MISHNAH: The people of a town who sold the town plaza2:1). buy with the proceeds a synagogue, a synagogue they buy an Ark, an Ark they buy ribands, ribands they buy books, books the buy a Torah. But if they sold a Torah they may not buy books, books they may not buy ribands, ribands they may not buy an Ark, an Ark they may not buy a synagogue, a synagogue they may not buy a town plaza. The same holds for their excess.
HALAKHAH: “The people of a town who sold the town plaza,” etc. Rebbi Joḥanan said, this is Rebbi Menaḥem ben Rebbi Yose’s, for Rebbi Menaḥem ben Rebbi Yose said, the town plaza has holiness since one brings a Torah scroll and reads from it in public2:1). . But following the Rabbis one treats it like a distance of four cubits.
3:5 (6d line 60, Notes 251–252, ב ). Rebbi Jeremiah, Rebbi Samuel bar Ḥalaph in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly (spittle) <he who spat>> is the correct one. should not pray until he walked four cubits. He who urinates should not pray until he walks four cubits2:19 ), the language is more restrictive: “A person should not urinate at the place where he prays unless he removes himself four cubits. Once he urinated he should not pray unless he removed himself four cubits. If it is dry or absorbed (in the earth) it is permitted.” This text is the basis of the discussion of the Babli 27b but not of the Yerushalmi. . Rebbi Jacob bar Aḥa said: not only that he walks four cubits but even if he waits corresponding to a walk of four cubits. If you say that he is forbidden until he removes himself four cubits, I say that somebody else came and urinated there25a ) explicitly rules out this argument and states that one is forbidden only at a place where certainly somebody urinated and the moisture is still recognizable. .
The people of Bet Shean asked Rebbi Immi, may one take stones from one synagogue to build another synagogue? He said to them, it is forbidden. Rebbi Ḥelbo said, Rebbi Immi forbade it only to make them feel bad ruling at a time when the Christian government of the Roman Empire tried to eliminate Jewish settlement in the Holy Land. . Rebbi Gorion said, the people from Magdala asked Rebbi Simeon ben Laqish: May one take stones from one village to build in another village? He said to them, it is forbidden ruling at a time when the Christian government of the Roman Empire tried to eliminate Jewish settlement in the Holy Land. . Rebbi Immi instructed, even from East to West is forbidden because of the destruction of that place. May one sell a synagogue to buy a school? Rebbi Joshua ben Levi’s word implies that it is permitted. For Rebbi Joshua ben Levi said, he burned the Eternal’s House . 25:9 . , that is the Temple, and the king’s house, that is Sedecias’s palace, and all the houses of Jerusalem , these are the 480 synagogues which were in Jerusalem105a ) and the verse describes the destruction of the first Temple, this should not be considered an anachronism. Since the verse is formulated as part of Scripture, it is meaningful outside of time and space. . As Rebbi Phineas said in the name of Rebbi Hoshaia: There were 480 synagogues in Jerusalem, each of which had a school and a Talmud study; [the school] for Bible and the Talmud study for Mishnah. Against all of them came Vespasian. And every large house he burned in fire , that is the study of Rabban Joḥanan ben Zakkai where one was telling the great deeds of the Holy One, praise to Him, in the sense of tell please of the great deeds which Elisha accomplished . 8:4 . . Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: That you are saying about a private synagogue. But with a public synagogue it is forbidden; I am saying that one at the end of the world has part in it. But did we not state, “it happened that Rebbi Eleazar ben Rebbi Ṣadoq bought the synagogue of the Alexandrians and used it for all his needs”? The Alexandrians made it from their own. So far if it was built as a synagogue. If it was built as a court and he dedicated it, what is the rule? Let us hear from the following: “A qônam ; cf. Introduction to Tractate Nedarim . that I shall not enter this house and it was turned into a synagogue.9:2 . Since the Mishnah states that this vow may be dissolved, it confirms that the dedication of profane building turns it into a synagogue. ” This implies that if it was built as a court and he dedicated it, it became sanctified. When is it sanctified, immediately [or] at the moment of use? Let us hear from the following: If one builds a chest for a scroll or makes ribands for a scroll. As long as it was not used for a scroll profane use is permitted; after it was used for the scroll private use is prohibited. Therefore, if these who were made for a scroll are not sanctified until used, this which was built as court not so much more? What is the rule for these if they were made for profane use? Since you are saying there, if it was built as a court and he dedicated it, it is sanctified, so here if they were made for profane use and he dedicated them they are sanctified.
