דתניא (דברים יא, יג) לאהבה את ה' אלהיכם ולעבדו בכל לבבכם איזו היא עבודה שהיא בלב הוי אומר זו תפלה
Mishnah: When is the time, one should begin to mention “the Power of rains?” Rabbi Eliezer says from the first day of the holiday Rabbi Yehoshua says From the last day of the holiday Rabbi Yehoshua said [to Rabbi Eliezer] Since the rain on Succot is a sign of curse, why should it be mentioned in the prayers? Rabbi Eliezer said [to Rabbi Yehushua] Never did I say that one must pray for the rain, but only that it should be mentioned in the following words, "He causes the winds to blow, and the rain to fall in the proper season." He said {Rabbi Yehushua to Rabbi Eliezer} Then should this mention not be said throughout the year? We don't ask for the rains, except close to (the time of) rains. Rabbi Yehuda says One who goes in front of the box (i.e. the chazan), on the last day of the holiday of Succos, the last one (chazan for Musaf) mentions, and the first one (chazan for Shachris) doesn't. On the first day of the holiday of Pesach, the first one mentions, the last one doesn't mention. What is the Tanna referring to, when he asks "From when". The Tanna refers [to that Mishnah] which says. We mention the power of rain in [the Blessing of] Techiyas Hamesiem, and we ask [for rain] in the Blessing of the Years, and Havdalah in [the Blessing of] Chonain Hadas. And we learn. When is the time, one should begin to mention “the Power of rains?”. Then teach it over there, why did he leave it until here? But, The Tanna is leaving [A Mishna in Meschtas] Rosh Hashana, as we learnt [there], "And on Succot, we are judged about water". And since it was taught "And on Succot, we are judged about water" [therefore] it was taught When is the time, one should begin to mention “the Power of rains?” And let it teach "When is the time, one should begin to mention rain?", what is "the Power of Rain". Rabbi Yochanan said Because it comes down with strength, as it says, "He makes great things, beyond comprehension, and wonders beyond number." And it is written, "He gives rain on the face of the land, and sends water on the face of the outskirts." What does it mean? Rabbah bar Shila said It comes out from the two words "Comprehension" from the creation of the world. It is written over here, ''He makes great things, beyond comprehension'', and it is written over there, "Do you not know, have you not heard, the G-d of the world, Hashem, the creator of the ends of Earth, does not weary, or become tired, His wisdom is beyond comprehension." and it is written, "Who sets mountains with His strength, who is girded with power." And from where do we know [that one should ask for rain] in Davening? Since we learnt in a Baraisa "To love Hashem your G-D, and to serve Him with all your heart" what's the service that is done with the heart? You must say davening. And it is written afterwards, "and I will give rain for your land in the proper time, the early, and the late rains." Rabbi Yochanan said [There are] Three keys in the hand of the Holy One, Blessed is He, that are not given over in the hand of a messenger, and these are them: The key of rains, the key of childbirth, the key of revival of the dead. The key of rains, as it is written "Hashem will open for you His good storehouse, the heaven, to give rain for your land in proper time." The key of childbirth from where do we know? As it is written "And G-D remembered Rochel and listened
1. Translate this text.
2. How does this passage define prayer? How does this definition contribute to our understanding of prayer?
3. Do any of the biblical sources we've studied together previously (Abraham, Jacob, Moses, Hannah, etc.) suggest this understanding of prayer?
