Berakhot 28

דלמא מעברין לך אמר לה לשתמש אינש יומא חדא בכסא דמוקרא ולמחר ליתבר אמרה ליה לית לך חיורתא ההוא יומא בר תמני סרי שני הוה אתרחיש ליה ניסא ואהדרו ליה תמני סרי דרי חיורתא היינו דקאמר רבי אלעזר בן עזריה הרי אני כבן שבעים שנה ולא בן שבעים שנה

There is room for concern. Perhaps they will remove you from office just as they removed Rabban Gamliel. He said to her, based on the folk saying: Let a person use an expensive goblet one day and let it break tomorrow. In other words, one should take advantage of an opportunity that presents itself and he need not concern himself whether or not it will last. She said to him: You have no white hair, and it is inappropriate for one so young to head the Sages. The Gemara relates: That day, he was eighteen years old, a miracle transpired for him and eighteen rows of hair turned white. The Gemara comments: That explains that which Rabbi Elazar ben Azarya said: I am as one who is seventy years old and he did not say: I am seventy years old, because he looked older than he actually was.

תנא אותו היום סלקוהו לשומר הפתח ונתנה להם רשות לתלמידים ליכנס שהיה רבן גמליאל מכריז ואומר כל תלמיד שאין תוכו כברו לא יכנס לבית המדרש

It was taught: On that day that they removed Rabban Gamliel from his position and appointed Rabbi Elazar ben Azarya in his place, there was also a fundamental change in the general approach of the study hall as they dismissed the guard at the door and permission was granted to the students to enter. Instead of Rabban Gamliel’s selective approach that asserted that the students must be screened before accepting them into the study hall, the new approach asserted that anyone who seeks to study should be given opportunity to do so. As Rabban Gamliel would proclaim and say: Any student whose inside, his thoughts and feelings, are not like his outside, i.e., his conduct and his character traits are lacking, will not enter the study hall.

ההוא יומא אתוספו כמה ספסלי אמר רבי יוחנן פליגי בה אבא יוסף בן דוסתאי ורבנן חד אמר אתוספו ארבע מאה ספסלי וחד אמר שבע מאה ספסלי הוה קא חלשה דעתיה דרבן גמליאל אמר דלמא חס ושלום מנעתי תורה מישראל אחזו ליה בחלמיה חצבי חיורי דמליין קטמא ולא היא ההיא ליתובי דעתיה הוא דאחזו ליה

The Gemara relates: On that day several benches were added to the study hall to accommodate the numerous students. Rabbi Yoḥanan said: Abba Yosef ben Dostai and the Rabbis disputed this matter. One said: Four hundred benches were added to the study hall. And one said: Seven hundred benches were added to the study hall. When he saw the tremendous growth in the number of students, Rabban Gamliel was disheartened. He said: Perhaps, Heaven forbid, I prevented Israel from engaging in Torah study. They showed him in his dream white jugs filled with ashes alluding to the fact that the additional students were worthless idlers. The Gemara comments: That is not the case, but that dream was shown to him to ease his mind so that he would not feel bad.

תנא עדיות בו ביום נשנית וכל היכא דאמרינן בו ביום ההוא יומא הוה ולא היתה הלכה שהיתה תלויה בבית המדרש שלא פירשוה ואף רבן גמליאל לא מנע עצמו מבית המדרש אפילו שעה אחת

It was taught: There is a tradition that tractate Eduyyot was taught that day. And everywhere in the Mishna or in a baraita that they say: On that day, it is referring to that day. There was no halakha whose ruling was pending in the study hall that they did not explain and arrive at a practical halakhic conclusion. And even Rabban Gamliel did not avoid the study hall for even one moment, as he held no grudge against those who removed him from office and he participated in the halakhic discourse in the study hall as one of the Sages.

דתנן בו ביום בא יהודה גר עמוני לפניהם בבית המדרש אמר להם מה אני לבא בקהל

As we learned in a mishna: On that day, Yehuda, the Ammonite convert, came before the students in the study hall and he said to them: What is my legal status in terms of entering into the congregation of Israel, i.e., to marry a Jewish woman?

