Siyum for Masechet Eruvin

מַתְנִי׳ שֶׁרֶץ שֶׁנִּמְצָא בַּמִּקְדָּשׁ — כֹּהֵן מוֹצִיאוֹ בְּהֶמְיָינוֹ, שֶׁלֹּא לִשְׁהוֹת אֶת הַטּוּמְאָה, דִּבְרֵי רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה. רַבִּי יְהוּדָה אוֹמֵר: בִּצְבַת שֶׁל עֵץ, שֶׁלֹּא לְרַבּוֹת אֶת הַטּוּמְאָה.

Eruvin 104b:6

MISHNA: With regard to the carcass of a creeping animal, of one of the eight species of reptile or rodent listed in Leviticus 11:29–30, one of the primary sources of ritual impurity that is found in the Temple, a priest should carry it out on Shabbat in his girdle, which was one of the priestly garments. Although the girdle will be defiled by the carcass of the creeping animal, this is the best way to proceed, so as not to delay the removal of the impurity from the Temple. This is the statement of Rabbi Yoḥanan ben Beroka. Rabbi Yehuda says: The creeping animal carcass should be removed with wooden prongs, so as not to increase the impurity, as a wooden prong is not susceptible to impurity.

עירובין ק״ה א

אָמַר רַבִּי יוֹחָנָן, וּשְׁנֵיהֶם מִקְרָא אֶחָד דָּרְשׁוּ: ״וַיָּבֹאוּ הַכֹּהֲנִים לִפְנִימָה בֵית ה׳ לְטַהֵר וַיּוֹצִיאוּ אֵת כׇּל הַטּוּמְאָה אֲשֶׁר מָצְאוּ בְּהֵיכַל ה׳ לַחֲצַר בֵּית ה׳ וַיְקַבְּלוּ הַלְוִיִּם לְהוֹצִיא לְנַחַל קִדְרוֹן חוּצָה״. מָר סָבַר: מִדְּאִשְׁתַּנִּי בַּעֲזָרָה בִּלְוִיִּם, טוּמְאָה בַּעֲזָרָה לֵיכָּא. וּמָר סָבַר: עַד הֵיכָא דְּלָא אֶפְשָׁר בִּלְוִיִּם, מַפְּקִי כֹּהֲנִים. הַשְׁתָּא דְּאֶפְשָׁר בִּלְוִיִּם, תּוּ לָא מִטַּמְּאִי כֹּהֲנִים. תָּנוּ רַבָּנַן: הַכֹּל נִכְנָסִין בַּהֵיכָל לִבְנוֹת לְתַקֵּן וּלְהוֹצִיא אֶת הַטּוּמְאָה, וּמִצְוָה בְּכֹהֲנִים. אִם אֵין שָׁם כֹּהֲנִים — נִכְנָסִין לְוִיִּם, אֵין שָׁם לְוִיִּם — נִכְנָסִין יִשְׂרְאֵלִים. וְאִידֵּי וְאִידֵּי, טְהוֹרִין — אִין, טְמֵאִין — לָא. אָמַר רַב הוּנָא: רַב כָּהֲנָא מְסַיַּיע כָּהֲנֵי, דְּתָנֵי רַב כָּהֲנָא: מִתּוֹךְ שֶׁנֶּאֱמַר ״אַךְ אֶל הַפָּרוֹכֶת לֹא יָבֹא״, יָכוֹל לֹא יְהוּ כֹּהֲנִים בַּעֲלֵי מוּמִין נִכְנָסִין בֵּין הָאוּלָם וְלַמִּזְבֵּחַ לַעֲשׂוֹת רִיקּוּעֵי פַחִים — תַּלְמוּד לוֹמַר ״אַךְ״ — חִלֵּק: מִצְוָה בִּתְמִימִים, אֵין שָׁם תְּמִימִים — נִכְנָסִין בַּעֲלֵי מוּמִין. מִצְוָה בִּטְהוֹרִין, אֵין שָׁם טְהוֹרִין — נִכְנָסִין טְמֵאִין. אִידֵּי וְאִידֵּי, כֹּהֲנִים — אִין, יִשְׂרְאֵלִים — לָא. אִיבַּעְיָא לְהוּ: טָמֵא וּבַעַל מוּם, אֵיזוֹ מֵהֶן נִכְנָס? רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: טָמֵא נִכְנָס, דְּהָא אִישְׁתְּרִי בַּעֲבוֹדַת צִיבּוּר. רַבִּי אֶלְעָזָר אוֹמֵר: בַּעַל מוּם נִכְנָס, דְּהָא אִישְׁתְּרִי בַּאֲכִילַת קָדָשִׁים. רַבִּי שִׁמְעוֹן אוֹמֵר וְכוּ׳. רַבִּי שִׁמְעוֹן הֵיכָא קָאֵי? הָתָם קָאֵי, דִּתְנַן: מִי שֶׁהֶחֱשִׁיךְ חוּץ לַתְּחוּם, אֲפִילּוּ אַמָּה אַחַת לֹא יִכָּנֵס. רַבִּי שִׁמְעוֹן אוֹמֵר: אֲפִילּוּ חֲמֵשׁ עֶשְׂרֵה אַמָּה יִכָּנֵס, לְפִי שֶׁאֵין הַמָּשׁוֹחוֹת מְמַצְּעִין אֶת הַמִּדּוֹת מִפְּנֵי הַטּוֹעִים. דְּקָאָמַר תַּנָּא קַמָּא לֹא יִכָּנֵס, וַאֲמַר לֵיהּ רַבִּי שִׁמְעוֹן יִכָּנֵס. שֶׁלֹּא הִתִּירוּ לָךְ אֶלָּא מִשּׁוּם שְׁבוּת. הֵיכָא קָאֵי? הָתָם קָאֵי, דְּקָאָמַר תַּנָּא קַמָּא — קוֹשְׁרָהּ. וַאֲמַר לֵיהּ רַבִּי שִׁמְעוֹן — עוֹנְבָהּ. עֲנִיבָה, דְּלָא אָתֵי לִידֵי חִיּוּב חַטָּאת — שָׁרוּ לֵיהּ רַבָּנַן. קְשִׁירָה, דְּאָתֵי לִידֵי חִיּוּב חַטָּאת — לָא שָׁרוּ לֵיהּ רַבָּנַן.