3:6, Notes 120–126 . From which moment on are vessels of Temple service holy? Immediately or at the moment of use? If you are saying immediately, it is understandable. If you are saying at the moment of use, simultaneously they become holy and make holy. One can understand for those of Moses which became holy by the anointing oil and the blood. But those of Solomon simultaneously became holy and made holy. When they entered the Land they transferred from Moses’s to Solomon’s. If none of Moses’s was available, they simultaneously became holy and made holy. When they returned from the Diaspora, they transferred from Solomon’s to theirs. If none of Solomon was available, they simultaneously became holy and made holy.
, not approppriate here. Stones quarried for a corpse are forbidden for usufruct. For a corpse or a living person48a : A mausoleum built for a person still living is permitted for usufruct. they are permitted for usufruct. If somebody throws an implement near the bier of a corpse, within four cubits [of him] To be deleted as unjustified. it is forbidden for usufruct; anything outside four cubits is permitted for usufruct.
All appurtenances of the synagogue are like the synagogue. The bench. and the arm-chair are like the synagogue. The cover over the Ark is like the Ark. Rebbi Abbahu gave a jacket under the curtain. . Rav Jehudah in the name of Samuel: The podium. and its plates do not have the sanctity of the Ark but the sanctity of the synagogue. The lectern16:7 אנלגין, Greek ’αναλογεῑον. does not have the sanctity of the Ark; it has the sanctity of the synagogue. Rebbi Jeremiah went to the Gaulanitis. He saw them putting a hammer into the Ark. He went and asked Rebbi Immi, who told him, I am saying that they stipulated this from the start. Rebbi Jonah made for himself a chest and stipulated about it, the upper part for scrolls, the lower part for implements.
“Ribands they buy books.” Even for ribands of Torah and Ḥumash one buys Prophets and Hagiographs.
“Books, they may not buy ribands.” Even from Prophets and Hagiographs one may [not] buy ribands for Torah or Ḥumashim . One ties a Torah with ribands of Torah, Ḥumashim with ribands of Ḥumashim , [Prophets with ribands of Prophets]; Torah and Ḥumashim with ribands of Prophets and Hagiographs, but not Prophets and Hagiographs with ribands of Torah and Ḥumashim . One may put a Torah on top of a Torah, Ḥumashim on top of Ḥumashim , Torah and Ḥumashim on top of Prophets and Hagiographs but not Prophets and Hagiographs on top of Torah and Ḥumashim . Rebbi Jeremiah in the name of Rebbi Ze`ira: The Tanna fled from Torah and Ḥumashim may be used for a complete Torah scroll and vice versa. A partial answer is given in the Babli 27a . .
One writes Torah and Prophets together, the words of Rebbi Meïr. But the Sages are saying, one does not write Torah and Prophets together, but one may write Torah, Prophets, and Hagiographs together. Babli Bava Batra 13b . . Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: Torah and Ḥumashim have the same sanctity. One does not split a Torah into Ḥumashim , but one turns Ḥumashim into a Torah. Rebbi Yose said, this implies that a Torah which was split into Ḥumashim remains in its sanctity may be put together to form a complete Torah, they could not have lost their sanctity by being split. . Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One does not read in public from an incomplete Torah60a . . But was it not stated: It is permitted to read in public in Genesis up to the deluge, in Leviticus up to it was on the eighth day . 9:1 . , in Numbers up to it was when the Ark travelled . 10:35 . ? This Ursicinus set fire to the Torah of the Sennabarites. They came and asked Rebbi Jonah and Rebbi Yose, whether one may read from the scroll in public. They told them, it is forbidden. Not that it is forbidden but since they will feel so badly they will buy another one.
