משנה: הָאוֹמֵר יְבָרְכוּךָ טוֹבִים הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. עַל קַן צִיפּוֹר יַגִּיעוּ רַחֲמֶיךָ וְעַל טוֹב יִזָּכֵר שְׁמֶךָ מוֹדִים מוֹדִים מְשַׁתְּקִין אוֹתוֹ. הַמְכַנֶּה בָּעֲרָיוֹת מְשַׁתְּקִין אוֹתוֹ. הָאוֹמֵר וּמִזַּרְעֲךָ לֹא תִּתֵּן לְהַעֲבִיר לַמּוֹלֶךְ וּמִזַרְעָךְ לָא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא מְשַׁתְּקִין אוֹתוֹ בִּנְזִיפָה׃ MISHNAH: He who says, may the good ones bless You, is the way of heretics155It is heretic to permit only the predestined few to Divine worship and to designate everybody else as belonging to Satan since every human has the capacity to repent and become good.. To the bird’s nest reaches your mercy156Referring to Deuteronomy.22.6">Deut. 22:6. To give sermons about presumed reasons for biblical commandments is sinful., Your name may be mentioned on good things157But not on bad ones; this contradicts the obligation to praise God for the Bad as one does for the Good, Berakhot 9:4:1" href="/Jerusalem_Talmud_Berakhot.9.4.1">Mishnah Berakhot 9:5. we thank we thank158If the beginning of the penultimate benediction of the Amidah is repeated without stop in between it looks like an affirmation of the existence of dual powers.: one silences him. One who circumscribes in incest prohibitions159Lev. Chap. 18. For example, changing your father into “his father”, or, as in Pseudo-Jonathan, “debase” for uncover., one silences him. He who translates and do not give of your offspring to be burned for Moloch160Leviticus.18.21">Lev. 18:21. as “do not allow your semen to impregnate a Gentile woman”161Pseudo-Jonathan’s translation.: one silences him with rebuke.
הלכה: הָאוֹמֵר יְבָרְכוּךָ טוֹבִים. שְׁתֵּי רְשׁויּוֹת. HALAKHAH: “He who says, may the good ones bless You.” Two powers155It is heretic to permit only the predestined few to Divine worship and to designate everybody else as belonging to Satan since every human has the capacity to repent and become good..
רִבִּי פִינְחָס בְּשֵׁם רִבִּי סִימוֹן. כְּקוֹרֵא תִיגָר עַל מִדּוֹתָיו שֶׁלְהַקָּדוֹשׁ בָּרוּךֵ הוּא. עַל קַן צִיפּוֹר הִגִּיעוּ רַחֲמֶיךָ וְעַל אוֹתוֹ הָאִישׁ לֹא הִגִּיעוּ רַחֲמֶיךָ. רִבִּי יוֹסֵי בְשֵׁם רִבִּי סִימוֹן. בְּנוֹתֵן קִיצְבָה עַל מִידּוֹתָיו שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא. עַד קַן צִיפּוֹר הִגִּיעוּ רַחֲמֶיךָ. אִית תַּנָּיֵי תַנֵּי. עַד. אִית תַּנָּיֵי תַנֵּי. עַל. מָאן דְּאָמַר. עַל. מְסַייֵעַ לְרִבִּי פִינְחָס. מָאן דְּאָמַר. עַד. מְסַייֵעַ לְרִבִּי יוֹסֵה. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. לֹא עָֽבְדִין טַבָּאוּת. שֶׁהֵן עוֹשִׂין [מִדּוֹתָיו שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים. אֵילֵּין דִּמְתַרְגְּמִין. עַמִּי בְנֵי יִשְׂרָאֵל. כְּמַה דַאֲנָן רַחֵמִין בַּשְּׁמַייָא כֵּן תַּהֲווֹן רַחְמָנִין בְּאַרְעָא. תּוֹרְתָא אוֹ רָחֵילָא יָתָהּ וְיַת בְּרָהּ לָא תְכָסִּין תְּרַווֵיהוֹן בְּיוֹמָא חַד. לֹא עָֽבְדִין טַבָּאוּת. שֶׁהֵן עוֹשִׂין] גְּזֵירוֹתָיו שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים. 162Originally a shortened reference to a text in Berakhot 5:3:2" href="/Jerusalem_Talmud_Berakhot.5.3.2">Berakhot 5:3 (Notes 122–126), extended to a full copy by the corrector. Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached163All Mishnah manuscripts, all Yerushalmi sources of the Mishnah, and all Megillah.25a">Babli sources (25a, Berakhot.33b">Berakhot33b) have יגיעו but all texts in the discussion have הגיעו. over a bird’s nest but did not reach this man164“This man” in Talmudic speech means “me”.! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest165His mercies reach down to a bird’s nest but not to insects and worms.. Some Tannaim formulate “over”, some Tannaim formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said166In Megillah.25a">Babli sources (25a, Berakhot.33b">Berakhot33b), the statement is attributed either to R. Yose bar Abun or to R. Yose bar Zabida.: They do not act well who declare [the measures of the Holy One, praise to Him, to be mercy. And those167Leviticus.22.28">Targum Pseudo-Jonathan to Lev. 22:28, with minor changes. who translate “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare] the measures of the Holy One, praise to Him, to be mercy.
