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Today's Daf Yomi

June 27, 2014 | 讻状讟 讘住讬讜谉 转砖注状讚

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Taanit 16

Study Guide Taanit 16


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诇诪转讘讬讬砖 诪讗讞专讬诐 讜讛讬讻讗 诪谞讞 诇讛讜 讗诪专 专讘讬 讬爪讞拽 讘诪拽讜诐 转驻讬诇讬谉 砖谞讗诪专 诇砖讜诐 诇讗讘诇讬 爪讬讜谉 诇转转 诇讛诐 驻讗专 转讞转 讗驻专

one who is humiliated by others. Accordingly, ashes are placed on the heads of the leaders of the community by others, to increase the appearance of their suffering. The Gemara asks: And where exactly are the ashes placed upon their heads? Rabbi Yitz岣k said: On the place of the phylacteries of the head, as it is stated: 鈥淭o appoint to those who mourn in Zion, to give to them an ornament [pe鈥檈r] instead of ashes鈥 (Isaiah 61:3). This verse likens the placement of ashes on one鈥檚 head to an ornament, and the term pe鈥檈r is traditionally interpreted as a reference to phylacteries.

专讞讜讘 转讬讘讛 讜砖拽讬诐 讗驻专 讗驻专 拽讘讜专讛 讜诪讜专讬讛 住讬诪谉 诇诪讛 讬讜爪讗讬谉 诇专讞讜讘 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 诇讜诪专 讝注拽谞讜 讘爪谞注讗 讜诇讗 谞注谞讬谞讜 谞讘讝讛 注爪诪谞讜 讘驻专讛住讬讗

搂 The Gemara provides a mnemonic device for the forthcoming statements. Square; ark; and sackcloth; ashes; ashes; cemetery; and Moriah. The Gemara asks: Why do they go out to the square? Rabbi 岣yya bar Abba said: This is a symbolic action, as though to say: We cried out in private inside the synagogue and we were not answered. We will therefore disgrace ourselves in public, so that our prayers will be heard.

专讬砖 诇拽讬砖 讗诪专 讙诇讬谞讜 讙诇讜转讬谞讜 诪讻驻专转 注诇讬谞讜 诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讚讙诇讬 诪讘讬 讻谞讬砖转讗 诇讘讬 讻谞讬砖转讗

Reish Lakish said that the move into the square symbolizes exile, as though they are saying: We have been exiled; may our exile atone for us. The Gemara asks: What is the practical difference between these two explanations? The Gemara answers that the practical difference between them is in a case where they are exiled, i.e., they move, from one synagogue to another synagogue. According to the opinion of Reish Lakish, they have exiled themselves, and therefore this ceremony is adequate. Conversely, Rabbi 岣yya bar Abba maintains that as the ritual is performed in private, it is insufficient.

讜诇诪讛 诪讜爪讬讗讬谉 讗转 讛转讬讘讛 诇专讞讜讘讛 砖诇 注讬专 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诇讜诪专 讻诇讬 爪谞讜注 讛讬讛 诇谞讜 讜谞转讘讝讛 讘注讜讜谞讬谞讜

The Gemara asks another question concerning the meaning of the ritual. And why do they remove the ark to the city square? Rabbi Yehoshua ben Levi said: This is done as though to say: We had a modest vessel, which was always kept concealed, but it has been publicly exposed due to our transgressions.

讜诇诪讛 诪转讻住讬谉 讘砖拽讬诐 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 诇讜诪专 讛专讬 讗谞讜 讞砖讜讘讬谉 讻讘讛诪讛 讜诇诪讛 谞讜转谞讬谉 讗驻专 诪拽诇讛 注诇 讙讘讬 转讬讘讛 讗诪专 专讘讬 讬讛讜讚讛 讘谉 驻讝讬 讻诇讜诪专 注诪讜 讗谞讻讬 讘爪专讛 专讬砖 诇拽讬砖 讗诪专 讘讻诇 爪专转诐 诇讜 爪专 讗诪专 专讘讬 讝讬专讗 诪专讬砖 讻讬 讛讜讛 讞讝讬谞讗 诇讛讜 诇专讘谞谉 讚讬讛讘讬 讗驻专 诪拽诇讛 注诇 讙讘讬 转讬讘讛 诪讝讚注讝注 诇讬 讻讜诇讬讛 讙讜驻讗讬

The Gemara further asks: And why do they cover themselves in sackcloth? Rabbi 岣yya bar Abba said: This is as though to say: We are considered before You like animals, which are likewise covered with hide. And why do they place burnt ashes on top of the ark? Rabbi Yehuda ben Pazi said: This is as though to say in God鈥檚 name: 鈥淚 will be with him in trouble鈥 (Psalms 91:15). Reish Lakish said that the same idea can be derived from a different verse: 鈥淚n all their affliction, He was afflicted鈥 (Isaiah 63:9). By placing burnt ash on the ark, which is the symbol of the Divine Presence, it is as though God Himself joins the Jews in their pain. Rabbi Zeira said: At first, when I saw the Sages place burnt ashes upon the ark, my entire body trembled from the intensity of the event.