“The same holds for the excess.” From what the administrators of charity collected. As the following: Rebbi Ḥiyya bar Abba went to Ḥoms where they gave him monies to distribute to orphans and widows. He went and distributed it to the rabbis. Does he have to replace them? Rebbi Abba bar Mamal said, he has to replace them. Rebbi Ze`ira said, he has to replace them. Rebbi Ila said, he does not have to replace them. Rebbi Yasa in the name of Rebbi Joḥanan says, he does not have to replace them. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Eleazar in the name of Rebbi Ḥanina, the intended use of any charity monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed 6a . .
MISHNAH: One does not sell public property to a private person because one diminishes its sanctity( Prov. 14:28 ). , the words of Rebbi Meïr. They said to him, if this be so, then not even from a large town to a small town.
HALAKHAH: Three from a synagogue act for the synagogue, seven from a town act for the town. Where do we hold? If they accepted it, even one; if they did not accept, even many. But we hold in the normal case.
A person from one town who pledged in an other town gives with them. The people of one town who pledged in an other town give at their place. Rebbi Ḥiyya in the name of Rebbi Joḥanan, like these benches of Maon. As the following: Rebbi Ḥelbo was preaching in Sepphoris. He pledged there. He came and wanted to give here. Rebbi Immi said to him, you are a single person.
If somebody makes a light or a candelabrum for the synagogue, as long as the name of their owner is not forgotten, one is not empowered to change them to another place; if the name of their owner is forgotten, one is empowered to change them to another place. Rebbi Ḥiyya in the name of Rebbi Joḥanan: if the owner’s name was engraved on it, it is as if the name of their owner is not forgotten. Antoninus made a candelabrum for the synagogue. Rebbi heard and said, praise to God Who inspired him to make a candelabrum for the synagogue. Rebbi Samuel ben Rav Isaac asked, what did Rebbi say? Praise to God or praise to our God? If he said praise to God, this implies that Antoninus did not convert; if he said praise to our God this implies that Antoninus did convert.
[There are indications implying that Antoninus converted; there are indications implying that Antoninus did not convert.] One saw him walking with a house shoe on the Day of Atonement, what do you infer since even God-fearing people go outside thus. Antolinus said to Rebbi, can I eat from the Leviathan in the World to Come? He said to him, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it . When he heard this, he went and circumcised. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked, and at yours I should look? Why is he called our holy teacher? Because he never in his life looked at his circumcision. [And why is his name Naḥum the holiest of holies? Because he never in his life looked at the figure on a coin.] This implies that Antolinus converted. The statement of the rabbis implies that Antolinus did (not) convert., as Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar said: When in the Future World the proselytes come, Antolinus comes at the head of all of them.
May one write two or three words from a verse? Mar Uqba sent a letter to the Head of the Diaspora who went to sleep and got up with song: Israel, do not enjoy like the Gentiles . 9:1 . . Rebbi Aḥa wrote, the remembrance of the just is a blessing . 10:7 . . Rebbi Ze`ura wrote, Joash the King did not remember . 24:22 . . Rebbi Jeremiah sent a letter to Rebbi Jehudah Nesia, to hate your lovers, to love your hater . 19:10 . The order of the quotes is inverted. . Rebbi Ḥiyya, Rebbi Yasa, and Rebbi Immi judged Tamar. She went and complained about them to the prefect of Sepphoris. They sent and wrote to Rebbi Abbahu, who wrote back to them, (twice) [already] we pacified the three informers with Graetz. , the well born, the well learned, and Tarshish, Eutokos, Eumathes, Thalassios; but the rebellious Tamar remains in her rebellious state; we tried to soften her but in vain did one smelt to refine . 6:29 . . Rebbi Mana sent a letter to Rebbi Hoshaia ben Rebbi Shammai, your beginnings were small, your future may be much expanding8:7 . In the second half of the verse, the word order and spelling are changed. .