אמר לו רבן גמליאל אסור אתה לבא בקהל אמר לו רבי יהושע מותר אתה לבא בקהל אמר לו רבן גמליאל והלא כבר נאמר לא יבא עמוני ומואבי בקהל ה׳ אמר לו רבי יהושע וכי עמון ומואב במקומן הן יושבין כבר עלה סנחריב מלך אשור ובלבל את כל האומות שנאמר ואסיר גבלות עמים ועתודותיהם שושתי ואוריד כביר יושבים וכל דפריש מרובא פריש

Rabban Gamliel said to him: You are forbidden to enter into the congregation. Rabbi Yehoshua said to him: You are permitted to enter into the congregation. Rabban Gamliel said to Rabbi Yehoshua: Wasn’t it already stated: “An Ammonite and a Moabite shall not enter into the congregation of the Lord; even to the tenth generation shall none of them enter into the congregation of the Lord forever” (Deuteronomy 23:4)? How can you permit him to enter the congregation? Rabbi Yehoshua said to Rabban Gamliel: Do Ammon and Moab reside in their place? Sennacherib already came and, through his policy of population transfer, scrambled all the nations and settled other nations in place of Ammon. Consequently, the current residents of Ammon and Moab are not ethnic Ammonites and Moabites, as it is stated in reference to Sennacherib: “I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants” (Isaiah 10:13). And although it is conceivable that this particular convert is an ethnic Ammonite, nevertheless, there is no need for concern due to the halakhic principle: Anything that parts from a group parts from the majority, and the assumption is that he is from the majority of nations whose members are permitted to enter the congregation.

אמר לו רבן גמליאל והלא כבר נאמר ואחרי כן אשיב את שבות בני עמון נאם ה׳ וכבר שבו

Rabban Gamliel said to Rabbi Yehoshua: But wasn’t it already stated: “But afterward I will bring back the captivity of the children of Ammon, says the Lord” (Jeremiah 49:6) and they have already returned to their land? Therefore, he is an ethnic Ammonite and he may not convert.

אמר לו רבי יהושע והלא כבר נאמר ושבתי את שבות עמי ישראל ועדיין לא שבו מיד התירוהו לבא בקהל

Rabbi Yehoshua said to Rabban Gamliel: That is no proof. Wasn’t it already stated in another prophecy: “And I will turn the captivity of My people Israel and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them” (Amos 9:14), and they have not yet returned? In rendering the ruling, only proven facts may be taken into consideration. They immediately permitted him to enter the congregation. This proves that Rabban Gamliel did not absent himself from the study hall that day and participated in the halakhic discourse.

אמר רבן גמליאל הואיל והכי הוה איזיל ואפייסיה לרבי יהושע כי מטא לביתיה חזינהו לאשיתא דביתיה דמשחרן אמר ליה מכותלי ביתך אתה ניכר שפחמי אתה אמר לו אוי לו לדור שאתה פרנסו שאי אתה יודע בצערן של תלמידי חכמים במה הם מתפרנסים ובמה הם נזונים

Rabban Gamliel said to himself: Since this is the situation, that the people are following Rabbi Yehoshua, apparently he was right. Therefore, it would be appropriate for me to go and appease Rabbi Yehoshua. When he reached Rabbi Yehoshua’s house, he saw that the walls of his house were black. Rabban Gamliel said to Rabbi Yehoshua in wonderment: From the walls of your house it is apparent that you are a blacksmith, as until then he had no idea that Rabbi Yehoshua was forced to engage in that arduous trade in order to make a living. Rabbi Yehoshua said to him: Woe unto a generation that you are its leader as you are unaware of the difficulties of Torah scholars, how they make a living and how they feed themselves.

אמר לו נעניתי לך מחול לי לא אשגח ביה עשה בשביל כבוד אבא פייס

Rabban Gamliel said to him: I insulted you, forgive me. Rabbi Yehoshua paid him no attention and did not forgive him. He asked him again: Do it in deference to my father, Rabban Shimon ben Gamliel, who was one of the leaders of Israel at the time of the destruction of the Temple. He was appeased.

