Mga Sanggunian sa Talmud para sa Deuteronomio 10:12: Jerusalem Talmud Taanit, Jerusalem Talmud Shabbat, Jerusalem Talmud Berakhot & Niddah

“They said to him, if that is so, one should always mention it⁶²Quote from the Mishnah, not quite correct. It is the objection of R. Eliezer to R. Joshua’s statement..” The argument of Rebbi Eliezer seems inverted; the argument of Rebbi Joshua seems inverted⁶³The argument is not about the prayer text of the Amidah but about the doxology of the introductory benediction preceding to Amidah, “praise to You, Eternal, Redeemer of Israel”. According to R. Eliezer, redemption uniquely depends on Israel’s actions; therefore prayer for redemption either is unnecessary because all of Israel are repenting or it is useless because not all of Israel are repenting; the prayer text should be forbidden as vain invocation of the Name. According to R. Joshua the prayer is legitimate but one cannot understand why during the summer one should not mention God’s power to give rain in its time just as one prays for redemption in its time.. As they disagree: Rebbi Eliezer says, unless Israel repent they never will be redeemed, as it is said, by repentance and satisfaction you will be helped⁶⁴Is. 30:15. The interpretation agrees with the interpretation in Targum Jonathan ben Uziel.. Rebbi Joshua said to him, if Israel would stay and never repent, would they never be redeemed? Rebbi Eliezer said to him, the Holy One, praise to Him, causes a hard king like Haman to rule over them and immediately they repent and are redeemed. What is the reason? It is an evil time for Jacob and from it he will be helped⁶⁵Jer. 30:7.. Rebbi Joshua said to him, but is it not written, gratis you were sold and not by money you will be redeemed⁶⁶Is. 52:3. Not by money, but by repentance. The argument is switched between RR. Eliezer and Joshua in the Babli, Sanhedrin97b.? How does Rebbi Eliezer deal with this? Repentance, as you are saying, a bundle of money he took in his hand⁶⁷Prov.7:20. In the Babli, Sanhedrin96b, the “bundle of money” is interpreted as referring to the pious people (whom God took away by death, since in Prov. Chapter 7 the adulteress is interpreted as apostle of apostasy.) If this interpretation is accepted here, R. Eliezer’s argument is that for redemption it is not required that all of Israel rise to the status of pious people, but universal repentance is required nevertheless, etc. Rebbi Joshua said to him, but is it not written, in its time I shall quickly do it⁶⁸Is. 60:22.. How does Rebbi Eliezer deal with this? Repentance, as you are saying, but now, Israel, what does the Eternal, your God, ask from you but to fear⁶⁹Deut. 10:12. Fear of God is repentance. etc. Rebbi Aḥa in the name of Rebbi Joshua ben Levi: If you merit it, I shall quickly do it; if not, in its time⁷⁰Babli Sanhedrin98a.. When Rebbi Joshua said to him, he lifted his right and his left arms to heaven and swore by the Eternally Living that in term, terms and a half, when he finished to smash the hand of the holy people, all this will finish⁷¹Dan. 12:7. In the entire talmudic literature it is understood that the prophecies contained in Daniel have no relation with Maccabean times., Rebbi Eliezer withdrew⁷²Since this prophecy is unconditional. Babli Sanhedrin98a..

MISHNAH: A person should not sit before the barber close to the time of afternoon prayers unless he has prayed²This Mishnah is not connected with the laws of the Sabbath in contrast to the following ones for which it is an introduction. The general rule is that once there is an obligation to pray, the obligation should be fulfilled before any profane action is taken, in particular if the intended action may be a lengthy one. The problem with afternoon prayers is that it is possible to pray starting half an hour after noon (“the great minḥah”) but the actual obligation starts only an hour and a quarter before sundown (“the small minḥah”). The “hours” mentioned here are variable, one-twelfth of the time between sunrise and sundown. From the Halakhah in the Yerushalmi it is clear that only the small minḥah is taken into account; in the Babli (9b) both times are considered.. Nor should one enter the bathhouse or the tannery, nor start eating, nor sit in judgment; if they started they should not interrupt. One interrupts for the recitation of the Shemaˋ but not for prayer³While there exists a general biblical obligation to pray (Sifry Deut. 41 based on Deut. 10:12) neither time nor texts are fixed by biblical law. Therefore there is no biblical obligation to pray at any fixed time; all rules are rabbinic even if based on Dan.6:11, a book without standing in halakhah. On the other hand, the recitation of the Shemaˋ evenings and mornings is a biblical requirement (Deut. 6:7,11:19). An ongoing activity one interrupts for biblical but not for rabbinic obligations..