Rebbi Joḥanan, it does not apply. Where do we hold? If following Rebbi Meïr, one may sell a synagogue only conditionally. If following the rabbis, one may sell it permanently except for four things! Rebbi Ḥiyya in the name of Rebbi Joḥanan, explain it for a Torah scroll.
MISHNAH: One may sell a synagogue only on the condition that they could take it back any time they so desire, the words of Rebbi Meïr. But the Sages are saying that one may sell it permanently except for four things, a bath house, a tannery, a ritual bath, and a urinal. Rebbi Jehudah says, one sells it as a courtyard and the buyer may use it as he pleases. In addition, Rebbi Jehudah said, in a destroyed synagogue one does not eulogize, nor twine ropes, nor set in it traps, nor on its roof lay out produce, nor use it as a short-cut( iter ). , for it is said. 26:31 . , I shall lay waste your holy places , they are in their holiness even if laid waste. If grasses are growing there one shall not tear them out because of the bad feeling.
HALAKHAH: This you are saying for a private synagogue. But for a public synagogue it is forbidden even if it is built up. Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan was cursing women who hung their clothing in the air of the study hall.
Samuel said, if he entered without intending to use it as a short-cut he may use it as short-cut. It was stated: “One may not behave unbecomingly in synagogues and houses of study. One neither eats nor drinks in them, nor takes walks in them, nor sleeps in them, nor enters into them because of the sun in summer or because of the rain in winter, but one studies and preaches in them.” Rebbi Joshua ben Levi said, synagogues and houses of study are for the sages and their students. Rebbi Ḥiyya, Rebbi Yasa were received in the synagogue. Rebbi Immi commanded to the teachers, if a person comes to you who is dirtied by study, accept him and his donkey and his implements. Rebbi Berekhiah went to the synagogue of Bet-Shean. He saw a man washing his hands and feet from its pail. He told him, it is forbidden to you. On the next day this man saw him washing his hands and feet from its pail. He said to him, Rabbi, to you it is permitted and to me it is forbidden? He answered him, yes. He asked, why? He said to him, so says Rebbi Joshua ben Levi: synagogues and houses of study are for the sages and their students. These fore-courts, may one pass through them? Rebbi Abbahu passed through its fore-court. Is it permitted? Rebbi Zachariah the son-in-law of Rebbi Levi said, the teacher was intimidating and if Rebbi Abbahu had not passed through he would not have let go the children.
MISHNAH: If the New Moon of Adar falls on a Sabbath, one reads the paragraph of Šeqalim ( Ex . 30:11–16) on or just preceding the start of Adar (in an intercalary year, Adar II), then about Amaleq ( Deut . 25:17–19 ) on the Sabbath preceding Purim, about purification through the ashes of the Red Cow ( Num . 19:1–22 ) on the Sabbath after Purim and about the coming Passover ( Ex . 12:1–20 ) on the Sabbath preceding or on the New Moon of Nisan. Since 7 readers have to be called and each of them has to read at least three verses, in most cases this means that the paragraph has to be read several times. . If it falls on a weekday one precedes it and interrupts the next Sabbath and Purim there always is one regular reading; between Purim and Nisan there may or may not be a regular reading. .
HALAKHAH: Rebbi Levi in the name of Rebbi Simeon ben Laqish. The Holy One, praiuse to Him, saw that the evil Haman in the future would weigh his money against Israel. He said, it is better that my children’s money should precede this evil one’s money. Therefore one precedes and reads the paragraph about Šeqalim .
