סוכת רחמים וחיים ושלום

(1) Adonoy our God; make us lie down in peace, our King, raise us again to life Spread over us the shelter of Your peace, and direct us to better ourselves through Your good counsel; and deliver us for Your Name’s sake. Shield us, and remove from us enemies, pestilence, sword, famine and sorrow. Remove the adversary from before us and from behind us, and shelter us in the shadow of Your wings. For, Almighty, You are our Protector and Rescuer, For, Almighty You are a gracious and merciful King. Guard our going out and our coming in for life and peace for now forever. And spread over us the shelter of Your peace. Blessed are You, Adonoy, Who spreads the shelter of peace over us and over all His people, Israel and over Jerusalem.

(1) Recitation of Shema and Its Blessings

(2) Blessed are You, L·rd, Our G-d, King of the Universe – that with His word – he brings forth nights – with wisdom. He opens the gates with understanding. He changes the time periods and exchanges the time schedules and sets in order the stars – in their watches in the heavens according to His will – he creates day and night. He removes light for darkness and [removes] darkness for light. He clears away day and brings night and makes a separation between day and between night. L·rd, L·rd of Hosts is His Name. Blessed are You, L·rd – that brings upon nights.

(3) With Eternal Love of the House of Israel – Your people – you loved – Torah & Mitzvot & decrees and ordinances – You taught us. Therefore, L·rd our G-d, upon our lying down and upon our rising – we will converse in your laws and rejoice and exult in the words of Your Torah's Teachings, and commandments and decrees forever more. For they are our lives and the length of our days, and with them we will delve day and night. And your love – do not remove from us forever – Blessed are You, L·rd, who loves his people – Yisrael.

(5) HEAR, O ISRAEL, Ado·nai Is Our G·D, Ado·nai Is ONE

(6) (Silently) Blessed be His Name & glorious sovereignty forever.

(7) And you shall love the L·rd, your G·d, with all your heart & with all your soul & with all your might. And these words which I command you this day shall be upon your heart. And you shall teach them diligently unto your children, speaking of them when you sit in your house & when you walk by the way, when your lie down & when you rise up. And you shall bind them for a sign upon your hand, & they shall be as frontlets between your eyes. And you shall write them upon the doorposts of your house & upon your gates. (Devarim / Deut. 6:4-9)

(8) And it shall be that if you hearken diligently unto My commandments which I command you today, to love the L·rd your G·d & to serve Him with all your heart & all your soul, then I will send rain for your land in its proper time, the autumn rain & the spring rain, that you may gather in your grain, your wine & your oil. And I will give grass in your field for your cattle & you shall eat & be satisfied. Take heed to yourselves lest your heart be deceived, & you turn aside & serve other gods & bow to them. For then the L·rd's wrath will be kindled against you, & He will close up the heavens that there be no rain, & land shall not yield her produce, & you shall perish quickly from off the goodly land which the L·rd gives you. You shall lay My words, these upon your heart & upon your soul, & you shall bind them for a sign upon your hand, & they shall be as frontlets between your eyes. And you shall teach them to your children, speaking of them when you sit in your house, when you walk by the way, when you lie down & when you rise. And you shall write them upon the doorposts of your house & upon your gates. So that the L·rd will lengthen your days & the days of your children upon the land which the L·rd promised to give to your fathers, as the days of the heavens above the earth (Devarim / Deuteronomy 11:13-21)

(9) And the L·rd spoke unto Moses, saying, speak unto the children of Israel & say to them to make for themselves a fringe on the borders of their garments, throughout their generations. And they shall place upon the fringe of the border, a thread of blue wool. And it shall be to you a fringe that you may look upon, & remember all the commandments of the L·rd & to do them. Then shall you not stray after your heart & your eyes whereafter you are wont to stray. So may you remember & do all My commandments & be holy for your G·d. I am the L·rd your G·d who brought you out of the land of Egypt to be your G·d; I am the L·rd your G·d. (Bamidbar / Numbers 15:37-41)

(10) (Cong. Answers) True. (Repeat & Say) The L-rd, Your G-d is True.