讜诇诪讛 谞讜转谞讬谉 讗驻专 讘专讗砖 讻诇 讗讞讚 讜讗讞讚 驻诇讬讙讬 讘讛 专讘讬 诇讜讬 讘专 讞诪讗 讜专讘讬 讞谞讬谞讗 讞讚 讗诪专 讛专讬 讗谞讜 讞砖讜讘讬谉 诇驻谞讬讱 讻讗驻专 讜讞讚 讗诪专 讻讚讬 砖讬讝讻讜专 诇谞讜 讗驻专讜 砖诇 讬爪讞拽 诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 注驻专 住转诐

And why do they place ashes upon the head of each and every individual? Rabbi Levi bar 岣ma and Rabbi 岣nina disagree with regard to this matter. One said that this is as though to say: We are considered like ashes before You. And one said that these ashes are placed in order to remind God of the ashes of our forefather Isaac, on our behalf. The Gemara asks: What is the practical difference between these two explanations? The Gemara answers that the practical difference between them is in a case where one placed ordinary earth upon the heads of the individuals instead of ashes. Although earth does symbolize self-nullification and may be used according to the first explanation, it has no connection to the sacrifice of Isaac, and therefore it does not satisfy the second explanation.

诇诪讛 讬讜爪讗讬谉 诇讘讬转 讛拽讘专讜转 驻诇讬讙讬 讘讛 专讘讬 诇讜讬 讘专 讞诪讗 讜专讘讬 讞谞讬谞讗 讞讚 讗诪专 讛专讬 讗谞讜 讞砖讜讘讬谉 诇驻谞讬讱 讻诪转讬诐 讜讞讚 讗诪专 讻讚讬 砖讬讘拽砖讜 注诇讬谞讜 诪转讬诐 专讞诪讬诐 诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 拽讘专讬 谞讻专讬诐

The Gemara further asks: And why do they go out to the cemetery on a fast day? Again, Rabbi Levi bar 岣ma and Rabbi 岣nina disagree with regard to this matter. One said this is as though to say: We are like the dead before You. And one said that one goes out to the cemetery in order that the deceased will request mercy on our behalf. The Gemara asks: What is the practical difference between them? The Gemara answers that the practical difference between them concerns graves of gentiles. If the purpose of going to graves is to say that they stand before God like the dead, graves of gentiles would suffice. However, if they go to the cemetery for the deceased to ask for mercy on their behalf, they should visit specifically Jewish graves.

诪讗讬 讛专 讛诪讜专讬讛 驻诇讬讙讬 讘讛 专讘讬 诇讜讬 讘专 讞诪讗 讜专讘讬 讞谞讬谞讗 讞讚 讗诪专 讛专 砖讬爪讗 诪诪谞讜 讛讜专讗讛 诇讬砖专讗诇 讜讞讚 讗诪专 讛专 砖讬爪讗 诪诪谞讜 诪讜专讗 诇讗讜诪讜转 讛注讜诇诐

搂 Apropos disputes between Rabbi Levi bar 岣ma and Rabbi 岣nina, the Gemara mentions another dispute between them. What is the meaning of the name Mount [Har] Moriah, the Temple Mount? Rabbi Levi bar 岣ma and Rabbi 岣nina disagree with regard to this matter. One said that the name alludes to the Great Sanhedrin that convened there, as it is the mountain from which instruction [hora鈥檃] went out to the Jewish people. And one said that it is the mountain from which fear [mora] went out to the nations of the world, as this place signifies God鈥檚 choice of the Jewish people.

讛讝拽谉 砖讘讛谉 讗讜诪专 诇驻谞讬讛谉 讚讘专讬 讻讘讜砖讬谉 转谞讜 专讘谞谉 讗诐 讬砖 讝拽谉 讗讜诪专 讝拽谉 讜讗诐 诇讗讜 讗讜诪专 讞讻诐 讜讗诐 诇讗讜 讗讜诪专 讗讚诐 砖诇 爪讜专讛 讗讟讜 讝拽谉 讚拽讗诪专讬 讗祝 注诇 讙讘 讚诇讗讜 讞讻诐 讛讜讗 讗诪专 讗讘讬讬 讛讻讬 拽讗诪专 讗诐 讬砖 讝拽谉 讜讛讜讗 讞讻诐 讗讜诪专 讝拽谉 讜讛讜讗 讞讻诐 讜讗诐 诇讗讜 讗讜诪专 讞讻诐 讜讗诐 诇讗讜 讗讜诪专 讗讚诐 砖诇 爪讜专讛

搂 The mishna taught: The eldest of the community says to them statements of reproof. The Sages taught in a baraita: If there is an elder, then the elder says the admonition, and if not, a Sage says the admonition. And if not, a person of imposing appearance says it. The Gemara asks: Is that to say that the elder of whom we spoke is preferred to a scholar simply by virtue of his age, even though he is not a scholar? Abaye said that this is what the mishna is saying: If there is an elder, and he is also a scholar, this elder scholar says the admonition. And if not, even a young scholar says the reproof. And if there is no scholar of any kind available, a person of imposing appearance says it.

