, which is found in the origin in Megillah:“As it was stated: if he heard but did not answer he fulfilled his obligation, if he answered but did not hear he did not fulfill his obligation.”. Rav in the name of Rav Abba bar Ḥana <sup>128</sup>Again a clause missing from the parallel sources: {Some say, Rav Abba bar Ḥama} in the name of Rav. Both statements are possible; the authors were cousins. Here starts a parallel in Berakhot8:9, Notes 177–182,ב. Babli 38b. in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal¹²⁹Ps. 113:1. In Yemenite prayer books the instructions for the recitation are, with the responses added in brackets: Hallelujah [hallelujah], praise, servants of the Eternal, [hallelujah], praise the Name of the Eternal [hallelujah]. Babli 38b.. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal¹³⁰Ps. 118:26. Approved in the Babli 38b. Yerushalmi Berakhot8:9 Note 178., and both have fulfilled their obligation.

The accompanying benedictions of the Shema‘¹³These are the ḳaddish, bareku and yoẓer ’or (P.B., pp. 37ff) which precede the Shema‘, and the three benedictions of the ‘Amidah which follow it (P.B., pp. 44ff) including the ḳedushshah. may not be repeated¹⁴lit. ‘they must not break off in connection with the Shema‘ ’. The ruling applies to persons who had read the morning prayers in private and now wish to join in congregational worship. They do not repeat all the statutory morning prayers, but may repeat ‘broken off’ parts, viz. those specified in the preceding note (cf. N.Y. and Rashi to Meg. 23b). For other interpretations, cf. Meg. (Sonc. ed., p. 141, n. 1) [and J. Rabbinowitz, Mishnah Megillah, pp. 114ff]. in congregational prayer, irrespective of whether they are said standing¹⁵i.e. the benedictions which follow the Shema‘ said while the worshippers are standing. or sitting;¹⁶The benedictions which precede the Shema‘ said while the worshippers are sitting. nor may one act as reader in public worship;¹⁷In connection with any part of the prayers. Lit. ‘they do not pass before the [reading] chest’, to lead the congregation in the conduct of the service. nor may [the kohanim] lift their hands;¹⁸To bless the people during the service; cf. P.B., p. 238a. nor may the hafṭarah be read from the Prophet;¹⁹As is the law in regard to the Torah itself; cf. Meg. 23b (Sonc. ed., p. 141). nor may halts²⁰lit. ‘a standing and a sitting’. be made [at funerals]²¹It was customary, when returning from a burial, to halt and sit seven times to praise and lament the dead. for men, how much less for women since no halts are made for women; nor may ḳaddish²²P.B., p. 37. and bareku be said²³Even without the other statutory prayers.—if less than ten adult males²⁴Who have attained their thirteenth birthday. are present.
Our teachers in the West²⁵The land of Israel which was west of Babylon. rule that seven [adult males²⁶Who have not heard one of the benedictions indicated above. are sufficient]²⁷For the purpose of repeating the benedictions. and, as a reason for their ruling, they quote, When men let grow their hair in Israel, when the people offer themselves willingly, bless ye the Lord,²⁸Judg. 5, 2. [which implies that the number present must be the same] as that of the [Hebrew] words.²⁹Because the verse contains the word bareku (bless ye). Others hold that even six [adult males are sufficient for the purpose, since up to] bareku [the number of words] is six.
Furthermore, where there are nine or ten persons who have heard either bareku or ḳaddish and, after the service, one of them [who missed one of the benedictions] said bareku or ḳaddish, he has thereby performed [the duty of public worship].³⁰Contrary to the ruling of the Rabbis of the West and the others who hold that seven or even six are enough.
The Sages long ago issued an ordinance to Synagogue precentors to say after the prayer for redemption,³¹‘O Rock of Israel,’ etc. (P.B., p. 44). Blessed be the name of the Lord from this time forth and for ever,³²Ps. 113, 2. and after that, ‘Bless ye the Lord Who is to be blessed’,³³Bareku, etc. (P.B., p. 37). so as to enable those who had not heard the benedictions³⁴Owing to their late arrival. to perform the duty of public worship; for R. Joḥanan said: Would that a man read his prayers all the day long.³⁵Therefore it is permissible for the precentor to repeat the benedictions under discussion more than once for the benefit of those who did not hear him when he first read them.
The congregations of the West and the congregations of the East³⁶The land of Israel and Babylon respectively. have a custom to say it³⁷The verse from Psalms followed by the benedictions mentioned. after ‘He Who maketh peace’³⁸P.B., p. 54, forming the conclusion of the ‘Amidah. in the three statutory prayers³⁹For the evening, morning and afternoon. This custom is contrary to the previous opinion which permits an interruption between the prayer for redemption and the ‘Amidah which immediately follows it. The originators of the custom forbid such an interruption. of the Eighteen Benedictions,⁴⁰The actual number is nineteen, but it was eighteen when originally instituted. as a provision for the benefit of those who arrived late and for those who leave early.⁴¹It is for their benefit that the repetition is not made at the end of the entire service. [The verse from Psalms with the benedictions is also said] even after the public reading from the Torah.⁴²If persons came in as late as that.
As regards the redemption of land,⁴³Which had been dedicated to the Temple. however, [the presence is required of] nine male adults and a kohen; and the same law applies to the redemption of a human being.⁴⁴Cf. Lev. 27, 2ff, 16ff.

We read²³On Purim in the morning service. from Then came Amalek;²⁴Ex. 17, 8-16. and although it consists of only nine verses,²⁵While the general rule is that a reading must consist of not less than ten verses (cf. Rule 7). we do not begin²⁶For the third person called to the Torah. Now Jethro … heard,²⁷Ex. 18, 1, etc., which follows the section beginning Then came Amalek. but the first [to be called up] reads three verses, viz. Then came Amalek … And Moses said … So Joshua did;²⁸ibid. XVII, 8-10. the second reads And it came to pass, when Moses held up his hand … But Moses’ hands … And Joshua discomfited;²⁹ibid. 11-13. the third reads And the Lord said … And Moses built … And he said: The hand upon the throne of the Lord: the Lord will have war.³⁰ibid. 14-16. The scroll of the Torah is then put back in its place, and Blessed be the name of the Lord from this time forth and for ever³¹Ps. 113, 2. and ḳaddish are said;³²V inserts here in parentheses, as also M and H, ‘For there is no reading [of the Torah] which requires ḳaddish until after he restores [the scroll in the ark] except that of the Sabbath alone on account of the mafṭir and over the Prophet. After the scroll of the Torah is put in its place one says ṭaddish; and why ṭaddish? Only to teach’. GRA transposes this to the end of the Rule in an emended version. because neither on New Moons, nor fast days, nor Mondays and Thursdays, nor on the intermediate days of a Festival, nor the eight days of Ḥanukkah, nor Purim is ḳaddish said until after the Torah scroll had been restored to its place, while the people stand and respond ‘Amen, let His great name’, etc.,³³Cf. P.B., p. 75. with devotion and [still] standing. Furthermore, you have no reading that requires a ḳaddish before [the scroll] is put back except that of Sabbath and Festivals alone, [when it is said] before the hafṭarah is read in the Prophet.