Powtórzonego Prawa 3:25 Odniesienia do Talmudu: Jerusalem Talmud Berakhot, Berakhot & Gittin

Three who ate together and one wants to leave, Rav said he should recite the first benediction, then he may leave. What is the first benediction? In the Yeshivah of Rav³⁰After Rav’s death. they said, the benediction of invitation. Rebbi Zeïra in the name of Rav Jeremiah: that is “He Who feeds all.”³¹The first benediction of Grace when recited without “invitation”. It seems that Rebbi Zeïra also agrees that the one who wants to leave has to recite the benediction “of invitation” aloud so that the other two may answer and fulfill their duty to recite Grace with “invitation”; the disagreement is only about how much he has to recite aloud, whether only the “invitation” or also the first benediction of Grace proper. [If all three recite Grace together, the one who recites the “invitation” has to recite all of Grace aloud; this custom has disappeared in Eastern European Ashkenazic Jewry after the invention of printing and the availability of inexpensive prayer books for everyone.] Rebbi Ḥelbo, Rav Ḥanan in the name of Rav: that is “He Who feeds all.” Rav Sheshet objected, but a baraita disagrees: “Two, three are obliged to recite Grace.³²It is generally agreed that ברכת הזימון is a scribal error and that the correct reading is that of Alfassi ברכת המזון “Grace”. The explanation of the elliptic baraita is according to Alfassi: If two or three people sit together and neither of them knows how to recite the entire Grace but each of them knows one or two benedictions that the others do not, then they take turns in reciting the benedictions and they all have fulfilled their obligations, the one reciting by pronouncing the benediction and the others by listening and answering “Amen”. The numbers are important to show that we require one person to recite an entire benediction; it is not permissible to split one benediction among several people. Hence, the maximal number of people who can share in reciting Grace is the number of benedictions in Grace.” If you want to say the benediction of invitation is the first one, one should state “four.” They found stated “four.” If you want to say this is “He Who feeds all”, it is difficult. If you want to say that it³³The fourth benediction according to him who requires the first benediction to include “He Who feeds all.” is “He Who is good and does good”, you cannot do that, there is a difference³⁴Between the first three benedictions that are Torah obligations and the fourth one who seems to be Rabbinic in character. because Rav Huna said that “He Who is good and does good” was fixed³⁵It says “fixed”, not “instituted” as in the parallel in the Babli (48b). According to the Yerushalmi, the fourth benediction is old, probably Biblical, but it was not permanently required in earlier times; the problem is discussed in the author’s The Scholar’s Haggadah (Northvale NJ, 1995) p. 358–359. after permission was received to bury the slain of Betar³⁶Roman law did not allow the burial of rebels against the government. Hence, the dead of Betar, the last of Bar Kokhba’s fortresses, could certainly not be buried during Hadrian’s lifetime. It is not known which of his successors gave permission to bury the dead. We may assume that it was the same emperor who permitted the re-establishment of the Synhedrion., “He Who is good” because the dead did not decompose and “He Who does good” that they could be buried. Rav Huna said, you may explain it following Rebbi Ismael since Rebbi Ismael said³⁷Mekhilta deR. Ismael Ba 16., “He Who is good and does good” is an obligation from the Torah as it is written (Deut.8:10): You will eat and be satiated, then you must praise, that is the benediction of invitation; the Eternal, your God, that is “He Who feeds all”³⁸Since the name “God” represents God as Creator of the physical world.; for the Land, that is the benediction over the Land; the good one, that is the benediction “builder of Jerusalem” [and so it says (Deut. 3:25) “this good mountain and the Lebanon³⁹“Lebanon” means the Temple; this identification goes back at least to the time of Rabban Yoḥanan ben Zakkai who predicted to Vespasian that he would become emperor, since he would destroy the Temple and it is written (Is. 10:34) “the Lebanon will fall through a powerful one” (Babli Giṭṭin 56b; Yerushalmi sources: Abot deR. Nathan 4, Midrash Ekha rabba 1).”]; that He gave you, that is “He Who is good and does good”.

