משנה: בִּשְׁלשָׁה פְרָקִים הַכֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶם אַרְבָּעָה פְּעָמִים בַּיוֹם בַּשַּׁחֲרִית וּבַמּוּסָף וּבַמִּנְחָה וּבִנְעִילַת שְׁעָרִים. בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים׃ MISHNAH: On three occasions the Cohanim lift their hands1To pronounce the priestly blessing in the synagogue. four times a day, during morning prayers, musaf, afternoon prayers, and at the closing of the doors2Ne`ilah, a synagogue service close to sundown.: On fast-days3Fast days for rain., for the bystanders4As explained in Mishnah 2., and on the Day of Atonement.
הלכה: בִּשְׁלשָׁה פְרָקִים כול׳. אַתְּ שְׁמַע מִינָּהּ תְּלַת. אַתְּ שְׁמַע מִינָּהּ (שֶׁמִּתְפַּלְּלִין) [שֶׁמִּתְעַנִּין] בַּמַּעֲמָדוֹת. וְשֶׁמִּתְפַּלְּלִים אַרְבַּע. וְאֵין נְשִׂיאַת כַּפַּיִם בַּלַּיְלָה אֶלָּא בַיּוֹם. וְיִשָּׂא אֶת כַּפָּיו וְאַל יִתְפַּלֵּל. מָצָאנוּ תְפִילָּה בְּלֹא נְשִׂיאַת כַּפַּיִם וְלֹא מָצָאנוּ נְשִׂיאַת כַּפַּיִם בְּלֹא תְפִילָּה. תַּנֵּי. זוֹ דִבְרֵי רִבִּי מֵאִיר. רִבִּי זְעוּרָה בְשֵׁם רִבִּי יוֹחָנָן. בָּעֵירוּבִין וּבְתַעֲנִית צִיבּוּר נָהֲגוּ הַכֹּל כְּרִבִּי מֵאִיר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. אַף בִּמְגִילַּת אֶסְתֵּר נָהֲגוּ הַכֹּל כְּרִבִּי מֵאִיר. HALAKHAH: “On three occasions,” etc. One understands from three things. One understands that the bystanders (pray) [fast]5Here it seems that the corrector’s text [in brackets] is correct. The argument is that the recitation of the priestly blessing is a sacral act and as such forbidden to Cohanim under the influence of alcohol (Lev. 10:8–11). Since they have to recite the blessing late in the afternoon, they could not have drunk any alcohol during the day and therefore would not have eaten either., and that they pray6In a technical sense, “to pray” means “to recite the Amidah prayer”. In a synagogue setting the priests recite the blessing only during the reader’s recitation of the Amidah. four times, and lifting of the hands is not during nighttime, only during daytime7Since there is no priestly blessing during evening prayers (whose status in Mishnaic times was not well defined.). Could one not lift his hands without praying? We find prayer without lifting of hands; we do not find lifting of hands without prayer8Outside the Temple. The priestly blessing during synagogue service is a strictly pharisaic institution; it seems from the Manual of Discipline that at least at Qumran the priests only recited poetic allusions to the biblical priestly blessing.. It was stated, these are the words of Rebbi Meïr9Tosephta 3:1. In this text, the opponents of R. Meïr only admit priestly blessing during the two morning services. This is compatible with the scribe’s text in this paragraph.. 10Babli 26b. Copied in Eruvin 6, Note 102. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr11In Eruvin one follows R. Meïr that eruv for courtyards and participation for alleys must be separate acts, Chapter 6, Note 99; in Megillah 2:1, Note 62, he requires that the Esther scroll has to be read from beginning to end; Babli 72a. These rules are popular usage, not rabbinic decrees..
רִבִּי זְעוּרָה רִבִּי חִייָה רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם בַּר פְּדָיָה. מִפְּנֵי מַה סָמַךְ הַכָּתוּב פָּרָשַׁת נָזִיר לִנְשִׂיאַת כַּפַּיִם. לְלַמְּדָךְ כְּשֵׁם שֶׁהַנָּזִיר אָסוּר בַּיַּיִן כָּךְ נְשִׂיאַת כַּפַּיִם אֲסוּרָה בַיַּיִן. אִי מַה הַנָּזִיר אָסוּר בַּחַרְצָנִים וּבַזּוֹגִין אַף נְשִׂיאוּת כַּפַּיִם אֲסוּרָה בַחַרְצָנִים וּבַזּוֹגִין. רִבִּי יוֹנָה אָמַר. אִיתְפַּלְּגוֹן יוֹשׁוּעַ בַּר גְּזוֹרָה וְרִבִּי זְעוּרָה. חַד יְלִף לָהּ מִן הַנָּזִיר. וְחַד יְלִף לָהּ מִן הַשֵּׁירוּת. וְלָא יָֽדְעִין מָאן יְלִף לָהּ מִן הַנָּזִיר. וּמָאן יְלִף לָהּ מִן הַשֵּׁירוּת. מָאן דִּילִף מִן הַנָּזִיר. אִי מַה הַנָּזִיר אָסוּר בַּחַרְצָנִים וּבַזּוֹגִים אַף נְשִׂיאוּת כַּפַּיִם אָסוּר בַחַרְצָנִים וּבַזּוֹגִין. וּמָאן דִּילִיף לָהּ מִן הַשֵּׁירוּת. אִי מַה הַשֵּׁירוּת אָסוּר בְּבַעֲלֵי מוּמִין אַף נְשִׂיאוּת כַּפַּיִם אָסוּר בְּבַעֲלֵי מוּמִין. Rebbi Ze`ira, Rebbi Ḥiyya, Rebbi Joshua ben Levi in the name of Bar Pedaya: Why did the verse join the chapter of the nazir to the chapter of lifting the hands12The rules of the nazir are Num. 6:1–21 and those of the priestly blessing 6:22–27.? To teach you that just as the nazir is forbidden wine so lifting the hands is forbidden wine. Then since the nazir is forbidden skins and kernels, also lifting the hands has to be forbidden skins and kernels13But there is no prohibition for priests serving in the Temple to eat grapes and non-alcoholic grape products.. Rebbi Jonah said, Joshua the son of the Circumciser and Rebbi Ze`ira disagreed. One infers it from the nazir, the other infers it from Temple service. But we do not know who inferred it from the nazir and who inferred it from Temple service. For him who inferred it from the nazir, since the nazir is forbidden skins and kernels, also lifting the hands has to be forbidden skins and kernels. For him who inferred it from Temple service, since the service is forbidden to bodily defective persons, so lifting the hands has to be forbidden to bodily defective persons14Which is shown also to be not applicable to the priestly blessing..