(11) and [we have] Faith in all this – and it is established for us, for He is the L·rd Our G-d & there is none other than Him – and we are Yisrael, His people. [He is] The One Who redeems us from the hand of kings, Our King, Who Delivers us from from the hands of all tyrants, the G-d that avenges for us those that cause us pain, the One that will pay back all that was bestowed upon us to all the enemies of our souls, the One Who keeps our souls alive, and did not allow our feet to stumble, the One Who guides us upon the altars of our enemies. And who raises our countenance [horn] upon all our foes, the G-d that takes vengeance upon Pharaoh, with signs and wonders – in the land of the people of H'am, the One that Strikes with His wrath all the first-born of Egypt, & He Brings out His people, Yisrael from among them to eternal freedom. Who causes His children to pass between the splittings of the Sea of Reeds, & their pursuers & their foes He drowned in the depths. His children observed His might – & gave praise & lauded Him for His Name's sake – & His Kingship, they willingly, accepted upon themselves. Moshe / Moses & the Children of Yisrael answered with Song & great joy, & they all said “Who is like You among the mighty, L·rd. Who is like You supreme in holiness, [too] awesome [for] praises - Who does wonders. Your Kingship, L·rd, our G-d Your Children saw by the Sea, united all of them gave thanks and accepted Your Kingship and said “The L·rd will reign, forever more.” And it is said “For the L·rd redeemed Yaakov / Jacob & he saved him from the hand of one stronger than he.” (Jeremiah 31:10) Blessed are You L·rd, who redeems Yisrael.

(12) Lay us down, our Father, in peace, & raise us up, our King, for a good life & peace. And spread upon us the shelter of Your peace, & fix us, our King, with good advice before You. And deliver us speedily for the sake of Your name. And guard us, [upon saying "and spread upon us" stand and concentrate upon receiving the additional Neshama / soul] and spread upon us and upon Jerusalem your city your shelter of peace. Blessed is the One spreads the shelter of peace upon us and upon His entire people Israel and upon Jerusalem. Amen.

(13) And the Children of Israel shall keep the Shabbat to observe the Shabbat in their generations – an eternal covenant. Between Me & the Children of Israel, it is a sign forever, that in six days G·d created the Heaven & the Earth & on the Seventh Day He ceased work & He Rested.

(15) Exalted & sanctified be His (G·d's) great Name. [cong. - Amen.] In this world that He created according to His will. May His Kingdom reign, & may he cause His redemption to sprout & may He hasten His Messiah. [cong. - Amen.] In your lifetime & in your days, & in the lifetime of the whole house of Israel, speedily & soon; & say ye, Amen. [cong. - Amen.] Be His great Name blessed forever & throughout eternity. Blessed, lauded, glorified, exalted, extolled & honored, uplifted & supremely exalted, the Name of the Holy One, Blessed be He. [cong. - Amen.] Beyond all blessings, songs, praises & consolations of this world to express; & say ye, [cong. - Amen.]

(1) 1. The Laws Pertaining to Prayer on Friday, 3 Seifim: Tachanun is not said during Minchah on Erev Shabbat.

(2) 2. It is customary to recite the Evening Service earlier than on weekdays. During Plag HaMinchah one may light and accept Shabbat in Ma'ariv, and one may eat immediately. (See Siman 253 regarding how we measure the time for Plag HaMinchah).

(3) 3. One should not conclude the blessing Hashkiveinu with the words Shomer amo Yisrael, “the Guardian of His people Israel,” [as he does during the week]. Instead, when he reaches the phrase uvetzeil kenafecha tastireinu (“shelter us under the shade of Your wings”), he should say “ufros aleinu sukkas…. Baruch Atah A-donai haporeis… (“spread over us the shelter…. Blessed are You, G‑d, Who spreads….”).

