עַל הַזִּיקִין, וְעַל הַזְּוָעוֹת, וְעַל הַבְּרָקִים, וְעַל הָרְעָמִים, וְעַל הָרוּחוֹת, אוֹמֵר בָּרוּךְ שֶׁכֹּחוֹ וּגְבוּרָתוֹ מָלֵא עוֹלָם. עַל הֶהָרִים, וְעַל הַגְּבָעוֹת, וְעַל הַיַּמִּים, וְעַל הַנְּהָרוֹת, וְעַל הַמִּדְבָּרוֹת, אוֹמֵר בָּרוּךְ עוֹשֵׂה מַעֲשֵׂה בְרֵאשִׁית. רַבִּי יְהוּדָה אוֹמֵר, הָרוֹאֶה אֶת הַיָּם הַגָּדוֹל אוֹמֵר בָּרוּךְ שֶׁעָשָׂה אֶת הַיָּם הַגָּדוֹל, בִּזְמַן שֶׁרוֹאֶה אוֹתוֹ לִפְרָקִים. עַל הַגְּשָׁמִים וְעַל הַבְּשׂוֹרוֹת הַטּוֹבוֹת אוֹמֵר בָּרוּךְ הַטּוֹב וְהַמֵּטִיב, וְעַל שְׁמוּעוֹת רָעוֹת אוֹמֵר בָּרוּךְ דַּיַּן הָאֱמֶת:
Над зикким [звёздами, которые, кажется, открывают небосвод и которые метают стрелой с места на место; или же, звезда, которая, кажется, имеет длинный хвост], и зеваот [когда земля дрожит и грохочет], и молнии и реамим [звуки, слышимые на небосводе из облаков, льющих воду друг в друга, а именно. (Иеремия 10:13): «Под звуки Его льющихся из воды к небесам»] и над ветрами [которые дуют бурно и случаются лишь изредка], он говорит: «Блажен, чья сила и может наполнить Мир." [И если он хочет, он говорит: «Блажен Тот, Кто сотворил творение», все это акты творения, а именно. (Псалтирь 135: 7): «Он сделал молнии для дождя». Но над горами, холмами и т. Д. Он, в частности, говорит: «Кто создает творение»; ибо он не может сказать: «Чья сила и мог бы наполнить мир», это видно не во всем мире, а в каждом на своем месте.] Над горами, холмами, морями, реками и пустынями он говорит: «Блажен Тот, кто создает творение ". Р. Иегуда говорит: «Если он видит великий океан [Океан, который окружает мир], он говорит:« Благословен Тот, кто сотворил великий океан »[он получает благословение сам по себе из-за его обширности и значимости.] это так, когда он видит это по случаю [после тридцати дней]. Из-за дождей и хороших отчетов он говорит: «Барух Хатов Vehametiv» («Блажен, кто добр и делает добро») [Это так, когда у него есть земля с другим, подразумевается: «кто хорош (для его) и делает добро (другим) "; но если у него вообще нет земли, он говорит: «Мы благодарим Тебя, о Боже наш, за каждую каплю, которую Ты принес нам и т. д.» А если он сам имеет землю, он благословляет: «шехечеяну».] И в плохих новостях он говорит: «Варух Даян ха-Эмет» («Блажен истинный Судья»).
Jerusalem Talmud Taanit
HALAKHAH: The Mishnah is Rebbi Meïr’s, as it was stated, “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 day, since we find that particular people 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 disappear, since on it the Deluge came over the world. What is the reason? On this day all sources of the deep abyss were opened. 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”. And why did he not say, following Rebbi Meïr? There are Tannaim who switch.
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Avodah Zarah
If somebody worshipped an egg Ḥizqiah said, he did not make it forbidden; Rebbi Joḥanan said, he made it forbidden. Rebbi Zeˋira said, they disagree about an egg. The colleagues say, they disagree about pebbles in a river bed. Rebbi Huna said, a verse supports what the colleagues say:Your part is with river pebbles; these are your destiny. 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 forbidden; 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 moments. It was stated: Rebbi Simeon ben Eleazar says, this teaches that the earth drinks only according to its hardness.
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Sheviit
The rabbis of Caesarea say, Gentile minors 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 talk. 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 trust.” There they say, from when they are circumcised (
Ps. 88:16): “I carried your fear, I cease” But the rabbis from here say, from when they are born (
Ps. 87:5): “He will say to 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 return
129.
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Avodah Zarah
“When he was leaving Akzib there came a person to ask about his vow. He asked his travel companion, would you say that we drank a quartarius 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 Ladder Rabban Gamliel dismounted, covered himself, 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 wine. 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 piercing 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 himself. 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.
Ask RabbiBookmarkShareCopy