讗讞讬谞讜 诇讗 砖拽 讜转注谞讬转 讙讜专诪讬诐 讗诇讗 转砖讜讘讛 讜诪注砖讬诐 讟讜讘讬诐 讙讜专诪讬诐 砖讻谉 诪爪讬谞讜 讘讗谞砖讬 谞讬谞讜讛 砖诇讗 谞讗诪专 讘讛诐 讜讬专讗 讛讗诇讛讬诐 讗转 砖拽诐 讜讗转 转注谞讬转诐 讗诇讗 讜讬专讗 讛讗诇讛讬诐 讗转 诪注砖讬讛诐 讻讬 砖讘讜 诪讚专讻诐 讛专注讛

What does he say? Our brothers, it is not sackcloth and fasting that cause atonement for our sins. Rather, repentance and good deeds will cause our atonement. This is as we find with regard to the people of Nineveh, that it is not stated about them: And God saw their sackcloth and their fasting. Rather, the verse states: 鈥淎nd God saw their deeds, that they had turned from their evil way鈥 (Jonah 3:10).

讜讬转讻住讜 砖拽讬诐 讛讗讚诐 讜讛讘讛诪讛 诪讗讬 讛讜讜 注讘讚讬 讗住专讗 讛讘讛诪讜转 诇讞讜讚 讜讗转 讛讜讜诇讚讜转 诇讞讜讚 讗诪专讜 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讗诐 讗讬谉 讗转讛 诪专讞诐 注诇讬谞讜 讗讬谉 讗谞讜 诪专讞诪讬诐 注诇 讗诇讜

搂 Apropos the repentance of the inhabitants of Nineveh, the Gemara discusses their behavior further. The verse states: 鈥淏ut let them be covered with sackcloth, both man and beast鈥 (Jonah 3:8). What did they do? They confined the female animals alone, and their young alone, in a different place. They then said before God: Master of the Universe, if You do not have mercy on us, we will not have mercy on these animals. Even if we are not worthy of Your mercy, these animals have not sinned.

讜讬拽专讗讜 讗诇 讗诇讛讬诐 讘讞讝拽讛 诪讗讬 讗诪讜专 讗诪专讜 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 注诇讜讘 讜砖讗讬谞讜 注诇讜讘 爪讚讬拽 讜专砖注 诪讬 谞讚讞讛 诪驻谞讬 诪讬

It is further stated with regard to the people of Nineveh: 鈥淎nd let them cry mightily to God鈥 (Jonah 3:8). The Gemara asks: What did they say that could be described as calling out 鈥渕ightily鈥? The Gemara explains that they said before God: Master of the Universe, if there is a dispute between a submissive one and an intractable one, or between a righteous one and a wicked one, who must yield before whom? Certainly the righteous forgives the wicked. Likewise, You must have mercy on us.

讜讬砖讘讜 讗讬砖 诪讚专讻讜 讛专注讛 讜诪谉 讛讞诪住 讗砖专 讘讻驻讬讛诐 诪讗讬 讜诪谉 讛讞诪住 讗砖专 讘讻驻讬讛诐 讗诪专 砖诪讜讗诇 讗驻讬诇讜 讙讝诇 诪专讬砖 讜讘谞讗讜 讘讘讬专讛 诪拽注拽注 讻诇 讛讘讬专讛 讻讜诇讛 讜诪讞讝讬专 诪专讬砖 诇讘注诇讬讜

The verse states: 鈥淎nd let them turn, every one from his evil way, and from the violence that is in their hands鈥 (Jonah 3:8). What is the meaning of the phrase 鈥渁nd from the violence that is in their hands鈥? Shmuel said that the king of Nineveh proclaimed: Even if one stole a beam and built it into his building, he must tear down the entire building and return the beam to its owner. Although the Sages decreed that one need only pay financial compensation in a case of this kind, these people wanted to repent completely by removing any remnant of stolen property from their possession.

讗诪专 专讘 讗讚讗 讘专 讗讛讘讛 讗讚诐 砖讬砖 讘讬讚讜 注讘讬专讛 讜诪转讜讚讛 讜讗讬谞讜 讞讜讝专 讘讛 诇诪讛 讛讜讗 讚讜诪讛 诇讗讚诐 砖转讜驻住 砖专抓 讘讬讚讜 砖讗驻讬诇讜 讟讜讘诇 讘讻诇 诪讬诪讜转 砖讘注讜诇诐 诇讗 注诇转讛 诇讜 讟讘讬诇讛 讝专拽讜 诪讬讚讜 讻讬讜谉 砖讟讘诇 讘讗专讘注讬诐 住讗讛 诪讬讚 注诇转讛 诇讜 讟讘讬诇讛

搂 Similarly, Rav Adda bar Ahava said: A person who has a transgression in his hand, and he confesses but does not repent for his sin, to what is he comparable? To a person who holds in his hand a dead creeping animal, which renders one ritually impure by contact. As in this situation, even if he immerses in all the waters of the world, his immersion is ineffective for him, as long as the source of ritual impurity remains in his hand. However, if he has thrown the animal from his hand, once he has immersed in a ritual bath of forty se鈥檃, the immersion is immediately effective for him.