מוֹדִים מוֹדִים מְשַׁתְּקִין אוֹתוֹ. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. כִּ֥י יִ֝סָּכֵ֗ר פִּ֣י דוֹבְרֵי־שָֽׁקֶר. הָדָא דְּאַתְּ אָמַר. בְּצִיבּוּר. אֲבָל בְּיָחִיד תַּחֲנוּנִים הֵן. “One silences one who says ‘we thank, we thank.’” Rebbi Samuel bar Rav Isaac said (Psalms.63.12">Ps. 63:12): “For the mouth of those who speak lies will be dammed up.” That is, in public. But in private it is supplication.
וְדִכְווָתָהּ. אָמֵן אָמֵן. שְׂמַע שְׁמַע. תּוּרְגְּמָן שֶׁהוּא עוֹמֵד לִפְנֵי חָכָם אֵינוֹ רַשַּׁאי לֹא לְשַׁנּוֹת וְלֹא לְכַנּוֹת וְלֹא לְהוֹסִיף אֶלָּא אִם כֵּן הָיָה אָבִיו אוֹ רַבּוֹ. רִבִּי פְדָת הֲוָה אֲמוֹרָא דְרִבִּי יָסָא. מִילִּין דִּשְׁמַע מִן אָבוֹי הֲוָה אֲמַר. כָּךְ אָמַר רִבִּי בְשֵׁם אַבָּא. מִילִּין דְּלָא שְׁמַע מִן אָבוֹי הֲוָה אֲמַר. כֵּן אָמַר רִבִּי בְשֵׁם רִבִּי לָֽעְזָר. בַּר יָשִׁיטָא הֲוָה אֲמוֹרָא דְרִבִּי אָחָא. מִילִּין דִּשְׁמַע מִן אָבוֹי הֲוָה אֲמַר. כֵּן אָמַר רִבִּי בְשֵׁם אַבָּא. מִילִּין דְּלָא שְׁמַע מִן אָבוֹי הֲוָה אֲמַר. כֵּן אָמַר רִבִּי בְשֵׁם רִבִּי חִינְנָה. רִבִּי מָנָא כַד דַּהֶוָה מוֹרֵי בַחֲבוּרָתָה. מִילִּין דִּשְׁמַע מִן אָבוֹי בְבֵיתָא הֲוָה אֲמַר. כֵּן אָמַר רִבִּי בְשֵׁם רִבִּי יוֹנָה. מִילִּין דִּשְׁמַע מִן אָבוֹי בְבֵית ווַעֲדָא הֲוָה אֲמַר. כֵּן אָמַר רִבִּי יוֹנָה. And similarly, Amen Amen168The expression Amen Amen appears as very positive expression twice in the Numbers.5.22">Bible (Num. 5:22, Nehemiah.8.6">Neh. 8:6); both times the two words are separated by pasek. In addition, 3 times one finds Amen, we-Amen. One has to conclude that the only act which is rejected here is if the word is repeated immediately, without hiatus. The same argument has to be applied to Modim Modim in the Mishnah., hear hear169Not to give the impression that one has to hear instructions from two different deities.. An interpreter who stands in front of a Sage is permitted neither to change, nor to circumlocute, nor to add unless he was his father or his teacher. Rebbi Pedat170The son of R. Eleazar ben Pedat. was the speaker of Rebbi Yasa. Things which he had heard from his father he referred to: so says my teacher in my father’s name. Things which he had not heard from his father he referred to: so says my teacher in Rebbi Eleazar’s name. Bar Yashita was the speaker of Rebbi Aḥa. Things which he had heard from his father he referred to: so says my teacher in my father’s name. Things which he had not heard from his father he referred to: so says my teacher in Rebbi Ḥinena’s name. When Rebbi Mana was instructing in a group, things which he had heard from his father in his house he referred to: so says my teacher in Rebbi Jonah’s name171This text is problematic. R. Mana II was R. Jonah’s son and R. Yose’s student.. Things which he had heard from his father in the Academy he referred to: so says Rebbi Jonah.
הַמְכַנֶּה בָּעֲרָיוֹת. בְּעַרְייָתָא דְאָבוֹי וּבְעַרְייָתָא דְאִימֵּיהּ. “One who circumscribes in incest prohibitions159Lev. Chap. 18. For example, changing your father into “his father”, or, as in Pseudo-Jonathan, “debase” for uncover.,” incest prohibitions regarding his father and his mother.
מִזַּרְעֲךָ לֹא תִּתֵּן לְהַעֲבִיר לַמּוֹלֶךְ. מִן זַרְעָךְ לָא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא. תַּנֵּי רִבִּי יִשְׁמָעֵאל. זֶה שֶׁהוּא נוֹשֵׂא אֲרָמִית וּמַעֲמִיד מִמֶּנָּה בָנִים מַעֲמִיד אוֹיְבִים לַמָּקוֹם. Do not give of your offspring to be burned for Moloch160Leviticus.18.21">Lev. 18:21., “do not allow your semen to impregnate a Gentile woman”. Rebbi Ismael stated, he who marries a Gentile woman and has children from her raises enemies of the Omnipresent172The Megillah.25a">Babli 25a explicitly characterizes this as R. Ismael’s interpretation of Leviticus.18.21">Lev. 18:21..