ת"ר כשחלה ר' אליעזר נכנסו תלמידיו לבקרו אמרו לו רבינו למדנו אורחות חיים ונזכה בהן לחיי העולם הבא אמר להם... וכשאתם מתפללים דעו לפני מי אתם עומדים ובשביל כך תזכו לחיי העולם הבא
Rab Iwya was ill and did not attend Rab Joseph's discourse. The next day when he arrived, Abbai wished to set Rab Joseph's mind at rest ; so he said to him, "For what reason did not the master attend the discourse?" He replied, "My heart was faint and I could not." He asked him, "Why didst thou not eat something and come?" He answered, "Does not the master agree with the opinion of Rab Huna who said : It is forbidden a man to eat anything before praying the additional Tefillah?" He replied, "Then the master should have said the additional Tefillah by himself and eaten something and attended." He said to him, "Does not the master agree with the opinion of R. Johanan who declared : A man is forbidden to anticipate the congregational Tefillah by praying alone?" He replied, "But has it not been reported in this connection : R. Abba said : This teaching applies only when he is with the Congregation?" The Halakah is in accord neither with Rab Huna nor R. Joshua b. Levi. [It is not] in accord with Rab Huna, as is here mentioned. [Nor is it] in accord with R. Joshua b. Levi who said : When the time of the afternoon Tefillah has arrived, it is forbidden to eat anything before praying the afternoon Tefillah. MISHNAH R. Nehunya h. Hakkanah, on entering and leaving the House of Study, used to offer a short prayer. They said to him : What is the nature of this prayer ? He replied : On entering I pray that no offence should occur through me; and when I leave I offer thanks-giving for my portion . GEMARA Our Rabbis have taught : What used he to say on entering ? "May it be Thy will, O Lord my God, that no offence occur through me ; that I stumble not in the matter of Halakah ; that my colleagues have occasion to rejoice in me ; that I pronounce not anything clean that is unclean, or unclean that is clean; that my colleagues stumble not through me in the matter of Halakah ; and that I may have occasion to rejoice in them." What used he to say on leaving? "I give thanks before Thee, O Lord my God, that Thou hast set my portion with those who sit in the House of Study and not with those who sit at street-corners; for I and they rise early — I to words of Torah, but they to vain matters ; I and they labour, but I labour and receive a reward whereas they labour and receive no reward ; I and they hasten — I to the life of the world to come, but they to the pit of destruction." Our Rabbis have taught : When R. Eliezer was ill, his disciples went in to visit him. They said to him, "Master, teach us the ways of life whereby we may be worthy of the life of the world to come." He said to them, "Be careful of the honour of your colleagues ; restrain your children from recitation, and seat them between the knees of the disciples of the wise ; and when you pray, know before Whom ye stand ; and on that account will you be worthy of the life of the world to come." When Rabban Johanan b. Zakkai was ill, his disciples went in to visit him. On beholding them, he began to weep. His disciples said to him, "O lamp of Israel, right-hand pillar, mighty hammer! Wherefore dost thou weep ?" He replied to them, "If I was being led into the presence of a human king who to-day is here and tomorrow in the grave, who if he were wrathful against me his anger would not be eternal, who if he imprisoned me the imprisonment would not be everlasting, who if he condemned me to death the death would not be for ever, and whom I can appease with words and bribe with money — even then I would weep ; but now, when I am being led into the presence of the King of kings, the Holy One, blessed be He, Who lives and endures for all eternity, Who if He be wrathful against me His anger is eternal. Who if He imprisoned me the imprisonment would be everlasting. Who if He condemned me to death the death would be for ever, and Whom I cannot appease with words nor bribe with money — nay more, when before me lie two ways, one of the Garden of Eden and the other of Gehinnom, and I know not in which I am to be led — shall I not weep ?" They said to him, "Our master, bless us !" He said to them, "May it be His will that the fear of Heaven be upon you [as great] as the fear of flesh and blood," His disciples exclaimed, "Only as great !" He replied, "Would that it be [as great] ; for know ye, when a man intends to commit a transgression, he says, 'I hope nobody will see me'." At the time of his departure [from the world] he said to them, "Remove all the utensils because of the defilement and prepare a seat for Hezekiah, king of Judah, who is coming." MISHNAH Rabban Gamaliel says: Every day one should pray the eighteen [benedictions]. R. Joshua says : The abstract of the eighteen [benedictions]. R. 