砖谞讗诪专 讜诪讜讚讛 讜注讝讘 讬专讞诐 讜讗讜诪专 谞砖讗 诇讘讘谞讜 讗诇 讻驻讬诐 讗诇 讗诇 讘砖诪讬诐

As it is stated: 鈥淗e who covers his transgressions shall not prosper, but whoever confesses and forsakes them shall obtain mercy鈥 (Proverbs 28:13). That is, confession alone is futile, but one who also abandons his transgressions will receive mercy. And it states elsewhere: 鈥淟et us lift up our heart with our hands to God in Heaven鈥 (Lamentations 3:41), which likewise indicates that it is not enough to lift one鈥檚 hands in prayer; rather, one must also raise his heart and return to God.

注诪讚讜 讘转驻诇讛 诪讜专讬讚讬谉 诇驻谞讬 讛转讬讘讛 讝拽谉 讻讜壮 转谞讜 专讘谞谉 注诪讚讜 讘转驻诇讛 讗祝 注诇 驻讬 砖讬砖 砖诐 讝拽谉 讜讞讻诐 讗讬谉 诪讜专讬讚讬谉 诇驻谞讬 讛转讬讘讛 讗诇讗 讗讚诐 讛专讙讬诇 专讘讬 讬讛讜讚讛 讗讜诪专 诪讟讜驻诇 讜讗讬谉 诇讜 讜讬砖 诇讜 讬讙讬注讛 讘砖讚讛 讜讘讬转讜 专讬拽诐

搂 The mishna teaches: They stood for prayer, and the congregation appoints an elder. The Sages taught in a baraita: They stood for prayer, and even if there is a man there who is elderly and a scholar, they appoint to descend before the ark as prayer leader only a person who is accustomed to lead in prayer. Who is considered an accustomed prayer leader in this sense? Rabbi Yehuda says: One who has financially dependent children but he does not have the means to support them, and he has no choice but to toil in the field, and whose house is empty, and who will therefore pray for rain with great devotion.

讜驻专拽讜 谞讗讛 讜砖驻诇 讘专讱 讜诪专讜爪讛 诇注诐 讜讬砖 诇讜 谞注讬诪讛 讜拽讜诇讜 注专讘 讜讘拽讬 诇拽专讜转 讘转讜专讛 讜讘谞讘讬讗讬诐 讜讘讻转讜讘讬诐 讜诇砖谞讜转 讘诪讚专砖 讘讛诇讻讜转 讜讘讗讙讚讜转 讜讘拽讬 讘讻诇 讛讘专讻讜转 讻讜诇谉 讜讬讛讘讜 讘讬讛 专讘谞谉 注讬谞讬讬讛讜 讘专讘 讬爪讞拽 讘专 讗诪讬

Rabbi Yehuda continues with his depiction of the worthy prayer leader. And his youth was becoming, and he is humble and accepted by the people, as he is likable. And furthermore, he must be familiar with songs and his voice pleasant, and he is expert in reading the Torah, the Prophets, and the Writings, and he knows how to study midrash, halakha, and aggada. And finally, he must be expert in all of the blessings. Clearly, it is hard to find someone with all these qualities. And the Gemara relates that when this worthy person was described, those Sages present turned their eyes toward Rav Yitz岣k bar Ami, who possessed all of these virtues.

讛讬讬谞讜 诪讟讜驻诇 讜讗讬谉 诇讜 讛讬讬谞讜 讘讬转讜 专讬拽诐 讗诪专 专讘 讞住讚讗 讝讛讜 砖讘讬转讜 专讬拽诐 诪谉 讛注讘讬专讛 讜驻专拽讜 谞讗讛 讗诪专 讗讘讬讬 讝讛 砖诇讗 讬爪讗 注诇讬讜 砖诐 专注 讘讬诇讚讜转讜

The Gemara asks a question concerning the explanation of Rabbi Yehuda: One who has dependent children and does not have anything with which to support them is apparently the same as one whose house is empty. Why does Rabbi Yehuda list both descriptions? Rav 岣sda said: This expression means that his house is empty of transgression. And Rabbi Yehuda further said that the prayer leader must be one whose youth was becoming. In explanation of this phrase, Abaye said: This is one who did not have a bad reputation at any time during his youth.