(1)“This is the law of the peace offering that one sacrifices to the Lord” (Leviticus 7:11). “If he sacrifices it as a thanks offering, he shall sacrifice with the thanks offering unleavened loaves mixed with oil, and unleavened wafers smeared with oil, and loaves of boiled fine flour, mixed with oil” (Leviticus 7:12). “This is the law of the peace offering that one sacrifices to the Lord.” That is what the verse says: “One who slaughters a thanks offering honors Me” (Psalms 50:23). It is not written here “One who slaughters a sin offering,” or “one who slaughters a guilt offering,” but rather, “one who slaughters a thanks offering.” Why? A sin offering comes due to a sin and a guilt offering comes due to a sin. A thanks offering does not come due to a sin, “if he sacrifices it as a thanks offering.” Another matter, “one who slaughters a thanks offering honors Me,” this is Akhan, who slaughtered his evil inclination in confession. “Joshua said to Akhan: My son, please give glory [to the Lord, God of Israel, and confess to Him]… Akhan answered Joshua [and he said: Indeed, I have sinned against the Lord, God of Israel; such and such I have done]” (Joshua 7:19–20). “And for one who sets his path” (Psalms 50:23); he showed the penitents the path [of repentance]. That is what is written: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Darda; all of them were five” (I Chronicles 2:6). Zimri – Rabbi Yehoshua ben Levi said: This is Akhan, as he performed the act of Zimri. The Rabbis say: It is because Israel was pruned [nizmeru] on his account. Eitan – this is Abraham our patriarch, based on: “A contemplation by Eitan the Ezrahite” (Psalms 89:1). Heiman – this is Moses, as it is stated: “In all My household he is trusted [ne’eman]” (Numbers 12:7). Rabbi Shmuel bar Naḥman said: This is Akhan, based on: “Indeed [omna], I have sinned” (Joshua 7:20). Kalkol – this is Joseph, based on: “Joseph sustained [vaykhalkel]” (Genesis 47:12). Darda – this is the generation [dor] of the wilderness, which was full of knowledge [de’a]. “All of them were five” – do we not know that all of them were five? Rather, it teaches that even Akhan was with them in the World to Come. Likewise, Joshua said: “May the Lord sully you on this day” (Joshua 7:25); this day you are sullied, but you are not sullied in the future.

(2) Another matter, “one who slaughters a thanks offering honors Me [yekhabedaneni]” (Psalms 50:23). Rabbi Huna in the name of Rabbi Aḥa: It is not written here yekhabedeni, but rather, yekhabedaneni, honor upon honor. Alternatively, “one who slaughters a thanks offering honors Me [yekhabedaneni]” – Rabbi Berekhya in the name of Rabbi Abba bar Kahana: It is not written here honored Me [kebedani], but rather, honors Me [yekhabedaneni]; he honored Me in this world, he will honor Me in the World to Come. “And for one who sets his path” (Psalms 50:23), these are the ones who remove obstacles from the paths. Alternatively, “and for one who sets his path,” these are the teachers of Bible and the teachers of Mishna, who faithfully teach the children. Alternatively, “and for one who sets his path,” Rabbi Yosei ben Rabbi Yehuda in the name of Rabbi Menaḥem ben Rabbi Yosei: These are the storekeepers who sell tithed produce to the public. Alternatively, “and for one who sets his path,” these are the ones who kindle lamps to provide light for the public, as Rabbi Shimon ben Lakish said: Saul merited the kingdom only because his grandfather would kindle lamps for the public. They said: There were dark alleyways from his house to the study hall, and he would kindle lamps in them to thereby provide light for the public. One verse says: “Ner begot Kish” (I Chronicles 8:33), and one verse says: “Kish son of Aviel” (I Samuel 9:1). How so? Aviel was his name, but because he would kindle lamps [nerot] for the public, he merited and he was called Ner.