וְהָא תַנֵּי. אִם הָיָה דָשׁ בְּעִירוֹ מוּתָּר. כְּהָדָא רִבִּי נַפְתָּלִי הַווָת אֶצְבַּעָתֶיהּ עֲקוּמָה. אֲתַא שְׁאַל לְרִבִּי מָנָא. אָמַר לֵיהּ. מִכֵּיוָן שֶׁאַתָּה דָשׁ בְּעִירָךְ מוּתָּר. רַב חוּנָה מְעַבֵּר זַלְדָּקָן. וְהָא תַנֵּי. אִם הָיָה דָשׁ בְּעִירוֹ מוּתָּר. אָמַר רִבִּי מָנָא. רִיגְלָא הַווָת. בְּגִין שֶׁלֹּא יְהוּ אוֹמְרִין. רָאִינוּ קָטָן נוֹשֵׂא אֶת כַּפָּיו. אָמַר רִבִּי יוֹסֵה. זֹאת אוֹמֶרֶת שֶׁאָסוּר לְהִסְתַּכֵּל בַּכֹּהֲנִים בַּשָּׁעָה שֶׁהֵן מְבָֽרְכִין. אָמַר רִבִּי חַגַּיי. כְּלוּם אָֽמְרוּ. אֵין מִסְתַּכְּלִין. לָא מִפְּנֵי הֶסִּיעַ דַּעַת. מֹשֶׁה. דַּאֲנָא מִסְתַּכַּלְנָא וְלָא מְסַעָה דַּעְתִּי. 15The following is copied from Megillah, Halakhah 4:8(מ). But was it not stated, if he was known in his town he is permitted16Babli Megillah 24b.? As the following: The finger of Rebbi Naftali was bent17In the quote of this passage by Tosaphot Megillah 24b s.v. אם: A Cohen with deformed hands came before Rebbi Naftali.. He came and asked Rebbi Mana, who said to him, since you are known in your town it is permitted. Rav Ḥuna disqualified one with sparse facial hair. But was it not stated, if he was known in his town he is permitted? Rebbi Mana said, it was a holiday18In Megillah: he had short legs.; so they should not say, we saw a minor lifting his hands19Since as explained later, reciting the priestly blessing is a biblical command, it cannot be performed by an underaged Cohen.. Rebbi Yose said, this20The statement on the Mishnah in Megillah that a Cohen with stained hands may not lift them for the priestly blessing. implies that one is forbidden to look at the Cohanim at the moment when they are blessing. Rebbi Ḥaggai, when they said, one does not look, was it not because of inattention21The person blessed can benefit from the blessing only if his mind is concentrated on the Heavenly blessing.? By Moses, I shall look and my attention will not be diverted.
מְנַיִין לִנְשֵׂיאוּת כַּפַּיִם. כֹּ֥ה תְבָֽרֲכ֖וּ אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל. עַד כָּאן בְּשַׁחֲרִית. בְּמוּסַף. וַיִּשָּׂ֨א אַֽהֲרֹ֧ן אֶת־יָדָ֛יו אֶל־הָעָ֖ם. הַמִּקְרָא הַזֶּה מְסוּרָס הוּא. וַהֲלֹא לֹא צָרִיךְ לוֹמַר אֶלָּא וַיֵּ֗רֶד מֵֽעֲשׂוֹת הַֽחַטָּ֛את וְהָֽעֹלָה֖ וְהַשְּׁלָמִֽים וְאַחַר כָּךְ וַיִּשָּׂ֨א אַֽהֲרֹ֧ן אֶת־יָדָ֛יו וגו׳. אֶלָּא מְלַמֵּד שֶׁבִּירִידָתוֹ לַמִּזְבֵּחַ הָיָה נוֹשֵׂא אֶת כַּפָּיו וּמְבָרֵךְ אֶת הָעָם. וַֽיְבָֽרֲכֵ֑ם. בָּעֲמִידָה. יָכוֹל שֶׁלֹּא בָעֲמִידָה. תַּלְמוּד לוֹמַר כִּי בָ֗ם בָּחַ֞ר יי֨ אֱלֹהֶ֨יךָ֨ לְשָׁ֣רְת֔וֹ וּלְבָרֵ֖ךְ בִּשְׁמוֹ. מַקִּישׁ בְּרָכָה לַשֵּׁירוּת. מַה שֵׁירוּת בָּעֲמִידָה. אַף בְּרָכָה בָעֲמִידָה. וְכֵן הוּא אוֹמֵר וַיָּקוּמוּ הַכֹּֽהֲנִ֤ים הַֽלְוִיִּם֙ וַיְבָֽרְכ֣וּ אֶת־הָעָ֔ם וגו׳. בְּדוֹרוֹ שֶׁלְחִזְקִיָּהוּ שֶׁהָיוּ יְגֵיעִים בַּתּוֹרָה הַכָּתוּב מְדַבֵּר. אֲבָל בְּדוֹרוֹת אֲחֵרִים שֶׁהָיוּ עוֹבְדִים עֲבוֹדָה זָרָה מָהוּ אוֹמֵר. וּבְפָרִשְׂכֶ֣ם כַּפֵּיכֶ֗ם אַעְלִ֤ים עֵינַיי מִכֶּ֔ם. וַֽיְבָֽרֲכֵ֑ם. בְּרָכָה סְתוּמָה. אֲבָל לֹא שָׁמַעְנוּ אֵי זוֹ הִיא עַד שֶׁבָּא הַכָּתוּב וּפִירְשָׁהּ. יְבָֽרֶכְךָ֥ יי֨ וְיִשְׁמְרֶֽךָ׃ יָאֵ֨ר יי֨ ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ יִשָּׂ֨א יי֨ ׀ פָּנָיו֨ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃ From where the lifting of hands? So you shall bless the Children of Israel22Num. 6:22.. So far during the morning prayers23Since in the Temple the priestly blessing was recited at the time of the morning sacrifice, the inspiration for the morning prayer service.. At musaf? Aaron lifted his hands for the people24Lev. 9:22, description of the special inauguration service of the Tabernacle.. Is not this verse distorted? Should it not read: he descended from making the purification sacrifice, and the elevation sacrifice, and the well-being sacrifice, and after this, Aaron lifted his hands for the people? But it teaches25The verse mentioning blessing before descent. that while descending from the altar he lifted his hands and blessed the people. 26Babli Sotah38a.And he blessed them, standing. I could think, not while standing. The verse says27Deut. 21:5., the Eternal, your God, selected them to serve Him and to bless in His Name. It combines blessing with service. Since service is done standing, also blessing is done standing. And so it says282Chr. 30:27., the Levitic Cohanim rose and blessed the people. The verse speaks of the generation of Ezechias, when they toiled in the Torah. But in other generations, when they were serving foreign worship, what does it say? When you spread your hands my eyes shall disregard you29Is. 1:15.. 22Num. 6:22.And he blessed them, any blessing. But we did not hear which it was until the verse came and explained it30Num. 6:24–26.: The Eternal shall bless you and guard you. The Eternal shall enlighten His presence to you and show you favor. The Eternal shall turn His presence to you and give you peace.