אמרו מאן ניזיל ולימא להו לרבנן אמר להו ההוא כובס אנא אזילנא שלח להו רבי יהושע לבי מדרשא מאן דלביש מדא ילבש מדא ומאן דלא לביש מדא יימר ליה למאן דלביש מדא שלח מדך ואנא אלבשיה אמר להו רבי עקיבא לרבנן טרוקו גלי דלא ליתו עבדי דרבן גמליאל ולצערו לרבנן

Now that Rabbi Yehoshua was no longer offended, it was only natural that Rabban Gamliel would be restored to his position. They said: Who will go and inform the Sages? Apparently, they were not eager to carry out the mission that would undo the previous actions and remove Rabbi Elazar ben Azarya from his position as Nasi. This launderer said to them: I will go. Rabbi Yehoshua sent to the Sages to the study hall: The one who wears the uniform will continue to wear the uniform, the original Nasi will remain in his position so that the one who did not wear the uniform will not say to the one who wears the uniform, remove your uniform and I will wear it. Apparently, the Sages believed that this emissary was dispatched at the initiative of Rabban Gamliel and they ignored him. Rabbi Akiva said to the Sages: Lock the gates so that Rabban Gamliel’s servants will not come and disturb the Sages.

אמר רבי יהושע מוטב דאיקום ואיזיל אנא לגבייהו אתא טרף אבבא אמר להו מזה בן מזה יזה ושאינו לא מזה ולא בן מזה יאמר למזה בן מזה מימיך מי מערה ואפרך אפר מקלה אמר לו רבי עקיבא רבי יהושע נתפייסת כלום עשינו אלא בשביל כבודך למחר אני ואתה נשכים לפתחו

When he heard what happened, Rabbi Yehoshua said: It is best if I go to them. He came and knocked on the door. He said to them with a slight variation: One who sprinkles pure water on those who are ritually impure, son of one who sprinkles water shall continue to sprinkle water. And it is inappropriate that he who is neither one who sprinkles nor son of one who sprinkles will say to one who sprinkles son of one who sprinkles: Your water is cave water and not the running water required to purify one exposed to ritual impurity imparted by a corpse and your ashes are burnt ashes and not the ashes of a red heifer. Rabbi Akiva said to him: Rabbi Yehoshua, have you been appeased? Everything we did was to defend your honor. If you have forgiven him, none of us is opposed. Early tomorrow you and I will go to Rabban Gamliel’s doorway and offer to restore him to his position as Nasi.

אמרי היכי נעביד נעבריה גמירי מעלין בקדש ואין מורידין נדרוש מר חדא שבתא ומר חדא שבתא אתי לקנאויי אלא לדרוש רבן גמליאל תלתא שבתי ורבי אלעזר בן עזריה חדא שבתא והיינו דאמר מר שבת של מי היתה של רבי אלעזר בן עזריה היתה ואותו תלמיד רבי שמעון בן יוחאי הוה:

The question arose what to do with Rabbi Elazar ben Azarya? They said: What shall we do? Remove him from his position. That is inappropriate as we learned a halakha through tradition: One elevates to a higher level of sanctity and does not downgrade. Therefore, one who was the Nasi of the Sanhedrin cannot be demoted. Let one Sage lecture one week and the other Sage one week, they will come to be jealous one of another, as they will be forced to appoint one as the acting head of the Sanhedrin. Rather, Rabban Gamliel will lecture three weeks and Rabbi Elazar ben Azarya will lecture as head of the yeshiva one week. That arrangement was adopted and that is the explanation of the exchange in tractate Ḥagiga: Whose week was it? It was the week of Rabbi Elazar ben Azarya. One final detail: That student who asked the original question that sparked this entire incident was Rabbi Shimon ben Yoḥai.

ושל מוספין כל היום: אמר רבי יוחנן ונקרא פושע

We learned in the mishna: And the additional prayer may be recited all day. Rabbi Yoḥanan said: Nevertheless, one who postpones his prayer excessively is called negligent.

תנו רבנן היו לפניו שתי תפלות אחת של מנחה ואחת של מוסף מתפלל של מנחה ואחר כך מתפלל של מוסף שזו תדירה וזו אינה תדירה רבי יהודה אומר מתפלל של מוסף ואחר כך מתפלל של מנחה שזו מצוה עוברת וזו מצוה שאינה עוברת אמר רבי יוחנן הלכה מתפלל של מנחה ואחר כך מתפלל של מוסף

The Rabbis taught in a baraita: If the obligation to recite two prayers was before him, one, the afternoon prayer and one, the additional prayer, he recites the afternoon prayer first and the additional prayer thereafter, because this, the afternoon prayer, is recited on a frequent basis, and this one, the additional prayer, is recited on a relatively infrequent basis. Rabbi Yehuda says: He recites the additional prayer first and the afternoon prayer thereafter, because this, the additional prayer, is a mitzva whose time soon elapses, as it may only be recited until the seventh hour and this, the afternoon prayer, is a mitzva whose time does not soon elapse as one may recite it until the midpoint of the afternoon. Rabbi Yoḥanan said: The halakha is that he recites the afternoon prayer first and the additional prayer thereafter, in accordance with the opinion of the Rabbis.