(3) Another matter, “and for one who sets [vesam] his path” – Rabbi Yanai said: It is written vesham, [indicating] that one who assesses [deshayem] his path, his value is great. There was an incident involving Rabbi Yanai who was walking along the way, and he saw a certain person who was exceedingly distinguished in dress. He said to him: ‘Would the Rabbi [agree to] be received as a guest with us?’ He said to him: ‘Yes.’ He took him into his house and gave him food and drink. He tested him in Bible, but did not find him knowledgeable; in Mishna, but did not find him knowledgeable; in agadda, but did not find him knowledgeable; in Talmud, but did not find him knowledgeable. He said to him: ‘Take and recite the blessing.’ He said to him: ‘Let Yanai recite the blessing in his house.’ He said to him: ‘Are you able to repeat what I say to you?’ He said to him: ‘Yes.’ He said to him: ‘Say, the dog ate Yanai’s piece of bread.’ [The guest] stood and grabbed [Rabbi Yanai] and said to him: ‘My inheritance is with you and you are preventing me from it.’ He said: ‘In what sense is your inheritance with me?’ He said to him: ‘One time, I was passing before a school and I heard the voices of the children saying: “Moses commanded us Torah, the inheritance of the congregation of Jacob” (Deuteronomy 33:4). “The inheritance of the congregation of Yanai” is not written here, but rather “the congregation of Jacob.”’ He said to him: ‘Why did you merit to eat at my table?’ He said to him: ‘In all my days, I never heard a bad word and related it to its subject, and I never saw two [people] quarreling with one another and did not make peace between them.’ He said: ‘You have so much civility to your credit, and I called you a dog?’ He applied in his regard: “And for one who sets his path” – one who assesses his path, his value is great. As Rabbi Yishmael bar Rav Naḥman said: Civility preceded the Torah by twenty-six generations. That is what is written: “To guard the path to the tree of life” (Genesis 3:24). “Path,” this is civility, and then “the tree of life,” this is the Torah. “I will show him the salvation of God” (Psalms 50:23), Rabbi Abahu said: This is one of the verses in which the salvation of the Holy One blessed be He is the salvation of Israel: “It is for You to save us” (Psalms 80:3).

(4) Rabbi Pinḥas said: This is analogous to a king whose sharecroppers and the members of his household came to honor him. One came to honor him and [the king] said: ‘Who is that?’ They said to him: ‘He is your sharecropper.’ He said to them: ‘Take his tribute.’ Another came to honor him and he said: ‘Who is this?’ They said to him: ‘He is a member of your household.’ ‘Take his tribute.’ Another came, and he said: ‘Who is this?’ They said to him: ‘He is neither your sharecropper nor a member of your household, but nonetheless, he came to honor you.’ He said: ‘Give him a chair and let him sit on it.’ So too, a sin offering comes due to a sin and a guilt offering comes due to a sin. A thanks offering does not come due to a sin, “if he sacrifices it as a thanks offering” (Leviticus 7:12).

(5) Another matter, “if he sacrifices it as a thanks offering” – that is what the verse said: “A fool proclaims his guilt” (Proverbs 14:9). Rabbi Yudan said: The fool articulates his guilt with his mouth and says: ‘Is it not a sin offering that I am liable to bring? Is it not a guilt offering that I am liable to bring?’ Rabbi Yudan said in the name of Rabbi Levi: These are people who conduct themselves permissively with maidservants in this world and the Holy One blessed be He hangs them by the crown of their heads in the future. That is what is written: “Indeed, God will crush the heads of His enemies, hairy skulls of those walking in their guilt” (Psalms 68:22). All the people will say: Let that person go in his sin, let that person go in his sin. Another matter, “a fool proclaims his guilt,” this is one who brings his offering but does not gain atonement. What shall he do? He shall go to the tribe of Levi, in whose regard it is written: “He will sit refining and purifying silver and he will purify the sons of Levi…[and they will be for the Lord, presenters of an offering in righteousness]” (Malachi 3:3). “But among the upright there is good will” (Proverbs 14:9), this is one who brings an offering not because of a sin; “if he sacrifices it as a thanks offering.”

