Jerusalem Talmud Berakhot 4:6:6

משנה: רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר אֵין תְּפִילַּת הַמּוּסָפִים אֶלָּא בְּחֶבֶר עִיר. וַחֲכָמִים אוֹמְרִים בְּחֶבֶר עִיר וּשְׁלֹא בְּחֶבֶר עִיר. רִבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ כָּל־מָקוֹם שֶׁיֵּשׁ בּוֹ חֶבֶר עִיר הַיָּחִיד פָּטוּר מִתְּפִילַּת הַמּוּסָפִין. MISHNAH: Rebbi Eleazar ben Azariah says, Musaph prayer is said only in an organized community, but the Sages say, with and without an organized community. Rebbi Yehudah says in his name²⁴⁴Rebbi Eleazar ben Azariah’s name. He disputes the tradition in the name of R. Eleazar that Musaph cannot be recited outside an organized community. According to Rebbi Yehudah, Musaph has to be recited everywhere, but in a town with an organized synagogue it is enough to listen to the public prayer of the reader that he recited without a corresponding silent prayer of the congregation., at any place where there is an organized community a private person is free from reciting Musaph prayers.

הלכה: רִבִּי בִּיבִי בְשֵׁם רִבִּי חָנָה אָמַר הֲלָכָה כְּרִבִּי יוּדָה שֶׁאָמַר מִשּׁוּם רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. מִילְתֵיהּ דִּשְׁמוּאֵל אֲמַר כֵּן דִּשְׁמוּאֵל אֲמַר אֲנָא מִן יוֹמוֹי לָא צְלִית דְּמוּסָפָא אֶלָּא חַד זְמָן דְּמִית בְּרֵיהּ דְּרֵישׁ גָּלוּתָא וְלָא צָּלוּ צִיבּוּרָא וּצְלִית. HALAKHAH: Rebbi Bibi²⁴⁵Probably his name was Vivianus, an Amora of the third generation. Rebbi Ḥana’s name appears twice in the Talmudim; he seems to have been a student of Rebbi Jeremiah. Neither Rebbi Bibi nor Rebbi Ḥana are great authorities. In the Babli (30a-b), the author of the ruling is Ḥiyya, the son of Rav. in the name of Rebbi Ḥana: Practice follows Rebbi Yehudah who said in the name of Rebbi Eleazar ben Azariah. What we know of Samuel means the same; for Samuel said: I never prayed Musaph except once when the son of the Resh Galuta died and there was no public prayer, then I prayed²⁴⁶The story of Samuel in the Babli refers to a time when there was a military occupation of Nahardea..

מִילֵּיהוֹן דְּרַבָּנָן פְּלִיגָן. דָּמַר רִבִּי יַעֲקֹב בַּר אִידִי בְּשֵׁם רִבִּי שִׁמְעוֹן חֲסִידָא בְּרוֹעִים וּבְקַייָצִים. הָא מַתְנִיתִין לָא אֲמַר אֶלָּא בְּרוֹעִים וּבְקַייָצִים הָא שְׁאָר כָּל־אָדָם חַייָבִין. מִילְתֵיהּ דְּרִבִּי יוֹחָנָן אֲמַר כֵּן דָּמַר רִבִּי יוֹחָנָן אֲנִי רָאִיתִי אֶת רִבִּי יַנַּאי עוֹמֵד וּמִתְפַּלֵּל בְּשׁוּק שֶׁל צִיפּוֹרִין וּמְהַלֵּךְ ד̇ אַמּוֹת וּמִתְפַּלֵּל מוּסָף. וְאֵין חֶבֶר עִיר בְּצִיפּוֹרִין. אַתְּ שְׁמַע מִינֵיהּ תְּלָת. אַתְּ שְׁמַע מִינֵיהּ שֶׁשּׁוּקֵי שֶׁל צִיפּוֹרִין כְּצִיפּוֹרִין. אַתְּ שְׁמַע מִינֵיהּ חֲלוּקִין עַל רִבִּי יְהוּדָה שֶׁאָמַר מִשּׁוּם רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. אַתְּ שְׁמַע מִינֵיהּ שֶׁאָדָם מִתְפַּלֵּל וּמְהַלֵּךְ ד̇ אַמּוֹת וּמִתְפַּלֵּל שֶׁל מוֹסָף. אָמַר רִבִּי אַבָּא לֹא סוֹף דָּבָר שֶׁיְּהַלֵּךְ ד̇ אַמּוֹת אֶלָּא אֲפִילוּ שָׁהָא כְּדֵי הִילּוּךְ ד̇ אַמּוֹת. The words of