What does one read if it falls on a Friday? Rebbi Ze`ira says, one reads earlier. Rebbi Ila, Rebbi Abbahu in the name of Rebbi Joḥanan: one reads later. Rebbi Ze`ira was looking at him. He said to him, why are you looking at me? I said to you from tradition, and you are saying an opinion; why are you looking at me? A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze`ira: What is the first week? Any in which the New Month of Adar falls, even on Friday. What Samuel stated supports Rebbi Ila: What is the second week is read before the day of New Moon then on the next Sabbath one reads a section in the regular sequence of Torah reading while Mishnah 6 supposes that one reads the 4 extra paragraphs ( Note 92 ) one after the other without interruption and only afterwards returns to the regular readings. This is possible only if Šeqalim is read later and justifies R. Joḥanan. Babli 30a . ? Any in which Purim falls, even on Friday. Rav Naḥman bar Jacob asked, think of it if the Fifteenth fell on a Sabbath? You may not read in the Esther scroll since one reads in Hagiographs only after afternoon prayers from Hagiographs, while in the morning the public reading after the Torah reading had to be from Prophets. . Could they not read remember . 25:17–19 . ? He said to him, so says Rav, these days are remembered and executed . 9:28 . , that the remembrance precedes the execution. Rebbi Abba the son of Rebbi Pappai asked, think of it if the Fourteenth fell on a Sabbath? Does not the remembrance precede the execution? He said to him, was this not already contradicted, it cannot happen. And if it could happen it would be belated for towns.
MISHNAH: On the second, remember ( Ex . 30:11–16) on or just preceding the start of Adar (in an intercalary year, Adar II), then about Amaleq ( Deut . 25:17–19 ) on the Sabbath preceding Purim, about purification through the ashes of the Red Cow ( Num . 19:1–22 ) on the Sabbath after Purim and about the coming Passover ( Ex . 12:1–20 ) on the Sabbath preceding or on the New Moon of Nisan. Since 7 readers have to be called and each of them has to read at least three verses, in most cases this means that the paragraph has to be read several times. . On the third, red cow . On the fourth, this month is for you ( Ex . 30:11–16) on or just preceding the start of Adar (in an intercalary year, Adar II), then about Amaleq ( Deut . 25:17–19 ) on the Sabbath preceding Purim, about purification through the ashes of the Red Cow ( Num . 19:1–22 ) on the Sabbath after Purim and about the coming Passover ( Ex . 12:1–20 ) on the Sabbath preceding or on the New Moon of Nisan. Since 7 readers have to be called and each of them has to read at least three verses, in most cases this means that the paragraph has to be read several times. . On the fifth one returns to the regular sequence. One interrupts for everything, for New Months, for Ḥanukkah, and for Purim, on fast days, and for bystanders 4:1 Note 4, 4:2, Note 77. and on the Day of Atonement.
HALAKHAH: Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not interrupt between Purim and cow . Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: One does not interrupt between cow and this month . Rebbi Levi said, a sign for these paragraphs, “between these cups, he may drink if he wants to drink; between the third and the fourth he may not drink.” Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina, it would have been logical that this month should precede cow since the Tabernacle was erected on the First of Nisan and the cow was burned on the Second Chapter 7. . Why does cow precede? Because it is the purification of all of Israel.
4:1, Notes 54–56. Jeremiah the Scribe asked before Rav Jeremiah: What does one read if the day of the New Moon is a Sabbath? He said to him: One reads about the New Moon. Rebbi Ḥelbo said before Rebbi Immi: The Mishnah says so: “One interrupts for everything, for New Moons, for Ḥanukkah, and for Purim.”
Isaac the trader asked Rebbi Isaac: What does one read on a New Moon that falls on Ḥanukkah? He said to him: Three for the New Moon and one for Ḥanukkah. Rebbi Phineas, Rebbi Simon, Rebbi Abba bar Zamina brought it in the name of Rebbi Eudaimon of Haifa: Three read of Ḥanukka and one of the New Moon, to tell you that the fourth one comes only because of the New Moon. Bar Shelemiah the scribe asked Rebbi Mana: Think of it, if the New Moon of Ḥanukkah falls on a Sabbath, do not seven read? How can you say, to tell you that the fourth one comes only because of the New Moon? He said to him: That is a true question of a scribe.
MISHNAH: On Passover one reads the section about holidays in Leviticus . 23:1–44 . . On Pentecost, seven weeks . 16:9–12 to be repeated five times. . On New Year’s Day, in the Seventh month on the First of the month . 23:23–25 to be repeated five times. On the Day of Atonement, after the death . 17:1–34 . On the first day of Tabernacles one reads the section about holidays in Leviticus ; on the remaining days about the sacrifices of the holiday. 29:17–39 . .