(6) Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei bar Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar]. What does Rabbi Yosei bar Ḥanina do with this? He will interpret it as the choicest of them. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “He sent the young men of the children of Israel and they offered burnt offerings and they slaughtered peace offerings [shelamim]” (Exodus 24:5). What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Yitro, father-in-law of Moses, took a burnt-offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: Yitro converted after the giving of the Torah. Rabbi Ḥiyya and Rabbi Yanai disagreed: One said Yitro converted after the giving of the Torah, and one said Yitro converted before the giving of the Torah. Rabbi Huna said: They do not disagree. The one who said Yitro converted before the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed peace offerings. The one who said Yitro converted after the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed burnt offerings. This supports Rabbi Yosei bar Ḥanina: “Awake, north, and come, south” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north. Why is it called to “awake”? It is a matter that was asleep and awakened. “Come, south,” this is the thanks offering that is slaughtered in the south. Why is it called to “come”? It is because it is an innovation. The verse, too, supports Rabbi Yosei bar Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2) that the descendants of Noah sacrificed. But when it comes to the peace offering: “This is the law of the peace offering” (Leviticus 7:11). It is not written here “that they sacrificed to the Lord,” but rather: “That one will sacrifice to the Lord” (Leviticus 7:11), from now on. How does Rabbi Elazar interpret the verse of Rabbi Yosei bar Ḥanina: “Awake, north”? When the exiles situated in the north awaken, they will come and encamp in the south, as it is stated: “Behold, I will bring them from the land of the north” (Jeremiah 31:7). When Gog, who is situated in the north, will awaken, he will come and fall in the south, just as it says: “I will lead you astray and I will entice you and I will cause you to ascend from the ends of the north” (Ezekiel 39:2). The messianic king, who is situated in the north, will come and build the Temple, which is situated in the south. That is what is written: “I roused one from the north and he came from the rising sun” (Isaiah 41:25). Rabbi Yosei said in the name of Rabbi Binyamin bar Levi: Because in this world, when the south wind blows the north wind does not blow, and when the north wind blows the south wind does not blow; but in the World to Come, the Holy One blessed be He says: ‘I will bring a rare wind that will blow in two directions.’ That is what is written: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar and My daughters from the ends of the earth” (Isaiah 43:6). Rabbi Yoḥanan said: The Torah taught you proper etiquette, that a bridegroom does not enter the wedding canopy until the bride gives him permission. That is what is written: “Let my beloved come to his garden, and eat his delicious fruits” (Song of Songs 4:16), and then: “I came to my garden, my sister, my bride” (Song of Songs 5:1).

(7) Rabbi Pinḥas, Rabbi Levi, and Rabbi Yoḥanan in the name of Rabbi Menaḥem of Galya: In the future, all the offerings will be abolished but the thanks offering will not be abolished. All the prayers will be abolished, but the thanksgiving [prayer] will not be abolished. That is what is written: “The sound of gladness and the sound of joy, the sound of a groom and the sound of a bride, the sound of those who say: Give thanks to the Lord of hosts…” (Jeremiah 33:11), this is the thanksgiving [prayer]; “bringing thanks offerings to the House of the Lord” (Jeremiah 33:11), this is the thanks offering. Likewise, David says: “I will fulfill the vows I made to You; I will pay thanks [todot] to You” (Psalms 56:13). Toda is not written here, but todot, thanksgiving and a thanks offering.

(8) Rabbi Aḥa said: This is analogous to a ruler who entered a province and many groups of bandits were with him. One [citizen] said to another: ‘How fearsome is this ruler!’ That one said to him: ‘Your loyalty is good, so you have nothing to fear from him.’ So too, when Israel heard the portion of the offerings, they were afraid. Moses said to them: ‘Fear not. Engage in Torah study and you need not fear any of these.’ That is what is written: “This is the Torah for the burnt offering, for the meal offering, [and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering]” (Leviticus 7:37). Why is the peace offering last? Because it has many types. Rabbi Simon said: This dish of mixed fruits and nuts is served last. Why? It is because it has many types. So too, why is the peace offering last? Because it has many types: Blood and fats to the altar, the breast and the thigh to the priest, the hide and the flesh to the owners. Rabbi Shimon says: One who is complete [shalem] brings a peace offering [shelamim], but one in acute mourning does not bring a peace offering.

(9) Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all themitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere. Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5); they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu]there,” but rather “Israel encamped [vayiḥan]there.” The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’ Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13). Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine. Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so. Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17), and we do not find that Jacob commanded anything. Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10). Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another in a filthy place. Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife. Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’ Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’ Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal. Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26). I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific? “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11). I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings. And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).

