Talmud of T'filah

GEMARA: Rav Mari son of Rav Huna son of Rabbi Yirmiyah Bar Aba said that Rabbi Yochanan said that if one makes a mistake and doesn’t pray Ma’ariv, he should pray Shacharit twice. And that if he misses Shacharit, he should pray Mincha twice.

One can pray Shacharit at any time all day. Until noon he gets the reward for praying on time; from then on, he gets reward for praying but not for doing it on time.

It was asked of them, if one makes a mistake and doesn’t pray Mincha, can he pray Ma’ariv twice?

If you were to say it's acceptable that when he makes a mistake and doesn’t pray Ma’ariv he davens Shacharit twice, this is because they’re within the same day. As it is written, “There was evening, and there was morning, the first day.”

But here t’filah is in place of the burnt offering; once the day has passed its offering is nullified. Or perhaps prayer is an expression of love, and whenever it’s needed desired one can pray, and it goes on as long as appropriate.

GEMARA: To what do these eighteen brachot in the Amidah correspond?

Rabbi Hillel son of Rabbi Shmuel bar Nachmani said they correspond to the eighteen mentions of Hashem that David said in “Havu la-shem b’nei elim” [Psalm 29]. Rabbi Yosef said they correspond to the eighteen mentions of Ha-shem in the recitation of the Shema.

Rabbi Tanchum said that Rabbi Yehoshua ben Levi said they correspond to the eighteen vertebrae in the spine.

These “eighteen?” But there are nineteen brachot in the Amidah!

Rabbi Levi said the blessing against

heretics was established at Yavneh.

They established it according to what?

Rabbi Levi said of Rabbi Hillel son of Rabbi Shmuel bar Nachmani that it corresponds to “El ha-kavod hir’im” [Psalm 29]. In the position of Rabbi Yosef, it corresponds to the word “echad” in the Shema. Rabbi Tanchum spoke in the name of Rabbi Yehoshua, saying that it corresponds to a small vertebra in the spine.

MISHNA: One who recites the Megillah out of order has not fulfilled his obligation...

GEMARA: It was taught thus about Hallel and thus about recitation of the Shema and about Amidah.

GEMARA: Our Rabbis taught, from where do we derive that we say “Avot” to start the Amidah? As it is said, “Ascribe to Hashem, O preternaturally strong beings” [taken to refer to the Patriarchs]. And from where do we derive that we say “G’vurot?” As it is said, “Ascribe to Hashem glory and strength.” And from where do we derive that we say “K’dushot?” As it is said, Ascribe to Hashem the glory of God's name; bow down to Hashem, majestic in holiness.”

Why did they see fit to say “Bina” after “Kedusha?” As it is said, “Men will hallow the Holy One of Jacob, and stand in awe of the God of Israel,” juxtaposed with “And the confused will acquire insight.” And why did they see fit to say “Teshuva” after “Bina?” As it is written, “It will understand in its heart and return and be healed.”

If so, let us say that “Refuah” goes after “Teshuva!” Don’t let it arise in your mind! As it is written, “Let him turn back to Hashem, and God will pardon him; to our God, for he freely forgives.” And why do they see fit to rely on this verse? They should rely on that verse! Another verse writes, “God forgives all your sins, heals all your diseases. God redeems your life from the pit.” Is this to say that “Ge’ulah” and “Refuah” come after “Slichah?” Isn’t it written “He shall return and be healed?” That is not the healing of illness, but rather the healing of God’s forgiveness.

Why did they see fit to say “Ge’ulah” in the seventh position in the order? Raba said, in the future we shall be redeemed in the seventh millennium. According to this it is fixed in the seventh position. But doesn’t the master say [wasn’t it said earlier] that in the sixth millennium there will be thunder, in the seventh, wars, and at the end of the seventh Ben David [the Messiah] will come? Wars, too, are part of the redemption. Why did they see fit to say “Refuah” in the eighth position? Rabbi Acha said, when brit milah is given on the eighth day of the baby’s life, it requires healing. According to this, they established it in the eighth position. Why did they see fit to say “Birkat Ha-shanim” in the ninth position? Rabbi Alexandri said, corresponding to market-breakers [price gougers]. As it is written, “Break the arm of the wicked.” When David said it, it was in the ninth Psalm.

