משנה: מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים רִבִּי אֱלִיעֶזֶר אוֹמֵר מִיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר מִיּוֹם טוֹב הָאַחֲרוֹן. אָמַר רִבִּי יְהוֹשֻׁעַ הוֹאִיל וְאֵין הַגְּשָׁמִים סִימַן בְּרָכָה בֶּחָג לָמָה הוּא מַזְכִּיר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר אַף הוּא אֵינוֹ אוֹמֵר אֶלָּא מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם בְּעוֹנָתוֹ. אָֽמְרוּ לוֹ אִם כֵּן לְעוֹלָם יְהֵא מַזְכִּיר׃ MISHNAH: From when does one mention the Power of rains1In the second benediction of the Amidah which celebrates God’s power in resurrecting the dead, during the rainy season in the winter one inserts the formula mentioned later celebrating God’s power to bring or withhold rain.? Rebbi Eliezer says, from the first holiday of Tabernacles, but Rebbi Joshua says, from the concluding holiday2The last holiday is the eighth day of Tabernacles which follows the seven days of dwelling in huts when one returns to dwell in houses.. Rebbi Joshua said, since rain during Tabernacles is not a sign3Greek σημεῑον. of blessing4This also is Maimonides’s version. In the Babli “a sign of curse”, since rain (in Israel) during Tabernacles is a sign that Heaven is not interested in the Jews sitting in huts., why should he mention? Rebbi Eliezer said to him, he only says “He Who makes the wind blow and brings down the rain”, in its appropriate time. They answered him, if that is so, one should always mention it5If the intent only is to refer to the winter months, the prayer could be said 12 months a year..
הלכה: מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים כול׳. טַעֲמֵיהּ דְּרִבִּי אֱלִיעֶזֶר. עַל יְדֵי שֶׁאַרְבָּעַת מִינִין הַלָּלוּ גְדֵילִים עַל הַמַּיִם לְפִיכָךְ הֵן בָּאִין פְּרַקְלִיטִין לַמַּיִם. דָּבָר אַחֵר. בְּשָׁעָה שֶׁהָעֶבֶד מְשַׁמֵּשׁ אֶת רַבּוֹ כָל־צוֹרְכּוֹ הוּא תוֹבֵעַ פְּרָסוֹ מִמֶּנּוּ. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. וַהֲלֹא מִשָּׁעָה שֶׁהָעֶבֶד מְשַׁמֵּשׁ אֶת רַבּוֹ כָל־צוֹרְכּוֹ וְרוּחַ רַבּוֹ נוֹחָה הֵימֶינּוּ הוּא תוֹבֵעַ [פַּרְנָסָת]וֹ מִמֶּנּוּ. דָּבָר אַחֵר. אֵין הָעֶבֶד תּוֹבֵעַ פְּרָסוֹ אֶלָּא סָמוּךְ לִפְרָסוֹ. תַּנֵּי. רִבִּי לִיעֶזֶר אוֹמֵר. מִשְּׁעַת נְטִילַת לוּלָב. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. מִשְּׁעַת הַנִּיחוֹ. עַל דַּעְתֵּיהּ דְּהָדֵין בַּתְרַייָא הִיא דַעְתֵּיהּ דְּרִבִּי לִיעֶזֶר קַדְמִייָתָא הִיא דַעְתֵּיהּ אַחֲרִייַָתָא. מִחְלְפָא שִׁטָּתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ. תַּמָּן הוּא אָמַר. מִיּוֹם טוֹב הָאַחֲרוֹן. וְהָכָא הוּא אָמַר. מִשְּׁעַת הַנִּיחוֹ. אָמַר רִבִּי מָנָא. שֶׁכָּל הַיּוֹם כָּשֵׁר לַלוּלָב. וְיַזְכִּיר מִבָּעֶרֶב. לֵית כָּל־עַמָּא תַמָּן. וְיַזְכִּיר בַּשַּׁחֲרִית. אַף הוּא סָבוּר שֵׁמָּא הִזְכִּירוּ מִבָּעֶרֶב וְהוּא הֲוֵי מַדְכַּר. מִכֵּיוָן דְּהוּא חֲמִי לוֹן דְּלָא מַדְכְּרִין בְּקַדְמִיתָא וּמַדְכְּרִין בָּאַחֲרִיתָא. אַף הוּא יוֹדֵעַ שֶׁלֹּא הִזְכִּירוּ מִבָּעֶרֶב. אָמַר לֵיהּ רִבִּי חִייָה בַּר מַרְייָא. הָכֵין הֲוָה רִבִּי יוֹנָה אָבוּךְ הֲוִי בָהּ. HALAKHAH: “From when does one mention the Power of rains,” etc. The reason of Rebbi Eliezer, because these four kinds6The 4 kinds of plants to be waved on Tabernacles, cf. Sukkah Chapters 3–4. Taanit.2b">Babli 2b. grow on water, they become attorneys7Greek παράκλητος. for water. Another explanation, when the slave serves all his master’s needs he asks for his reward from him. Rebbi Joshua said to him, is it not that when the slave has served all his master’s needs and his master is satisfied with him8In this case, by showing through the absence of rain that the service of the Jews is agreeable to Heaven. that he asks his [sustenance]9Corrector’s text, overwriting the scribe’s which probably was פרס, “reward”. from him? Another explanation. The slave asks for his reward only close to the time when his reward is due10In this version, R. Joshua would have preferred to start mentioning rain only at the presumed beginning of the rainy season.. It was stated11Taanit.2b">Babli 2b.: Rebbi Eliezer says, from the time one takes the lulav; Rebbi Joshua says, from the time he puts it down. In the opinion of the latter Tanna, the opinion of Rebbi Eliezer in the first is his opinion in the latter12The earlier opinion is that given in the Mishnah, the latter that of the baraita.. The argument of Rebbi Joshua is inverted. There, he says from the concluding holiday, but here he says, from the time he puts it down13In the Mishnah he designates the eighth day of Tabernacles; his opinion in the baraita can be read as meaning that on the seventh day after morning prayers, when the lulav is no longer needed, one should start mentioning rain in his prayers.. Rebbi Mana says, because the entire day is qualified to take the lulav14While weaving the lulav during morning prayers is preferred, the obligation can be discharged during the entire day. As a generally applicable rule, R. Joshua’s statement in the baraita also refers to the eighth day.. Should he not mention in the evening15Since the first prayer on the eighth day is the evening prayer, there seems to be no reason for R. Joshua to wait until the second prayer in the morning, which is the third after the start of the day.? Not everybody is there. Then he should mention it in the morning. He would think that maybe they mentioned in the evening and he will mention. Since he sees that they do not mention in the first {prayer} but mention in the later {prayer}, he understands that they did not mention in the evening16For R. Joshua it would have been better to start mentioning rain in the evening prayer but this turns out to be not practicable.. Rebbi Ḥiyya bar Marius said to him, so was your father Rebbi Jonah arguing it.