MISHNAH: If one was riding on a donkey, he should descend. If he cannot descend, he should turn his head; if he cannot even turn his head, he should focus his intent towards the Holiest of Holies. If he was riding in a ship or on a raft, he should focus his intent towards the Holiest of Holies. HALAKHAH: It has been stated: One who was riding on a donkey, if he has somebody to hold his donkey, he should descend and pray on the ground, otherwise he should pray where he is. Rebbi says, in any case he should pray where he is because then his mind will be at peace. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi. Rebbi Jacob bar Aḥa: It has been stated there, in all directions one does not stop him except in the Eastern direction. Rebbi Yose bar Abun said, as of old (Ez. 8:16): “Their backs to the Temple of the Eternal and their faces turned East, they were prostrating themselves Eastwards before the sun.” It has been stated: One who is blind and one who cannot determine directions should have in mind to pray to Heaven as it is said (1Kings 8:44) “They shall pray to the Eternal”. Those who are praying outside the Land turn their faces towards the Land of Israel. What is the reason? (1Kings 8:48) “They will pray to You through their Land that You gave to their forefathers.” Those who are praying in the Land of Israel turn their faces towards Jerusalem. What is the reason? (2Chr. 6:34) “They shall pray to You by way of this city that You chose.” Those who are praying in Jerusalem turn their faces towards the Temple Mount, as it is said (1Kings 8:48): “And the Temple that I built for Your Name.” Those who are praying on the Temple Mount turn their faces towards the Holiest of Holies. What is the reason? (1Kings 8:30) “They will pray to this place and You will hear at Your dwelling place in Heaven, You will hear and forgive.” Those who stand North will be facing South, those who stand South will be facing North, those who stand East will be facing West, those who stand West will be facing East. It turns out that all of Israel pray towards one place. That is what is written (Is. 56:7) “For My house will be called a house of prayer for all people.” Rebbi Joshua ben Levi said: (1Kings 6:17) “That is the Temple לִפְנָי”, Inside. A Temple towards which all turn. So far when it is standing. In its destruction, from where? Rebbi Abun said (Cant. 4:4): “Built for talpiot”, a mound (תל) on which all mouths (פיות) pray, in Grace, recitation of Shema, and Amidah. In Grace, “Builder of Jerusalem”. In Amidah, “God of David Who builds Jerusalem”. In the recitation of Shema‘, “He Who spreads a hut of peace over us and His people Israel, Consoler of Zion and Builder of Jerusalem.” One verse says (Hosea 5:19) “I shall go, I shall return to My place”. Another verse says (1Kings 9:3) “My eyes and attention shall be there forever.” How is that? One’s face upwards, one’s eyes and attention downwards. “And if not he should focus his intent towards the Holiest of Holies.” Toward which Holiest of Holies? The Great Rebbi Ḥiyya: towards the Heavenly Holiest of Holies. Rebbi Simeon ben Ḥalaphta said, towards the earthly Holiest of Holies. Rebbi Phineas said, they do not disagree, the earthly Holiest of Holies corresponds to the Heavenly Holiest of Holies. (Ex. 15:16) “A base for Your throne”, corresponding to Your throne. (2Chr. 3:1) On Mount Moriah. The Great Rebbi Ḥiyya and Rebbi Yannai, one of them said that from there teaching goes out to the world, the other one said that from there fear goes out to the world. Ark. The Great Rebbi Ḥiyya and Rebbi Yannai, one of them said that from there light goes out to the world, the other one said that from there curse goes out to the world. Temple Hall. Rebbi Ḥiyya and Rebbi Yannai, one of them said that from there inspiration goes out to the world, the other one said that from there the commandments go out to the world. Assada is the same as σχεδία, which is the same as raphsodot. (2Chr. 2:15) “We shall bring them to you as rafts.”

(1) For the leader; with instrumental music. A psalm of Asaph, a song. (2) God has made Himself known in Judah, His name is great in Israel; (3) Salem became His abode; Zion, His den. (4) There He broke the fiery arrows of the bow, the shield and the sword of war. Selah. (5) You were resplendent, glorious, on the mountains of prey. (6) The stout-hearted were despoiled; they were in a stupor; the bravest of men could not lift a hand. (7) At Your blast, O God of Jacob, horse and chariot lay stunned. (8) O You! You are awesome! Who can withstand You when You are enraged? (9) In heaven You pronounced sentence; the earth was numbed with fright (10) as God rose to execute judgment, to deliver all the lowly of the earth. Selah. (11) The fiercest of men shall acknowledge You, when You gird on the last bit of fury. (12) Make vows and pay them to the LORD your God; all who are around Him shall bring tribute to the Awesome One. (13) He curbs the spirit of princes, inspires awe in the kings of the earth.