וּמְנַיִין לִנְעִילָה. אָמַר רִבִּי [לֵוִי]. גַּ֛ם כִּֽי־תַרְבּ֥וּ תְפִלָּ֖ה אֵינֶ֣נִּי שׁוֹמֵעַ. מִיכָּן שֶׁכָּל־הַמַּרְבֶּה בִתְפִילָּה נֶעֱנֶה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי לֵוִי. תַּמָּן אָמַר רִבִּי אַבָּא בְּרֵיהּ דְּרִבִּי פַּפַּי רִבִּי יְהוֹשֻׁעַ דְּסִיכְנִי בְשֵׁם רִבִּי לֵוִי בְּכָל־עֶ֭צֶב יִהְיֶ֣ה מוֹתָ֑ר וּדְבַר־שְׂ֝פָתַ֗יִם אַךְ־לְמַחְסֽוֹר׃ חַנָּה עַל יְדֵי שֶׁרִיבַת בִּתְפִילָּתָהּ קִיצְרָה בְיָמָיו שֶׁלְשְׁמוּאֵל. שֶׁאָֽמְרָה וְיָ֥שַׁב שָׁ֖ם עַד־עוֹלָֽם׃ וַהֲלֹא אֵין עוֹלָם שֶׁל לֵוִי אֶלָּא חֲמִשִּׁים שָׁנָה. דִּכְתִיב וּמִבֶּן֙ חֲמִשִּׁ֣ים שָׁנָ֔ה יָשׁ֖וּב מִצְּבָ֣א הָֽעֲבֹדָ֑ה. וְהַיי דִילוֹן חַמְשִׁין וְתַרְתֵּיי אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וּשְׁתַּיִם שֶׁגְּמָלַתּוּ. וָכָא הוּא אָמַר הָכֵין. כָּאן בְּיָחִיד. כָּאן בְּצִיבּוּר. רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן רִבִּי שִׁמְעוֹן בֶּן חַלְפוּתָה בְשֵׁם רִבִּי מֵאִיר. וְהָיָה֙ כִּ֣י הִרְבְּתָ֔ה לְהִתְפַּלֵּ֖ל. מִיכָּן שֶׁכָּל־הַמַּרְבֶּה לְהִתְפַּלֵּל נֶעֱנֶה. 31From here to the end of the Halakhah the text is from Berakhot 4:1, Notes 64–124 (ב). From where Ne`ilah2Ne`ilah, a synagogue service close to sundown.? Rebbi [Levi]32Corrector’s addition from Berakhot. said: Even if you prolong your prayers I shall not hear29Is. 1:15.. From here that everyone who increases his prayers will be answered33Since Isaiah presents this as a particular curse, it follows that as a rule people will be heard if they increase their prayers.. The argument of Rebbi Levi is inverted. There says Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi: In all excitement there is something superfluous; and the word of the lips is but for deficit34Prov. 14:23.. Hannah, because she prayed too long, reduced the years of Samuel because she said, he shall dwell there forever351Sam. 1:22; not part of Hannah’s prayer but a statement to her husband. but “forever” for a Levite is only 50 years, as it is written: at age fifty he should return from the worshipping hosts36Num. 8:25.. But in fact it was 5237Not a biblical statement but an inference of Seder Olam Chapter 13 (in the author’s edition pp. 134–135.). Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? One for private, the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Joḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr: when she prayed very long381 Sam. 1:12.; it follows that everyone who extends his prayers will be answered39Denied in Babli Berakhot 32b..
עַד אֵימָתַי הִיא נְעִילָה. רַבָּנִן דְּקַיְסָרִין אָֽמְרִין. אִיתְפַּלְּגוֹן רַב וְרִבִּי יוֹחָנָן. רַב אָמַר. בִּנְעִילַת שַׁעֲרֵי שָׁמַיִם. רִבִּי יוֹחָנָן. בִּנְעִילַת שַׁעֲרֵי הֵיכָל. אָמַר רִבִּי יוּדָן עַנְתּוֹנְדְּרִיָּא. מַתְנִיתָא מְסַייְעָא לְרִבִּי יוֹחָנָן. בִּשְׁלשָׁה פְרָקִים הַכֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶם אַרְבָּעָה פְּעָמִים בַּיוֹם בַּשַּׁחֲרִית בַּמּוּסָף בַּמִּנְחָה בִּנְעִילַת שְׁעָרִים. אִית לָךְ מֵימַר. נְעִילַת שַׁעֲרֵי שָׁמַיִם בַּיּוֹם. Until when is Ne`ilah? The rabbis of Caesarea say: Rav and Rebbi Joḥanan disagree. Rav said, when the gates of Heaven are locked40It is not clear when the Gates of Heaven are locked. Maybe it is at sundown when the sun disappears, but it is more likely sometime after that when on a very clear day one may notice a sudden darkening of the sky in the middle of the gradual dusk. The gates of the Temple were locked for the public at the time of the lighting of the candelabra in the Sanctuary, which must be before sundown.. Rebbi Joḥanan: when the gates of the Temple are locked. Rebbi Yudan Antordaya said, the Mishnah supports Rebbi Joḥanan: “On three occasions do the Cohanim lift their hands four times in one day, mornings, Musaph, Minḥah, and at the locking of the gates.” May you say that the gates of heaven are locked while it is still daytime41Since the priestly blessing may be recited only during daytime, the “locking of the gates” mentioned in the Mishnah must have been during daytime and cannot have been in the night.?