讛讬转讛 诇讬 谞讞诇转讬 讻讗专讬讛 讘讬注专 谞转谞讛 注诇讬 讘拽讜诇讛 注诇 讻谉 砖谞讗转讬讛 诪讗讬 谞转谞讛 注诇讬 讘拽讜诇讛 讗诪专 诪专 讝讜讟专讗 讘专 讟讜讘讬讛 讗诪专 专讘 讜讗诪专讬 诇讛 讗诪专 专讘讬 讞诪讗 讗诪专 专讘讬 讗诇注讝专 讝讛 砖诇讬讞 爪讘讜专 砖讗讬谞讜 讛讙讜谉 讛讬讜专讚 诇驻谞讬 讛转讬讘讛

The Gemara cites a verse in relation to the prayer leader: 鈥淢y heritage has become to me as a lion in the forest. She has uttered her voice against me; therefore I have hated her鈥 (Jeremiah 12:8). What is the meaning of the phrase: 鈥淪he has uttered her voice against me鈥? Mar Zutra bar Toviyya said that Rav said, and some say Rabbi 岣ma said that Rabbi Elazar said: This is an unworthy prayer leader who descends before the ark. When this person calls out to God, He thinks, so to speak: I hate the sound of his prayer.

讜讗讜诪专 诇驻谞讬讛诐 注砖专讬诐 讜讗专讘注 讘专讻讜转 砖诪讜谞讛 注砖专讛 砖讘讻诇 讬讜诐 讜诪讜住讬祝 注诇讬讛谉 注讜讚 砖砖 讛谞讬 砖砖 砖讘注 讛讜讜讬讬谉 讻讚转谞谉 注诇 讛砖讘讬注讬转 讛讜讗 讗讜诪专 讘专讜讱 诪专讞诐 注诇 讛讗专抓 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诪讗讬 砖讘讬注讬转 砖讘讬注讬转 诇讗专讜讻讛

搂 The mishna teaches: And the prayer leader recites twenty-four blessings before them: The eighteen blessings of the everyday Amida prayer, to which he adds another six blessings. The Gemara asks: Are these six blessings? In fact, they are seven, as we learned in a mishna: For the seventh he recites, Blessed are You, Lord, Who has mercy on the Land. Rav Na岣an bar Yitz岣k said: What is the meaning of the seventh blessing? This is referring to the seventh for length, i.e., there were actually six new blessings, but as the prayer leader lengthens the sixth weekday blessing it is considered an additional blessing.

讻讚转谞讬讗 讘讙讜讗诇 讬砖专讗诇 诪讗专讬讱 讜讘讞讜转诪讛 讛讜讗 讗讜诪专 诪讬 砖注谞讛 讗转 讗讘专讛诐 讘讛专 讛诪讜专讬讛 讛讜讗 讬注谞讛 讗转讻诐 讜讬砖诪注 讘拽讜诇 爪注拽转讻诐 讛讬讜诐 讛讝讛 讘专讜讱 讙讜讗诇 讬砖专讗诇 讜讛谉 注讜谞讬谉 讗讞专讬讜 讗诪谉 讜讞讝谉 讛讻谞住转 讗讜诪专 诇讛诐 转拽注讜 讘谞讬 讗讛专谉 转拽注讜

As it is taught in a baraita: In the blessing of: Redeemer of Israel, the prayer leader lengthens the blessing, and for its conclusion he recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Redeemer of Israel. And the community answers amen after him. And the sexton says to them: Blow a long, unwavering sound, sons of Aaron, blow.

讜讞讜讝专 讜讗讜诪专 诪讬 砖注谞讛 讗转 讗讘讜转讬谞讜 注诇 讬诐 住讜祝 讛讜讗 讬注谞讛 讗转讻诐 讜讬砖诪注 讘拽讜诇 爪注拽转讻诐 讛讬讜诐 讛讝讛 讘专讜讱 讝讜讻专 讛谞砖讻讞讜转 讜讛谉 注讜谞讬谉 讗讞专讬讜 讗诪谉 讜讞讝谉 讛讻谞住转 讗讜诪专 诇讛诐 讛专讬注讜 讘谞讬 讗讛专谉 讛专讬注讜 讜讻谉 讘讻诇 讘专讻讛 讜讘专讻讛 讘讗讞转 讗讜诪专 转拽注讜 讜讘讗讞转 讗讜诪专 讛专讬注讜

And the prayer leader resumes and recites the second blessing, concluding: He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who remembers the forgotten. And the community answers amen after him. And the sexton says to them: Blast a wavering sound, sons of Aaron, blast. And similarly, this is the procedure for each and every additional blessing: After one blessing he says: Blow a long, unwavering sound, and after the next one he says: Blast a wavering sound.

讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘讙讘讜诇讬谉 讗讘诇 讘诪拽讚砖 讗讬谞讜 讻谉 诇驻讬 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖 讜诪谞讬谉 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖

The Gemara asks: In what case is this statement said? This method applies in the outlying areas, i.e., everywhere except in the Temple. However, in the Temple itself this is not the correct procedure, as one does not answer amen in the Temple. Instead, one responds with a long blessing. The Gemara inquires: And from where is it derived that one does not answer amen in the Temple?

