Talmud su Berakhot 5:5

הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף:

Se uno sbaglia nella sua preghiera, è un brutto segno per lui. E se è un leader della preghiera, è un brutto segno per coloro che lo hanno nominato, perché il vice di un uomo è come l'uomo stesso. Dissero di R. Chanina b. Dossa che avrebbe pregato per i malati e avrebbe detto: "Questo vivrà e questo morirà". Quando gli è stato chiesto come lo sapesse, ha risposto: "Se la mia preghiera è shagur nella mia bocca [ordinata e fluente, e non ci inciampo], so che è stata accettata, e in caso contrario, conosco shehu meturaf" [che il malato è meturaf ("strappato"), come in (Genesi 44:28): "Sicuramente, lui (Joseph) è stato strappato ('tarof toraf')." Un'altra interpretazione: può essere inteso nel senso di (Berachoth 5b): "Torfim lo tefilato befanav" ("La sua preghiera è 'strappata' in faccia"); cioè, la preghiera che ha pregato per il malato è strappata via e presa da lui e non è accettata.]

Jerusalem Talmud Taanit

MISHNAH: After they stood to pray they place before the Ark an old knowledgeable man who has children but his house is empty⁷³He has to be poor but must be knowledgeable enough to be able to recite all prayers without slowing down or interruption, and must have young children who are dependent on him. so that his mind should be concentrated on prayer. He recites before them 24 benedictions, eighteen of the daily prayers and additional six. These are they, Zikhronot and Shofarot⁷⁴The two additional benedictions in the musaf prayer of New Year’s Day; each one accompanied by the blowing of the shofar. The text of each addition is followed by an invocation and a doxology as spelled out in Mishnaiot 4–10.. To the Eternal in my straights⁷⁵Ps. 120.. I lifted my eyes to the Mountains⁷⁶Ps. 121.. From the depths I called on You, Eternal⁷⁷Ps. 130.. Prayer of the poor who is fainting⁷⁸Ps. 102.

Ask RabbiBookmarkShareCopy

Jerusalem Talmud Gittin

HALAKHAH: “The following was said for communal peace,” etc. The saying of Rebbi Simeon ben Ioḥai implies that it is of the words of the Torah, for Rebbi Simeon ben Ioḥai stated: “Moses wrote this Torah and gave it to the Cohanim, the Levites (etc.)” and afterwards “to all the Elders of Israel.²²³Deut. 31:9. The implication is that in all matters of reading the Torah the Cohanim and Levites have precedence over Israel Elders. In the Babli, 58b, the author of the statement is given as the Amora R. Mattaniah.” The saying of Rebbi Joshua ben Levi implies that it is of their words, as Rebbi Joshua said, never did I recite the benediction before a Cohen and I did not allow an Israel to do it before him²²⁴If it were a Torah obligation to give precedence to Cohanim, there would be no reason to point it out as a sign of particular religiosity. In the Babli, Megillah 28a, the statement is attributed to the wonder-working R. Perida. In Yerushalmi Berakhot 5:5 (9d 1.3), the reference is that R. Joshua ben Levi never let any non-Cohen publicly recite Grace in the presence of a Cohen (Halakhah 5:5, Notes 163,164.). The saying of Rebbi Ḥanina implies that it is of their words, as Rebbi Ḥanina said, in a city of only Cohanim, an Israel reads first because of communal peace²²⁵If it were a Torah obligation, then even to avoid quarrels it would not be possible to call an Israel..

Ask RabbiBookmarkShareCopy

Versetto precedente Capitolo completo Versetto successivo