הַדְרָן עֲלָךְ הַמּוֹצֵא תְּפִילִּין וּסְלִיקָא לָהּ מַסֶּכֶת עֵירוּבִין

Eruvin 105a

Rabbi Yoḥanan said: Both of them, Rabbi Shimon ben Nannas and Rabbi Akiva, derived their opinions from the same verse: “And the priests went into the inner part of the House of God, to cleanse it, and they brought out all the impurity that they found in the Temple of God into the courtyard of the House of God. And the Levites took it, to carry it out to the brook of Kidron” (II Chronicles 29:16). One Sage, Rabbi Shimon Ben Nannas, maintains: As there was a change from the priests who removed the ritual impurity from the inner part of the Temple to the Levites, who took over in the courtyard, this indicates that there is no obligation to remove impurity in the courtyard, and consequently the priests are not required to do so. And one Sage, Rabbi Akiva, maintains: Up to where it is impossible for the task to be performed by the Levites, as it is prohibited for Levites to enter the Sanctuary, the priests took it out. However, now in the courtyard, where it is possible for the ritual impurity to be removed by the Levites, the priests no longer render themselves ritually impure, as they are prohibited from maintaining contact with ritual impurity for any longer than necessary. That is to say, the Levites removed it from any place where they were permitted to enter. The Sages taught in a baraita: It is permitted for everyone to enter the Sanctuary to build, to repair, or to remove impurity from inside. However, wherever possible, the mitzva is for these tasks to be performed by priests. If no priests are available, Levites enter; if no Levites are available, Israelites enter. In both cases, if they are ritually pure, yes, they may enter, but if they are impure, no, they may not enter the holy place. Rav Huna said: Rav Kahana, who was a priest, supports priests by emphasizing their special sanctity. As Rav Kahana taught in a baraita: Since it is stated with regard to a priest who has a physical blemish, “Only he shall not go in unto the veil, nor come near to the altar, because he has a blemish, that he profane not My holy places; for I am the Lord who sanctifies them” (Leviticus 21:23), I might have thought that priests with blemishes may not enter the area between the Entrance Hall and the altar to manufacture beaten plates of gold for the Holy of Holies. Therefore, the verse teaches “only” as an expression of exclusion, which means that there is a distinction here: Although the mitzva should be performed with unblemished priests ab initio, if no unblemished priests are available, blemished ones may enter. Likewise, it is the duty of ritually pure priests; if no pure priests are available, impure ones may enter. In both cases, if they are priests, yes, they may enter, but if they are Israelites, no, they may not enter the holy place. According to Rav Kahana, ritually impure priests take precedence over ritually pure Israelites. A dilemma was raised before the Sages: If one priest is ritually impure and another has a blemish, which of them should enter to perform repairs? Rav Ḥiyya bar Ashi said that Rav said: The impure one should enter, as he is permitted to participate in communal service. If the entire community is ritually impure, even impure priests may perform the service, whereas blemished priests may not serve under any circumstances. Rabbi Elazar says: The one with the blemish should