HALAKHAH: “On Pentecost, seven weeks .” There are Tannaim who state, in the third month . Chapters 19–20. While Pharisaic and Sadducee traditions differ about the date of Pentecost, both are in agreement that the holiday celebrates the anniversary of the theophany of Sinai and the giving of the Ten Commandments, the theme of these Chapters. Tosephta 3:5 . “And on New Year’s Day, and in the Seventh month . 29:1–5 . .” There are Tannaim who state, and the Eternal counted Sarah . Chapter 21 . The reading is appropriate because v. 21:17 states that a person is judged only by his state at the moment of judgment; if he is repentant then his prior misdeeds are disregarded; a proper reading for the Day of Judgment. Tosephta 3 :6 For the Babylonian rite, Babli 31a . . “On the Day of Atonement, after the death. On the first day of Tabernacles one reads the section about holidays in Leviticus ; on the remaining days about the sacrifices of the holiday.” Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, to teach you that the world only exists by the sacrifices.
4:2, Notes 134–139. There, we stated: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love” All three are in one verse: I shall put My word in your mouth , that is Torah. By the shadow of My hands I shall cover you , these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written, how precious is Your grace, o God, and humans take shelter in Your wings’ shadow . To plant the Heavens and give foundation to the earth , these are the sacrifices, and to say to Zion, you are My people . Rebbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, and to say to Zion, you are My people . There, we stated: “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace. All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established. Rebbi Mana said, and all are in one verse, judge truth and law of peace in your gates .
MISHNAH: On Ḥanukkah, about the princes. 7:12–59 (-89), on each day of Ḥanukkah one reads the princes’ offerings for that day of the dedication of the Tabernacle. . On Purim, Amaleq came . 17:8–16 . . On New Moons, on the start of your months . 28:11–15 . . For the bystanders, the Creation. 1:1–2:3 . . On fast days, blessings and curses. 26:3–46 or Deut . Chapter 28 . . One does not interrupt curses, but one person reads them entirely. On Monday, Thursday, and Sabbath afternoon one reads regularly but they may not count it in the series, as it is said. 23:44 . , Moses spoke to the Children of Israel about the holidays of the Eternal ; the obligation is that each one be read in its time.
HALAKHAH: “One does not interrupt curses.” Rebbi Ḥiyya bar Gamda said, do not be repelled by his reproach . 3:11 . Babli 31b . The entire paragraph is more or less reproduced in Soferim 12:1–6. , do not split it into many thorns. Rebbi Levi said, the Holy One, praise to Him, said that it is not logical that My children be cursed and I praised. Rebbi Yose ben Rebbi Abun said, not because of that reason but because one who stands up to read in the Torah needs to start with something good and conclude with something good. Levi bar Paṭi asked Rav Ḥuna: these curses. 27:15–26 . which we read as one, should one recite a benediction before and after? He said to him, nothing needs a benediction before and after except the curses in Leviticus and the curses in Deuteronomy . 26:3–46 or Deut . Chapter 28 . . Rebbi Jonathan the scribe of Gufta came down here; he saw Bar Abuna reading the Song of the Well. 21:17–20 . and recite a benediction before and after. He said to him, does one do this? He answered him, you still are about this? All songs need a benediction before and after. Rebbi Simon was asked. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, only the Song on the Sea. 15:1–19 . , and the Ten Commandments, and the curses [in Leviticus and the curses]. and excludes that of Deut . in Deuteronomy need a benediction before and after. Rebbi Abbahu said, I did not hear. It seems reasonable for the Ten Commandments. Rebbi Yose ben Rebbi Abun: the eight verses in Deuteronomy . 34:5–12 , about Moses’s death and its aftermath, which are ascribed either to Joshua or to Moses who wrote them by Divine command without separation of words. Babli Bava batra 15a . need a benediction before and after. Without this do not the one who starts and the one who finishes recite the benediction before and after? But it is needed for a New Moon which falls on a Sabbath.