砖谞讗诪专 拽讜诪讜 讘专讻讜 讗转 讛壮 讗诇讛讬讻诐 诪谉 讛注讜诇诐 注讚 讛注讜诇诐 讜讬讘专讻讜 砖诐 讻讘讚讱 讜诪专讜诪诐 注诇 讻诇 讘专讻讛 讜转讛诇讛 讬讻讜诇 注诇 讻诇 讘专讻讜转 讻讜诇谉 诇讗 转讛讗 讗诇讗 转讛诇讛 讗讞转 转诇诪讜讚 诇讜诪专 讜诪专讜诪诐 注诇 讻诇 讘专讻讛 讜转讛诇讛 注诇 讻诇 讘专讻讛 转谉 诇讜 转讛诇讛

The Gemara answers: As it is stated: 鈥淪tand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious name, that is exalted above all blessing and praise鈥 (Nehemiah 9:5). One might have thought that for all blessings there should be only one praise, i.e., all blessings are answered with amen. Therefore, the verse states: 鈥淭hat is exalted above all [al kol] blessing and praise,鈥 which indicates that for every [al kol] blessing, you should give it its own praise.

讜讗诇讗 讘诪拽讚砖 诪讛讜 讗讜诪专 讘专讜讱 讛壮 讗诇讛讬 讬砖专讗诇 诪谉 讛注讜诇诐 讜注讚 讛注讜诇诐 讘专讜讱 讙讜讗诇 讬砖专讗诇 讜讛谉 注讜谞讬谉 讗讞专讬讜 讘专讜讱 砖诐 讻讘讜讚 诪诇讻讜转讜 诇注讜诇诐 讜注讚 讜讞讝谉 讛讻谞住转 讗讜诪专 诇讛诐 转拽注讜 讛讻讛谞讬诐 讘谞讬 讗讛专讜谉 转拽注讜

But if so, in the Temple, what would the prayer leader recite? He would conclude the blessing: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed are You, Lord, Redeemer of Israel. And instead of amen, they answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blow, priests, sons of Aaron, blow.

讜讞讜讝专 讜讗讜诪专 诪讬 砖注谞讛 讗转 讗讘专讛诐 讘讛专 讛诪讜专讬讛 讛讜讗 讬注谞讛 讗转讻诐 讜讬砖诪注 讘拽讜诇 爪注拽转讻诐 讛讬讜诐 讛讝讛 讘专讜讱 讛壮 讗诇讛讬 讬砖专讗诇 讝讜讻专 讛谞砖讻讞讜转 讜讛诐 注讜谞讬诐 讗讞专讬讜 讘专讜讱 砖诐 讻讘讜讚 诪诇讻讜转讜 诇注讜诇诐 讜注讚 讜讞讝谉 讛讻谞住转 讗讜诪专 诇讛诐 讛专讬注讜 讛讻讛谞讬诐 讘谞讬 讗讛专谉 讛专讬注讜 讜讻讜壮 讜讻谉 讘讻诇 讘专讻讛 讜讘专讻讛 讘讗讞转 讗讜诪专 转拽注讜 讜讘讗讞转 讗讜诪专 讛专讬注讜 注讚 砖讙讜诪专 讗转 讻讜诇谉

And the prayer leader resumes and recites the second blessing, concluding: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessed be the Lord, God of Israel, Who remembers the forgotten. And the community answers after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blast, priests, sons of Aaron, blast, etc. And similarly, this is the procedure for each and every additional blessing: After one blessing he says: Blow a long, unwavering sound, and after the next one he says: Blast a wavering sound, until he concludes all the blessings.

讜讻讱 讛谞讛讬讙 专讘讬 讞诇驻转讗 讘爪驻讜专讬 讜专讘讬 讞谞谞讬讛 讘谉 转专讚讬讜谉 讘住讬讻谞讬 讜讻砖讘讗 讚讘专 诇驻谞讬 讞讻诪讬诐 讗诪专讜 诇讗 讛讬讜 谞讜讛讙讬谉 讻谉 讗诇讗 讘砖注专讬 诪讝专讞 讜讘讛专 讛讘讬转

搂 The Gemara relates: And this was the custom Rabbi 岣lafta established in the city of Tzippori, and Rabbi 岣nanya ben Teradyon in the city of Sikhni. And when this matter came before the Sages, they said: They would act in accordance with this custom only at the Eastern Gate of the Temple and on the Temple Mount, but not outside the Temple.

讜讗讬转 讚讗诪专讬 讻讚转谞讬讗 讗讜诪专 诇驻谞讬讛谉 注砖专讬诐 讜讗专讘注 讘专讻讜转 砖诪讜谞讛 注砖专讛 砖讘讻诇 讬讜诐 讜诪讜住讬祝 注诇讬讛谉 注讜讚 砖砖 讜讗讜转谉 砖砖 讛讬讻谉 讗讜诪专谉 讘讬谉 讙讜讗诇 诇专讜驻讗 讞讜诇讬 讜诪讗专讬讱 讘讙讗讜诇讛 讜讛谉 注讜谞讬谉 讗讞专讬讜 讗诪谉 注诇 讻诇 讘专讻讛 讜讘专讻讛 讜讻讱 讛讬讜 谞讜讛讙讬谉 讘讙讘讜诇讬谉

And some say that they acted as it is taught in a baraita: And he recites twenty-four blessings before them: The eighteen blessings of the everyday Amida prayer, to which he adds another six blessings. And those extra six, where does he recite them? Between the blessings: Redeemer of Israel, and: Healer of the sick. And he lengthens the earlier prayer of redemption, and the congregation answers amen after him, for each and every blessing. And this was the custom in the outlying areas, outside the Temple.