רבי זירא כי הוה חליש מגירסיה הוה אזיל ויתיב אפתחא דבי רבי נתן בר טובי אמר כי חלפי רבנן אז איקום מקמייהו ואקבל אגרא נפק אתא רבי נתן בר טובי אמר ליה מאן אמר הלכה בי מדרשא אמר ליה הכי אמר רבי יוחנן אין הלכה כרבי יהודה דאמר מתפלל אדם של מוסף ואחר כך מתפלל של מנחה

The Gemara cites additional sources relating to this issue: When Rabbi Zeira would tire of his studies, he would go and sit in the doorway of Rabbi Natan bar Tovi’s study hall. He said to himself: When the entering and exiting Sages pass, I will rise before them and be rewarded for the mitzva of honoring Torah scholars. Rabbi Natan bar Tovi himself emerged and came to where Rabbi Zeira was seated. Rabbi Zeira said to him: Who just stated a halakha in the study hall? Rabbi Natan bar Tovi said to him: Rabbi Yoḥanan just said as follows: The halakha is not in accordance with the opinion of Rabbi Yehuda who said: He recites the additional prayer first and the afternoon prayer thereafter.

אמר ליה רבי יוחנן אמרה אמר ליה אין תנא מיניה ארבעין זמנין אמר ליה חדא היא לך או חדת היא לך אמר ליה חדת היא לי משום דמספקא לי ברבי יהושע בן לוי:

Rabbi Zeira said to him: Did Rabbi Yoḥanan himself say this halakha? Rabbi Natan said to him: Yes. He learned this statement from him forty times, etching it into his memory. Rabbi Natan said to him: Is this halakha so dear to you because it is singular for you, as it is the only halakha that you learned in the name of Rabbi Yoḥanan, or is it new to you, as you were previously unaware of this ruling? Rabbi Zeira said to him: It is somewhat new to me, as I was uncertain whether this halakha was said in the name of Rabbi Yoḥanan or in the name of Rabbi Yehoshua ben Levi. Now it is clear to me that this halakha is in the name of Rabbi Yoḥanan.

אמר רבי יהושע בן לוי כל המתפלל תפלה של מוספין לאחר שבע שעות לרבי יהודה עליו הכתוב אומר נוגי ממועד אספתי ממך היו מאי משמע דהאי נוגי לישנא דתברא הוא כדמתרגם רב יוסף תברא אתי על שנאיהון דבית ישראל על דאחרו זמני מועדיא דבירושלים

Rabbi Yehoshua ben Levi said: With regard to anyone who recites the additional prayer after seven hours of the day, according to Rabbi Yehuda, the verse states: “Those who are destroyed [nugei] far from the Festivals, I shall gather from you, they who carried for you the burden of insult” (Zephaniah 3:18). From where may it be inferred that nugei is an expression of destruction? As Rav Yosef translated the verse into Aramaic: Destruction comes upon the enemies of the house of Israel, a euphemism for Israel itself, for they have delayed the times of the Festivals in Jerusalem. This proves both that nugei means destruction and that destruction comes upon those who fail to fulfill a mitzva at its appointed time.

אמר רבי אלעזר כל המתפלל תפלה של שחרית לאחר ארבע שעות לרבי יהודה עליו הכתוב אומר נוגי ממועד אספתי ממך היו מאי משמע דהאי נוגי לישנא דצערא הוא דכתיב דלפה נפשי מתוגה רב נחמן בר יצחק אמר מהכא בתולותיה נוגות והיא מר לה

Similarly, Rabbi Elazar said: Regarding anyone who recites the morning prayer after four hours of the day, according to Rabbi Yehuda, the verse states: “Those who are in sorrow [nugei] far from the Festivals, I shall gather from you, they who carried for you the burden of insult” (Zephaniah 3:18). From where may it be inferred that nugei is an expression of sorrow? As it is written: “My soul drips in sorrow [tuga]” (Psalms 119:28). Rav Naḥman bar Yitzḥak said: The proof that nugei indicates suffering is from here: “Her virgins are sorrowed [nugot] and she is embittered” (Lamentations 1:4).

