Талмуд к Брахо́т 9:10

Rebbi Jehudah ben Pazi said, even the Holy One, praise to Him, does not judge alone, as it is said⁴⁵1K. 22:19. In MT, “was standing.”: all the hosts of Heaven were standing by Him, to His right side and to His left. These vote to acquit, those to convict. Even though He does not judge alone, He signs alone, as it is said: really I shall tell you what is noted in true writing.⁴⁶Dan. 10:21. Rebbi Joḥanan said, the Holy One, praise to Him, never does anything in His world unless He took counsel with the Heavenly Court⁴⁷Babli 38b.. What is the reason? True is the statement and a large host.⁴⁸Dan. 10:1. When is the seal of the Holy One, praise to Him, true? When He took counsel with the Heavenly Court. Rebbi Eleazar said, any place where it is said “the Eternal, Almighty,⁴⁹In Lev. rabba 24(2) in the name of R. Eliezer, in Num. rabba 3(3) in the name of “the rabbis”: Any place where it is said “and the Eternal.” Since the verse quoted in support refers to this version, the editor of the Žitomir-Wilna edition changed the text here. It is more likely that the text originally read “the Eternal of hosts” and the proof text was Jer. 11:17.” it is He and His Heavenly Court. The paradigm of all is: and the Eternal spoke evil about him.⁵⁰1K. 22:23.

⁴³Num. rabba 13(13). Rebbi Jonah said, when Alexander the Macedonian wanted to ascend he rose, and rose, and rose, until he saw the world as a globe and the ocean like a bowl. Therefore one represents him with a globe in his hand. Should one not represent him with a bowl in his hand? He does not rule over the Sea. But the Holy One, praise to Him, rules over Sea and dry land, He rescues on the Sea and on land.

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.

HALAKHAH: The Mishnah is Rebbi Meïr’s, as it was stated, ¹²³Babli 6a, Nedarim63a; Tosephta 1:3.“what is the time of rainfall? Rebbi Meïr says, the early one on the Third, the average one on the Seventh, and the late one on the Seventeenth. Rebbi Jehudah says, the early one on the Seventh, the average on on the Seventeenth, and the late one on the Twenty-third. Rebbi Yose said, the early one on the Seventeenth, the average one on the Twenty-third, and the late one on the Thirtieth day¹²⁴The 30th day after the first of Marḥeshwan, which may be the first of Kislev., since we find that particular people¹²⁵The community leaders start to fast in a year of drought; Mishnah 5. In the Tosephta this is formulated as a statement of R. Yose, contradicting Mishnah 5. only start to fast on the New Moon of Kislev.” Rebbi Abbamari, the brother of Rebbi Yose, said: everybody agrees that the Seventeenth is the time for the pleiads to disappear¹²⁶Since the pleiads are visible only in summer. Cf. Babli Berakhot59a. Babli Roš Haššanah11b., since on it the Deluge came over the world. What is the reason? On this day all sources of the deep abyss were opened¹²⁷Gen. 7:11. In the verse, the date is “the 17th day of the Second Month.”. Rebbi Abba bar Zamina, Rebbi Eleazar in the name of Rebbi Hoshaia: Practice follows him who says, “on the Third of Marḥeshwan one prays for rain”¹²⁸Denied in the Babli, 6a.. And why did he not say, following Rebbi Meïr? There are Tannaim who switch¹²⁹The tradition of names here, in the Tosephta and the Babli is not beyond dispute..

HALAKHAH: Rebbi Abba in the name of the rabbis there: If he slaughtered it and wolves ate its intestines it is qualified³³Even though punctured intestines make the animal terefa and forbidden for consumption, this is when the defect has been noted. The only organ which must be checked is the lung., for the presumption of intestines is qualification³⁴Babli Ḥulin 9a.. Should one not worry that maybe they were punctured? The presumption of intestines is that they are qualified. It was stated: But one may bring it on its hide. What does he do? He leaves one limb on it and brings it together with it³⁵While in Chapter 1 it was permitted to give the hides to the tanner, this refers to hides of animals destined from the start as food on the holiday and therefore prepared for the holiday. But the animal in question here was not prepared and the raw hide is not an implement; there is no reason to permit its movement on the holiday. The expedient to use is not to skin the animal completely but leave one ;piece of meat on the hide. Then this meat is potential food and may be moved; the hide is moved as an appendix of that meat..