讗讘诇 讘诪拽讚砖 讛讬讜 讗讜诪专讬诐 讘专讜讱 讛壮 讗诇讛讬 讬砖专讗诇 诪谉 讛注讜诇诐 讜注讚 讛注讜诇诐 讘专讜讱 讙讜讗诇 讬砖专讗诇 讜诇讗 讛讬讜 注讜谞讬谉 讗讞专讬讜 讗诪谉 讜讻诇 讻讱 诇诪讛 诇驻讬 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖 讜诪谞讬谉 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖 砖谞讗诪专 拽讜诪讜 讘专讻讜 讗转 讛壮 讗诇讛讬讻诐 诪谉 讛注讜诇诐 注讚 讛注讜诇诐 讜讬讘专讻讜 砖诐 讻讘讜讚讱 讜诪专讜诪诐 注诇 讻诇 讘专讻讛 讜转讛诇讛 注诇 讻诇 讘专讻讛 讜讘专讻讛 转谉 诇讜 转讛诇讛

However, in the Temple they would recite: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed are You, Lord, Redeemer of Israel, and they would not answer amen after him. And why did the practice differ so much? Because one does not answer amen in the Temple. And from where is it derived that one does not answer amen in the Temple? As it is stated: 鈥淪tand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious Name, that is exalted above all blessing and praise鈥 (Nehemiah 9:5). As stated above, this verse indicates that for every blessing, you should give it its own praise.

转谞讜 专讘谞谉 注诇 讛专讗砖讜谞讜转 讛讜讗 讗讜诪专 讘专讜讱 讛壮 讗诇讛讬 讬砖专讗诇 诪谉 讛注讜诇诐 讜注讚 讛注讜诇诐 讘专讜讱 讙讜讗诇 讬砖专讗诇 讜讛谉 注讜谞讬谉 讗讞专讬讜 讘专讜讱 砖诐 讻讘讜讚 诪诇讻讜转讜 诇注讜诇诐 讜注讚 讜讞讝谉 讛讻谞住转 讗讜诪专 转拽注讜 讻讛谞讬诐 转拽注讜 讜讞讜讝专 讜讗讜诪专 诪讬 砖注谞讛 讗转 讗讘专讛诐 讘讛专 讛诪讜专讬讛 讛讜讗 讬注谞讛 讗转讻诐 讜讬砖诪注 讘拽讜诇 爪注拽转讻诐 讛讬讜诐 讛讝讛 讜讛谉 转讜拽注讬谉 讜诪专讬注讬谉 讜转讜拽注讬谉 讜注诇 讛砖谞讬讛 讛讜讗 讗讜诪专 讘专讜讱 讛壮 讗诇讛讬 讬砖专讗诇 诪谉 讛注讜诇诐 讜注讚 讛注讜诇诐 讘专讜讱 讝讜讻专 讛谞砖讻讞讜转 讜讛谉 注讜谞讬谉 讗讞专讬讜 讘专讜讱 砖诐 讻讘讜讚 诪诇讻讜转讜 诇注讜诇诐 讜注讚

The Sages taught: In concluding the first blessing he recites: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed are You, Lord, Redeemer of Israel, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says: Blow, priests, blow. And he resumes the blessings and recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. And they blow a long, unwavering sound, and blast a wavering sound, and blow. And for the second blessing he recites: Blessed be the Lord, God of Israel, from everlasting to everlasting, who remembers the forgotten, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time.

讜讞讝谉 讛讻谞住转 讗讜诪专 讛专讬注讜 讘谞讬 讗讛专谉 讛专讬注讜 讜讗讜诪专 诪讬 砖注谞讛 讗转 讗讘讜转讬谞讜 注诇 讬诐 住讜祝 讛讜讗 讬注谞讛 讗转讻诐 讜讬砖诪注 讘拽讜诇 爪注拽转讻诐 讛讬讜诐 讛讝讛 讜讛诐 诪专讬注讬谉 讜转讜拽注讬谉 讜诪专讬注讬谉 讜讻谉 讘讻诇 讘专讻讛 讜讘专讻讛 讘讗讞转 讗讜诪专 转拽注讜 讜讘讗讞转 讗讜诪专 讛专讬注讜 注讚 砖讬讙诪讜专 讗转 讛讘专讻讜转 讻讜诇谉 讜讻讱 讛谞讛讬讙 专讘讬 讞诇驻转讗 讘爪讬驻讜专讬 讜专讘讬 讞谞谞讬讛 讘谉 转专讚讬讜谉 讘住讬讻谞讬 讜讻砖讘讗 讚讘专 讗爪诇 讞讻诪讬诐 讗诪专讜 诇讗 讛讬讜 谞讜讛讙讬谉 讻谉 讗诇讗 讘砖注专讬 诪讝专讞 讜讘讛专 讛讘讬转

And the sexton says: Blast, sons of Aaron, blast. And he recites: He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. And they blow, and blast, and blow. And similarly, for each and every blessing: After one he says: Blow, and after the next one he says: Blast, until he concludes all of them. And this was the custom Rabbi 岣lafta established in Tzippori, and Rabbi 岣nanya ben Teradyon in Sikhni. And when this matter came before the Sages, they said: They would act in accordance with this custom only at the Eastern Gate and on the Temple Mount.

