말라기 2:5의 탈무드

The word of Ḥanan bar Abba⁶The entire paragraph does not belong here but is taken word by word from Chapter 1, Halakhah 8, at note 265 ff. disagrees since Ḥanan bar Abba said to the colleagues: I shall tell you one of the good things that I saw Rav do and, when I told it before Samuel he got up and kissed me on my mouth. At “praised are You”, he bows down. When he comes to mention Hashem, he straightens up. Samuel said: I shall give the reason (Ps. 35:10): “The Lord straightens the bent ones.” Rebbi Ammi said: It is not reasonable, but (Mal. 2:5): “Before My Name he is low.” Rebbi Abun said: If it were written “at My Name he is low” then you would be right, but it is written “before My Name he is low”, before he mentions Hashem he is low.

HALAKHAH: Why does the High Priest serve in eight vestments? Rebbi Ḥanania the colleague of the rabbis said, corresponding to circumcision, which takes place on the eighth day. Because of My covenant was with him⁶⁶Mal. 2:5. In rabbinic usage, the common meaning of “covenant” is “circumcision”.. Why does he not serve in the golden vestments? Because of haughtiness. Rebbi Simon said, because of do not inflate yourself in front of the king⁶⁷Prov. 25:6.. Rebbi Levi said, because an accuser⁶⁸Greek κατήγωρ, κατήγορος, ὁ. does not become a defense attorney⁶⁹Greek συνήγορος, ὁ.. Yesterday it was written about them, they made golden gods for themselves⁷⁰Ex. 32:31. Babli Rosh Hashanah 26a, in the name of Rav Ḥisda., and today he would officiate in golden vestments?

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.”

We have stated: Only that one should not bow down too much²⁶³After the digression about the text of the private prayer during modim, the discussion now returns to the statement that one has to bow twice at the beginning and the end of the Amidah.. Rebbi Jeremiah said: On condition that one should not behave like that large lizard²⁶⁴Arabic חַרְד̇וֹן, חִרְד̇וֹן “large lizard”. Tosafot Berakhot 12b in the Venice print quote this Yerushalmi as הירוגא and declares it to be the Yerushalmi translation of צָב (Lev. 11:29). In the Wilna Talmud Babli, the word was changed to הרדונא following our text. In the Targum Yerushalmi (Pseudo-Jonathan), the translation of צב is חַדְרוֹנָא. It seems that the Targum Yerushalmi takes Hebrew צב as parallel to Arabic צַ֗בּ “lizard” (of all sizes), not as “turtle” as in late Biblical and modern Hebrew.
Rebbi Jeremiah means that, while one should not bow down too much, on the other hand one should not behave like a lizard which keeps its body quiet and moves only the head when it is catching flies. He requires that one should bow down enough so that all bones of one’s spine are moved in God’s praise., but (Ps. 35:10) “All my bones should say, o Eternal, who is like You?” The word of Ḥanan bar Abba²⁶⁵Ḥanan bar Abba appears in the Babli as Rav Ḥanan bar Rava, son-in-law of Rav and father-in-law of Rav Ḥisda. He disagrees with those who bow down at modim and remain bowed to the end of their private supplication, even though he formulates his statement in terms of the first benediction of Shemone Esreh which starts and ends with “Praised are You, Hashem”, but his statement is applicable to all other situations, that one never should be bowed when mentioning the Name. disagrees since Ḥanan bar Abba said to the colleagues: I shall tell you one of the good things that I saw Rav do and, when I told it before Samuel, he got up and kissed me on my mouth. At “praised are You”, he bows down. When he comes to mention Hashem, he straightens up. Samuel said: I shall give the reason (Ps. 35:10): “The Eternal straightens the bent ones.” Rebbi Ammi²⁶⁶Since Rebbi Ammi and Rebbi Abun the first (Ravin) were contemporaries, R. Abun here is the first, not his posthumous son of the same name. Rebbi Ammi also is the contemporary of R. Ḥiyya bar Abba mentioned in the next section and, as successor of R. Yoḥanan as head of the Yeshivah of Tiberias, he is the higher authority. said: It is not reasonable, but (Mal. 2:5): “Before My Name he is low.”²⁶⁷The verse in Maleachi refers to Levi, son of Jacob, or Aharon, the High Priest. Most commentators of Psalms, including Rashi, derive נחת from the root חתת “to tremble” but the Amoraïm take it as derived from (Aramaic) נחת “to descend”. Rebbi Abun said: If it were written “at My Name he is low” then you would be right, but it is written “before My Name he is low”, before he mentions Hashem he is low.