אַחֲוָה דְּאִימֵּיהּ דְּרַב אָדָא הֲוָה צְייַר גּוּלְתֵיהּ דְּרַב בְּצוֹמָא רַבָּא. אֲמַר לֵיהּ. כַּד תִּיחְמִי שִׁימְשָׁא בְרֵישׁ דִּיקְלֵי אַתְּ יְהִב לִי גוּלְתִּי דְּנִיצְלֵי נְעִילַת שְׁעָרִים. מִחְלְפָה שִׁיטָּתֵיהּ דְּרַב. תַּמָּן הוּא אָמַר. בִּנְעִילַת שַׁעֲרֵי שָׁמַיִם. וָכָא הוּא אָמַר. בִּנְעִילַת שַׁעֲרֵי הֵיכָל. אָמַר רִבִּי מַתַּנְיָה. עַל יְדֵי דַהֲוָה מַאֲרִיךְ בִּצְלוּתֵיהּ סַגִּין הֲוָה מַגִּיעַ סָמוּךְ לִנְעִילַת שַׁעֲרֵי שָׁמַיִם. The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the great fast. He said to him: When you see the sun on the top of the date palms, give me my kaftan so that we may pray the Locking of the Gates. The argument of Rav is inverted. There he says “the locking of the Gates of Heaven” and here he says “the locking of the gates of the Temple42Since the sun is on the top of the date palms quite some time before sunset, Rav cannot possibly pray at the Locking of the Gates of Heaven. Hence, his actions contradict his teachings..” Rebbi Mattanah said: Since Rav needed a lot of time to pray, he reached the Locking of the Gates of Heaven.
נְעִילָה מָהוּ שֶׁתִּפְטוֹר אֶת שֶׁלְעֶרֶב. רִבִּי בָּא רַב חוּנָה בְשֵׁם רַב. נְעִילָה פּוֹטֶרֶת שֶׁלְעֶרֶב. אָמַר רִבִּי בָּא לְרַב חוּנָה. וְאֵיכָן הוּא מַזְכִּיר שֶׁלְאַבְדָּלָה. אָמַר רִבִּי יוֹנָה לְרִבִּי בָּא. וְהֵיאַךְ יְהוּ שֶׁבַע פּוֹטְרוֹת שְׁמוֹנֶה עֶשְׂרֵה. אֲמַר לֵיהּ. וְלָא כְבָר אִיתְתָּבַת. אֲמַר לֵיהּ. וּבְגִין דְּאִיתְתָּבַת תִּיבָּטֵל. אָמַר רִבִּי יוֹסֵה. מַה דְקַשֵּׁי רִבִּי בָּא קַשִּׁי יְאוּת. מַה דְקַשֵּׁי רִבִּי יוֹנָה לָא קַשִּׁי יְאוּת. קַל הֵיקִילוּ עָלָיו מִפְּנֵי תַעֲנִיתוֹ שֶׁיְּהוּ שֶׁבַע פּוֹטְרוֹת שְׁמוֹנֶה עֶשְׂרֵה. רִבִּי בָּא בַּר מָמָל אָמַר לַחֲבֵרַייָא. מָרַיי. מִן כּוּלְּכוֹן שְׁמָעִית שֶׁאֵין נְעִילָה פּוֹטֶרֶת שֶׁלְעֶרֶב. רִבִּי סִימוֹן בְּשֵׁם רִבִּי לֵוִי. אֵין נְעִילָה פּוֹטֶרֶת שֶׁלְעֶרֶב. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וְתַנִּי רִבִּי חִייָה כֵן. בְּכָל־יוֹם אָדָם מִתְפַּלֵּל שְׁמוֹנֶה עֶשְׂרֵה. בְּמוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם הַכִּיפּוּרִים וּבְמוֹצָאֵי תַעֲנִית צִיבּוּר. May Ne`ilah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Ne`ilah frees one from evening prayers43According to Rav’s original opinion that one prays at the Locking of the Gates of Heaven, Ne`ilah may be started only when evening prayers may already be said. It does not make sense to recite two different prayers at the same time.. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah44At the end of Sabbath or holiday work is permitted only if havdalah (“distinction”) was recited, preferably in the evening Amidah. Hence, Rav’s decision seems to be impossible.? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen45The seven benedictions of the holiday Amidah cannot accommodate the 18 of the weekday prayers.? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult; they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Ne`ilah does not free one from evening prayers. Rebbi Simon in the name of Rebbi <joshua ben>46Added from the text in Berakhot. R. Levi was a popular preacher, neither a legal authority nor a teacher of R. Simon. Levi: Ne`ilah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this? “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.47Fast days in a drought.”
רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. יוֹם הַכִּיפּוּרִים שֶׁחָל לִהְיוֹת בַּשַּׁבָּת אַף עַל פִּי שֶׁאֵין נְעִילָה בַשַּׁבָּת מַזְכִּיר שֶׁלְשַׁבָּת בִּנְעִילָה. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. שַׁבָּת שֶׁחָלָה לִהְיוֹת בַּחֲנוּכָּה אַף עַל פִּי שֶׁאֵין מוּסָף בַּחֲנוּכָּה מַזְכִּיר שֶׁלְחֲנוּכָּה בַמּוּסָף. אוֹסְפוּן עֲלָהּ רֹאשׁ חוֹדֶשׁ שֶׁחָל לִהְיוֹת בַּתַּעֲנִית אַף עַל פִּי שֶׁאֵין נְעִילָה בְרֹאשׁ חוֹדֶשׁ מַזְכִּיר שֶׁלְרֹאשׁ חוֹדֶשׁ בִּנְעִילָה. רֹאשׁ חוֹדֶשׁ וְתַעֲנִית אֵיכָן הוּא מַזִכִּיר שֶׁל רֹאשׁ חוֹדֶשׁ. רִבִּי זְעוּרָה אָמַר. בְּהוּדָייָה. רִבִּי בָּא בַּר מָמָל אָמַר. בָּעֲבוֹדָה. רִבִּי אָבוּנָה אָמַר. אוֹמְרָהּ בְּרָכָה רְבִיעִית. אָמַר רִבִּי בָּא. מַה מָצָאנוּ בְכָל־מָקוֹם אוֹמְרָהּ בְּרָכָה רְבִיעִית. אַף כָּאן בְּרָכָה רְבִיעִית. וּנְפַק עוֹבְדָא כְּהָדָא דְרִבִּי בָּא. 48While this paragraph also is in Berakhot, the text there is in very bad shape and not directly comparable to the text here. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If the Day of Atonement happens to be on the Sabbath, one mentions Sabbath in Ne`ilah even though there is no Ne`ilah for Sabbath49Babli Šabbat 24b in the name of R. Joshua ben Levi.. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaf even though there is no Musaf for Ḥanukkah50Babli Šabbat 24a.. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Ne`ilah even though there is no Ne`ilah for the New Moon. When the New Moon falls on a fast-day, how does one mention the New Moon? Rebbi Ze`ira said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Abuna said, one says it as the fourth benediction51These sentences are difficult to understand and the greatest authorities of the Middle Ages, Rashba on Babli Berakhot 32b and Rosh to Berakhot Chap. 5, #10 felt compelled to emend the text. Since three of the four prayers of the New Moon are weekday prayers with an addition added in “Temple service” (the 16th benediction in the Yerushalmi version) as prescribed in Berakhot 5:2, the only question can be about Musaf. However, we never hear that the particular inserts in the morning prayers of a fast day were recited also for Musaf. On the other hand, as Rosh points out, the previous paragraph certainly implies that the עֲנֵנוּ prayer recited on all fast-days except Yom Kippur, not only on those for rain, must be recited also for Musaf since the day requires that the text be inserted in all prayers. One may at least understand the position of Rebbi Abba that on a fast day for rain which coincides with a day of the New Moon, one recites the usual Musaf with an additional fifth benediction which deals with the fast day, after the fourth for the New Moon. The dissenting opinions of Rebbis Ze`ira and Abba bar Mamal seem to imply that Musaf on a fast day consisted of the introductory and final benedictions that are common to all prayers and the additional benedictions for the fast day, whereas the section on the New Moon, for which Musaf is recited in the first place, is moved from its regular place to an insert in either the 16th or the 17th (“thanksgiving”) benediction.. Rebbi Abba said, since we find everywhere that one says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rebbi Abba52A reported action on an opinion is the best proof that this is accepted practice..
בַּמֶּה קוֹרִין. רִבִּי יוֹסֵי אוֹמֵר. קוֹרִין בְּרָכוֹת וּקְלָלוֹת. אֲמַר לוֹן רִבִּי מָנָא. בְּגִין מוֹדַעְתּוֹן דִּי תַעֲנִיתָא רְבֵיעֵין עַל מֵעֵיהוֹן. וְלָא יָֽדְעִין דִּי תַעֲנִיתָא. אֲמַר לֵיהּ. לְהוֹדִיעָךְ שֶׁקּוֹרִין בְּרָכוֹת וּקְלָלוֹת. רִבִּי יוּדָן קַפּוֹדַקַייָא אָמַר קוֹמֵי רִבִּי יוֹסֵה בְשֵׁם רִבִּי יוּדָה בַּר פָּזִי. קוֹרִין בְּרֹאשׁ חוֹדֶשׁ. קָם רִבִּי יוֹסֵה עִם רִבִּי יוּדָה בַּר פַּפַּי. אָמַר לֵיהּ. אַתָּה שָׁמַעְתָּ מִן אָבוּךְ הָדָא מִילְּתָא. אָמַר לֵיהּ. אַבָּא לֹא אָמַר כֵּן. אֶלָּא בְעֵיינֵי טָב. עַל־יְדֵי דְאִינּוּן יָֽדְעִין דְּהוּא רֵישׁ יַרְחָא קוֹרִין בְּרֹאשׁ חוֹדֶשׁ. וּשְׁאַר כָּל־הַמְּקוֹמוֹת קוֹרִין בְּרָכוֹת וּקְלָלוֹת. 53In addition to the text in Berakhot, this paragraph is copied from Ta`aniot Halakhah 2:15, Notes 241–245. And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah bar Pappai; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”
יִרְמְיָה סַפְרָא שְׁאִיל לְרַב יִרְמְיָה. רֹאשׁ חוֹדֶשׁ שְׁחָל לִהְיוֹת בַּשַּׁבָּת בַּמֶּה קוֹרִין. אָמַר לֵיהּ. קוֹרִין בְּרֹאשׁ חוֹדֶשׁ. אָמַר רִבִּי חֶלְבּוֹ קוֹמֵי רִבִּי אִימִּי. מַתְנִיתָא אָֽמְרָה כֵן. לַכֹּל מַפְסִיקִין. לְרָאשֵׁי חֳדָשִׁים לַחֲנוּכָּה וּלְפוּרִים. Jeremiah the Scribe asked before (Rav) <rebbi>54The reading “Rebbi” from Berakhot is the only one possible. The question could have been asked only in Palestine with its 3½ year cycle, when no more than one Torah scroll was removed from the Ark at any time. In Babylonia, place of Rav Jeremiah, with its tight one-year cycle, all exceptional readings always were done with a second scroll read by the maftir. Jeremiah: What does one read if the day of the New Moon is a Sabbath? He said to him: One reads about the New Moon. Rebbi Ḥelbo said before Rebbi Immi: The Mishnah says so: “One interrupts for everything, for New Moons, for Ḥanukkah, and for Purim.”