רב אויא חלש ולא אתא לפרקא דרב יוסף למחר כי אתא בעא אביי לאנוחי דעתיה דרב יוסף אמר ליה מאי טעמא לא אתא מר לפרקא אמר ליה דהוה חליש לבאי ולא מצינא אמר ליה אמאי לא טעמת מידי ואתית אמר ליה לא סבר לה מר להא דרב הונא דאמר רב הונא אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המוספין אמר ליה איבעי ליה למר לצלויי צלותא דמוספין ביחיד ולטעום מידי ולמיתי אמר ליה ולא סבר לה מר להא דאמר רבי יוחנן אסור לו לאדם שיקדים תפלתו לתפלת הצבור אמר ליה לאו אתמר עלה אמר רבי אבא בצבור שנו

After mentioning until when the additional prayer may be recited, the Gemara relates: Rav Avya was ill and did not come to Rav Yosef’s Shabbat lecture. When Rav Avya came the following day, Abaye sought to placate Rav Yosef, and through a series of questions and answers sought to make clear to him that Rav Avya’s failure to attend the lecture was not a display of contempt for Rav Yosef.
To this end, he asked him: Why did the Master not attend the Shabbat lecture?
Rav Avya said to him: Because my heart was faint and I was unable to attend.
Abaye said to him: Why did you not eat something and come?
Rav Avya said to him: Does the Master not hold in accordance with that statement of Rav Huna? As Rav Huna said: A person may not taste anything before he recites the additional prayer.
Abaye said to him: My Master should have recited the additional prayer individually, eaten something, and then come to the lecture.
Rav Avya said to him: Does my Master not hold in accordance with that statement of Rabbi Yoḥanan: A person may not recite his individual prayer prior to the communal prayer?
Abaye said to him: Was it not stated regarding this halakha, Rabbi Abba said: They taught this in a communal setting?
In other words, only one who is part of a congregation is prohibited from praying alone prior to the prayer of the congregation. Even though Rav Avya was incorrect, the reason for his failure to attend the lecture was clarified through this discussion.

ולית הלכתא לא כרב הונא ולא כרבי יהושע בן לוי כרב הונא הא דאמרן כרבי יהושע בן לוי דאמר רבי יהושע בן לוי כיון שהגיע זמן תפלת מנחה אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המנחה:

And the Gemara summarizes: The halakha is neither in accordance with the statement of Rav Huna nor in accordance with the statement of Rabbi Yehoshua ben Levi. The Gemara explains: It is not in accordance with the statement of Rav Huna, as we said above with regard to the prohibition to eat prior to the additional prayer. It is not in accordance with the statement of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: Once the time to recite the afternoon prayer has arrived, a person may not taste anything before he recites the afternoon prayer.

מתני׳ רבי נחוניא בן הקנה היה מתפלל בכניסתו לבית המדרש וביציאתו תפלה קצרה אמרו לו מה מקום לתפלה זו אמר להם בכניסתי אני מתפלל שלא יארע דבר תקלה על ידי וביציאתי אני נותן הודאה על חלקי:

MISHNA: In addition to the halakhot relating to the fixed prayers, the Gemara relates: Rabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him: The study hall is not a dangerous place that would warrant a prayer when entering and exiting, so what room is there for this prayer? He said to them: Upon my entrance, I pray that no mishap will transpire caused by me in the study hall. And upon my exit, I give thanks for my portion.

גמ׳ תנו רבנן בכניסתו מהו אומר יהי רצון מלפניך ה׳ אלהי שלא יארע דבר תקלה על ידי ולא אכשל בדבר הלכה וישמחו בי חברי ולא אומר על טמא טהור ולא על טהור טמא ולא יכשלו חברי בדבר הלכה ואשמח בהם

GEMARA: The Sages taught in a baraita the complete formula of Rabbi Neḥunya ben Hakana’s prayer: Upon his entrance, what does he say? May it be Your will, Lord my God, that no mishap in determining the halakha transpires caused by me, and that I not fail in any matter of halakha, and that my colleagues, who together with me engage in clarifying the halakha, will rejoice in me. He specified: And that I will neither declare pure that which is impure, nor declare impure that which is pure and that my colleagues will not fail in any matter of halakha, and that I will rejoice in them.

