Талмуд к Брахо́т 5:8

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 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 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..

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.

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..

And similarly, Amen Amen¹⁶⁸The expression Amen Amen appears as very positive expression twice in the Bible (Num. 5:22, Neh. 8:6); both times the two words are separated by pasek. In addition, 3 times one finds Amen, we-Amen. One has to conclude that the only act which is rejected here is if the word is repeated immediately, without hiatus. The same argument has to be applied to Modim Modim in the Mishnah., hear hear¹⁶⁹Not to give the impression that one has to hear instructions from two different deities.. An interpreter who stands in front of a Sage is permitted neither to change, nor to circumlocute, nor to add unless he was his father or his teacher. Rebbi Pedat¹⁷⁰The son of R. Eleazar ben Pedat. was the speaker of Rebbi Yasa. Things which he had heard from his father he referred to: so says my teacher in my father’s name. Things which he had not heard from his father he referred to: so says my teacher in Rebbi Eleazar’s name. Bar Yashita was the speaker of Rebbi Aḥa. Things which he had heard from his father he referred to: so says my teacher in my father’s name. Things which he had not heard from his father he referred to: so says my teacher in Rebbi Ḥinena’s name. When Rebbi Mana was instructing in a group, things which he had heard from his father in his house he referred to: so says my teacher in Rebbi Jonah’s name¹⁷¹This text is problematic. R. Mana II was R. Jonah’s son and R. Yose’s student.. Things which he had heard from his father in the Academy he referred to: so says Rebbi Jonah.