יִצְחָק סְחוֹרָה שָׁאַל לְרִבִּי יִצְחָק. רֹאשׁ חוֹדֶשׁ שֶׁחָל לִהְיוֹת בַּחֲנוּכָּה בַּמֶּה קוֹרִין. אָמַר לֵיהּ. קוֹרִין שְׁלֹשָׁה בְרֹאשׁ חוֹדֶשׁ וְאֶחָד בַּחֲנוּכָּה. רִבִּי פִינְחָס רִבִּי סִימוֹן רִבִּי אַבָּא בַּר זְמִינָא מַטֵּי בָהּ בְּשֵׁם רִבִּי אֶבְדַּוּמָא דְחֵיפָה. קוֹרִין שְׁלֹשָׁה בַּחֲנוּכָּה וְאֶחָד בְּרֹאשׁ חוֹדֶשׁ. לְהוֹדִיעָךְ שֶׁלֹּא בָא הָֽרְבִיעִי אֶלָּא מַחְמַת רֹאשׁ חוֹדֶשׁ. בַּר שֶׁלֶמְיָה סַפְרָא שָׂאַל לְרִבִּי מָנָא. הַגַּע עַצְמָךְ שֶׁחָל רֹאשׁ חוֹדֶשׁ שֶׁלְחֲנוּכָּה לִהְיוֹת בַּשַּׁבָּת. וְלָא שִׁבְעָה קְּרוּיִין אִינּוּן. אִית לָךְ מֵימַר שֶׁלֹּא בָא הָֽרְבִיעִי אֶלָּא מַחְמַת רֹאשׁ חוֹדֶשׁ. אָמַר לֵיהּ. וְהָדָא שְׁאִילְתֵּיהּ דְּסַפָּר. Isaac the trader asked Rebbi Isaac: What does one read on a New Moon that falls on Ḥanukkah? He said to him: Three for the New Moon and one for Ḥanukkah. Rebbi Phineas, Rebbi Simon, Rebbi Abba bar Zamina brought it in the name of Rebbi Eudaimon of Haifa: Three read of Ḥanukka and one of the New Moon, to tell you that the fourth one comes only because of the New Moon55Mishna Megillah 3:6.. Bar Shelemiah the scribe asked Rebbi Mana: Think of it, if the New Moon of Ḥanukkah falls on a Sabbath, do not seven read? How can you say, to tell you that the fourth one comes only because of the New Moon? He said to him: That is a true question of a scribe56Usually on Ḥanukkah only three people read from the Torah since it is a regular workday. On the day of the New Moon, four persons read since it is a day with a Musaf sacrifice in the Temple. On the Sabbath, seven read (and the maftir reads one additional portion). Hence, it seems impossible that the fourth person should read about Ḥanukkah..
רִבִּי מַפְקִד לְאַבָּא דוּ אֲמוֹרֵיהּ. אַכְרִיז קוֹמֵיהוֹן. מָאן דְּמַצְלִי יַצְלִי דְרַמְשָׁא עַד דְּיוֹמָא קָאִים. רִבִּי חִיָה בַּר בָּא מַפְקִיד לַאֲמוֹרֵיהּ. אַכְרִיז קוֹמֵיהוֹן. מָאן דְּמַצְלִי יַצְלִי דְרַמְשָׁא עַד דְּיוֹמָא קַייָם. אָמַר רִבִּי חֲנִינָה. מָשְׁכֵנִי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֶצֶל פּוּנְדָקִי אֶחָד וְאָמַר לִי. כָּאן נִתְפַּלֵּל אַבָּא שֶׁלְלֵילֵי שַׁבָּת בְּעֶרֶב שַׁבָּת. אָמַר רִבִּי אִימִּי. רִבִּי יוֹחָנָן פְּלִיג וְלָא הֲוָה צָרִיךְ מִתְפַּלְּגָה. לָמָּה. שֶׁכֵּן מוֹסִיפִין מִחוֹל עַל קוֹדֶשׁ. וְעוֹד דְּסַלְקוֹן חַמָּרַייָא מִן עָרָב לְצִיפּוֹרִין וְאָֽמְרוּן. כְּבָר שָׁבַת רִבִּי חֲנִינָה בֶּן דּוֹסָא בְּעִירוֹ. וְהַיידָא אָמַר. דְּאָמַר רִבִּי חֲנִינָה. מָשְׁכֵנִי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֶצֶל פּוּנְדָקִי אֶחָד וְאָמַר לִי. כָּאן נִתְפַּלֵּל אַבָּא שֶׁלְמוֹצָאֵי שַׁבָּת בַּשַּׁבָּת. וַאֲפִילוּ עֲלָהּ לָא הֲוָה צָרִיךְ מִתְפַּלְּגָה. דְּרִבִּי מַפְקִד לְאַבְדָּן אֲמוֹרֵיהּ. אַכְרִיז קוֹמֵיהוֹן. מָאן דְּיַצְלִי יַצְלִי דְרַמְשָׁא עַד יוֹמָא קַייָם. רִבִּי חִייָה בַּר בָּא מַפְקִד לַאֲמוֹרֵיהּ. אַכְרִיז קוֹמֵיהוֹן. מָאן דְּמַצְלִי יַצְלִי דְרַמְשָׁא עַד דְּיוֹמָא קַייָם. דְּבֵית רִבִּי יַנַּאי אָֽמְרִין. עָלָה אָדָם לְמִיטָּתוֹ אֵין מַטְרִיחִין עָלָיו שֶׁיֵּרֵד. אָמַר רִבִּי זְעוּרָה. כָּל־זְמַן דַּהֲוִינָא עֲבַד כֵּן הֶוִינָא מִתְפַּחֵד בַּלַּילִייָא. לֵית לָךְ אֶלָּא כְּהָדָא דְּרִבִּי מַפְקִד לְאַבְדָּן אֲמוֹרֵיהּ. אַכְרִיז קוֹמֵיהוֹן. מָאן דְּמַצְלִי יַצְלִי דְרַמְשָׁא עַד דְּיוֹמָא קַייָם. רִבִּי חִייָה בַּר אַבָּא מַפְקִד לַאֲמוֹרֵיהּ. אַכְרִיז קוֹמֵיהוֹן. מָאן דְּמַצְלִי יַצְלִי דְרַמְשָׁא עַד דְּיוֹמָא קַייָם. 58The text appears in modified form also in Gen. rabba 8:10, Pesiqta rabbati 23; the parallel in Babli Berakhot 27b disagrees fundamentally with the practice explained here. Rebbi commanded (Abba who was) his speaker <abdan>59It seems that his name was Abba Yudan; therefore both the version here and that in Berakhot are acceptable.: Proclaim before them that he who wants to pray, should pray evening prayers as long as it is still daylight60According to Mishnah Berakhot 4:1, the time of afternoon prayers is until 5/4 hours before sundown for Rebbi Jehudah and until sundown for the other Sages. As a corollary, the