enter, as he is permitted to eat consecrated foods, which indicates that he retains the sanctity of the priesthood despite his blemish. The Gemara leaves this question unresolved. We learned in the mishna that Rabbi Shimon says: Wherever the Sages permitted an action to you, they granted you only from your own. The Gemara asks: With regard to Rabbi Shimon, on the basis of what mishna did he formulate this principle? The Gemara answers: He taught this principle on the basis of the mishna there, as we learned: With regard to one for whom it grew dark while he was outside the Shabbat limit, even if he was only one cubit outside the limit he may not enter the town. Rabbi Shimon says: Even if he was fifteen cubits outside the limit, he may enter the town, because when the surveyors mark the Shabbat limit, they do not measure precisely. Rather they position the boundary mark within the two-thousand-cubit limit, because of those who err. With regard to that which the first tanna said, i.e., that he may not enter, Rabbi Shimon said to the tanna: He may enter. His reason, as stated, is that the limit does in fact extend that far, as any area the Sages granted to a person was actually permitted to him by Torah law. Rabbi Shimon further said: As they permitted to you only activities prohibited due to rabbinic decree, but not actions prohibited by Torah law. The Gemara asks: On the basis of what teaching did he formulate this principle? The Gemara answers: He taught it on the basis of the mishna there, where the first tanna said with regard to a harp string in the Temple that broke on Shabbat, that one may tie it with a knot, and Rabbi Shimon said: He may form only a bow. The reason why only forming a bow is permitted, is that it cannot lead to liability for a sin-offering, as forming a bow cannot constitute a violation of the category of the prohibited labor of tying. Consequently, the Sages permitted it. However, with regard to tying a knot, which can lead to liability for a sin-offering when performed outside the Temple, the Sages did not permit it, as Rabbi Shimon maintains that the Sages permitted only activities whose prohibition involves a rabbinic decree.

פסחים ב׳ א:א׳

מַתְנִי׳ אוֹר לְאַרְבָּעָה עָשָׂר בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר. כׇּל מָקוֹם שֶׁאֵין מַכְנִיסִין בּוֹ חָמֵץ, אֵין צָרִיךְ בְּדִיקָה. וּבַמָּה אָמְרוּ ״שְׁתֵּי שׁוּרוֹת בַּמַּרְתֵּף״ — מָקוֹם שֶׁמַּכְנִיסִין בּוֹ חָמֵץ. בֵּית שַׁמַּאי אוֹמְרִים: שְׁתֵּי שׁוּרוֹת עַל פְּנֵי כׇּל הַמַּרְתֵּף, וּבֵית הִלֵּל אוֹמְרִים: שְׁתֵּי שׁוּרוֹת הַחִיצוֹנוֹת שֶׁהֵן הָעֶלְיוֹנוֹת.

Pesachim 2a:1

MISHNA: On the evening [or] of the fourteenth of the month of Nisan, one searches for leavened bread in his home by candlelight. Any place into which one does not typically take leavened bread does not require a search, as it is unlikely that there is any leavened bread there. And with regard to what the Sages of previous generations meant when they said that one must search two rows of wine barrels in a cellar, i.e., a place into which one typically takes some leavened bread, the early tanna’im are in dispute. Beit Shammai say that this is referring to searching the first two rows across the entire cellar, and Beit Hillel say: There is no need to search that extensively, as it is sufficient to search the two external rows, which are the upper ones. This dispute will be explained and illustrated in the Gemara.