'Akiba says: If his prayer is fluent in his mouth, he should pray the eighteen ; but if not, an abstract of the eighteen. R. Eliezer says : If one makes his prayer a fixed task, his prayer is not a supplication. R. Joshua says : If one is journeying in a place of danger, he should offer a short prayer, saying : "Save, O Lord, Thy people, the remnant of Israel ; in all times of crisis may their needs be before Thee. Blessed art Thou, O Lord, Who hearkenest to prayer." If he is riding upon an ass, he should alight and say the Tefillah ; but if he is unable to alight, he should turn his face [in the direction of Jerusalem] If he is unable to turn his face, he should direct his heart towards the Holy of Holies. If he is journeying in a ship or on a raft, he should direct his heart towards the Holy of Holies. GEMARA To what do these eighteen benedictions correspond ? R. Hillel, the son of R. Samuel b. Nahmani, said : They correspond to the eighteen times the Divine Name [JHWH] is mentioned by David in the Psalm "Ascribe unto the Lord, O ye sons of might" (Ps.xxix). Rab Joseph said : They correspond to the eighteen times the Divine Name is mentioned in the Shema'. R. Tanhum said in the name of R. Joshua b. Levi : They correspond to the eighteen vertebrae in the spinal column. R. Tanhum also said in the name of R. Joshua b. Levi : When one says the Tefillah, he must bow until all the vertebrae in the spine are loosened. 'Ulla said : [He must bow] until he sees a ring [of flesh formed] opposite his heart. R. Hannina said : If he lowered his head, more than that is unnecessary. Raba said : That is so, if it gives him pain [to bow low] and he appears like one making obeisance. As to those eighteen benedictions — there are nineteen ! R. Levi said : The benediction relating to the Minim was subsequently instituted at Jabneh. Corresponding to what was it instituted? R. Levi said : According to R. Hillel, the son of R. Samuel b. Nahmani, it corresponds to "The God [el] of glory thundereth" (Ps. xxix. 3) ; according to Rab Joseph, it corresponds to "One" in the Shema; according to R. Tanhum in the name of R. Joshua b. Levi, it corresponds to the small vertebra in the spinal column. Our Rabbis have taught : Simeon the Cotton-dealer arranged the eighteen benedictions in order in the presence of Rabban Gamaliel at Jabneh. Rabban Gamaliel asked the Sages, "Is there anyone who knows how to word the benediction relating to the Minim?" Samuel the Small stood up and worded it. In the following year he had forgotten it,
1. Translate this passage.
2. What does Rabbi Eliezer teach his students to do when praying?
3. Have you ever noticed anything inside the sanctuary of a synagogue that is based on this passage?
(א) אין עומדין להתפלל אלא מתוך כובד ראש. חסידים הראשונים היו שוהים שעה אחת ומתפללים כדי שיכונו את לבם למקום.
(1) [One] should not stand up to pray unless he is in a serious frame of mind. The original pious ones used to wait one hour and then pray, in order to direct their hearts towards the Omnipresent. [While one is reciting Shemoneh Esrei,] even if the king greets him, he should not respond to him, and even if a snake wraps around his heel, he should not interrupt.
1. Translate this passage.
2. What were these pious people doing, and what was their reason for doing it?
אר"ש חסידא המתפלל צריך שיראה עצמו כאילו שכינה כנגדו שנאמר שויתי ה' לנגדי תמיד
1. Translate the passage.
2. How would someone envision the Divine Presence in front of them?
3. Why do you think Rabbi Chasida believes that it is necessary to do so when praying?
(ד) רבי אליעזר אומר העושה תפלתו קבע אין תפלתו תחנונים
(4) Rabbi Eliezer says: One who makes his prayer "set" [as though it is burdensome to him], his prayer does not constitute "pleading" [for Divine mercy]. Rabbi Yehoshua says: One who is traveling in a dangerous place should offer a brief prayer [and] say: Save, G-d, Your people, the remnant of Israel; at every period of transition let their needs be before You. You are the Source of all blessing, G-d, Who heeds prayer.