time of evening prayers starts at 5/4 hours before sundown for Rebbi Jehudah and at sundown for the others. Since Rebbi was a student of Rebbi Jehudah, it seems that he followed his teacher and himself was followed by his own student R. Ḥiyya. It is assumed here that we already know the result of the next paragraph, that evening prayer is not obligatory (this is also accepted in the Babli), and that because of this one permits evening prayer before sundown because it is a minor obligation and in Galilee apparently was not recited in the synagogue. [The Babli states that evening prayers should be said in the night, that this is also Rebbi’s position as reported in the Babli, but that in case of error, under very dark clouds, one does not have to repeat the prayer which in Babylonia was recited in the synagogue.]. Rebbi Ḥiyya bar Abba61This R. Ḥiyya bar Abba is not the student of R. Joḥanan who usually is called by this name but Rebbi’s student R. Ḥiyya (the Elder) bar Abba bar Aḥa Karsala. commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Sabbath {Friday night} prayers on Friday. Rebbi Immi said: Rebbi Joḥanan disagrees62As Levi Ginzberg explains, it seems from Mishnah Berakhot that originally there were 5 prayer times every day, 3 times for the Amidah prayer and twice for the recitation of the Shema`. R. Joḥanan is the first Amora who requires that the recitation of the Shema`, whose times are determined differently from those of the Amidah, nevertheless be combined with the Amidah in that the benediction following the recitation be the introduction to the Amidah. Since the time of the evening Shema` is in the night proper, he has to oppose an early recitation. but he should not have disagreed since one adds from the profane to the holy time; in addition, donkey drivers come from Arab63The village of Arrabeh, North of Kafr Kanah in lower Galilee. to Sepphoris and say, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me, here my father prayed Saturday night prayers on the Sabbath64To say weekday prayers on the Sabbath certainly is possible only if the time allotted to the prayer is dissociated from actual time.. But even with that he should not have disagreed, since Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba61This R. Ḥiyya bar Abba is not the student of R. Joḥanan who usually is called by this name but Rebbi’s student R. Ḥiyya (the Elder) bar Abba bar Aḥa Karsala. commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. In the house of Rebbi Yannai they said: If a man went to bed, one does not bother him to get up. Rebbi Ze`ira said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight.
אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. וְתַנֵּיי תַמָּן. תְּפִילַּת הָעֶרֶב מָהוּ. רַבָּן גַּמְלִיאֵל אוֹמֵר. חוֹבָה. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. רְשׁוּת. אָמַר רִבִּי חִינְנָא. אַתְייָן אִילֵּין פְּלוּגְווָתָא כְּהֵינֵּין פְּלוּגְווָתָא. מָאן דְּאָמַר חוֹבָה. אֵין נְעִילָה פוֹטֶרֶת שֶׁלְעֶרֶב. מָאן דְּאָמַר. רְשׁוּת. נְעִילָה פוֹטֶרֶת שֶׁלְעֶרֶב. Rebbi Jacob bar Abba said: There, they did state, what is the status of evening prayer? Rabban Gamliel said, it is obligatory. Rebbi Joshua said, it is voluntary65In a dispute between R. Joshua and Rabban Gamliel, practice should follow R. Joshua. But there is never a doubt that the recitation of Shema` in the night is obligatory, and as stated before, evening prayers are still needed for mental health. In addition, following R. Joḥanan’s later combination of shema` and prayer, the recitation of the shema` induces the obligation of the Amidah, which makes the dispute almost moot. Babli Berakhot 27b.. Rebbi Ḥanina said, this difference parallels the other difference: He who holds that evening prayer is obligatory, holds that Ne`ilah does not free one from evening prayers. He who holds that it is voluntary, holds that Ne`ilah frees one from evening prayers.