Seven things were created, and each one was greater than the next. God created the sky, which was then the greatest thing of all. Then God created the stars, which were even greater, for they could illuminate the world. Then God created the trees, which were even greater, for they produced fruit, which the stars could not do. Then God created the wicked winds, which were even greater, for they could go from place to place, while the trees could not move from where they were planted. Then God created the animal, which was even greater, for the animal could make things and eat, which the wicked winds could not. Then God created the human being, which was even greater, for the human being had the capacity for knowledge, which the animal did not. Then God created the angels who serve God, who were even greater, for they could move from one end of the world to the other, which the human being could not do. Six things can be said of human beings, three ways in which they are like animals and three ways in which they are like the angels who serve God. The three ways they are like animals: They eat and drink like animals, they reproduce like animals, and they excrete like animals. And the three ways they are like angels who serve God: They have understanding like the angels who serve God, they walk upright like the angels who serve God, and they speak in the holy tongue [i.e., Hebrew] like the angels who serve God. Six things can be said of demons, three ways in which they are like human beings and three ways in which they are like the angels who serve God. The three ways they are like human beings: They eat and drink like human beings, they reproduce like human beings, and they die like human beings. And the three ways they are like angels who serve God: They have wings like the angels who serve God, they know what will happen in the future like the angels who serve God, and they can move from one end of the world to the other like the angels who serve God. And some say that they can also change their faces [into any form they wish], and that they can see but are themselves unseen. There are seven types of [false] Pharisees: the Shechemite Pharisee, the Nakfaite Pharisee, the Miktzoite Pharisee, the Machobaite Pharisee, the Pharisee for the sake of a profession, the Pharisee who was obligated by marriage, the Pharisee driven by lust, and the Pharisee driven by fear. Eight things are hard on a person when done excessively, but pleasant if done sparingly: [drinking] wine, work, sleep, [having] wealth, sexual relations, [bathing in] hot water, (sexual relations,) and bloodletting. The Holy Blessed One created the world with seven things: with knowledge, with understanding, with might, (with rebuke, with judgment,) with kindness, and with mercy. And just as He created the world with seven things, so too did He create these seven: the three patriarchs and the four matriarchs. Seven attributes serve before the Throne of Glory: Wisdom, Righteousness, Justice, Kindness, Mercy, Truth, and Peace, as it says (Hosea 2:21–22), “I will bind you to Me forever. I will bind you to Me with righteousness, with justice, with kindness, and with mercy. I will bind you to Me with faith, and you will know the Eternal.” [Rabbi Meir would say: What do we learn from the phrase, “and you will know the Eternal”?] This teaches that any person who possesses these attributes has knowledge of God. There are seven realms: the upper realm, the lower realm, the air of the world, and the four upper areas. Rabbi Meir says: There are seven skies: Vilon, Rakia, Shekhakim, Zevul, Ma’on, Machon, and Aravot. The land, likewise, is called by seven names: Eretz, Adama, Arka, Haravah, Yabasha, Tevel, and Heled. And why is it called Tevel? Because it is seasoned (metubelet) with everything. Another interpretation: Because its nature is to bring in and not to take out. There are seven distinctions between one righteous person and another: One has a more pleasant wife than the other; one has more pleasant children than the other; both eat from one bowl, but this one tastes according to what he has done and that one tastes according to what he has done; both of them dye cloth with the same kettle, but this one’s comes out lovely and that one’s comes out ugly; one’s wisdom is greater; one’s understanding is greater; and one’s knowledge is greater (and one is taller), as it says (Proverbs 12:26), “The greater one guides the righteous.” Hillel the Elder presented seven interpretive principles before the House of Beteira: kal vahomer (an a fortiori inference: if so for a lenient case, all the more so for a stringent case), gezeira shava (similar principle learned from linking words), binyan av (building on a primary category), miklal u’frat (specific cases limiting the general rule), miprat u’klal (a generalization expanding the application of a specific case), kayotzei bo bemakom akher (a similar case in another place), and davar halamed minyano (a principle learned out from context); these are the seven interpretive principles that Hillel the Elder presented before the House of Beteira. A fool has seven traits and a