It was stated⁸¹Tosephta 7:17, Babli Avodah Zarah 9a/b. The Babli states that the rules for health hazards must be much stricter than those for religious obligations; cf. Halakhah 7.: “If somebody saw a bird pecking at a fig or a rat nibbling at a watermelon, it is forbidden [to eat from them] for I say, they might have eaten from the place of a pecking hole.” Rebbi Abba said, that means that a snake spits out repeatedly. Rebbi Jonah said, who considers for us commandments for peckings¹⁷³The rules given here are rules of hygiene, rather than religious observance. Therefore, the reference to Rabban Gamliel is irrelevant and the Mishnah here does represent practice.? But for torn [animals]¹⁷⁴A kosher animal, correctly slaughtered, can be eaten only if inspection shows that it was healthy. The quote here is from Berakhot 9:4, Notes 209 ff., Rebbi Abba said in the name of the rabbis from there, “if it was slaughtered and the wolves took its innards, it is in order because intestines are presumed to be in order.” Should one not question whether they were pierced? Intestines are presumed to be in order. But here, you say so? It is worse if there is danger to life¹⁷⁵This is a general principle; any logical arguments and rules of decision based on probabilities and prior assumptions are inapplicable in health matters.; for peckings they went all the way with Rabban Gamliel.

⁶²The first sentences of this paragraph are in Tosephta Berakhot6:10, Yerushalmi Berakhot 9:3, Note 185; Babli Sukkah 46a. He who makes a lulav for himself says, praise to Him who sanctified us by His commandments and commanded us to make a lulav. For another, to make a lulav in his name⁶³Cf. Chapter 1, Note 124.. When he takes it he says, praise to Him who sanctified us by His commandments and commanded us about taking the lulav. If he prayed with it he says, praise to Him Who let us live, and kept us, and let us reach this time. He says the benediction every time when he takes it. How does one recite the benediction for the Ḥanukkah light? Rav said, praised to Him who sanctified us by His commandments and commanded us the commandment [to kindle]⁶⁴Corrector’s addition, to be deleted as shown by the quote later in the paragraph. The mention of “kindling” is Babylonian, Babli Šabbat23a. the light of Ḥanukkah. Everybody agrees that on the first day he says, about taking the lulav. What do they disagree about? The remaining days. Rebbi Joḥanan said, about taking the lulav. Rebbi Joshua ben Levi said, about commandments of the Elders⁶⁵Since, as explained in Mishnah 3:12, the biblical commandment to take the “four kinds” for seven days is restricted to “before the Eternal”, i. e., at the Temple. Without a Temple the obligation at other places is purely rabbinical except for the first day mentioned in Lev. 23:40.. What did Rav say for the lulav? Since for Ḥanukkah which is from their words he is saying, about the commandment of the light of Ḥanukkah, for lulav which is from the Torah⁶⁶Everywhere, at least for the first day of the festival. not so much more? What did Rebbi Joshua ben Levi say on Ḥanukkah? Since for lulav which is from the Torah he is saying, about commandments of the Elders, for Ḥanukkah which is from their words not so much more? The only problem is, what did Rebbi Joḥanan say on Ḥanukkah?

One verse says, “you shall love the Eternal, your God,¹⁴⁸Deut. 6:5.” and another verse says, “fear the Eternal, your God, and Him you should serve.¹⁴⁹Deut. 6:13.” ¹⁵⁰From here to the end of the Halakhah the text, with minor variations, is also in Berakhot 9:6, Notes 241–255. Act from love and act from fear. Act from love, because if you are tempted to hate, know that you must love and a lover is no hater. Act from fear, because if you are tempted to rebel, know that you must fear and one who fears does not rebel.