ביציאתו מהו אומר מודה אני לפניך ה׳ אלהי ששמת חלקי מיושבי בית המדרש ולא שמת חלקי מיושבי קרנות שאני משכים והם משכימים אני משכים לדברי תורה והם משכימים לדברים בטלים אני עמל והם עמלים אני עמל ומקבל שכר והם עמלים ואינם מקבלים שכר אני רץ והם רצים אני רץ לחיי העולם הבא והם רצים לבאר שחת:

Upon his exit, what did he say? I give thanks before You, Lord my God, that You have placed my lot among those who sit in the study hall, and that you have not given me my portion among those who sit idly on street corners. I rise early, and they rise early. I rise early to pursue matters of Torah, and they rise early to pursue frivolous matters. I toil and they toil. I toil and receive a reward, and they toil and do not receive a reward. I run and they run. I run to the life of the World-to-Come and they run to the pit of destruction.

תנו רבנן כשחלה רבי אליעזר נכנסו תלמידיו לבקרו אמרו לו רבינו למדנו אורחות חיים ונזכה בהן לחיי העולם הבא

On a similar note, the Gemara recounts related stories with different approaches. The Sages taught: When Rabbi Eliezer fell ill, his students entered to visit him. They said to him: Teach us paths of life, guidelines by which to live, and we will thereby merit the life of the World-to-Come.

אמר להם הזהרו בכבוד חבריכם ומנעו בניכם מן ההגיון והושיבום בין ברכי תלמידי חכמים וכשאתם מתפללים דעו לפני מי אתם עומדים ובשביל כך תזכו לחיי העולם הבא

He said to them: Be vigilant in the honor of your counterparts, and prevent your children from logic when studying verses that tend toward heresy (ge’onim), and place your children, while they are still young, between the knees of Torah scholars, and when you pray, know before Whom you stand. For doing that, you will merit the life of the World-to-Come.

וכשחלה רבי יוחנן בן זכאי נכנסו תלמידיו לבקרו כיון שראה אותם התחיל לבכות אמרו לו תלמידיו נר ישראל עמוד הימיני פטיש החזק מפני מה אתה בוכה

A similar story is told about Rabbi Eliezer’s mentor, Rabban Yoḥanan ben Zakkai: When Rabbi Yoḥanan ben Zakkai fell ill his students entered to visit him. When he saw them, he began to cry. His students said to him: Lamp of Israel, the right pillar, the mighty hammer, the man whose life’s work is the foundation of the future of the Jewish people, for what reason are you crying? With a life as complete as yours, what is upsetting you?

אמר להם אילו לפני מלך בשר ודם היו מוליכין אותי שהיום כאן ומחר בקבר שאם כועס עלי אין כעסו כעס עולם ואם אוסרני אין איסורו איסור עולם ואם ממיתני אין מיתתו מיתת עולם ואני יכול לפייסו בדברים ולשחדו בממון אף על פי כן הייתי בוכה ועכשיו שמוליכים אותי לפני מלך מלכי המלכים הקדוש ברוך הוא שהוא חי וקיים לעולם ולעולמי עולמים שאם כועס עלי כעסו כעס עולם ואם אוסרני איסורו איסור עולם ואם ממיתני מיתתו מיתת עולם ואיני יכול לפייסו בדברים ולא לשחדו בממון ולא עוד אלא שיש לפני שני דרכים אחת של גן עדן ואחת של גיהנם ואיני יודע באיזו מוליכים אותי ולא אבכה

He said to them: I cry in fear of heavenly judgment, as the judgment of the heavenly court is unlike the judgment of man. If they were leading me before a flesh and blood king whose life is temporal, who is here today and dead in the grave tomorrow; if he is angry with me, his anger is not eternal and, consequently, his punishment is not eternal; if he incarcerates me, his incarceration is not an eternal incarceration, as I might maintain my hope that I would ultimately be freed. If he kills me, his killing is not for eternity, as there is life after any death that he might decree. Moreover, I am able to appease him with words and even bribe him with money, and even so I would cry when standing before royal judgment. Now that they are leading me before the supreme King of Kings, the Holy One, Blessed be He, Who lives and endures forever and all time; if He is angry with me, His anger is eternal; if He incarcerates me, His incarceration is an eternal incarceration; and if He kills me, His killing is for eternity. I am unable to appease Him with words and bribe him with money. Moreover, but I have two paths before me, one of the Garden of Eden and one of Gehenna, and I do not know on which they are leading me; and will I not cry?