Why did they see fit to say “Kibutz Galyot” after “Birkat Ha-shanim?” As it is written, “But you, O mountains of Israel, shall yield your produce and bear your fruit for my people Israel, for their return is nigh.” And when the exiles have been gathered, judgement will be made upon the wicked. As it is said, “And I will turn my hand against you, and smelt out your dross as with lye in a crucible.” And it is written, “I will restore your magistrates of old.” And when judgement is passed upon the wicked, all heretics and blasphemers are included with them. As is is said, “Rebels and sinners shall all be crushed together.” They shall perish.

And when the heretics have perished, the horns [crowning glory] of the righteous shall be exalted. As it is written, “All the horns of the wicked I will cut; but the horns of the righteous shall be lifted up.” This includes righteous Gentiles with the righteous. As it is said, “You shall rise before the aged and show deference to the old,” which is juxtaposed with “When a stranger resides with you.”

Where do we praise their crowning glory? [horns/rays] In Jerusalem. As is is said, “Pray for the well-being of Jerusalem; may those who love you be at peace.” And when Jerusalem has been (re)built, David [the Messiah] comes. As it is said, “Afterward, the Israelites will turn back and will seek the Lord their God and David their king.” And when David comes, "Tefilah" [prayer] comes. As it is said, “I will bring them to my sacred mount, and let them rejoice in my house of prayer.” And when “Tefilah” comes, “Avodah” [worship] comes. As it is said, “Their burnt offerings and sacrifices shall be welcome on my altar.” And when “Avodah” comes, “Todah” [thanksgiving] comes. As it is said, “He who sacrifices a thanks offering honors me.” Why did they see fit to say “Birkat Kohanim” after “Todah?” As it is written, “Aaron lifted his hands toward the people and blessed them; and he stepped down after offering the sin offering, the burnt offering, and the offering of well-being.”

Could we say that it [Birkat Kohanim] is before “Avodah?” Don’t let it arise in your mind! As it is written, “he stepped down after offering the sin offering…” Is it written “to offer?” No, “having completed offering” is written. And could we say it [Birkat Kohanim] is directly after “Avodah?” Don’t let it arise in your mind! As it is written, “an offering of thanks” Why did they see fit to rely on that verse? They should rely on the other verse! It’s logical that worshipping and giving thanks are one thing. Why did they see fit to say “Sim Shalom” after “Birkat Kohanim?” As it is written, “They will place my name upon the Children of Israel and I will bless them.” Blessing from the Holy-One-Blessed-Be-God is peace. As it is written, “God blesses his people with peace.”

GEMARA: Rabbi Eleazar said that the day the Temple was destroyed, the gates of prayer were closed. As it is said, “And though I cry out and plead for help, God blocks my prayers.” Even though the gates of prayer are closed, the gates of weeping are not closed. As it is said, “Hear my prayer, God, and my cry for help. Listen to my weeping; do not turn a deaf ear.” Rava did not decree a fast on a cloudy day, since as it says, “You covered yourself in cloud to prevent prayer passing through.” And Rabbi Eleazar said that from the day the Temple was destroyed, an iron wall has divided Israel from their father in heaven. As it is said, “Take for yourself an iron pan and make it into an iron wall between you and the city.”

Rabbi Chanin said that Rabbi Chanina said, anyone who lengthens his prayer, his prayer will not return empty-handed. From where does this come to us? From Moses our teacher. As it is said, “I prayed to God [for 40 days on behalf of the rebellious people]” and it is written below it, “And God listened to me, this time also [having prayed such a long time].”

Really?! Didn’t Rabbi Chiya bar Aba say that Rabbi Yochanon said that anyone who lengthens his prayer and has a vested interest in it [expects it to be answered], ends up with heartache? As is is said, “Drawn-out prayer makes the heart sick.”

What is its remedy? To busy oneself with Torah. As it is said, “and a tree of life is a desire that comes [true]. And there is no “tree of life” but Torah. As it is said, “It [the Torah] is a tree of life to all who hold tight to it.”

There is no difficulty: This one lengthens his prayer and expects it to be answered, while this one does not expect it to be answered. Rabbi Chama son of Rabbi Chanina said, if one sees that he prays and does not receive an answer, he should go back and pray again. As it is said, “Hope in Hashem; be strong and resolute of heart. Hope in Hashem!”