wise person has seven traits: When a wise person does not understand, he says: I do not understand. He does not become embarrassed, but simply admits to what is true. And all the opposite things are said about the fool. The wise person does not speak before one who is greater than him in wisdom. From whom do we learn this? From Moses, as it says (Exodus 4:30), “Aaron repeated all the words that the Eternal had spoken to Moses, and he performed the signs in the sight of the people.” And who was the appropriate person to say all these things, Moses or Aaron? One would assume Moses, for Moses had heard them from the mouth of the Almighty, whereas Aaron had heard them just from Moses! However, Moses said to himself: Can I speak in place of my older brother while he is standing right there? Therefore, he told Aaron to speak, as it says (Exodus 4:30), “Aaron repeated all the words that the Eternal had spoken to Moses.” And he does not interrupt his fellow. This is Aaron [as it says (Leviticus 10:19), “Then Aaron spoke…see, this day they brought their sin offering and their burnt offering.” But] he was quiet until Moses had finished speaking, and he did not tell Moses to cut his words short. Only afterward did he say to Moses, “See, this day they brought their sin offering and their burnt offering,” but we are in mourning [and cannot eat of the offerings]. And some say that Aaron pulled Moses aside and said to him, “Moses my brother, tithes are the least important of the offerings, and it is still forbidden for a mourner to eat them. A sin offering is the most important of the offerings, so all the more so is it forbidden for a mourner to eat it! Immediately, Moses admitted that [Aaron] was right, as it says (Leviticus 10:20), “And when Moses heard this, it was good in his eyes.” (And in the eyes of the Almighty.) We learn also from the fact that Moses became angry with Elazar and Itamar, Aaron’s sons. From this, they say that when a person [makes a celebration] for his students, he turns his attention to the greatest of them. But when he becomes angry with them, he directs his anger to the lowliest among them, as it says (Leviticus 10:16), “And he became angry with Elazar and Itamar.” This shows that he was actually angry with Aaron as well. Aaron was older than Moses, but the Eternal is greater than Aaron! So why didn’t the Eternal speak to Aaron? Because he did not have his sons stand guard. Because if he had put Elazar and Itamar on guard, then he could have kept Nadav and Avihu from sinning. We learn also from Abraham our forefather, who prayed for the men of Sodom. The Holy Blessed One said to him (Genesis 28:26), “If I find fifty righteous people in Sodom, I will save the whole place for their sake.” But the One who spoke and brought the world into being already knew full well that if there were even three or five righteous people in Sodom, it would have been saved. Yet the Holy Blessed One waited until Abraham finished talking, and only afterward replied, as it says (Genesis 18:33), “When the Eternal had finished speaking to Abraham, He departed…” (as if the Eternal had said to Abraham, see, now I am released, as it says [at the end of the verse]), “…and Abraham returned to his place.” And he does not become agitated and respond too quickly. This is Elihu ben Berakhel HaBuzi, as it says (Job 32:7), “I said to myself: Let age speak first.” This teaches that they were sitting in silence before Job. When he would stand up, they would stand up. When he would sit down again, they would sit down again. When he ate, they would eat. When he drank, they would drink. Finally, he asked permission to speak, as it says (Job 3:1, 3), “Afterward, Job began to speak, and cursed the day of his birth.” And he said, “Perish the day on which I was born, and the night it was announced: A male has been conceived!” Perish the day that my father came to my mother and she told him: I am pregnant. And how do we know that they did not all start speaking at the same time? For it says (Job 3:2), “Job answered and said…” and then (Job 4:1), “Elifaz HaTeimani answered and said…” and then (Job 8:1), “Bildad HaShukhi answered and said…” and then (Job 11:1), “Tzofar HaNa’amati answered and said…” and then (Job. 32:6), “Elihu ben Berakhel HaBuzi answered and said….” The book lays them out one at a time (however), to let everyone know that a wise person does not speak before someone who is greater in wisdom. And does not interrupt his fellow. And does not become agitated and respond quickly. He asks appropriately. This is Judah, as it says (Genesis 43:9), “I will pledge myself for him.” He asks inappropriately. This is Reuben, as its says (Genesis 42:3), “Reuben said to his father: Let my two sons die!” He speaks of first things first. This is Jacob. And some say this is Sarah. And last things last. These are the men of Haran. And he admits to what is true. This is Moses, as it says (Deuteronomy 5:25), “The Eternal said to me…they did well to speak thus.” So, too, did the Holy Blessed One admit to what was true, as it says (Numbers 27:7), “The daughters of Tzelophechad have spoken correctly.”