אמרו לו רבינו ברכנו אמר להם יהי רצון שתהא מורא שמים עליכם כמורא בשר ודם אמרו לו תלמידיו עד כאן אמר להם ולואי תדעו כשאדם עובר עבירה אומר שלא יראני אדם

His students said to him: Our teacher, bless us. He said to them: May it be His will that the fear of Heaven shall be upon you like the fear of flesh and blood. His students were puzzled and said: To that point and not beyond? Shouldn’t one fear God more? He said to them: Would that a person achieve that level of fear. Know that when one commits a transgression, he says to himself: I hope that no man will see me. If one is as concerned about avoiding shame before God as he is before man, he will never sin.

בשעת פטירתו אמר להם פנו כלים מפני הטומאה והכינו כסא לחזקיהו מלך יהודה שבא:

The Gemara relates that at the time of his death, immediately beforehand, he said to them: Remove the vessels from the house and take them outside due to the ritual impurity that will be imparted by my corpse, which they would otherwise contract. And prepare a chair for Hezekiah, the King of Judea, who is coming from the upper world to accompany me.

מתני׳ רבן גמליאל אומר בכל יום ויום מתפלל אדם שמנה עשרה רבי יהושע אומר מעין שמונה עשרה רבי עקיבא אומר אם שגורה תפלתו בפיו מתפלל שמונה עשרה ואם לאו מעין שמונה עשרה

MISHNA: The mishna cites a dispute with regard to the obligation to recite the Amida prayer, also known as Shemoneh Esreh, the prayer of eighteen blessings, or simply as tefilla, prayer. Rabban Gamliel says: Each and every day a person recites the prayer of eighteen blessings. Rabbi Yehoshua says: A short prayer is sufficient, and one only recites an abridged version of the prayer of eighteen blessings. Rabbi Akiva says an intermediate opinion: If he is fluent in his prayer, he recites the prayer of eighteen blessings, and if not, he need only recite an abridged version of the prayer of eighteen blessings.

רבי אליעזר אומר העושה תפלתו קבע אין תפלתו תחנונים

Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication and is flawed. The Gemara will clarify the halakhic implications of this flaw.

רבי יהושע אומר ההולך במקום סכנה מתפלל תפלה קצרה ואומר הושע ה׳ את עמך את שארית ישראל בכל פרשת העבור יהיו צרכיהם לפניך ברוך אתה ה׳ שומע תפלה

Rabbi Yehoshua says: One who cannot recite a complete prayer because he is walking in a place of danger, recites a brief prayer and says: Redeem, Lord, Your people, the remnant of Israel, at every transition [parashat ha’ibur], the meaning of which will be discussed in the Gemara. May their needs be before You. Blessed are You, Lord, Who listens to prayer.

היה רוכב על החמור ירד ויתפלל ואם אינו יכול לירד יחזיר את פניו ואם אינו יכול להחזיר את פניו יכוין את לבו כנגד בית קדשי הקדשים היה מהלך בספינה או באסדא יכוין את לבו כנגד בית קדשי הקדשים:

While praying, one must face toward the direction of the Holy Temple. One who was riding on a donkey should dismount and pray calmly. If he is unable to dismount, he should turn his face toward the direction of the Temple. If he is unable to turn his face, it is sufficient that he focus his heart opposite the Holy of Holies. Similarly, one who was traveling in a ship or on a raft [asda] and is unable to turn and face in the direction of Jerusalem, should focus his heart opposite the Holy of Holies.

גמ׳ הני שמונה עשרה כנגד מי

GEMARA: Since the mishna deals with the fundamental obligation to recite the Amida prayer, the Gemara seeks to resolve fundamental problems pertaining to this prayer. Corresponding to what were these eighteen blessings instituted? When the Shemoneh Esreh was instituted by the Sages, on what did they base the number of blessings?