רִבִּי חַגַּיי בְשֵׁם רִבִּי פְדָת. אָסוּר לְיָחִיד לְהַזְכִּיר עַד שֶׁיִּזְכּוֹר שָׁלוּחַ צִיבּוּר. רִבִּי סִימוֹן בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בְּשָׁלוּחַ צִיבּוּר הַדָּבָר תָּלוּי. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי חַגַּי. מַה וּפְלִיג. אָמַר לֵיהּ. לֹא. דָּא דְאַת אָמַר. בְּשָׁלוּחַ צִיבּוּר הַדָּבָר תָּלוּי. יָחִיד אִם רָצָה לְהַזְכִּיר מַזְכִּיר. בְּטָל. וְדָא דְּאַתְּ אָמַר. אָסוּר לְיָחִיד לְהַזְכִּיר עַד שֶׁיַּזְכִּיר שָׁלוּחַ צִיבּוּר. בַּגֶּשֶׁם. קָמוּן לִצְלוֹתָא. כְּמִי שֶׁהִזְכִּיר שָׁלוּחַ צִיבּוּר. Rebbi Ḥaggai in the name of Rebbi Pedat: It is forbidden for the individual to mention before the public reader mentions17At a place where there is public worship with a quorum of ten adults, no individual may recite his Musaf-Amidah before the reader in the synagogue starts. This version may be read to mean that the individual may not start mentioning rain unless he could have heard the mention in the repetition of the prayer by the reader.. Rebbi Simon in the name of Rebbi Joshua ben Levi: Is the matter dependent on the public reader18He seems to hold that private prayers are not dependent on public worship even in places where organized synagogue worship is held regularly.? Rebbi Mana said before Rebbi Ḥaggai, do they disagree? He said to him: no. That which you are saying, is the matter dependent on the public reader? The individual if he wants to mention, he mentions dew19On the first day of Passover, when one stops mentioning rain after the morning prayers, every individual is free to mention dew in the benediction celebrating God’s power but not obliged to do it (in the Galilean rite.) This conforms to Taanit 1:2:1" href="/Jerusalem_Talmud_Taanit.1.2.1">Mishnah 2 which requires that one stop mentioning rain on Passover but does not require starting to mention dew.. But what you are saying is: it is forbidden for the individual to mention before the public reader mentions rain20In the fall, where Taanit 1:2:1" href="/Jerusalem_Talmud_Taanit.1.2.1">Mishnah 2 requires that the mention of rain be initiated by the public reader of the second Amidah of the last holiday of Tabernacles.. If they rise for prayer it is as if the public reader mentioned it21The public is required to mention rain in their silent prayer whether or not the reader notified them..
כְּשֵׁם שֶׁתְּחִייַת הַמֵּתִים חַייִם לְעוֹלָם. כָּךְ יְרִידַת גְּשָׁמִים חַיִים לְעוֹלָם. רִבִּי חִייָה בַּר בָּא שָׁמַע לָהּ מִן הָדָא. יְחַייֵנוּ מִיּוֹמָייִם בַּיּוֹם֙ הַשְּׁלִישִׁ֔י יְקִימֵנוּ וְנִֽחְיֶ֥ה לְפָנָֽיו. וְנֵֽדְעָ֣ה נִרְדְּפָ֗ה לָדַ֨עַת֙ אֶת־יְי כְּשַׁחַ֭ר נָכ֣וֹן מֹֽצָא֑וֹ. 22This and the following paragraphs are reproduced in Berakhot 5:2:2-8" href="/Jerusalem_Talmud_Berakhot.5.2.2-8">Berakhot5:2 (Notes 63–86); the origin is here. The theme is that God has to be praised for rain in the prayer for resurrection of the dead during the rainy season (Berakhot 5:2" href="/Mishnah_Berakhot.5.2">Mishnah Berakhot5:2, Note 62). Just as the resurrection of the dead brings life to the world, so rains bring life to the world. Rebbi Ḥiyya bar Abba understood it from here: He will resurrect us after two days, on the third day He will raise us up and we shall live before Him. We shall know, we shall pursue to know the Eternal, like morning His appearance is well based23Hosea.6.2-3">Hos. 6:2–3. The first verse of Hosea clearly speaks of resurrection, the second verse ends: it(knowing God) will come like rain to us, like late rains which pour on the Land. The verses are further discussed in Sanhedrin 11:6:3" href="/Jerusalem_Talmud_Sanhedrin.11.6.3">Sanhedrin11:8 (Note 117), Babli Rosh Hashshanah31a, Sanhedrin.97a">Sanhedrin97a..
כָּתוּב וַיֹּאמֶר֩ אֵלִיָּ֙הוּ הַתִּשְׁבִּ֜י מִתּוֹשָׁבֵי גִלְעָד֘ אֶל־אַחְאָב֒ חַי־יי֨ אֱלֹהֵ֤י יִשְׂרָאֵל֙ אֲשֶׁ֣ר עָמַ֣דְתִּי לְפָנָ֔יו אִם־יִֽהְיֶ֛ה הַשָּׁנִ֥ים הָאֵ֖לֶּה טַ֣ל וּמָטָ֑ר כִּ֖י אִם־לְפִ֥י דְבָרִֽי׃ רִבִּי בֶּרֶכְיָה אָמַר. רִבִּי יוֹסֵה וְרַבָּנִין. חַד אָמַר. בֵּין עַל הַטָּל בֵּין עַל הַמָּטָר נִשְׁמַע לוֹ. וְחוֹרָנָה אָמַר. עַל הַמָּטָר נִשְׁמַע לוֹ וְעַל הַטָּל לֹא נִשְׁמַע לוֹ. מָאן דְּאָמַר. עַל הַמָּטָר נִשְׁמַע לוֹ וְעַל הַטָּל לֹא נִשְׁמַע לוֹ. מִן הָדֵין קִרְייָא. לֵ֚ךְ הֵֽרָאֵ֣ה אֶל־אַחְאָ֔ב וְאֶתְּנָ֥ה מָטָר֭ עַל־פְּנֵ֥י הָֽאֲדָמָֽה׃ מָאן דְּאָמַר. בֵּין עַל הַטָּל בֵּין עַל הַמָּטָר נִשְׁמַע לוֹ. אֵיכָן הוּתָּר נִדְרוֹ שֶׁל טָל. אָמַר רִבִּי תַנְחוּם אֶדִרֶעְיָא. סָֽבְרִין מֵימַר. נֶדֶר שֶׁהוּתָּר מִכְּלָלוֹ הוּתָּר כּוּלֹּו. אִית דְּבָעֵי מֵימַר. בִּבְנָהּ שֶׁלְצָֽרְפִית. וַיִּקְרָ֥א אֶל־יי֨ וַיֹּאמַ֑ר יי֨ אֱלֹהָיי הֲ֠גַם עַל־הָאַלְמָנָ֞ה אֲשֶׁר־אֲנִ֙י מִתְגּוֹרֵ֥ר עִמָּ֛הּ הֲרֵעֹתָה לְהָמִ֥ית אֶת־בְּנָֽהּ׃ אָמַר רִבִּי יוּדָה בַּר פָּזִי. לְאֶחָד שְׁגָּנַב נַרְתֵּיקוֹ שֶׁלְרוֹפֵא. עִם כְּשֶׁהוּא יוֹצֵא נִפְצָע בְּנוֹ. חָזַר אֶצְלוֹ וְאָמַר לוֹ. אֲדוֹנִי הָרוֹפֵא. רְפָא אֶת בְּנִי. אָמַר לוֹ. לֵךְ וְהַחֲזֵר אֶת הַנַּרְתֵּיק שֶׁכָּל־מִינֵי רְפוּאוֹת נְתוּנִין בּוֹ וַאֲנִי מְרַפֵּא אֶת בִּנְךָ. כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאֵלִיָּהוּ. לְךְ וְהַתֵּר נִדְרוֹ שֶׁלְטָל שֶׁאֵין הַמֵּתִים חַייִם אֶלָּא בִטְלָלִים. וַאֲנִי מְחַיֶּה בְּנָהּ שֶׁלְצָֽרְפִית. וּמְנַיִין שֶׁאֵין הַמֵּתִים חַייִם אֶלָּא בִטְלָלִים. [שֶׁנֶּאֱמַר] יִֽחְי֣וּ מֵתֶ֔יךָ נְבֵֽילָתִי יְקוּמ֑וּן הָקִ֨יצוּ וְרַנְּנ֜וּ שׁוֹכְנֵ֣י עָפָ֗ר כִּ֣י טַ֤ל אוֹרוֹת טַלֶּ֔ךָ וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל׃ מָהוּ וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל. אָמַר רִבִּי תַנְחוּם אֶדִרֶעִייָא. וְאַרְעָא תַפְקִידָהּ תְּפַלֵּט. It is written241K. 17:1. Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word. Rebbi Berekhia said, Rebbi Yose and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew25In Berakhot the two statements were added by the corrector. Since these are the essence of the argument in the entire paragraph, the original omission in Berakhot shows that the text there is not original., from261K. 18:1. But dew is not mentioned. Since the sequel is a justification for the inclusion of praise for giving dew, it shows that including the sentence “Who brings down dew” in the prayer for resurrection is Galilean usage (unknown in Babylonia), as noted by I. Elbogen (Der jüdische Gottesdienst in seiner geschichtlichen Entwicklung, Chapter 2, §9).: Go, appear before Aḥab and I shall give rain on the face of the earth. He who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥum from Edrei said, they are of the opinion that a vow that was dissolved partially is dissolved totally27A minority opinion of R. Aqiba (Nedarim 9:6:1" href="/Jerusalem_Talmud_Nedarim.9.6.1">Mishnah Nedarim9:6) that if in an earthly court part of a vow is annulled (because is was made under false intent), the entire vow is annulled. This is not the majority opinion and is not practice; therefore it does not imply Heavenly standards.. Some want to say, on the occasion of the son of the woman from Sarepta: He called on the Eternal and said, o Eternal, my God, also the widow with whom I am dwelling You are doing evil to kill her son281K. 17:20.. Rebbi Judah ben Pazi said, about one who stole a doctor’s bag29Greek νάρθηξ, a plant (Ferula communis), word also used for “casket for unguents”. Hesiod has Prometheus carry off the fire in the stalk of a νάρθηξ.. When he left, his son was injured. He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? 30Isaiah.26.19">Is. 26:19.Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew, וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל. What means וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל? Rebbi Tanḥum from Edrei said, “the earth will give up what is deposited in it.31R. Tanḥum from Edrei explains the difficult phrase, it will fell Netherworlds, by reading תַּפִּֽיל in the sense of Mishnaic Hebrew “having a miscarriage”: The Netherworld will expel what is in its belly. (Read totally differently in the Ketubot.111a">Babli, Ketubot111a,Ketubot.111b">111b).”
רִבִּי יַעֲקֹב דִּכְפַר חָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. בְּשָׁעָה שֶׁעָשָׂה אַבְרָהָם זְקֵינָם אֶת רְצוֹנִי נִשְׁבַּעְתִּי לוֹ שֶׁאֵינִי מַזִּיז טָל מִבָּנָיו לְעוֹלָם. מַה טַעַם. נִשְׁבַּ֤ע יי֨ וְלֹ֥א יִנָּחֵ֗ם אתָּֽה־כֹהֵ֥ן לְעוֹלָ֑ם. וּכְתִיב תַּמָּן לְ֝ךָ֗ טַ֣ל יַלְדוּתֶיךָ׃ אָמַר רִבִּי יוּדָה בַּר פָּזִי. בְּדִייַתֵיקִי נְתַתִּיו (לַאֲבִיהֶם) [לְאַבְרָהָם]. וְיִֽתֶּן־לְךָ֙ הָֽאֱלֹהִ֔ים מִטַּל֙ הַשָּׁמַ֔יִם וגו׳. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. בְּשָׁעָה שֶׁיִּשְׂרָאֵל בָּאִין לִידֵי עֲבֵירוֹת מַעֲשִׂים רָעִים הַגְּשָׁמִים נֶעֱצָרִין וְהֵן מֵבִיאִין לָהֶן זָקֵן אֶחָד כְּגוֹן רִבִּי יוֹסֵי הַגָּלִילִי וְהוּא מַפְגִּיעַ בַּעֲדָם וּמִיַּד הַגְּשָׁמִים יוֹרְדִין. אֲבָל הַטָּל אֵינוֹ יוֹרֵד בִּשְׁבִיל בִּירְייָה. מַה טַעַם. אֲשֶׁ֤ר לֹֽא־יְקַוֶּה֙ לְאִ֔ישׁ וְלֹ֥א יְיַחֵ֖ל לִבְנֵ֥י אָדָֽם׃ 32This paragraph explains the reasons of those who say that Elijah’s prediction that there would be no dew never came true. Rebbi Jacob from Kefar Ḥanan in the name of Rebbi Simeon ben Laqish: When Abraham their forefather did My will, I swore to him that I never shall remove dew from his descendants forever; what is the reason? The Eternal swore and He will not change His intention, you are appointed forever33Psalms.110.4">Ps. 110:4.. And it is written there34Psalms.110.3">Ps. 110:3., you have the dew of your youth. Rebbi Judah ben Pazi said, by a will35Greek διαθήκη. I gave it to Abraham: God may give you from the dew of Heaven36Genesis.27.28">Gen. 27:28. While this is Isaac’s blessing for Jacob, later (28:4) it is called “Abraham’s blessing”.. Rebbi Samuel bar Naḥman said, when Israel comes to sin by their evil deeds the rains are arrested. They bring an old man like Rebbi Yose the Galilean, he prays for them and immediately the rains come. But dew does not descend by the merit of any creature, what is the reason? Which do not listen to anybody nor wait for humans37Micah.5.6">Micah5:6. The verse starts, like dew from the Eternal, like light showers on grass..