“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..

If somebody worshipped an egg¹⁴⁸Babli 46a. The egg is a symbol of resurrection; cf. J. J. Bachofen, Versuch über die Gräbersymbolik der Alten, Gesammelte Werke Bd. 4, Basel 1954. Ḥizqiah said, he did not make it forbidden; Rebbi Joḥanan said, he made it forbidden¹⁴⁹For Ḥizqiah the egg is considered under the rules of animals; for R. Joḥanan only the chick would qualify, not the egg.. Rebbi Zeˋira said, they disagree about an egg. The colleagues say, they disagree about pebbles in a river bed¹⁵⁰These are egg shaped. While they are products of nature, they are no longer connected to the ground.. Rebbi Huna said, a verse supports what the colleagues say:Your part is with river pebbles; these are your destiny¹⁵¹Is.57:6.. The strength of Ḥizqiah is from the following: “Then why is an Ashera forbidden? Because it was held by human hand, and anything held by human hand is forbidden.” Everybody agrees that wheat is forbidden¹⁵¹Is.57:6.; ¹⁵²The remainder of the paragraph has no connection with the topic of the Halakhah and the preceding text; it also appears in Berakhot9:3 Notes 170–174, Taˋaniot 1:3 (64b 1.30); its source seems to be Gen. rabba 13(19) on Gen. 2:6. The different name traditions are noted in the Notes to Berakhot. as Rebbi Ḥanina bar Yasa said in the name of Rav Jehudah: The roots of wheat split the earth to a depth of 50 cubits; the soft roots of a fig tree split rock. Then what do the roots of the carob and the roots of the sycamore? Rebbi Ḥanina said, once every thirty days the abyss wells up and drenches them. What is the reason? I, the Eternal, am watching over it and water it in moments¹Prohibited for usufruct. For R. Meïr there are no statues made for artistic value alone.⁵²Greek πρόσωπον, τό “face”.. It was stated: Rebbi Simeon ben Eleazar says, this teaches that the earth drinks only according to its hardness.

The rabbis of Caesarea say, Gentile minors¹²⁴In the Babli, Sanhedrin 110b, this is restricted to minor children of evil Gentiles. Cf. Berakhot Chapter Nine, Notes 71 ff. and the armies of Nebucadnezzar will not live and will not be judged; about them it says (Jer. 51:39,57): “They will sleep an eternal sleep and never wake up.” From when do Jewish minors live? The elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi, one said from when they are born, the other said from when they talk¹²⁵Also in the Babli, Sanhedrin110b.. He who says from when they are born (Ps. 22:32): “they shall come and tell His justice to the born people He made.” He who says from when they talk (Ps. 22:31): “Seed will worship Him, it will by told to the Master by the generation.” It was stated in the name of Rebbi Meïr: From the time [the child] knows to answer Amen in the synagogue. What is the reason? (Is. 26:2) “Open the gates, let the just people come who keep trust¹²⁶In the Babli, Sanhedrin 110b and Sabbath 119b, it is explained that those who keep trust are those who respond Amen, “trustworthy”..” There they say, from when they are circumcised (Ps. 88:16): “I carried your fear, I cease”¹²⁷For the translation, cf. Arabic فني "to cease". Once the baby carries the fear of the Eternal, being circumcised, even if it ceases to exist it has part of the salvation expressed in the Psalm. But the rabbis from here say, from when they are born (Ps. 87:5): “He will say to Zion¹²⁸The Heavenly Zion., everybody [who] was born [is] in it.” Rebbi Eleazar says, even the still-born, what is the reason? (Is. 49:6) “The watched ones of Israel to return”, the created ones of Israel to return¹²⁹.

