Talmud do Diwrej ha-jamim II 7:25

Rav commanded to the family of Rav Aḥa, Rebbi Immi commanded to his own family, if you go out on the fast day¹³Usually, “fast day” is one of the days of penitence called in case of a drought, as described in Tractate Ta`anit. However, since the Babli states (Ta`anit11b) in the name of Rav’s colleague R. Jeremiah bar Abba that this kind of fast day is not practiced in Babylonia, Rav’s instructions to the family of Rav Aḥa can only refer to the Fast Day, the Day of Atonement, where it is customary to prostrate oneself during the recitation of Rav’s composition Alenu at the mention that “we prostrate ourselves” and during the enactment of the Temple ceremony of the day. Cf. Note 18. you should not incline normally¹⁴Face down on the floor. The examples following refer to the daily prayers which morning and afternoon have three parts. The first, the “eighteen benedictions” are said standing, the second, “falling down on one’s face”, is said while bending down, and the third, a recitation of biblical verses, is said sitting up straight. Following the majority opinion here and the unquestioned prescription of the Babli (Megillah22b) one may not put down one’s face to the ground but must bend it sideways. This presumes that the synagogue had a stone floor (as shown by the archeological evidence in Galilee.) There would be no need to turn one’s head on a dirt floor or on carpets.. Rebbi Jonah inclined on his side; Rebbi Aḥa inclined on his side. Rebbi Samuel said, I saw Rebbi Abbahu inclining normally. Rebbi Yose said, I pointed out a difficulty before Rebbi Abbahu, is it not written¹¹Lev. 26:1. The connection to be made between משׂכית and מרקוליס is not clear., a maskit stone you shall not put up in your land to bow down on it. Explain it if he fixed a place for it. But is it not written¹⁵2S. 15:32. A “high place” on the Mount of Olives which however had not to be destroyed since there was neither altar nor stone floor., it was when David arrived at the mountaintop where one bows down before God? Except bowing down which is not on the ground. Does there exist bowing down which is not on the ground? They fell down with their faces to the ground and bowed down¹⁶2Chr.7:3.. Rebbi Abbahu added up to give thanks to the Eternal for He is good; Rebbi Mana added up to for eternal is His kindness to Israel¹⁷The additions of RR. Abahu and Mana are in the verse, except for the addition “on Israel” which are not in this verse nor in any other biblical occurrence of the formula give thanks to the Eternal for He is good, for eternal is His kindness.. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you, the stretching out on the Fast Day¹⁸Prostrating oneself with outstretched arms and legs. Since the only day one did this in Babylonia was the day of Atonement, it must refer to that day., and the willow of the Seventh Day¹⁹Hitting the floor with a bunch of willow twigs on the Seventh Day of the Festival of Tabernacles; an ancient custom to induce ample rains in the coming winter.. The rabbis of Caesarea say, also this blood letting²⁰Traditions of good and bad days for blood letting.. It follows what Rebbi Immi said, the Babylonians in the name of the rabbis there: They permitted prostrating only on a public fast, and only on the side²¹To avoid violating Lev.26:1. These now are Babylonian instructions for the Palestinian fast days for rain which were not practiced in Babylonia.. The younger Rebbi Yannai in the name of his fathers: Anybody who is not qualified like Joshua that if he falls on his face the Holy One, praise to Him, would tell him, get up²²Jos.7:10., should not fall down, in the case of an individual [praying] for the community²³An individual praying in public for the relief of a public calamity may not prostrate himself unless he claims for himself a status at least equal to Joshua’s. A private person praying for private needs may prostrate himself as much and as long as he feels necessary. Babli Megillah22b in the name of R. Eleazar..

What did Manasse do? It is written¹⁶⁵2K. 20:1, Is. 38:1.: In these days, Hezekias became critically ill, etc., for you will die, you will not live. For you will die, in this world, you will not live, in the Future World. He asked him, why? He answered him, because you did not want to have children¹⁶⁶Babli Berakhot 10a.. He asked him, why do you not want to have children? He answered him, I saw that I will have an evil son; therefore, I do not want to have children. He told him, marry my daughter¹⁶⁷Manasse was born after Hezekias’s illness; his mother’s name is given without patronymic., maybe descending from me and you he will become a good person. Nevertheless the result was only a bad person. That is what is written¹⁶⁸Is. 32:7., but my vessels, his vessels are bad. He told him, I am not listening to you, I only am jumping on what my ancestor said, who told me¹⁶⁹A slightly different version is in Taˋaniot 2:1 (65b l.3), Eccl. rabba 7(29), Tanhuma Noah 8. The Yerushalmi version is the basis of a central piece of the Ashkenazic service of New Year’s day (in the Eastern European version also of the Day of Atonement). The Babli version (Roš Haššanah 16b) is quite different., if you see bad dreams or bad visions do jump onto three things and you will be saved. These are: prayer, giving alms, and repentance. All three from one verse¹⁷⁰2Chr. 7:14.: If My people, over whom My Name is called, are subdued and they will pray, that refers to prayer, and they will ask before me, that refers to giving alms, as you say¹⁷¹Ps. 17:15., I, by giving alms, shall see Your Face, I shall be satiated in waking by Your image. They shall repent their evil ways, that is repentance. If they did this, what is written there? I shall listen from Heaven, forgive their sins, and heal their land. Immediately, he turned, as is written.

They asked Ben Zoma, where does this immersion come from⁵¹Which does not seem to be biblical.? He said to them, since when he enters the holy from the holy he needs immersion⁵²As stated later in the Mishnah, if the High Priest changes from his 8 garments used for service outside to white garments used inside the Sanctuary he both immerses himself and sanctifies hands and legs., from profane to holy so much more? It is not necessary, but from holy to holy he should not need immersion⁵³Since he already immersed himself at the start of the service., from profane to holy he should need immersion⁵⁴This would be an answer to the question asked at the start of the paragraph, but it is contradicted by the later Mishnaiot.. Rebbi Shammai said, it is the following. Since from holy to holy where he is not subject to extirpation⁵⁵If he is pure when entering the Sanctuary but becomes impure inside, if he leaves immediately he is not subject to extirpation (Mishnah Ševuot 2:4.) he needs immersion, from profane to holy where he is subject to extirpation⁵⁶If he enters the sacred domain while impure, he is subject to extirpation. not so much more that he should need immersion? And even from holy to holy he should be subject to extirpation, following what we have stated there⁵⁷Mishnah Ševuot 2:4.: “If he prostrated himself,or tarried that he could have prostrated himself.⁵⁸While impure, he is subject to extirpation.” What is the duration of prostration? Rebbi Simon in the name of Rebbi Joshua ben Levi⁵⁹In Ševuot 2:4, he gives a much shorter time frame. The criterion given here, the time necessary to recite half or all of the verse, is the one given by the Babli Ševuot16b in the name of other Galilean authorities., [as long as] ⁶⁰2Chr. 7:3.they bowed down with their faces on the floor and prostrated themselves. Rebbi Abbahu adds, thanking the Eternal for He is good, Rebbi Mana adds, His grace is forever.