אמר רבי הלל בריה דרבי שמואל בר נחמני כנגד שמונה עשרה אזכרות שאמר דוד בהבו לה׳ בני אלים רב יוסף אמר כנגד שמונה עשרה אזכרות שבקריאת שמע אמר רבי תנחום אמר רבי יהושע בן לוי כנגד שמונה עשרה חוליות שבשדרה

Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, said: Corresponding to the eighteen mentions of God’s name that King David said in the psalm: “Give unto the Lord, O you sons of might” (Psalms 29). Rav Yosef said: Corresponding to the eighteen mentions of God’s name in Shema. Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: Corresponding to the eighteen vertebrae in the spine beneath the ribs.

ואמר רבי תנחום אמר רבי יהושע בן לוי המתפלל צריך שיכרע עד שיתפקקו כל חוליות שבשדרה

Since Rabbi Yehoshua ben Levi’s opinion based the Amida prayer on the spinal vertebrae, the Gemara cites another statement of his that connects the two: Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: In those blessings where one is required to bow, one who prays must bow until all the vertebrae in the spine protrude.

עולא אמר עד כדי שיראה איסר כנגד לבו רבי חנינא אמר כיון שנענע ראשו שוב אינו צריך אמר רבא והוא דמצער נפשיה ומחזי כמאן דכרע

Establishing a different indicator to determine when he has bowed sufficiently, Ulla said: Until he can see a small coin [issar], on the ground before him opposite his heart (Rav Hai Gaon). Rabbi Ḥanina said: There is room for leniency; once he moves his head forward, he need not bow any further. Rava said: But that applies only if he is exerting himself when doing so, and he appears like one who is bowing. However, if he is able, he should bow further.

הני תמני סרי תשסרי הווין

Until now, the prayer of eighteen blessings has been discussed as if it was axiomatic. The Gemara wonders: Are these eighteen blessings? They are nineteen.

אמר רבי לוי ברכת המינים ביבנה תקנוה כנגד מי תקנוה

Rabbi Levi said: The blessing of the heretics, which curses informers, was instituted in Yavne and is not included in the original tally of blessings. Nevertheless, since the number of blessings corresponds to various allusions, the Gemara attempts to clarify: Corresponding to what was this nineteenth blessing instituted?

אמר רבי לוי לרבי הלל בריה דרבי שמואל בר נחמני כנגד אל הכבוד הרעים לרב יוסף כנגד אחד שבקריאת שמע לרבי תנחום אמר רבי יהושע בן לוי כנגד חוליא קטנה שבשדרה:

Rabbi Levi said: According to Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, who said that the eighteen blessings correspond to the eighteen mentions of God’s name that King David said in the psalm, the nineteenth blessing corresponds to a reference to God in that psalm, where a name other than the tetragrammaton was used: “The God of glory thunders” (Psalms 29:3). According to Rav Yosef, who said that the eighteen blessings correspond to the eighteen mentions of God’s name in Shema, the additional blessing corresponds to the word one that is in Shema. Although it is not the tetragrammaton, it expresses the essence of faith in God. According to what Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said, that the eighteen blessings correspond to the eighteen vertebrae in the spine, the additional blessing corresponds to the small vertebra that is at the bottom of the spine.

תנו רבנן שמעון הפקולי הסדיר שמונה עשרה ברכות לפני רבן גמליאל על הסדר ביבנה אמר להם רבן גמליאל לחכמים כלום יש אדם שיודע לתקן ברכת המינים עמד שמואל הקטן ותקנה

In light of the previous mention of the blessing of the heretics, the Gemara explains how this blessing was instituted: The Sages taught: Shimon HaPakuli arranged the eighteen blessings, already extant during the period of the Great Assembly, before Rabban Gamliel, the Nasi of the Sanhedrin, in order in Yavne. Due to prevailing circumstances, there was a need to institute a new blessing directed against the heretics. Rabban Gamliel said to the Sages: Is there any person who knows to institute the blessing of the heretics, a blessing directed against the Sadducees? Shmuel HaKatan, who was one of the most pious men of that generation, stood and instituted it.

לשנה אחרת שכחה

The Gemara relates: The next year, when Shmuel HaKatan served as the prayer leader, he forgot that blessing,