מַעֲשֶׂה בְתַלְמִיד אֶחָד שֶׁבָּא וְשָׁאַל אֶת רִבִּי יְהוֹשֻׁעַ. תְּפִילַּת הָעֶרֶב מָה הִיא. אָמַר לוֹ. רְשׁוּת. וּבָא וְשָׁאַל אֶת רַבָּן גַּמְלִיאֵל. תְּפִילַּת הָעֶרֶב מָה הִיא. אָמַר לוֹ. חוֹבָה. אָמַר לוֹ. וַהֲלֹא רִבִּי יְהוֹשֻׁעַ אָמַר לִי. רְשׁוּת. אָמַר לוֹ. לְמָחָר כְּשֶׁאִיכָּנֵס לְבֵית הַווַעַד עֲמוֹד וּשְׁאַל אֶת הַהֲלָכָה הַזֹּאת. וְעָמַד אוֹתוֹ הַתַּלְמִיד וְשָׁאַל אֶת רַבָּן גַּמְלִיאֵל. תְּפִילַּת הָעֶרֶב מָה הִיא. אָמַר לוֹ. חוֹבָה. אָמַר לוֹ. וְהָא רִבִּי יְהוֹשֻׁעַ אוֹמֵר. רְשׁוּת. אָמַר לוֹ רַבָּן גַּמְלִיאֵל לְרִבִּי יְהוֹשֻׁעַ. אַתְּ הוּא שֶׁאוֹמֵר. רְשׁוּת. אָמַר לוֹ. לָאו. אָמַר לוֹ. עֲמוֹד עַל רַגְלֶיךָ וִיעִידוּךָ. וְהָיָה רַבָּן גַּמְלִיאֵל יוֹשֶׁב וְדוֹרֵשׁ וְרִבִּי יְהוֹשֻׁעַ עוֹמֵד עַל רַגְלָיו. עַד שֶׁרִינְנוּ בוֹ כָל־הָעָם. אָֽמְרוּ לְרִבִּי חוּצְפִּית הַתּורְגְּמָן. הִפָּטֵר אֶת הָעָם. אָֽמְרוּ לְרִבִּי זֵינוֹן הַחַזָּן. אֱמוֹר. הִתְחִילוּ וְאָֽמְרוּ. הִתְחִילוּ וְעָֽמְדוּ כָּל־הָעָם עַל רַגְלֵיהֶם. אָֽמְרוּ לוֹ. וְכִי עַל־מִ֛י לֹא־עָֽבְרָ֥ה רָעָֽתְךָ֖ תָּמִֽיד׃ מִיַּד הָֽלְכוּ וּמִינוּ אֶת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בִּישִׁיבָה. בֶּן שֵׁשׁ עֶשְׂרֵה שָׁנָה הָיָה וְנִמְלָא כָל־רֹאשׁוֹ שֵׂיבוֹת. וְהָיָה רִבִּי עֲקִיבָה יוֹשֵׁב וּמִצְטָעֵר וְאוֹמֵר. לָא שֶׁהוּא בֶן תּוֹרָה יוֹתֵר מִמֶּנִּי אֶלָּא שֶׁהוּא בֶן גְּדוֹלִים יוֹתֵר מִמֶּנִּי. אַשְׁרֵי אָדָם שֶׁזָּכוּ לוֹ אֲבֹתָיו. אַשְׁרֵי אָדָם שֶׁיֵּשׁ לוֹ יָתֵד לְהִיתָּלוֹת בָּהּ. וּמֶה הָֽיְתָה יָתֵידָתוֹ שֶׁלְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. שֶׁהוּא עֲשִׂירִי לְעֶזְרָא. כַּמָּה סַפְסָלִים הָיוּ שָׁם. רִבִּי יַעֲקֹב בַּר סוֹסַיי אָמַר. שְׁמוֹנִים סַפְסָלִים שֶׁלְתַּלְמִידֵי חֲכָמִים הָיוּ שָׁם חוּץ מִן הָעוֹמְדִים מֵאֲחוֹרֵי הַגֶּדֶר. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. שָׁלֹשׁ מֵאוֹת סַפְסָלִין שֶׁלְתַּלְמִידֵי חֲכָמִים הָיוּ שָׁם חוּץ מִן הָעוֹמְדִים מֵאַחֲרֵי הַגֶּדֶר. כַּהִיא דְתַנִּינָן תַּמָּן. בְּיוֹם שֶׁהוֹשִׁיבוּ אֶת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה. תַּמָּן תַּנִּינָן. זֶה מִדְרָשׁ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה לִפְנֵי חֲכָמִים בַּכֶּרֶם בְּיַבְנֶה. וְכִי כֶרֶם הָיָה שָׁם. אָלָּא אֵילּוּ תַלְמִידִי חֲכָמִים שֶׁהָיוּ עֲשׂוּיִים שׁוּרוֹת שׁוּרוֹת כְּכֶרֶם. מִיַּד הָלַךְ לוֹ רַבָּן גַּמְלִיאֵל אֶצֶל כָּל־אֶחָד וָאֶחָד בְּתוֹךְ בֵּיתוֹ לְפַייְסוֹ. אֲתַא גַבֵּי רִבִּי יְהוֹשֻׁעַ וְאַשְׁכְּחִיהּ דַּהָוָה עֲבִיד מַחֲטִין. אֲמַר לֵיהּ. מִן אִילֵּין אַתְּ חַיי. אֶמַר לֵיהּ. וְעַד כְּדוֹן אַתְּ בָּעֵי מֵידַע. אִי לוֹ לְדוֹר שֶׁאַתְּ פַּרְנָסוֹ. אָמַר לוֹ. נֶעֱנֵיתִי לָךְ. שָֽׁלְחוּן גַּבֵּי רִבִּי לָֽעְזָר בֶּן עֲזַרְיָה חַד קַצָּר. וְאִית דְּאָֽמְרִין רִבִּי עֲקִיבָה הֲוָה. אָמַר לֵיהּ. מִי שֶׁהוּא מַזֶּה יַזֶּה. מִי שֶׁאֵינוֹ לֹא מַזֶּה וְלָא בֶן מַזֶּה יֹאמַר לְמַזֶּה בֶן מַזֶּה. מֵימֶיךָ מֵימֵי מְעָרָה וְאֶפְרְךָ אֶפֶר מַקְלֶה. אָמַר לָהֶן. נִתְרַצִּיתֶם. אֲנִי וְאַתֶּם נַשְׁכִּים לְפִתְחוֹ שֶׁלְרַבָּן גַּמְלִיאֵל. אַף עַל פִּי כֵן לֹא הוֹרִידוּ אוֹתוֹ מִגְּדוּלָּתוֹ אֶלָּא מִינוּ אוֹתוֹ אַב בֵּית דִּין. 66The story of this dispute should be compared with the Babli version, Berakhot 27b, where R. Joshua’s profession is given as a charcoal burner. Since Rabban Gamliel in the aftermath of the destruction of the Temple insisted not only on uniformity of practice but also of doctrine (and in this was successful in eliminating Sadduceeism) and R. Joshua was known for his dislike of public quarrels, Rabban Gamliel thought that he was taking little risk in provoking a quarrel. It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuṣpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start67The ḥazan was not only the reader in congregational prayers, but also the general organizer of religious affairs. In outlying communities he was the ritual slaughterer and the conduit through whom questions of religious practice were addressed to the Academies. Here it seems that he had to recite the prayer at the end of a study which it was customary to start with a Bible verse and that the people spontaneously chose one which was a curse on the speaker.! He said: Start! All the people stood up and said to him: Certainly, on whom did your evil not pass always68Nah. 3:19.? They immediately appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra69Also he was very rich and could afford the expenses of representing the Jewish population before the Roman government.. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there70Mishnah Zevaḥim 1:3.: “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There we have stated71Mishnah Ketubot 4:6.: “This inference did Rebbi Eleazar ben Azariah present before the Sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.