the rabbis disagree since Rebbi Jacob bar Idi said in the name of Rebbi Simeon the pious²⁴⁸An Amora of the first Galilean generation.: For shepherds and field guards²⁴⁹Persons whose occupation prevents them from going to the synagogue. They probably were unable to pray Musaph by themselves since they were uneducated and prayerbooks were unknown at the time. Other uneducated people can attend the synagogue and fulfill their duty by attentively follow the reader’s repetition of the prayer word-by-word, but not shepherds and watchmen; hence a way has to be found to help them.. Hence, the Mishnah spoke only for shepherds and field guards; therefore, everybody else is obliged. The words of Rebbi Yoḥanan agree since Rebbi Yoḥanan said: I saw Rebbi Yannai standing in the market of Sepphoris praying; then he walked four cubits and prayed Musaph²⁵⁰A shortened version, speaking only about the Musaph prayer, is in Babli 30b. In both Talmudim, it is clear that the sages who reject R. Yehudah’s tradition are Galilean in the tradition of R. Yannai.. Is there no organized community in Sepphoris? You infer from this three conclusions. You infer that the markets of Sepphoris have the status of Sepphoris²⁵¹“Organized community” refers to the whole town and not only to the buildings that are the property of the Jewish community.. You infer that one disagrees with Rebbi Yehudah who spoke in the name of Rebbi Eleazar ben Azariah. You infer that a person may pray, walk four cubits, and then pray Musaph. Rebbi Abba said, not necessarily four cubits but even if he waited the time necessary to walk four cubits²⁵²The parallel in the Babli (30b) requires time to concentrate one’s attention without giving a numerical estimate; that tradition is in the name of the Babylonian Rav Huna and the Babylonian-born Rebbi Ḥiyya. One may assume that the statement of Rebbi Abba reflects the opinions of his teacher Rav Huna..

רַב אָמַר צָרִיךְ לְחַדֵּשׁ בָּהּ דָּבָר. וּשְׁמוּאֵל אָמַר אֵין צָרִיךְ לְחַדֵּשׁ בָּהּ דָּבָר. רִבִּי זְעִירָא בְּעִי קוֹמֵי רִבִּי יוֹסֵי מַהוּ לְחַדֵּשׁ בָּהּ דָּבָר. אָמַר לֵיהּ אֲפִילוּ אָמַר וְנַעֲשֶׂה לְפָנֶיךְ אֶת חוֹבוֹתֵינוּ תְּמִידֵי יוֹם וְקָרְבַּן מוּסָף יָצָא. Rav says, one must change the text²⁵³Since the Musaph sacrifices are distinct for every holiday, the prayer must accomodate this distinction., but Samuel says, one does not have to change the text. Rebbi Zeïra asked before Rebbi Yose: What is the practice, to change the text? He said to him: even if one said only: “And we shall bring before You what is our duty, the perpetual sacrifice of the day and the Musaph sacrifices²⁵⁴Every holiday has its own set of Musaph sacrifices but the language is uniform for all holidays. A Musaph prayer is acceptable if the sentence quoted here is the only addition to the Amidah prayer for holidays, cf. Ezra Fleischer, תפילה ומנהגי תפילה ארץ־ישראליים בתקופת הגניזה, Jerusalem 1988.”, he has satisfied his duty.