Rebbi Joshua ben Levi said, his name is Ẓemaḥ. Rebbi Yudan, the son of Rebbi Aivu, said his name is Menaḥem²⁰³The parallel to the entire paragraph is in Midrash Ekha rabbati 1(57). The verse of R. Joshua ben Levi is Zach. 6:12: “Behold, a man of the name of Ẓemaḥ, he will sprout from below and build the Eternal’s temple.” The verse of Rebbi Yudan is Threni 1:16: “Behold, far from me is Menaḥem who will restore my spirit.”. Ḥanina the son of Rebbi Abbahu said: they have no disagreement since the numerical value of one is the numerical value of the other: Ẓemaḥ is equal to Menaḥem²⁰⁴138. צ̇מ̇ח̇ = 90+40+8, מ̇נ̇ח̇ם̇ = 40+50+8+40.. Since Rebbi Yudan the son of Rebbi Aivu said, it happened to a Jew who was plowing in the valley of Arbel²⁰⁵This is the reading of the Rome ms. and Genizah fragments; the valley of Arbel is West of Tiberias. The place name is missing in the Leyden ms. and the Venice print. that his ox was bellowing. An Arab passed by and heard the bellowing of the ox. He said to him: Jew, Jew, unharness your ox, unharness your plow²⁰⁶קנקן usually means a pitcher or a bottle, from late Latin canna “small vessel”. However, this קנקן appears several times also in the Babli (noted in the Rabbinic dictionary ‘Arukh under קנקן ב׳) and seems to mean the central peg by which the motion of the plow is controlled; possibly from old Persian gan, “plow”. because the Temple was destroyed. The ox bellowed a second time. He said: Jew, Jew, harness your ox, fix your plow because King Messiah has been born. He said to him: What is his name? Menaḥem. He said to him: What is his father’s name? Ḥizqiah. He said to him: Where is he? He said to him: At the king’s palace in Bethlehem in Judea. He went and sold his ox and plow and made himself a vendor of baby linens. He went to towns and left towns until he came to that town. All the women bought from him but the mother of Menaḥem did not buy. He heard the women say: Menaḥem’s mother, Menaḥem’s mother, come and buy for your son! She said: I would rather strangle him like a hater of Israel because he was born on the day the Temple was destroyed. He said to her: I like him, because for him it was destroyed and for him it will be rebuilt. She said to him, I have no money. He said to her, that does not bother me, come and buy for him! If you have nothing with you today, I shall return another day and I will take it then. After some time he went up to that town and said to her: How is your baby doing? She said to him: After you had seen me there came storms and raised him and tore him from my hands²⁰⁷The Zohar (II, 7b–8b) improves on the story and asserts that the Messiah is living in Paradise at a place known as “bird’s nest”.. Rebbi Abun said: We do not need to learn from that Arab, is it not a full verse (Is. 10:35): “The Lebanon will fall through a noble one”?²⁰⁸The use of Lebanon as a figure of speech for the Temple can be traced to the interpretation of Deut. 3:25, where Moses begs to see “this good mountain and the Lebanon.” Since God later showed Moses all he wanted to see, but nothing North of the city of Dan, it follows that “Lebanon” here cannot mean the mountain range. The verse here was used by Rabban Joḥanan ben Zakkai to predict to Vespasian that he would be emperor before he could conquer Jerusalem because the Temple could fall only to a noble one (Ekha rabbati 1(32)). In Isaiah, the verse is the introduction to a description of Messianic times. And the next verse is (11:1) “A sprout will come from the stem of Jesse.”

R. Simlai expounded : A man should always recount the praise of the Holy One, blessed be He, and thereafter pray [for his needs]. Whence have we this? From Moses; for it is written, "And I besought the Lord at that time, saying" (Deut. iii. 23). Then it is written, "O Lord God, Thou hast begun to show Thy servant Thy greatness, and Thy strong hand ; for what god is there in heaven or on earth, that can do according to Thy works, and according to Thy mighty acts ?" (ibid. v. 24). And after that it is written, "Let me go over, I pray Thee, and see the good land" etc. (ibid. v. 25).