1. Translate the passage.
2. How would you understand the word "keva"?
3. What are some advantages to unfixed prayer, or liturgy?
4. What might some advantages be to having a fixed liturgy?
אמר ר' אליעזר אומר העושה תפלתו קבע וכו': מאי קבע א"ר יעקב בר אידי אמר רבי אושעיא כל שתפלתו דומה עליו כמשוי ורבנן אמרי כל מי שאינו אומרה בלשון תחנונים רבה ורב יוסף דאמרי תרוייהו כל שאינו יכול לחדש בה דבר...
whereas the statement [of the Baraita] refers to one who reminds himself [of the omission] after having said the benediction "Who hearkenest unto prayer." R. Tanhum said in the name of R. Assi, in the name of R. Joshua b. Levi : If a man erred and omitted the reference to the New Moon in the sixteenth benediction, he must repeat it. If he reminded himself thereof in the seventeenth benediction, he goes back to the sixteenth ; if in the eighteenth, he goes back to the sixteenth. If he had concluded the Tefillah, he must recommence it. Rab Pappa the son of Rab Aha b. Adda said : The statement "If he had concluded the Tefillah, he must recommence it" only applies should he have moved his feet ; but if he has not done so, he returns to the sixteenth benediction. He was asked : Whence hast thou obtained this teaching? He replied: From my father my teacher have I heard it, and he from Rab. Rab Nahman b. Isaac said : The statement that if he had moved his feet he must recommence the Tefillah applies only to one who is not accustomed to offer personal supplications at its conclusion ; but if that be his practice, he returns to the sixteenth benediction. Another version is : Rab Nahman b. Isaac said : The statement that if he had not moved his feet, he returns to the sixteenth benediction applies only to one who is accustomed to offer personal supplication at the conclusion of the Tefillah ; but if that be not his practice, he goes back to its commencement. R. Eliezer says : If one makes his prayer a fixed task [keba'], his prayer is not supplication. What means keba'? R. Jacob b. Iddi said in the name of R. Osha'ya : Anyone whose prayer seems to him a burden. The Rabbis say : Anyone who does not recite it in language of supplication. Rabbah and Rab Joseph both said : Anyone who is not able to add something new thereto. R. Zera said : I am able to add something new, but I am afraid that I may become confused. Abbai b. Abin and R. Hannina b. Abin both said : [His prayer is keba'] who does not pray at dawn and sunset ; for R. Hiyya b. Abba said in the name of R. Johanan : It is a religious duty to pray at dawn and sunset. R. Zera said : What Scriptural authority is there for this? "They shall fear Thee with the sun and before the moon throughout all generations" (Ps. Ixxii. 5). In the West, they cursed anyone who prayed at those times. Why? Perhaps the time will be unsuitable for him. R. Joshua says : If one is journeying in a place of danger, he should offer a short prayer, saying : "Save, O Lord, Thy people, the remnant of Israel ; in all times of crisis may their needs be before Thee." What means "times of crisis ['ibbur]"? Rab Hisda said in the name of Mar 'Ukba : Even at the time when Thou art full of wrath ['ebrah] against them like a woman big with child ['ubberet], may all their needs be before Thee. Another version is : Rab Hisda said in the name of Mar 'Ukba : Even at the time when they transgress ['oberim] the words of Torah, may all their needs be before Thee. Our Rabbis have taught : He who journeys in a place of herds of wild beasts or bands of robbers should offer a short prayer. Which is the short prayer ? R. Eliezer said : "Do Thy will in Heaven above ; grant tranquility of spirit to those who fear Thee below, and do that which is good in Thy sight. Blessed art Thou, O Lord, Who hearkenest unto prayer." R. Joshua said : "Hear the lament of Thy people Israel, and speedily fulfil their request. Blessed art Thou, O Lord, Who hearkenest unto prayer." R. Eleazar b. Sadok said : "Hear the cry of Thy people Israel, and speedily fulfil their request. Blessed art Thou, O Lord, Who hearkenest unto prayer." Others say : "The needs of Thy people Israel are