Si construyó una nueva casa o compró nuevos vasos, dice "shehecheyanu" ("que nos mantuvo en la vida, etc.") [Ya sea que tenga o no otros vasos del mismo tipo, dice "shehecheyanu"]. sobre un mal en el que el bien es inherente [La gemara explica: como cuando los campos de uno se inundan y pierde la cosecha de este año. Aunque el suelo está saturado y el campo se hizo más fértil en los años venideros, ahora, sin embargo, es malo, y él bendice "dayan ha'emeth"], y sobre un bien en el que un mal está presente [como cuando uno encuentra Un objeto perdido. A pesar de que es malo para él, porque si el rey lo oye, será golpeado y torturado y se le quitará el objeto, ahora, sin embargo, es bueno y bendice "hatov vehametiv"]. Clamar por lo pasado constituye una oración vana. [Si uno reza por lo que ya sucedió, esta es una oración en vano, por "lo que ha sido"), como en la oración: "Que sea tu voluntad que mi esposa tenga un hijo", cuando ya está embarazada; o, como cuando uno regresa de un viaje y escucha los lamentos dentro de la ciudad, reza: "Que sea tu voluntad que no venga de mi casa".
Jerusalem Talmud Sukkah
One123The first sentences are also in Berakhot9:3 (Notes 182–184). There is a similar statement in Tosephta Berakhot6:9 which is quoted in Babli Sukkah46a; the note about the benediction when making a sukkah for somebody else is found only here. Hence, the source here is not the Tosephta which also starts with a general declaration that: "A person performing any commandment recites a benediction over it." The practice of the Babli does not follow the discussion in Sukkah46a but a statement in Menaḥot42b that no benediction is due for a preparatory action, such as making the sukkah, but only for the required act itself such as living in the sukkah. who makes a sukkah for himself, says: “He Who sanctified us by His commandments and commanded us to make a sukkah.” For others: “to make a sukkah in that one’s name124One has to pronounce the recipient’s name at the place reserved for “that one’s name.”.” If he enters it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to dwell in a sukkah.” After he recited the benediction in the first night of the holiday he does not have to recite it again125In the Babli (loc. cit.), this is the opinion of the Babylonian Samuel, supported by the Tosephta. In the name of the Galilean R. Joḥanan, it is reported that one has to recite the benediction every day. Since R. Johanan is a higher authority than Samuel, Babylonian practice followed what there is declared to be Galilean.. Ḥanin bar Abba in the name of Rav: Does one have to mention the time after nightfall126The benediction required on all holidays, “Who has kept us alive, maintained us, and enabled us to reach this festive time.”? Rav Hoshaia said, one has to mention the time. Rebbi Ila said, one has to mention the time. Rebbi Zevida said, one has to mention the time. Rebbi Ḥiyya bar Ada formulated it as a tradition: Rebbi Ze`ira, Rebbi Isaac bar Naḥman, Rebbi Hoshaia, Rebbi Jehudah bar Pazi in the name of Rebbi Ḥama the father of Rebbi Oshaia: After nightfall one has to mention the time.
How130The text almost to the end of the Halakhah also appears in Berakhot9:3 (Notes 155–162, ב) and partially in Gen. rabba13(16). much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Joḥanan: At the start131If in a year of drought a public fast was proclaimed and before the start of the fast it rained, everybody agrees that the fast is cancelled if the rain has agricultural use. (This is the only criterion known to the Babli, 25b.) If one started to fast, one interrupts the fast according to one of the criteria “at the end”., that it should fertilize, at the end that a brick should be soaked132That a brick should become soft from the rain. The Arabic dictionary translates קרמיד by “(fired) brick, roof tile; plaster of Paris.”. Rebbi Yannai ben Rebbi Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked133Are these statements only phrases which hide the fact that a fast for rain which has started is never interrupted? The fast will be interrupted for a real downpour.? But it is as if it were soaked. Rebbi Yose in the name of Rav Jehudah, Rebbi Jonah, Rav Jehudah in the name of Samuel: At the start, that it should fertilize, at the end even a minimal amount. Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting134Even though the question was asked about the benediction required by Mishnah Berakhot9:3, the statements are about aborting a fast announced in a drought. The implication is that the benediction, or alternative prayer as described in the next paragraph, is required if the amount of initial rainfall is of agricultural significance.. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar (Ikoma) <abimi>135The name <used in <i>Berakhot> is to be adopted here also. were sitting. Rebbi Naḥum said to Rav Ada bar (Ikoma) <abimi>: Is it not reasonable that this was said for the benediction; he answered: Yes. 136Added from ב, needed but missing here because of homeoteleuton.<rebbi Ḥizqiah said to rav ada bar (ikoma) <abimi>: Is it not reasonable that this was said for the interruption of fasting; he answered: Yes.> He said to him, why did you say “yes” here? He said to him, because he follows the argumentation of his teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Ze`ira. He said to him, so we are saying: Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting.
“And one who disregards the prophet’s words.” Like the seer Ido98The text is lacunary. One must read with the Tosephta (14:15) and the Babli (89b): One who disregards the prophet’s words, like the companion of Micha (1K.20:35) and the prophet who disregards his own words like the seer Ido (mentioned in 2Chr. 12:15 who in all talmudic sources is identified as the anonymous “prophet from Jehudah” in 1K. 13). R. Samuel bar Rav Isaac said, the old prophet living in Bethel (1K. 13:11) is Amasiah the priest of Bethel (Am. 7:12).. Rebbi Samuel bar Rav Isaac said, this is Amaṣiah the priest of Bethel. Rebbi Yose said, this is breaking of eggs99R. Samuel bar Rav Isaac spoke in error; the old prophet at the time of Jeroboam I cannot be the priest at the time of Jeroboam II.; who is it? He is Jonathan ben Gershom ben Manasse100Jonathan ben Gershom ben Moses, as asserted in an anonymous note (Berakhot 9:3, Note 135). To support this assertion, the next paragraph is a rearrangement of a text in Berakhot 9:3 (Notes 128–135); it lacks the punch line that Jonathan was the old prophet..