MISHNAH: One blows the shofar because of any danger which menaces the public except an overabundance of rain.
It happened that they said to Onias the circle-drawer, pray for rain. He said to them, go and shelter the Passover ovens so they should not get softened. He prayed but no rain fell. What did he do? He drew a circle, stood inside it, and said: Master of the World! Your children trusted me since I am like a familiar before You. I am swearing by Your great Name that I shall not move from here until You show mercy for Your children.
Rain started to drip. He said, that is not what I was asking for, but rain {to fill} cistern, ditches, and caves. It rained in a raging storm. He said, that is not what I was asking for, but rain of goodwill, blessing, and donation. It rained normally until Israel moved from Jerusalem to the Temple Mount because of the rain. They came and said to him, just as you prayed for them to come, so pray to remove them. He told them, go and check whether the losers’ stone was wiped away.

²³²Found in the same sources as the preceding paragraph, Note 227.“When he was leaving Akzib there came a person to ask about his vow²³³Which according to Pharisaic tradition can be dissolved by an ordained rabbi; cf. Introduction to Tractate Nedarim, p. 422; Nedarim3:1 Note 7.. He asked his travel companion, would you say that we drank a quartarius²³⁴About 135 ml. of Italian wine? He said to him, yes. He told the person who asked, walk with us until we dissipate our wine. When they came to the Tyrian Ladder²³⁵Modern Rosh Hanniqra on the Lebanese border. Rabban Gamliel dismounted, covered himself²³⁶Wrapped himself in his toga., sat down, and dissolved his vow. From his words we learned that a quartarius of wine intoxicates and that travelling dissipates the wine. Also that one does not ask about vows and gives no instruction after drinking wine²³⁷For priests officiating in the Temple this is a biblical prohibition, Lev. 10:9–10.. Also one does not dissolve vows while walking but covered and sitting.” Rebbi Joḥanan said, so he opened for him: Some blurt out unthinkingly like sword piercing²³⁸Prov. 12:18. etc. For example, one who made a vow not [to eat] a loaf. Woe if he eats, woe if he does not eat. If he eats he violates his vow. If he does not eat he sins against himself²³⁹The nazir who vows to abstain from wine at the end of his period of abstinence has to bring a purification offering usually reserved for sinners. His sin is that he voluntarily deprived himself of permitted enjoyments; cf. Nedarim1:1 Note 95, Qiddušin4:12 Note 272.. What should he do? He should go to the Sages who will dissolve his vow as is written, but the sayings of the Sages are healing.

¹⁸⁵This paragraph is repeated at the start of Mo`ed qatan 3:1, with the places of Ta`aniot and Mo`ed qatan duly switched.“The people of the watch and those of the bystanders<sup>184</sup>The Non-priests standing by at the time of offering of the public sacrifices as representatives of this public (Mishnah 4:2). In practice these are delegates of the district from which the watch serving during the week was drawn. They are forced to appear for duty in clean garments and well groomed by being forbidden these activities during their week of duty. are forbidden to shave<sup>186</sup>Groom their beards. and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.” Therefore on all other days they are forbidden<sup>187</sup>There seems to be no biblical or rabbinical reason for the prohibition.? Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan; Rebbi Abun, Rebbi Yasa in the name of Ḥizqiah: They decreed about them so they should not enter their week badly groomed. There<sup>188</sup>Mishnah Mo`ed qaṭan3:1., we have stated: “The following do (wash their garments) [shave]¹⁸⁹The corrector’s [text] is that of the Mishnah; also confirmed by G. The scribe’s text is a lapse of the pen. on the holiday¹⁸⁹The corrector’s [text] is that of the Mishnah; also confirmed by G. The scribe’s text is a lapse of the pen.: He who comes from overseas, or from captivity, or who leaves the jail, or the excommunicated one from whom the Sages lifted {the excommunication.}” Therefore all other people are forbidden? Rebbi Simon said, they decreed about them so they should not enter the holiday badly groomed.