many but their mind short. May it be Thy will, O Lord our God, to grant each one sufficient for his maintenance, and to every person enough for his want. Blessed art Thou, O Lord, Who hearkenest unto prayer." Rab Huna said : The Halakah is in accord with the "others." Elijah said to Rab Judah, the brother of Rab Sala Hasida : "Be not wrathful and thou wilt not sin. Be not intoxicated and thou wilt not sin. When thou settest out on a journey, take counsel with thy Creator and go forth." What means, "Take counsel with thy Creator and go forth" ? R. Jacob said in the name of Rab Hisda : This refers to the prayer to be offered on undertaking a journey. R. Jacob also said in the name of Rab Hisda : Whoever sets out on a journey should offer the prayer ordained for a journey. What is this prayer? "May it be Thy will, O Lord my God, to conduct me in peace, to direct my steps in peace, to uphold me in peace, and to deliver me from every enemy and ambush by the way. Send a blessing upon the work of my hands, and let me obtain grace, lovingkindness and mercy in Thine eyes and in the eyes of all who behold me. Blessed art Thou, O Lord, Who hearkenest unto prayer." Abbai said : Always
1. Translate the passage.
2. How would prayer come across as a burden?
3. Do you think that any of the biblical verses we saw earlier were forms of tachanunum?
ת"ר המתפלל צריך שיכוין את לבו לשמים אבא שאול אומר סימן לדבר (תהלים י, יז) תכין לבם תקשיב אזנך
He seized a costly goblet worth four hundred Zuz and broke it before them, and they became more serious. Rab Ashe made a wedding-feast for his son, and noticed that the Rabbis were very merry. He seized a goblet of white crystal and broke it before them, and they became more serious. The Rabbis said to Rab Hamnuna the Small at the wedding-feast of Mar b. Rabina, "Let the master sing for us." He replied to them, "Woe to us for we are destined to die! Woe to us for we are destined to die!" They said to him, "What can we answer after thee ?" He said to them, "Where is the Torah and where the religious precept which will protect us?" R. Johanan said in the name of R. Simeon b. Johai : It is forbidden that a man's mouth be filled with laughter in this world ; because it is written, "Then will our mouth be filled with laughter, and our tongue with singing" (Ps. cxxvi. 2). When ? At the time when "They will say among the nations. The Lord hath done great things with these" (ibid.). It was said of R. Simeon b. Lakish that never again was his mouth full of laughter in this world after hearing this teaching from his master R. Johanan. Our Rabbis have taught : One must not stand up to say the Tefillah immediately after being engaged in a lawsuit or the discussion of a Halakah ; but he may do so after the discussion of a Halakah which has been decided. What is meant by a Halakah which has been decided ? Abbai said : Like that of R. Zera who stated : The daughters of Israel are very strict with themselves ; for if they see even a drop of menstrual flow as small as a mustard seed, they wait seven clear days after it. Raba said : Like that of Rab Hosha'ya who stated : A man should act cunningly with his produce, and store it together with the chaff, so that his cattle may eat of it and it become exempt from the tithe. If thou wilt I can say like that of Rab Huna who stated in the name of R. Ze'ira : He who draws blood from an animal destined for a sacritice is forbidden to make use of it, and [should he use it] he must bring a transgression-offering. The Rabbis act according to our Miahnah ; Rab Ashe acted according to the Baraita. Our Rabbis have taught : One must not stand up to say the Tefillah from the midst of sorrow, idleness, jocularity, [frivolous] conversation, levity, or idle chatter, but only from the midst of the joy of a religious duty. Similarly a man should not take leave of another from the midst of [frivolous] conversation, jocularity, levity, or idle chatter ; but from the midst of a discussion of Halakah. For so we find that the former prophets used to conclude their addresses with words of praise and consolation. So also