רִבִּי זְעוּרָה בְשֵׁם רִבִּי חֲנִינָה. הָיָה עוֹמֵד בַּגֶּשֶׁם וְהִזְכִּיר שֶׁלְטָל אֵין מַחֲזִירִין אוֹתוֹ. בַּטָּל וְהִזְכִּיר שֶׁלְגֶּשֶׁם מַחֲזִירִין אוֹתוֹ. וְהָא תַנֵּי. בַּטָּל וּבָרוּחוֹת לֹא חִייְבוּ חֲכָמִים לְהַזְכִּיר. אִם רָצָה לְהַזְכִּיר מַזְכִּיר. לֹא דָמִי הַהוּא דְמֵיקַל לַהוּא דְלָא מַצְלִי וְלָא מֵיקַל. בַּגֶּשֶׁם וְהִזְכִּיר שֶׁלְטָל אֵין מַחֲזִירִין אוֹתוֹ. וְהָא תַנֵּי. אִם לֹא שָׁאַל בְּבִרְכַּת הַשָּׁנִים. אוֹ שֶׁלֹּא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִייַת הַמֵּתִים. מַחֲזִירִין אוֹתוֹ. בָּהוּא דְלָא אִדְכַּר לָא טָל וְלָא מָטָר. Rebbi Ze`ira in the name if Rebbi Ḥanina: When someone stood {praying} in the rainy season and mentioned dew one does not make him repeat. In the season of dew and he mentioned rain one makes him repeat. But is it not stated38Taanit.3b">Babli 3b.: The Sages did not oblige one to mention dew and winds but if he wants to mention them, he may mention? One cannot compare one who takes it easy39And does not mention the dew which he needs, but mentions the rain out of season. to one who does not pray and does not take it easy40Who prays neither for dew, nor for rain, nor for winds, and therefore does not slight anything.. “When he stood in the rainy season and mentioned dew one does not make him repeat.” But is it not stated: If he did not ask for it in the benediction “for years”41The ninth benediction where in winter one prays for rain, Berakhot 5:2:1" href="/Jerusalem_Talmud_Berakhot.5.2.1">Mishnah Berakhot5:2., or he did not mention the power of rains in “resurrection of the dead”, one makes him repeat? That is about one who mentioned neither dew nor rain.
רִבִּי זְעוּרָה בְשֵׁם רַב חוּנָה. לֹא שָׁאַל בְּבִרְכַּת הַשָּׁנִים אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. וְדִכְווָתָהּ. אִם לֹא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִייַת הַמֵּתִים אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. מָה אִם שְׁאֵלָה שֶׁהִיא מִדּוֹחַק אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. אַזְכָּרָה שֶׁהִיא מֵרֵיוַח לֹא כָּל־שֶׁכֵּן. וְהָא תַנֵּי. לֹא שָׁאַל בְּבִרְכַּת הַשָּׁנִים אוֹ שֶׁלֹּא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִייַת הַמֵּתִים מַחֲזִירִין אוֹתוֹ. אָמַר רִבִּי אַבָּ מָרִי אָחוֹי דְרִבִּי יוֹסֵי. בְּשֶׁלֹּא אָֽמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. Rebbi Ze`ira in the name of Rav Ḥuna: If he did not ask in the benediction “for years” he says it in “He Who hears prayer”. If he did not mention the power of rains in “resurrection of the dead” he says it in “He Who hears prayer”. If the request, made under duress42The request for rain is made only in the rainy season, “under duress” when rain is urgently needed. The mention of rain in the second benediction already starts “under easy circumstances” around the time of the fall equinox, some weeks before rain is needed. The benediction “He Who hears prayer” is the last of the middle benedictions, #15 (in Babylonia #16) on weekdays., may be recited in “He Who hears prayer,” the mention, made under easy circumstances, so much more! But is it not stated: If he did not ask in the benediction “for years” or that he did not mention the power of rains in “resurrection of the dead”, one makes him repeat from the start43As a tannatic statement, this has precedence over the statement of Rav Ḥuna. How can Rav Ḥuna present his statement about power of rains? [The Berakhot.29a">Babli, Berakhot29a, has the statement formulated here in the name of Rav Assi from the Yeshivah of Rav in Babylonia; the Babli mentions neither the statement of Rav Ḥuna, Rav’s student, nor the explanation of Rebbi Abbamari.]? Rebbi Abbamari44Brother of the Amora R. Yose of the fourth generation. In the Berakhot text, the statement is attributed to R. Eudaimon, another brother of R. Yose. Neither of the two brothers is mentioned in the Babli. the brother of Rebbi Yose, said, if he did not say it in “He Who hears prayer”!
אֵיכָן הוּא חוֹזֵר. ייָבֹה כַיי דְאָמַר רִבִּי שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. בְּרֹאשׁ חוֹדֶשׁ אִם עָקַר אֶת רַגְלָיו חוֹזֵר לְכַתְּחִילָּה. וְאִם לָאו חוֹזֵר לָעֲבוֹדָה. וָכָא אִם עָקַר אֶת רַגְלָיו חוֹזֵר לְכַתְּחִילָּה. וְאִם לָאו חוֹזֵר לְשׁוֹמֵעַ תְּפִילָּה. Where does he return to45If he forgot either prayer for or mention of rain, and realizes his omission at the end of the Amidah.? Just as Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: On the day of the New Moon46When the day has to be mentioned in “Temple service”, the first of the last three benedictions; cf. Berakhot 4:1:27" href="/Jerusalem_Talmud_Berakhot.4.1.27">Berakhot4:1 Note 90., if he had moved his feet47During Amidah it is forbidden to move one’s feet since the angels do not move their feet (Berakhot 1:1:18" href="/Jerusalem_Talmud_Berakhot.1.1.18">Berakhot1:1, Note 61). Hence, moving after prayer is the outward sign that prayer is finished. he repeats from the start, otherwise from “Temple service”. Here also, if he had moved his feet he repeats from the start48Otherwise, he returns to “He Who hears prayer.”.
בְּנֵי נְווֶה צָֽרְכוּן לְמֵיעֲבַד תַּעֲנִי בָּתָר פִּסְחָא. אֲתוֹן וּשְׁאָלוֹן לְרִבִּי. אֲמַר לוֹן רִבִּי. לְכוּ וַעֲשׂוּ. וּבִלְּבַד שֶׁלֹּא תְשַׁנּוּ מִטְּבִיעָהּ שֶׁלְתְּפִילָּה. הֵיכָן הוּא אוֹמְרָהּ. רִבִּי יִרְמְיָה סְבַר מֵימַר. אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. אָמַר לֵיהּ רִבִּי יוֹסֵי. לֹא אָמַר רִבִּי זְעוּרָה בְשֵׁם רַב חוּנָה. לֹא שָׁאַל בְּבִרְכַּת הַשָּׁנִים אוֹ שֶׁלֹּא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִייַת הַמֵּתִים אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. וַאֲמַר לוֹן רִבִּי. לְכוּ וַעֲשׂוּ. וּבִלְּבַד שֶׁלֹּא תְשַׁנּוּ מִטְּבִיעָהּ שֶׁלְתְּפִילָּה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי הֵיכָן הוּא אוֹמְרָהּ. בְּשֵׁשׁ שֶׁהוּא מוֹסִיף. עַד כְּדוֹן צִיבּוּר שֶׁיֵּשׁ לוֹ שֵׁשׁ. יָחִיד שֶׁאֵין לוֹ שֵׁשׁ. אָמַר רִבִּי חִינְנָא. לֹא כֵן אָמַר רִבִּי זְעוּרָא בְשֵׁם רַב חוּנָה. יָחִיד תוֹבֵעַ צְרָכָיו בְּשׁוֹמֵעַ תְּפִילָּה. וְאֵילּוּ צְרָכָיו הֵם. At Nineveh49This is not Biblical Niniveh but Naveh in the center of the Bashan plateau, see Demay2:1 (Note 99). (Eusebius mentions that the Jews call it Nineveh) On the Golan plain, one needs spring rains if the winter was relatively dry. they needed to make a fastday after Passover50Taanit.14b">Babli 14b.. They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer51Since if one fasts for rain one must pray for rain in one’s Amidah.. Where may he say it? Rebbi Jeremiah thought to say that he says it in “He Who hears prayer.” Rebbi Yose said to him: Did not Rebbi Ze`ira say in the name of Rav Ḥuna: If he did not ask in the benediction “for years”, or that he failed to mention the power of rains in “resurrection of the dead”, he says it at “He Who hears prayer”? But Rebbi said to them, go ahead and make one but do not change the form of prayer! According to the opinion of Rebbi Yose, where does one say it? In the six that he adds52Six additional benedictions that the reader inserts in the public prayer of fast days for rain, as explained in Taanit 1:2:1" href="/Jerusalem_Talmud_Taanit.1.2.1">Mishnah 2:2–10. Rebbi Yose implies that even a local fast for rain is a public fast.. That works for the public which has six. A private person who does not have six, where? Rebbi Ḥinena said, did not Rebbi Ze`ira say in the name of Rav Ḥuna53In Berakhot 4:4:9" href="/Jerusalem_Talmud_Berakhot.4.4.9">Berakhot4:4 Note 212; Taanit.31a">Babli 31a., a private person asks for his personal needs in “He Who hears prayer,” and these are his needs54Here ends the parallel in Berakhot. In the last two paragraphs, the omissions in the scribe’s text of Berakhot, filled by the corrector as given in the readings, again show the originality of the text in Ta`aniot..