The Hadran
We all know the classic joke formula; the one where a person or a group of people receives a social critique by how they go about screwing in a lightbulb. The punchline usually gives us a good chuckle, but as far as jokes go, it’s grunt work, taking a pre-written formula and applying it repeatedly to ensure there is still some humor left in it.
It’s not lazy. Quite the opposite, it is dedication to the consistent output of something that just works. At its core, that is Judaism, at least the Judaism that I love. It has moments of deviation, moments of incredible creativity and innovation, but its central purpose is to continually keep a timeless formula working and in order.
We see a good demonstration of that holy task in the conclusion of Eruvin and the initial mishnah of Pesachim. What are the Rabbis concerned about at this grand finale of their study on Shabbat dimensions? The upkeep and the sanctification of the Beit Ha’Mikdash, that is to say, keeping the lightbulb of generations of tradition screwed in, and shining brightly.
And perhaps the most beautiful aspect of this makholkhet, of this argument over who is responsible for doing so, is that the possible parties aren’t trying to shirk off the responsibility to someone else - they’re arguing that they should be the ones who get to eliminate the impurity from the Temple! Doing everything they can, so that they can be the one or ones who keep the lights on.
Masechet Pesachim picks up on that theme in its first mishnah by having a discussion about just when and how every single household can fulfill the mitzvah of bedikat chametz, of searching for the last bit, the last tiny scraps of forbidden food, down to the crumb, and about defining just what the light of that mitzvah is.
It’s something we should aspire to, something that many of us, myself included, often forget or neglect. That Judaism isn’t a task assigned to us, it’s a living inheritance of meaning and beauty that we should maintain and uphold with the fervency and desire of our ancestors who would, and in many cases did, give their lives for the ability to spend one more day in the Temple courtyard, not to be blessed and forgiven by God, but to just be honored with keeping up the Holy One’s dwelling place.
Of course sometimes we want to tell other jokes, we want to tell the ones that are new, and hip, and obscure. I think that’s okay. As long as we remember where our home is, in the day in and the day out, screwing in a lightbulb, but doing so with joy, appreciation, and enthusiasm. Here’s hoping that we can continue putting our own spin on the formula of Yiddishkeit l’dor v’dor, for generations to come. I’ll ask if you are able to please rise for the Kaddish to end the Hadran.

הדרן

(א) הֲדְרָן עֲלָךְ מַסֶּכֶת (עירובין) וְהֲדְרָךְ עֲלָן, דַּעְתָּן עֲלָךְ מַסֶּכֶת (עירובין) וְדַעְתָּךְ עֲלָן. לָא נִתֽנְשֵׁי מִינָךְ מַסֶּכֶת (עירובין) וְלֹא תִתְנְשֵׁי מִינָן, לָא בְּעָלְמָא הָדֵין וְלֹא בְּעָלְמָא דְאַָתֵי:

(ב) יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלֹהֵינוּ וֶאֱלֹהֵי אַבוֹתֵינוּ שֶׁתְּהֵא תוֹרָתְךָ אֻמָּנוּתֵנוּ בָּעוֹלָם הַזֶּה ותְהֵא עִמָּנוּ לָעוֹלָם הַבָּא. חֲנִינָא בַּר פָּפָּא, רָמִי בַּר פָּפָּא, נַחְמָן בַּר פָּפָּא, אַחָאי בַּר פָּפָּא, אַבָּא בַּר פָּפָּא, רַפֽרָם בַּר פָּפָּא, רָכִישׁ בַּר פָּפָּא, סוּרְחָב בַּר פָּפָּא, אַדָּא בַּר פָּפָּא, דָּרוּ בַּר פָּפָּא:

(ג) הַעֲרֵב נָא יְיָ אֱלֹהֵינוּ, אֶת דִּבְרֵי תּוֹרָתְךָ בְּפִינוּ וּבְפִיפִיּוֹת עַמְּךָ בֵּית יִשְׂרָאֵל, וְנִהְיֶה אֲנַחְנוּ כּוּלָנוּ וְצֶאֱצָאֵינוּ וְצֶאֱצָאֵי עַמְּךָ בֵּית יִשְׂרָאֵל, כּוּלָנוּ יוֹדְעֵי שְׁמֶךָ וְלוֹמְדֵי תּוֹרָתְךָ. מֵאֹיְבַי, תְּחַכְּמֵנִי מִצְו‍ֹתֶךָ: כִּי לְעוֹלָם הִיא-לִי. יְהִי-לִבִּי תָמִים בְּחֻקֶּיךָ-- לְמַעַן, לֹא אֵבוֹש לְעוֹלָם, לֹא-אֶשְׁכַּח פִּקּוּדֶיךָ: כִּי בָם, חִיִּיתָנִי. בָּרוּךְ אַתָּה ה' לַמֽדֵנִי חֻקֶּיךָ.

(ד) מוֹדִים אֲנַחְנוּ לְּפָנֶיךָ יְיָ אֱלֹהֵינוּ וֶאֱלֹהֵי אַבוֹתֵינוּ שֶׁשַּׂמְתָּ חֶלְקֵנוּ מִיּוֹשְׁבֵי בֵּית הַמִּדְרָשׁ, וְלֹא שַׂמְתָּ חֶלְקֵנוּ מִיּוֹשְׁבֵי קְרָנוֹת. שֶׁאָנוּ מַשְׁכִּימִים וְהֵם מַשְׁכִּימִים אָנוּ מַשְׁכִּימִים לְדִבְרֵי תּוֹרָה וְהֵם מַשְׁכִּימִים לִדְבָרִים בְּטֵלִים. אָנוּ עֲמֵלִים וְהֵם עֲמֵלִים. אָנו עֲמֵלִים וּמְקַבְּלִים שָׂכָר וְהֵם עֲמֵלִים וְאֵינָם מְקַבְּלִים שָׂכָר. אָנוּ רָצִים וְהֵם רָצִים. אָנוּ רָצִים לְחַיֵּי הָעוֹלָם הַבָּא, וְהֵם רָצִים לִבְאֵר שַׁחַת. שֶׁנֱאמַר: וְאַתָּה אֱלֹקים, תּוֹרִדֵם לִבְאֵר שַׁחַת--אַנְשֵׁי דָמִים וּמִרְמָה, לֹא-יֶחֱצוּ יְמֵיהֶם; וַאֲנִי, אֶבְטַח-בָּךְ.

(ה) יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אלקי, כְּשֵׁם שֶׁעֲזַרֽתַּנִי לְסַיֵים מַסֶּכֶת (עירובין), כֵּן תּֽעַזְרֵנִי לְהַתְחִיל מְסֶכְתוֹת וּסֽפָרִים אַחֵרים וּלְסַיֵימָם, לִלְמֹד וּלְלַמֵּד, לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם אֶת כָּל דִּבְרֵי תַלְמוּד תּוֹרָתְךָ בְּאַהֲבָה, וּזְכוּת כֹֹּל הַתְנָאִים וְאָמוֹרָאִים וּתַּלְמִידֵי חֲכָמִים יַעֲמוֹד לִי וּלְזַרְעִי שֶׁלֹא תָּמוּש הַתּוֹרָה מִפֽי וּמִפִי זַרְעִי עד עוֹלָם. וַיִתְקַיֵים בִּי: בְּהִתְהַלֶּכְךָ, תַּנְחֶה אֹתָךְ, בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ; וַהֲקִיצוֹתָ, הִיא תְשִׂיחֶךָ. כִּי-בִי, יִרְבּוּ יָמֶיךָ; וְיוֹסִיפוּ לְּךָ, שְׁנוֹת חַיִּים אֹרֶךְ יָמִים, בִּימִינָהּ; בִּשְׂמֹאולָהּ, עֹשֶׁר וְכָבוֹד. 'ה' עֹז לְעַמּוֹ יִתֵּן; ה', יְבָרֵךְ אֶת-עַמּוֹ בַשָּׁלוֹם.