There (Šabbat 1:2) we have stated: “One interrupts for the recitation of Shema‘ but one does not interrupt for prayer.”¹⁶³It is implied by the following discussion that one talks about groups of people engaged in the study of Torah. This situation is made explicit in Babli Šabbat 9b. Of those who give the reasons for the difference in the treatment of Shema‘ and Amidah, Rebbis Aḥa and Yose belong to the fourth generation of Amoraïm in Israel, hence Rebbi Abba will also belong to that group. [There were too many Amoraïm by the name of Rebbi Abba to clearly distinguish between them.]
The entire section here and the following one also appear in Yerushalmi Šabbat 1:2. Rebbi Aḥa said: The recitation of Shema‘ is a Biblical obligation; prayer is not a Biblical obligation¹⁶⁴Everybody in this discussion seems to agree that the basis of the recitation of Shema‘ is Biblical, at least for the first verse [following the Babli (Teshuvot ha Rashba, #320)] or the first three verses [following the Yerushalmi, as seen here]. There is disagreement on the status of prayer. The Yerushalmi at the beginning of Chapter 4 follows the Sifri in the interpretation of the “service of the heart” mentioned in Deut. 10:12, 11:13 as prayer, which, therefore, is Biblical. Rebbi Aḥa does not accept this derivation; similarly, the Babli (Berakhot 21a) declares prayer to be a Rabbinical obligation.. Rebbi Abba said: The time for the recitation of the Shema‘ is fixed, the time for prayer is not fixed.¹⁶⁵Rebbi Abba is among those who accept prayer as a Biblical obligation. The clearest statement of that position is given by Maimonides (Hilkhot Tefillah 1:1) who writes: “It is a positive commandment that one should pray every day as it is said: ‘you shall serve the Eternal, your God.’ Tradition teaches us that this service is prayer, as it is said: ‘to serve Him with all your heart’; the sages explain that the service of the heart is prayer. But the number of prayers is not from the Torah, neither is the formulation of the prayer from the Torah. Prayer has no fixed time from the Torah.” [Everybody agrees that the obligation of offering prayer three times a day is historical (Daniel 6:11) and the form of prayer is an institution of the Men of the Great Assembly.] This interpretation of the disagreement between Rebbis Aḥa and Abba is given by the great Sephardic commentators, Rabbis Eleazar Azkari and Moshe ben Ḥabib.
There is a different interpretation possible, namely that Rebbi Abba wants to state that the time of Shema‘ is narrowly fixed, as we have seen, and once that time is passed, the omission cannot be repaired. For prayer, however, the rules are much more elastic. First, there is much more time given for the recitation; then it is possible to pray in advance of the time (as in the evening prayers held before sundown), and a missed prayer can be compensated for by praying the next time twice. Hence, in a real sense, even prayer in the Rabbinical sense has no fixed time compared to Shema‘. Rebbi Yose said: The recitation of Shema‘ does not need concentration, prayer needs concentration.¹⁶⁵Rebbi Abba is among those who accept prayer as a Biblical obligation. The clearest statement of that position is given by Maimonides (Hilkhot Tefillah 1:1) who writes: “It is a positive commandment that one should pray every day as it is said: ‘you shall serve the Eternal, your God.’ Tradition teaches us that this service is prayer, as it is said: ‘to serve Him with all your heart’; the sages explain that the service of the heart is prayer. But the number of prayers is not from the Torah, neither is the formulation of the prayer from the Torah. Prayer has no fixed time from the Torah.” [Everybody agrees that the obligation of offering prayer three times a day is historical (Daniel 6:11) and the form of prayer is an institution of the Men of the Great Assembly.] This interpretation of the disagreement between Rebbis Aḥa and Abba is given by the great Sephardic commentators, Rabbis Eleazar Azkari and Moshe ben Ḥabib.
There is a different interpretation possible, namely that Rebbi Abba wants to state that the time of Shema‘ is narrowly fixed, as we have seen, and once that time is passed, the omission cannot be repaired. For prayer, however, the rules are much more elastic. First, there is much more time given for the recitation; then it is possible to pray in advance of the time (as in the evening prayers held before sundown), and a missed prayer can be compensated for by praying the next time twice. Hence, in a real sense, even prayer in the Rabbinical sense has no fixed time compared to Shema‘. Rebbi Mana said: I objected before Rebbi Yose: Even if you say that the recitation of the Shema‘ does not need concentration, the first three verses need concentration. Since they are so few, one will concentrate upon their meaning.