תַּנֵּי. נִתְפַּלֵּל וְאֵינוֹ יוֹדֵעַ מַה הִזְכִּיר. אָמַר רִבִּי יוֹחָנָן. כָּל־שְׁלשִׁים יוֹם חֲזָקָה מַה שֶׁהוּא לָמוּד (יַזְכִּיר) [הִזְכִּיר]. מִיכָּן וָהֵילַךְ מַה שֶׁצּוֹרֶךְ יַזְכִּיר. רִבִּי בָּא בְשֵׁם רִבִּי חוּנָה. שְׁנֵי יָמִים טוֹבִים שֶׁלְגָּלִיּוֹת מַזְכִּיר בַּשַּׁחֲרִית וְאֵינוֹ מַזְכִּיר בְּמוּסָף. מִנְחָה בְשַׁחֲרִית וְעַרְבִית בְמוּסָף. חֲנַנְיָה בֶּן אָחִי רִבִּי יְהוֹשֻׁעַ אוֹמֵר. בַּגּוֹלָה לָא נָהֲגוּ כֵן אֶלָּא עַד שִׁשִּׁים יוֹם בִּתְקוּפָה. שְׁמוּאֵל אָמַר. הֲלָכָה כַחֲנַנָיָה בֶּן אָחִי רִבִּי יְהוֹשֻׁעַ. וְתַנֵּי כֵן. בַּמֶּה דְבָרִים אֲמוּרִים. בְּחוּצָה לָאָרֶץ. אֲבָל בְּאֶרֶץ יִשְׂרָאֵל הַכֹּל לְפִי הַזְּמָן הַכֹּל לְפִי הַמְּאוֹרָע. הָדָא דַתְּ אָמַר בְּגֶשֶׁם. אֲבָל בְּטָל אִם רָצָה לְהַזְכִּיר כָּל־יְמוֹת הַשָּׁנָה מַזְכִּיר. It was stated: If he prayed but does not know what he mentioned, Rebbi Joḥanan said, all of thirty days there is a presumption that what he is used to he (would mention) [mentioned]55There is no difference in meaning between the texts of the (scribe) and the [corrector], even though the scribe’s text seems more appropriate. Since it was stated in the paragraph before the last that the Amidah has to be repeated in whole or in part if the appropriate mention of or prayer for rain was omitted, the question arises what to do if the person does not know whether he recited the required text or not. Within thirty days one presumes that he has to repeat, after thirty days one presumes that he has not to repeat. Since prayers and prayer texts are purely rabbinic institutions, this must be accepted as rabbinic decree. The problem is not mentioned in the Babli; therefore it is accepted as universal practice.. Rebbi Abba in the name of Rebbi Ḥuna: On the second holiday of the diaspora he mentions in the morning prayers but not in the musaf prayer56In the Taanit.4b">Babli 4b this is quoted as opinion of the Galilee trained Rav (a little more in detail, that on the 8th day of Tabernacles one mentions rain only for musaf and on the 9th one starts with musaf and from there on one continues in all prayers), but rejected by the autochthonous Samuel.. Afternoon prayers like morning prayers and evening prayers like musaf prayers. Ḥananiah the son of Rebbi Joshua’s brother57His name, as was his father’s, was Ḥananiah ben Ḥananiah; two generations of posthumous sons. One avoids the mention of this unlucky circumstance by circumlocution. He was one of Samuel’s ancestors. says, in the Diaspora58This may mean either Babylonian in general or Nahardea, presumed residence of King Jojachin, in particular. From the Taanit.10a">Babli 10a one understands that all of Iraq is included, from Nisibis to the Persian gulf. they did not have this custom, but until sixty days after equinox. Samuel said, practice follows Ḥananiah the son of Rebbi Joshua’s brother59Taanit.10a">Babli 10a.. And it was stated thus: When was this said? Outside of the Land. But in the Land of Israel, everything according to the season, everything according to the event60The standard commentators emend the text, switching the places of inside and outside the Land. This switch is unjustified. It is stated that in Babylonia uniformly one starts praying for rain on the 20th of November, 60 days after the fall equinox, but in the Land of Israel the different dates for starting to pray for rain given in Taanit 1:3:1" href="/Jerusalem_Talmud_Taanit.1.3.1">Mishnah 4 are matters of local need or local usage (denied in the Taanit.10a">Babli 10a).. That is, about rain. But dew, if he wants to mention the entire year he may mention it.
אָמַר רִבִּי יְהוֹשֻׁעַ הוֹאִיל וְאֵין הַגְּשָׁמִים סִימַן בְּרָכָה בֶּחָג לָמָה הוּא מַזְכִּיר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר . אַף הוּא אֵינוֹ אוֹמֵר אֶלָּא מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם בְּעוֹנָתוֹ. בְּעוֹנָתָן הֵן חָבִיבִין כִּתְחִייַת הַמֵּתִים. אָמַר רִבִּי יוֹסֵה. וּתְמִיהַּ אָנָא. הֵיךְ רַבָּנִן מְדַמֵּיי יְרִידַת גְּשָׁמִים לִתְחִייַת הַמֵּתִים. וְלֹא דַמְייָא. בָּעֵי בָּר נַשָּׁא יִיחוֹן מֵיתַייָא כְּל־אֵימַת. לָא בָעֵי בָּר נַשָּׁא יֵיחוֹת מִיטְרָא כָּל־אֵימַת. “Rebbi Joshua said, since rain during Tabernacles is not a sign3Greek σημεῑον. of blessing4This also is Maimonides’s version. In the Babli “a sign of curse”, since rain (in Israel) during Tabernacles is a sign that Heaven is not interested in the Jews sitting in huts., why should he mention? Rebbi Eliezer said to him, he only says ‘He Who makes the wind blow and brings down the rain’, in its appropriate time.” In its time it is desirable like the resurrection of the dead. Rebbi Yose said, I am wondering how the rabbis could compare rainfall to the resurrection of the dead, but they are not comparable. A person prays all the time for the dead to become alive. Does a person pray for rain to fall all the time61Since the last sentence of the last Mishnah in this Chapter notes that in Palestine summer rain is a curse.?