Mari the son of Rab Huna the son of R. Jeremiah b. Abba taught : A man should not take leave of another except from the midst of a discussion of Halakah, so that he may remember him thereby. Thus, Rab Kahana accompanied Rab Shimi b. Ashe from Pom-Nahara to Be-Sinyata in Babylon. When he arrived there, he said to him, "Is it true what people say that these Babylonian palms are from the time of Adam till now ?" He answered, "Thou hast reminded me of something which R. Jose b. R. Hannina said, viz. : What means that which is written, 'Through a land that no man passed through, and where no man dwelt' (Jer. ii. 6) ? Since no man passed through it, how could anyone dwell there ! But it intends to tell us that every land concerning which Adam decreed that it should be inhabited has become inhabited, and every land concerning which Adam did not so decree has not been inhabited." Rab Mordecai accompanied Rab Ashe from Hagronya to Be-Kipe ; another version : to Be-Dura. Our Rabbis have taught : He who prays must direct his heart to Heaven. Abba Saul said: A [Biblical] indication for this matter is : "Thou wilt direct their heart, Thou wilt cause Thine ear to attend" (Ps. x. 17). There is a teaching: R. Judah said: It was the practice of R. 'Akiba, when he said the Tefillah with the Congregation, to shorten [the time in which he said it] and step back, so as to avoid troubling the Congregation; but when he said the Tefillah alone, a man might leave him in one corner and find him in another corner. And why so? Because of his bowings and genuflections. R. Hiyya b. Abba said : A man should always pray in a room which has windows ; as it is said, "Now his windows were open in his upper chamber towards Jerusalem" (Dan. vi. 11). It is possible to imagine that a man can pray all the day long ; but it has already been clearly stated by Daniel, "And he kneeled upon his knees three times a day and prayed, and gave thanks before his God " (ibid.). It is possible to imagine that only when he was taken into captivity, he commenced to pray thus ; but it has been said, "As he did aforetime" (ibid.). It is possible to imagine that one can pray in any direction he wishes; therefore there is a teaching to state, "Towards Jerusalem" (ibid.). It is possible to imagine that a man can include all his prayers in one act of devotion ; but it has already been clearly stated by David, "Evening and morning and at noonday" (Ps. Iv. 18). It is possible to imagine that one should utter his prayers aloud ; but it has already been clearly stated by Hannah, viz. "Her voice could not be heard" (I Sam. i. 13). It is possible to imagine that a man could pray for his own needs and afterwards say the statutory prayers ; but it has already been clearly stated by Solomon, viz. "To hearken unto the cry and to the prayer" (I Kings viii. 28) — "cry" means statutory prayer, and "prayer" means personal supplication. One may not offer anything [of personal supplication] after "True and firm": but after the Tefillah, he can say something even like the order of confession for the Day of Atonement, It has been likewise reported : R. Hiyya b. Ashe declared in the name of Rab : Although it has been said that one may pray for his personal needs in the benediction "Who hearkenest unto prayer," if he desires to add after the Tefillah even something like the order of [confession for] the Day of Atonement, he may do so. Rab Hamnuna said : How many weighty Halakot there are to be learnt from the passage relating to Hannah ! "Now Hannah, she spake in her heart" (I Sam. i. 13) — hence it is deduced that one who prays must direct his heart. "Only her lips moved" — hence, one who prays must pronounce [the words] with his lips. "But her voice was not heard" — hence, it is forbidden to raise the voice when praying. "Therefore Eli thought she had been drunken" — hence, it is forbidden to pray when intoxicated. "And Eli said to her. How long wilt thou be drunken?" (ibid. v. 14) — [[fol. 31 b.]] R. Eleazar said: Hence, if one sees in his neighbour
1. Translate the passage.
2. How would one direct one's heart to God?