12:8–12. Rebbi Yose ben Rebbi Abun said, in the Levites’ song they should not have less than six readings. 32:1–43 ), parts of which are sung during the presentation of the musaf sacrifice of Sabbath has to be split into six parts, to be sung during six consecutive Sabbaths. ; its mnemonic is hazayu laḵ 31a . . Rebbi Ze`ira, Rebbi Jeremiah in the name of Rav: [the Song on the Sea] and Deborah’s song are written space on brick and brick on space. The ten sons of Haman. 9:7–10 . and the kings of Canaan. 12:9–24 . are written space on space and brick on brick, since any such building will not stand. How is that, as meritorious act or as impediment? Rebbi 13:4: R. Yose bar Ḥanina the brother of Rebbi Hoshaia said … said to Rebbi Ḥanania the son of Rav Hoshaia’s brother, do you remember when we were standing in front of your uncle’s store that Rebbi Abba bar Zavda passed by and we asked him when he said in the name of Rav: an impediment?
Rebbi Ḥiyya the son of Rebbi Ada from Jaffa in the name of Rebbi Ze`ira: One has to recite them in one breath together with “the ten sons of Haman. 13:5, Babli 16b . ” Rebbi Yose ben Rebbi Abun said, one has to write ish at the top of the column and the at the end. 9:6 has to be on top of a column of 11 lines, under it the names of the ten sons of Haman. Otherwise the lines are empty except for the word ואת at the right end of the line for the first 10 lines. In contrast to what is prescribed here on the 11th line one currently writes עשרת at the end and then starts the next full column with בני המן. Soferim 13:6. since so it (rises) [is compressed], to be deleted. and sinks like a plumb-line. Rav said, one has to say 49(1 ). , Haman be cursed, his sons be cursed. Rebbi Phineas said, one has to say, Ḥarbona be remembered for good. Rebbi Berekhiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: When Rebbi Jonathan came to this verse, whom Nebuchadnezzar exiled . 2:6 . , he used to say, Nebuchadnezzar, may his bones be pulverized; for all “Nebuchadnezzar” written in Jeremiah refer to the living, but here he was dead 49(1 ); Soferim 14:7. .
“But they may not count it in the series.” There are Tannaim who state, “they may count it in the series.” Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel: Practice follows him whom said, they may not count it in the series; as the Mishnah.
There are Tannaim who state, he opens, looks, rolls up, and recites the benediction. There are Tannaim who state, he opens, looks, and recites the benediction. Rebbi Ze`ira, Abba bar Jeremiah, Rav Mattanah in the name of Samuel, Practice follows him who said, he opens, looks, and recites the benediction. And what is the reason? When he opened it, the entire people stood up . 8:5 . . What is written afterwards? 7:4 , 11c line 29 ff. Ezra praised the Eternal, the Great God . 8:8 . . In what did he declare Him great? Rebbi Giddul said, by the explicit Name. Rav Mattanah said, he declared Him great by the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the men of the Great Assembly? Because they re-instituted the grandeur to its old glory 69b . . Rebbi Phineas said, Moses instituted the prayer formula, the God, the Great, the Strong, and the Awesome . 10:17 , incorporated into the first benediction of the Amidah. . Jeremiah said, the Great and Strong God . 32:18 . ; he did not mention “the Awesome”. Why is He strong? He is appropriately called strong since He sees the destruction of His Temple and is silent. Why did he not mention “Awesome”? Awesome is only the Temple, as it is written, God Awesome in Your Sanctuary . 68:36 . . Daniel said the Great and Awesome God . 9:4 . . Why did he not mention “the Strong”? His sons are delivered to iron collars. ; where is His strength? But why does he say, Awesome ? He is appropriately called awesome by the awesome deeds he made for us in the fiery oven. But when the men of the Great Assembly arose they re-instituted the grandeur to its old glory: But now, our God, the Power, the Great, the Strong, and the Awesome, keeper of Covenant and grace, may it not be little in Your eyes . 9:32 . , etc. But does flesh and blood have the power to state limits in these matters? Rebbi Isaac bar Eleazar said, the prophets know that their God is truthful and they do not flatter him.