אָֽמְרוּ לוֹ אִם כֵּן לְעוֹלָם יְהֵא מַזְכִּיר׃ מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי לִיעֶזֶר מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ. דְאִיתְפַּלְּגוֹן. רִבִּי לִיעֶזֶר אוֹמֵר. אִם אֵין יִשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה אֵין נִגְאָלִים לְעוֹלָם. שֶׁנֶּאֱמַר. בְּשׁוּבָ֤ה וָנַ֨חַת֙ תִּיווָשֵׁעוּן. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. וְכִי אִם יַעַמְדּוּ יִשְׂרָאֵל וְלֹא יַעֲשׂוּ תָשׁוּבָה אֵינָן נִגְאָלִין לְעוֹלָם. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר. הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲמִיד עֲלֵיהֶן מֶלֶךְ קָשֶׁה כְהָמָן וּמִיַּד הֵן עוֹשִׂין תְּשׁוּבָה וְהֵן נִגְאָלִין. מַה טַעַם. וְעֵֽת־צָרָ֥ה הִיא֙ לְיַֽעֲקֹ֔ב וּמִמֶּנָּ֭ה יִווָשֵׁעַ׃ אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. וְהָא כָתוּב חִנָּם֖ נִמְכַּרְתֶּ֑ם וְלֹ֥א בְכֶסֶ֭ף תִּגָּאֵֽלוּ׃ מָה עֲבַד לָהּ רִבִּי לִיעֶזֶר. תְּשׁוּבָה. כְּמַה דְאַתְּ אָמַר. צְֽרוֹר־הַ֭כֶּסֶף לָקַ֣ח בְּיָד֑וֹ וגו׳. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. וְהָא כָתוּב אֲנִ֥י יי בְּעִתָּ֥הּ אֲחִישֶֽׁנָּה׃ מָה עֲבַד לָהּ רִבִּי לִיעֶזֶר. תְּשׁוּבָה. כְּמַה דַתְּ אֲמַר. וְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה יי אֱלֹהֶ֔יךָ שׁוֹאֵל מֵֽעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָ֠ה וגו׳. רִבִּי אָחָא בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אִם זְכִיתֶם. אֲחִישֶֽׁנָּה. וְאִם לָאו. בְּעִתָּ֥הּ. כֵּיוָן שֶׁאָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. וַיָּ֙רֶם יְמִינ֤וֹ וּשְׂמֹאלוֹ֙ אֶל־הַשָּׁמַ֔יִם וַיִּשָּׁבַ֖ע בְּחֵ֣י הָֽעוֹלָם֑ כִּי֩ לְמוֹעֵ֨ד מֽוֹעֲדִ֜ים וָחֵ֗צִי וּכְכַלּ֛וֹת נַפֵּ֥ץ יַד־עַם־קֹ֖דֶשׁ תִּכְלֶ֥ינָה כָל־אֵֽלֶּה׃ אִיסְתַּלֵּק רִבִּי לִיעֶזֶר. “They said to him, if that is so, one should always mention it62Quote from the Mishnah, not quite correct. It is the objection of R. Eliezer to R. Joshua’s statement..” The argument of Rebbi Eliezer seems inverted; the argument of Rebbi Joshua seems inverted63The argument is not about the prayer text of the Amidah but about the doxology of the introductory benediction preceding to Amidah, “praise to You, Eternal, Redeemer of Israel”. According to R. Eliezer, redemption uniquely depends on Israel’s actions; therefore prayer for redemption either is unnecessary because all of Israel are repenting or it is useless because not all of Israel are repenting; the prayer text should be forbidden as vain invocation of the Name. According to R. Joshua the prayer is legitimate but one cannot understand why during the summer one should not mention God’s power to give rain in its time just as one prays for redemption in its time.. As they disagree: Rebbi Eliezer says, unless Israel repent they never will be redeemed, as it is said, by repentance and satisfaction you will be helped64Isaiah.30.15">Is. 30:15. The interpretation agrees with the interpretation in Targum Jonathan ben Uziel.. Rebbi Joshua said to him, if Israel would stay and never repent, would they never be redeemed? Rebbi Eliezer said to him, the Holy One, praise to Him, causes a hard king like Haman to rule over them and immediately they repent and are redeemed. What is the reason? It is an evil time for Jacob and from it he will be helped65Jeremiah.30.7">Jer. 30:7.. Rebbi Joshua said to him, but is it not written, gratis you were sold and not by money you will be redeemed66Isaiah.52.3">Is. 52:3. Not by money, but by repentance. The argument is switched between RR. Eliezer and Joshua in the Sanhedrin.97b">Babli, Sanhedrin97b.? How does Rebbi Eliezer deal with this? Repentance, as you are saying, a bundle of money he took in his hand67Proverbs.7.20">Prov.7:20. In the Sanhedrin.96b">Babli, Sanhedrin96b, the “bundle of money” is interpreted as referring to the pious people (whom God took away by death, since in Proverbs.7">Prov. Chapter 7 the adulteress is interpreted as apostle of apostasy.) If this interpretation is accepted here, R. Eliezer’s argument is that for redemption it is not required that all of Israel rise to the status of pious people, but universal repentance is required nevertheless, etc. Rebbi Joshua said to him, but is it not written, in its time I shall quickly do it68Isaiah.60.22">Is. 60:22.. How does Rebbi Eliezer deal with this? Repentance, as you are saying, but now, Israel, what does the Eternal, your God, ask from you but to fear69Deuteronomy.10.12">Deut. 10:12. Fear of God is repentance. etc. Rebbi Aḥa in the name of Rebbi Joshua ben Levi: If you merit it, I shall quickly do it; if not, in its time70Sanhedrin.98a">Babli Sanhedrin98a.. When Rebbi Joshua said to him, he lifted his right and his left arms to heaven and swore by the Eternally Living that in term, terms and a half, when he finished to smash the hand of the holy people, all this will finish71Daniel.12.7">Dan. 12:7. In the entire talmudic literature it is understood that the prophecies contained in Daniel have no relation with Maccabean times., Rebbi Eliezer withdrew72Since this prophecy is unconditional. Sanhedrin.98a">Babli Sanhedrin98a..