רִבִּי שִׁילָא בְּשֵׁם רַב חַנַּנְאֵל נִתְפַּלֵּל וּמָצָא י̇ בְּנֵי אָדָם מִתְפַּלְלִין מִתְפַּלֵּל עִמָּהֶן. רִבִּי זְעִירָא וְרַב נַחְמָן בַּר יַעֲקֹב הֲווּ יָֽתְבִין. מִן דְּמַצְלוּן אִתַּת צֻלוּתָא קָם רַב נַחְמָן בַּר יַעֲקֹב מַצְלִיא. אֲמַר לֵיהּ רִבִּי זְעִירָא וְלָא כְבָר צְלִינָן. אֲמַר לֵיהּ אֲנָא מַצְלִי וַחֲזַר וּמַצְלִי. דָּמַר רִבִּי שִׁילָא בְּשֵׁם רַב חַנַּנְאֵל נִתְפַּלֵּל וּמָצָא עֲשָׂרָה בְּנֵי אָדָם מִתְפַּלְלִין מִתְפַּלֵּל עִמָּהֶן. Rebbi Shila²⁵⁵The head of the Yeshivah of Nahardea at the end of the Mishnaic period. His title shows that he must have studied and obtained ordination in the Land of Israel. in the name of Rav Ḥananel²⁵⁶He appears in both Talmudim as a student of Rav, who was younger than Rebbi Shila. The tradition here is difficult to accept but is not impossible; it might be that Rebbi Shila accepted the position of the school of Rav in this matter. The Babli (21a/b) quotes only the position of Samuel that one may repeat prayer with the community only if one is able to pray a new text, different from the one already used. The tradition here seems to be based on the opinion, rejected in the Babli, that private prayer is considered nonexistent if compared to prayer in public with a quorum of ten adult males.: If he had prayed and found ten people who were praying, he prays with them. Rebbi Zeïra and Rav Naḥman bar Jacob were sitting. After they had prayed there came prayer²⁵⁷The congregation assembling for public prayer. The entire story happens in Babylonia; Rebbi Zeïra represents the opinion of Samuel and Rav Naḥman that of Rav.. Rav Naḥman bar Jacob got up and prayed. Rebbi Zeïra said to him: Did we not pray already? He said to him: I pray and pray again, since Rebbi Shila said in the name of Rav Ḥananel: If he had prayed and found ten people who were praying, he would pray with them.

תַּמָּן תַּנִּינָן רַבָּן גַּמְלִיאֵל אוֹמֵר שְׁלִיחַ צִיבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. רִבִּי הוּנָא רַבָּא דְצִיפּוֹרִין בְּשֵׁם רִבִּי יוֹחָנָן הֲלָכָה כְּרַבָּן גַּמְלִיאֵל בְּאִילֵּין תְּקִיעָתָא. רִבִּי זְעִירָא וְרַב חִסְדָּא הֲווּ יָֽתְבִין תַּמָּן בְּאִילֵּין תְּקִיעָתָא. מִן דִּצְלוּן אֶת צְלוּתָא קָם רַב חִסְדָּא מַצְלִיא. אֲמַר לֵיהּ רִבִּי זְעִירָא וְלָא כְבָר צְלִינָן. אֲמַר לֵיהּ מַצְלִי אֲנָא וַחֲזַר וּמַצְלִי. דְּנַחְתּוּן מַעֲרָבָעֵי לְתַמָּן וְאָֽמְרִין בְּשֵׁם רִבִּי יוֹחָנָן הֲלָכָה כְּרַבָּן גַּמְלִיאֵל בְּאִילֵּין תְּקִיעָתָא. וַאֲנָא דְּלָא כְּוָנִית הָא אִלּוּ כְּוָנִית הֲוִינָא נְפִיק יְדֵי חוֹבָתִי. אֲמַר רִבִּי זְעִירָא וְיֵאוּת כָּל־תְּנָאֵי תַּנִּי בְּשֵׁם רַבָּן גַּמְלִיאֵל. וְרִבִּי הוֹשַׁעְיָא תַּנִּי לָהּ בְּשֵׁם חֲכָמִים. רִבִּי אָדָא דְּקֵיסַרִין בְּשֵׁם רִבִּי יוֹחָנָן וְהוּא שֶׁיִּהְיֶה שָׁם מֵרֹאשׁ. אָמַר רִבִּי תַנְחוּם וּמַתְנִיתָא אָֽמְרָה כֵן סֶדֶר בְּרָכוֹת אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַׁת הַשֵּׁם. There²⁶⁰In the last Mishnah of Rosh Hashanah. The entire piece is from the end of tractate Rosh Hashanah; at two places where the text of the Venice print here deviates from the one in Rosh Hashanah, the text follows the latter version. (The first, “Rabban Simeon ben Gamliel” instead of “Rabban Gamliel” is a clear scribal error, the second