(ו) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא בְּעָלְמָא דִּי הוּא עָתִיד לְאִתְחַדְתָּא, וּלְאַחֲיָאה מֵתַיָּא, וּלְאַסָּקָא יַתְּהוֹן לְחַיֵּי עָלְמָא, וּלְמִבְנָא קַרְתָּא דִּי יְרוּשְלֵם, וּלְשַׁכְלְלָא הֵיכָלֵהּ בְּגַוָּהּ, וּלְמֶעֱקַר פּוּלְחָנָא נוּכְרָאָה מִן אַרְעָה, וּלְאָתָבָא פּוּלְחָנָא דִּי שְׁמַיָּא לְאַתְרָהּ, וְיַמְלִיך קוּדְשָׁא בְּרִיךְ הוּא בּמַלְכוּתֵה וִיקָרֵהּ בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל, בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא. יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא. לְעֵלָּא מִן כָּל בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן. יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל. וְאִמְרוּ אָמֵן: עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן:

Hadran

(First paragraph read x3)

(1) We will return to you, Tractate Eruvin, and you will return to us; our mind is on you, Tractate Eruvin, and your mind is on us; we will not forget you, Tractate Eruvin, and you will not forget us – not in this world and not in the next world.

(2) May it be Your will, our G-d, and the G-d of our fathers, that we should be loyal to Your Torah in this world, and it should be with us in the next world. Chaninah bar Pappa, Rami bar Pappa, Nachman bar Pappa, Achai bar Pappa, Aba bar Pappa, Rafram bar Pappa, Rachish bar Pappa, Sorchav bar Pappa, Ada bar Pappa, Daro bar Pappa.

(3) Please make it sweet, G-d our G-d, the words of Your Torah. In our mouths, and in the mouths of your nation the House of Israel. And it should be that we, all of us, our children and the children of your nation the House of Israel, that we should all know Your name and learn Your Torah. [Psalms 119:98] "Your commandment makes me wiser than my enemies, for it is ever with me." [Psalms 119:80] "Let my heart be complete in Your statutes, in order that I may not be put to shame." [Psalms 119:93] "I will never forget Your precepts; for with them You have quickened me." [Psalms 119:12] "Blessed are You O G-d, teach me Your statutes."

(4) We give thanks before You, Lord, our G-d and G-d of our fathers, for you gave us a share among those who sit in the study hall, and not among those who sit on street corners. For we arise early, and they arise early; we arise for words of Torah, and they arise for words of emptiness. We work, and they work; we work and receive a reward, and they work and do not receive a reward. We run, and they run; we run towards eternal life, and they run to a pit of desolation. As it says: (Psalms 55:24) "And You, O Lord, bring them down into a pit of desolation, people of blood and deceit will not live out half of their days; and I, I will trust in You."

(5) May it be your will, Lord my G-d, just as You have helped me to complete tractate Eruvin, so too may you help me to start other tractates and books, and to complete them, to learn and to teach, to observe and to enact and to fulfill all the words of the teaching of your Torah with love. And may the merit of all of the Tannaim and Amoraim and Torah scholars be present for me and for my descendants, to ensure that the Torah does not depart from my mouth and from the mouths of my descendants for all eternity. And may the following be fulfilled for me: (Proverbs 6:22) "When you walk, it will lead you, when you lie down, it will watch over you. When you awake, it will speak with you." (Proverbs 9:11) "For through me your days will be multiplied, and the years of your life will be increased." (Proverbs 3:16) "Length of days is in her right hand; in her left, riches and honor." (Psalms 29:11) "G-d will give strength to his nation, G-d will bless his nation with peace."

(6) ...May your great name be made holier and greater, in this world that he is destined to renew and to give life to the dead and raise them to eternal life, to build the city of Yerushalayim, and complete the Beis HaMikdosh in its midst. And to uproot idol worship from the Land, return the service of the Heaven to its place, and the Holy One Blessed Be He shall rule in his majesty and splendor in our lives, and in the lifetime of the entire household of Israel, swiftly and in the near future; and say, Amen. May his great name be blessed, forever and ever. Blessed, praised, glorified, exalted, extolled, honored elevated and lauded be the Name of the holy one, Blessed is he- above and beyond any blessings and hymns, Praises and consolations which are uttered in the world; and say Amen. May there be abundant peace from Heaven, and life, upon us and upon all Israel; and say, Amen.