מִתּוֹךְ חֲמִשָּׁה דְבָרִים נִגְאָלוּ יִשְׂרָאֵל מִמִּצְרַיִם. [מִתּוֹךְ הַקֵּץ.] מִתּוֹךְ צָרָה. מִתּוֹךְ צְווָחָה. מִתּוֹךְ זְכוּת אָבוֹת. מִתּוֹךְ תְּשׁוּבָה. מִתּוֹךְ הַקֵּץ. הָדָא הִיא דִכְתִיב וַיְהִי֩ בַיָּמִ֨ים הָֽרַבִּ֜ים הָהֵ֗ם וַיָּ֙מָת֙ מֶ֣לֶךְ מִצְרַ֔יִם וַיֵּאָֽנְח֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל מִן הָעֲבוֹדָה וַיִּזְעָ֑קוּ מִתּוֹךְ צָרָה. וַיִּשְׁמַ֥ע אֱלֹהִ֖ים אֶת־נַֽאֲקָתָ֑ם מִתּוֹךְ צְווָחָה. וַיִּזְכֹּ֤ר אֱלֹהִים֙ אֶת־בְּרִית֔וֹ מִתּוֹךְ זְכוּת אָבוֹת. וַיַּרְ֥א אֱלֹהִ֖ים אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל מִתּוֹךְ תְּשׁוּבָה. וַיֵּדַ֖ע אֱלֹהִֽים מִתּוֹךְ הַקֵּץ. וְכֵן הוּא אוֹמֵר בַּצַּ֣ר לְךָ֔ מִתּוֹךְ צָרָה. וּמְצָא֕וּךָ כֹּ֖ל הַדְּבָרִ֣ים הָאֵ֑לֶּה בְּאַֽחֲרִית֙ הַיָּמִ֔ים וְשַׁבְתָּ֙ מִתּוֹךְ תְּשׁוּבָה. כִּ֣י אֵ֤ל רַחוּם֙ יְהוָֹ֣ה אֱלֹהֶ֔יךָ מִתּוֹךְ רַחֲמִים. לֹ֥א יַרְפְּךָ֖ וְלֹ֣א יַשְׁחִיתֶ֑ךָ וְלֹ֤א יִשְׁכַּח֙ אֶת־בְּרִ֣ית אֲבֹתֶ֔יךָ מִתּוֹךְ זְכוּת אָבוֹת. וְכֵן הוּא אוֹמֵר וַ֭יַּרְא בַּצַּ֣ר לָהֶ֑ם מִתּוֹךְ צָרָה. בְּשׁוֹמְעוֹ אֶת־רִינָּתָֽם מִתּוֹךְ צְווָחָה. וַיִּזְכֹּ֣ר לָהֶ֣ם בְּרִית֑וֹ מִתּוֹךְ זְכוּת אָבוֹת. וַ֝יִּנָּחֵ֗ם כְּרוֹב חֲסָֽדָֽיו מִתּוֹךְ תְּשׁוּבָה. וַיִּתֵּ֣ן אוֹתָ֣ם לְרַֽחֲמִ֑ים מִתּוֹךְ רַחֲמִים. Israel were redeemed from Egypt for five reasons. [Because of the term,]73Corrector’s addition, to be deleted. because of tribulation, because of entreaty, because of the merit of the Fathers, because of repentance, because of the term74The predetermined date for their rescue, Genesis.15.13">Gen. 15:13.. That is what is written75Exodus.2.23-25">Ex. 2:23–25., it was in these important times that the Children of Israel were sighing at the work and crying, because of tribulation; and God heard their wailing, because of entreaty; and God remembered His Covenant, because of the merit of the Fathers. And God saw the children of Israel, because of repentance76Exodus.2.25">Pseudo-Jonathan (Ex. 2:25) reads saw and knew as parallels, matters that only God knew or saw: The Eternal saw the pain of the servitude of the Children of Israel and their individual repentance was evident before Him, since no one knew of his neighbor’s., and God knew, because of the term. And so it says77Deuteronomy.4.30-31">Deut. 4:30–31., if you are in trouble, because of tribulation; and all these matters will find you in future times and you will repent, because of repentance; for the Eternal, your God, is a merciful power, because of mercy; He will not let you sink nor destroy you, nor will He forget your Fathers’ Covenant, because of the merit of the Fathers. And so it says78Psalms.106.44-46">Ps. 106:44–46., He saw how they were in trouble, because of tribulation; when He heard their prayer, because of entreaty; and remembered for them His Covenant, because of merit of the Fathers; and consoled them in the abundance of His grace, because of repentance; and He had mercy with them, because of mercy.
חַד בַּר נַשׁ הֲוָה אִיחְטָא בְלִישְׁנֵיהּ. אֲתַא לְגַבֵּי רִבִּי יוֹחָנָן וְשַׁלְחֵיהּ גַּבֵּי רִבִּי חֲנִינָה. אֲמַר לֵיהּ. אֵיזִיל תָּהִי בָךְ וְלָעִי בָאוֹרַיתָא. דִּכְתִיב מַרְפֵּ֣א לָ֭שׁוֹן עֵ֣ץ חַיִּ֑ים. A person sinned with his tongue79He was used to gossip about other people, which is sinful behavior.. He came before Rebbi Joḥanan who sent him before Rebbi Ḥanina. The latter80His instructions for repentance of gossipers are a matter of controversy between his sons in Arakhin.15b">Babli Arakhin15b. told him, go, examine yourself, and study Torah, as it is written81Proverbs.15.4">Prov. 15:4., the tree of life82Which customarily is identified with the Torah (Proverbs.3.18">Prov. 3:18.) is healing for the tongue.
אָמַר רִבִּי חֲנִינָה בְרֵיהּ דְּרִבִּי אַבָּהוּ. בְּסִפְרוֹ שֶׁלְרִבִּי מֵאִיר מָֽצְאוּ כָתוּב מַשָּׂא֭ דּוּמָ֑ה. מַשָּׂא֭ דּוֹמִי. אֵלַי֙ קוֹרֵא מִשֵּׂעִ֔יר. אָמַר רִבִּי יוֹחָנָן. אֵלַי קוֹרֵא מִפְּנֵי שֵׁעִיר. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אֵלִי מֵאֵיכָן נִזְדַּווֵג לִי. מִשֵּׁעִיר. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אִם יֹאמַר לָךְ אָדָם. אֵיכָן הוּא אֱלֹהֶיךָ. אֱמוֹר לוֹ. בְּכַרַךְ הַגָּדוֹל שֶׁבְּרוֹמֵי. מַה טַעֲמָא. אֵלַי֙ קוֹרֵא מִשֵּׂעִ֔יר. Rebbi Ḥanina ben Rebbi Abbahu said, in the book of Rebbi Meïr they found: a saying about Duma, “a saying about Domae83Reading רוֹמֵי ”Romae”., to me He called from Seïr84Isaiah.21.11">Is. 21:11. Since Seïr is the place of Edom, and Edom is the code name for Rome, the prophecy about Duma is taken as a prophecy about Rome. This paragraph is the introduction to the next one, referring to the second half of the verse, reassuring the people that the night coming from Seïr (the oppression by Rome) will come to an end.. Rebbi Joḥanan said, He called to me because of Seïr85Because of the oppression by Rome, God is calling to His people even without their repentance.. Rebbi Simeon ben Laqish said, from where was He inimical to me, from Seïr86This is the opposite of R. Joḥanan’s interpretation. Because of the bad behavior of the People, Rome is an organ of divine retribution.. Rebbi Joshua ben Levi said, if a person asks you, where is your God? Tell him, in the great fortification87Since in his time, at the start of the military anarchy, Rome was not fortified, the reference must be to the seat of the Roman government. Greek χάραξ “palisades”. at Rome. What is the reason? To me He called from Seïr88If this is the introduction to the next paragraph it means that in his time the most important Jewish diaspora was in Rome..
תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. בְּכָל־מָקוֹם שֶׁגָּלוּ יִשֵׂרָאֵל גָּלָת הַשְּׁכִינָה עִמָּהֶן. גָּלוּ לְמִצְרַיִם וְגָלָת הַשְּׁכִינָה עִמָּהֶן. מַה טַעַם. הֲנִגְלֹ֤ה נִגְלֵ֨יתִי֙ לְבֵית אָבִ֔יךָ בִּֽהְיוֹתָ֥ם בְּמִצְרַ֖יִם לְבֵ֥ית פַּרְעֹֽה׃ גָּלוּ לָבָבֶל וְגָלָת שְׁכִינָה עִמָּהֶן. מַה טַעַם. לְמַֽעַנְכֶ֞ם שׁוּלַּחְתִּי בָבֶ֗לָה. גָּלוּ לְמָדַי וְגָלָת הַשְּׁכִינָה עִמָּהֶן. מַה טַעַמָא. וְשַׂמְתִּ֥י כִסְאִ֖י בְּעֵילָ֑ם. וְאֵין עֵילַם אֶלָּא מָדַי. כְּמַה דַתְּ אֲמַר. וַֽאֲנִי֙ בְּשׁוּשַׁ֣ן הַבִּירָ֔ה אֲשֶׁר֭ בְּעֵילָ֣ם הַמְּדִינָה֑. גָּלוּ לְיָוָן וְגָלָת הַשְּׁכִינָה עִמָּהֶן. מַה טַעַם. וְעֽוֹרַרְתִּ֤י בָנַ֨יִךְ֙ צִיּ֔וֹן עַל־בָּנַיִ֖ךְ יָוָן֑. גָּלו לָרוֹמֵי הַשְּׁכִינָה עִמָּהֶן. מַה טַעַם. אֵלַי֙ קוֹרֵא מִשֵּׂעִ֔יר שֹׁמֵר֙ מַה־מִּלַּ֔יְלָה. אָֽמְרוּ יִשְׂרָאֵל לִישַׁעְיָה. רַבֵּינוּ יְשַׁעְיָה. מַה יוֹצֵא לָנוּ מִתּוֹךְ הַלַּיְלָה הַזֶּה. אָמַר לָהֶן. הַמְתִּינוּ לִי עַד שֶׁנִּשְׁאַל. כֵּיוָן שֶׁשָּׁאַל חָזַר אֶצְלָן. אָֽמְרוּ לוֹ. שׁוֹמֵר֭ מַה־מִּלֵּֽיל׃ מַה מִילֵּל שׁוֹמֵר הָעוֹלָמִים. אָמַר לָהֶן. אָמַ֣ר שׁוֹמֵר אָתָ֥א בוֹקֶר וְגַם־לָיְ֑לָה. אָֽמְרוּ לוֹ. וְגַם־לָיְ֑לָה. אָמַר לָהֶן. לֹא כְּשֶׁאַתֶּם סְבוּרִים. אֵלָּא בוֹקֶר לַצַּדִּיקִים וְלַיְלָה לָרְֽשָׁעִים. בּוֹקֶר לְיִשְׂרָאֵל וְלַיְלָה לְאוּמּוֹת הָעוֹלָם. אָֽמְרוּן לֵיהּ. אִימַת. אֲמַר לוֹן. אֵימַת דִּאַתּוֹן בָּעֵיי הוּא בָעֵי. אִם־תִּבְעָי֥וּן בְּעָ֖יוּ. אָֽמְרוּ לוֹ. מִי מְעַכֵּב. אָמַר לָהֶן. תְּשׁוּבָה. שׁוּבוּ אֵתָֽיוּ׃ 89Taanit.29a">Babli 29a; Mekhilta dR. Ismael Bo Chap. 14; Sifry Num.84, 161; Ex. rabba15(17). Rebbi Simeon ben Yoḥay stated: Every place to which Israel was exiled, the Divine Presence was exiled with them. They were exiled to Egypt and the Divine Presence was exiled with them. What is the reason? 901S. 2:27.Was I not revealed to your Father’s house when they were in Egypt, the house of Pharaoh? They were exiled to Babylon and the Divine Presence was exiled with them. What is the reason? 91Isaiah.43.14">Is. 43:14.On your behalf I was sent to Babylon. They were exiled to Media and the Divine Presence was exiled with them. What is the reason? I installed My throne in Elam92Jeremiah.49.38">Jer.49:38., but Elam is nothing else but Media as you are saying, when I was in the Capital city of Susa which is in the province of Elam93Daniel.8.2">Dan. 8:2. The identification is erroneous.. They were exiled to Ionia and the Divine Presence was exiled with them. What is the reason? I shall awake your sons, Zion, over your sons, Ionia94Zechariah.9.13">Sach. 9:13.. They were exiled to Rome and the Divine Presence was exiled with them. What is the reason? 95Isaiah.21.11">Is. 21:11,Isaiah.21.12">12. The previous paragraph is the introduction to this sermon.He calls to me from Se`ir: watchman, what time is it in the night? Israel said to Isaiah: our teacher Isaiah, what will lead us out from this night? He told them, wait until it will be asked. After he asked, he returned to them and they asked him, watchman, what time is it in the night? He said to them, the watchman said, there comes morning and also night. They said to him, and also night? He told them, not as you understand it. But “morning” for the just ones, and “night” for the evildoers. “Morning” for Israel and “night” for the peoples of the world. They asked him, when? He said to them, any time you want, He wants: if you desire to ask, ask. They asked him, what obstructs? He told them, repentance: repent, come.
רִבִּי אָחָא בָשֵׁם רִבִּי תַנְחוּם בֵּירִבִּי חִייָה. אִילּוּ יִשְׂרָאֵל עוֹשִׂים תְשׁוּבָה יוֹם אֶחָד מִיַּד הָיָה בֶן דָּוִד בָּא. מַה טַעַם. הַ֝יּ֗וֹם אִֽם־בְּקוֹל֥וֹ תִשְׁמָֽעוּ׃ אָמַר רִבִּי לֵוִי. אִילּוּ הָיוּ יִשְׂרָאֵל מְשַׁמְּרִין שַׁבָּת אַחַת כְּתִיקֻּנָהּ מִיַּד הָיָה בֶן דָּוִד בָּא. מַה טַעַם. וַיֹּ֤אמֶר מֹשֶׁה֙ אִכְלוּהוּ הַיּ֔וֹם כִּֽי־שַׁבָּ֥ת הַיּ֖וֹם לַֽיי וגו׳. חַד יוֹם. וְאוֹמֵר. בְּשׁוּבָ֤ה וָנַ֙חַת֙ תִּיווָשֵׁעוּן. בְּשׁוּבָה וְנַייַח תִּתְפָּֽרְקוֹן. 96Slightly differently and in the name of R. Levi Cant. rabba5(2); cf. Sanhedrin.98a">Babli Sanhedrin98a. Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya: If Israel would repent on one day, David’s son would immediately come. What is the reason? Today, if you will listen to His voice97Psalms.95.7">Ps.95:7.. 98Midrash Ps.95[3]; cf. Shabbat.118b">Babli Šabbat118b. Rebbi Levi said, if Israel would keep one Sabbath following its rules, David’s son would immediately come. What is the reason? Moses said, eat it today, for Sabbath is this day to the Eternal99Exodus.16.25">Ex. 16:25., etc. One day. And it says, by repentance and satisfaction you will be helped64Isaiah.30.15">Is. 30:15. The interpretation agrees with the interpretation in Targum Jonathan ben Uziel.. By keeping the Sabbath and staying put you will be freed.