וַתִּשָּׂאֵ֣נִי ר֔וּחַ וָאֶשְׁמַ֣ע אַחֲרַ֔י ק֖וֹל רַ֣עַשׁ גָּד֑וֹל בָּר֥וּךְ כְּבוֹד־יְהוָ֖ה מִמְּקוֹמֽוֹ׃
Pagkatapos ay itinaas ako ng isang hangin, at narinig ko sa likuran ko ang tinig ng isang malakas na ugong: “Pinagpala ang kaluwalhatian ng Walang-Hanggan mula sa Kanyang dako.”
Jerusalem Talmud Berakhot
Batitay was paralized at ophanim153The second part of the Qedušah, the recitiation of Is. 6:3 and Ez. 3:12 in the middle of the first benediction of Shema‘. [The paragraph cannot deal with Qedušah in the Amidah since there ophanim are not mentioned in the introductory sentence and any error in the first three benedictions requires restarting anyhow.] Rebbi Abun’s answer shows that Baṭiṭai the reader was paralyzed not during, but after his recitation of the sentence connecting Is. 6:3 and Ez. 3:12 since the congregation already had answered the second verse.
The first part of the benediction speaks of the creation of the world and leads up to Qedušah; the second part after Qedušah is a hymn to God in His relation to man; it has a different subject. The Yerushalmi here assumes that the Qedušah before the Shema‘ could not be recited in private prayers. Hence, the two parts of the benediction, both of which can be recited in private prayer, in public service have the status of two distinct benedictions in the sense of the Mishnah.. They went and asked Rebbi Abun. Rebbi Abun said to them in the name of Rebbi Joshua ben Levi: His replacement should start at the place where he interrupted. They said to him: But did we not state: “He starts from the start of the benediction where the other person made the error?” He said to them: Since you answered Qedušah, it is as if you started a new benediction.
The first part of the benediction speaks of the creation of the world and leads up to Qedušah; the second part after Qedušah is a hymn to God in His relation to man; it has a different subject. The Yerushalmi here assumes that the Qedušah before the Shema‘ could not be recited in private prayers. Hence, the two parts of the benediction, both of which can be recited in private prayer, in public service have the status of two distinct benedictions in the sense of the Mishnah.. They went and asked Rebbi Abun. Rebbi Abun said to them in the name of Rebbi Joshua ben Levi: His replacement should start at the place where he interrupted. They said to him: But did we not state: “He starts from the start of the benediction where the other person made the error?” He said to them: Since you answered Qedušah, it is as if you started a new benediction.
Chagigah
"(Ezekiel 1:15) And I saw the Chayot, and behold, an Ofan was on the ground next to the Chayot-" Rabbi Elazar said, "One angel who was standing and the ground, and his head reached the Chayot. In the Mishnayot it is taught, "Sandalfon is his name- the one higher than his friends a [distance of] five hundred days' walk, and he stands behind the chariot and attaches crowns to his Master. Is it so? But isn't it written, "Blessed is the name of God from his place (Ezekiel, 3:12)", implying that no one knows his place [and so how can Sandalfon put the crowns on G-d's head]? He says the [divine] name on a crown, and it goes and sits on His head.