Talmud su Salmi 28:78

¹¹⁸This paragraph is copied from Berakhot 4:3 where is its logical place; it has no relation with the topics discussed in Ta`aniot. The topic is a shortened form ofthe Amidah available as private prayer for people who either are ignorant or are inhibited by the circumstances from reciting the entire prayer. The short form certainly is inadmissible if an addition for public or voluntary fast day is required. What are “seven similar to eighteen”? Rav says the end of each benediction and Samuel says the start of each benediction. Some formulate “seven similar to eighteen” and some formulate “eighteen similar to eighteen.” He who says “seven similar to eighteen” supports Samuel, he who says “eighteen similar to eighteen” supports Rav. Rebbi Ze`ira sent Rebbi Naḥum to Rebbi Yannai ben Rebbi Ismael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him: “Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years; Rebbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew; for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple, because before we call You will answer as it is said: It shall be before they call that I shall answer, they still shall be talking while I will listen¹¹⁹Is. 65:24.. Praised be the Eternal, Who certainly hears the voice of my supplications¹²⁰Ps.28:6.. Praise to You, Eternal, Who hears prayer.” And he says the first three and the last three benedictions.

Rebbi Zeïra sent Rebbi Naḥum¹⁷⁷Probably identical with Rebbi Naḥum, the organizer of the Yeshivah of Rebbi Abbahu. to Rebbi Yannai ben Rebbi Ismael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him:¹⁷⁸The text in the Babli (29a) is different but based on the same principles. Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years [Rebbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew¹⁷⁹The Babli (29a) forbids the recitation of the shortened prayer in winter time because the change would disturb the memory of the person who prays. It seems that in Babylonia the text of the prayer for blessed agricultural years was similar to today’s Sephardic and Oriental versions where the summer prayer is short (in Rabbenu Saadia’s siddur 19 words) and the winter prayer is long (in Rabbenu Saadia’s siddur 48 words) and this change is not adaptable to the short prayer. In contrast, in the Ashkenazic tradition based on Yerushalmi sources, the difference between summer and winter prayer is just two words. One may note that the French Maḥzor Vitry from the school of Rashi combines the Babylonian text of הביננו with the Israeli versions for summer and winter and, hence, allows the short prayer for the entire year following the Jerusalem Talmud.], for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple with the offspring of Your servant David, because before we call You will answer as it is said¹⁸⁰The obligatory verse before the end of a longer benediction in the Israeli tradition. This verse is used in the middle of the currently used text of עננוּ on fast days. (Is. 65:24): “It shall be before they call that I shall answer, they still shall be talking while I will listen.” Praise to You, o Eternal, Who hears prayer. And he says the first three and the last three benedictions. And he says¹⁸¹As private prayer after all seven required prayers. (Ps. 28:6): Praised be the Eternal, Who certainly hears the voice of my supplications.

Others say²⁰⁶This prayer is reported in Babylonian style (without the Biblical verse preceding the doxology) together with the prayers formulated by other rabbis in Babli 29b and Tosephta Berakhot 3:7. The statement that practice follows this text is Rav Huna’s in the Babli.: “The needs of Your people are many and their minds are dull. May it be pleasure before You, o Eternal, our God and God of our fathers, that You may give every single creature its needs and to every single body according to his want. (Ps. 28:6) Praised be the Eternal, certainly He heard the sound of my supplications. Praised are You, o Eternal, Who hears prayer.” Rav Ḥisda said: Practice follows “others”. Rav Ḥisda said, the first and last three benedictions²⁰⁷The “short prayer” is the middle one between the first and the last three of the Amidah; see the commentary to the Mishnah..