אתת for את is an echo of the previous story of R. Zeïra and Rav Naḥman.) we have stated: Rabban Gamliel says, the reader frees the public from their obligation²⁶¹The Mishnah deals with the Musaph prayer of New Year’s day which contains nine benedictions; each of the middle benedictions requires the quoting of at least 10 verses from the Bible. In the absence of prayerbooks, that prayer was possible only for learned specialists. In the time of later Gaonim (Oẓar Hagĕonim Rosh Hashanah, p. 68–69), two different Babylonian practices are reported. One, which seems to be alluded to in Babli Rosh Hashanah 35a, is that individuals first prayed a silent Musaph prayer of the usual seven benedictions for holidays and then listened to the nine benedictions of the reader (with shofar blowing) from beginning to end. The second, which seems to be alluded to here, was that there was no silent Musaph prayer at all on Rosh Hashanah.. The older Rebbi Huna from Sepphoris in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar²⁶²The Mishnah of Rabban Gamliel deals only with Musaph of Rosh Hashanah. From the statement of Rebbi Huna it seems that Rabban Gamliel held that a private person, even if educated, never needs to pray Musaph if he listens attentively to the reader in the synagogue. This remains a conjecture in the Babli (Rosh Hashanah 34b–35a).. Rebbi Zeïra and Rav Ḥisda were sitting there²⁶³In Babylonia. Perhaps “staying” would be better than “sitting”. for the blowing of the Shofar. After they finished the prayer²⁶⁴From the following, it seems clear that they did not pray Musaph for themselves but listened to the reader from start to end., Rav Ḥisda got up and prayed. Rebbi Zeïra said to him: Did we not pray just now? He said to him, I prayed and I am repeating the prayer, because Westerners came down and said in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar, but I was inattentive. If I had been attentive, I would have fulfilled my duty. Rebbi Zeïra said, that is fine²⁶⁵Since Rav Ḥisda, the head of a Yeshivah, certainly is competent to recite his own nine benedictions for Rosh Hashanah from memory.. All Tannaïm²⁶⁶These Tannaïm are not the teachers of the Mishnaic period but the people who memorize Mishnah and baraitot to recite them in the Yeshivah when they are needed. state it in the name of Rabban Gamliel, Rebbi Hoshaia states it in the name of the Sages²⁶⁷Most Tannaïm imply that in the days of Rabban Gamliel his opinion was a minority opinion, which became generally accepted only through the decision of Rebbi Yoḥanan. Rebbi Hoshaiah implies that Rabban Gamliel’s was the generally accepted practice already in Mishnaic times.. Rebbi Ada from Caesarea²⁶⁸Another student of R. Yoḥanan, of the third generation of Galilean Amoraïm. in the name of Rebbi Yoḥanan: This is only if he attended from the start. Rebbi Tanḥum said, the Mishnah²⁶⁹Rosh Hashanah 4:5, implying that the prayer is valid only if it is recited in the correct order. Hence, it is valid for the listener only if he listened in the correct order, starting from the very first word. expresses this: The order of benediction, one says “Forefathers”, “Greatness”, and “Sanctification of the Name”.