专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 讛讬讛 爪专讬讱 诇讜诪专 讝讻专讜谞讜转 讻讜壮 讗诪专 专讘讬 讗讚讗 讚诪谉 讬驻讜 诪讗讬 讟注诪讗 讚专讘讬 讬讛讜讚讛 诇驻讬 砖讗讬谉 讗讜诪专讬诐 讝讻专讜谞讜转 讜砖讜驻专讜转

搂 The mishna taught: Rabbi Yehuda says: The prayer leader did not need to recite the Remembrances and Shofarot passages. Instead, he recited verses dealing with famine and suffering. Rabbi Adda from Jaffa said: What is Rabbi Yehuda鈥檚 reason? Rabbi Yehuda maintains that one recites Remembrances and Shofarot

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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The William Davidson Talmud | Powered by Sefaria

Taanit 16

诇诪转讘讬讬砖 诪讗讞专讬诐 讜讛讬讻讗 诪谞讞 诇讛讜 讗诪专 专讘讬 讬爪讞拽 讘诪拽讜诐 转驻讬诇讬谉 砖谞讗诪专 诇砖讜诐 诇讗讘诇讬 爪讬讜谉 诇转转 诇讛诐 驻讗专 转讞转 讗驻专

one who is humiliated by others. Accordingly, ashes are placed on the heads of the leaders of the community by others, to increase the appearance of their suffering. The Gemara asks: And where exactly are the ashes placed upon their heads? Rabbi Yitz岣k said: On the place of the phylacteries of the head, as it is stated: 鈥淭o appoint to those who mourn in Zion, to give to them an ornament [pe鈥檈r] instead of ashes鈥 (Isaiah 61:3). This verse likens the placement of ashes on one鈥檚 head to an ornament, and the term pe鈥檈r is traditionally interpreted as a reference to phylacteries.

专讞讜讘 转讬讘讛 讜砖拽讬诐 讗驻专 讗驻专 拽讘讜专讛 讜诪讜专讬讛 住讬诪谉 诇诪讛 讬讜爪讗讬谉 诇专讞讜讘 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 诇讜诪专 讝注拽谞讜 讘爪谞注讗 讜诇讗 谞注谞讬谞讜 谞讘讝讛 注爪诪谞讜 讘驻专讛住讬讗

搂 The Gemara provides a mnemonic device for the forthcoming statements. Square; ark; and sackcloth; ashes; ashes; cemetery; and Moriah. The Gemara asks: Why do they go out to the square? Rabbi 岣yya bar Abba said: This is a symbolic action, as though to say: We cried out in private inside the synagogue and we were not answered. We will therefore disgrace ourselves in public, so that our prayers will be heard.

专讬砖 诇拽讬砖 讗诪专 讙诇讬谞讜 讙诇讜转讬谞讜 诪讻驻专转 注诇讬谞讜 诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讚讙诇讬 诪讘讬 讻谞讬砖转讗 诇讘讬 讻谞讬砖转讗

Reish Lakish said that the move into the square symbolizes exile, as though they are saying: We have been exiled; may our exile atone for us. The Gemara asks: What is the practical difference between these two explanations? The Gemara answers that the practical difference between them is in a case where they are exiled, i.e., they move, from one synagogue to another synagogue. According to the opinion of Reish Lakish, they have exiled themselves, and therefore this ceremony is adequate. Conversely, Rabbi 岣yya bar Abba maintains that as the ritual is performed in private, it is insufficient.

讜诇诪讛 诪讜爪讬讗讬谉 讗转 讛转讬讘讛 诇专讞讜讘讛 砖诇 注讬专 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诇讜诪专 讻诇讬 爪谞讜注 讛讬讛 诇谞讜 讜谞转讘讝讛 讘注讜讜谞讬谞讜

The Gemara asks another question concerning the meaning of the ritual. And why do they remove the ark to the city square? Rabbi Yehoshua ben Levi said: This is done as though to say: We had a modest vessel, which was always kept concealed, but it has been publicly exposed due to our transgressions.

讜诇诪讛 诪转讻住讬谉 讘砖拽讬诐 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 诇讜诪专 讛专讬 讗谞讜 讞砖讜讘讬谉 讻讘讛诪讛 讜诇诪讛 谞讜转谞讬谉 讗驻专 诪拽诇讛 注诇 讙讘讬 转讬讘讛 讗诪专 专讘讬 讬讛讜讚讛 讘谉 驻讝讬 讻诇讜诪专 注诪讜 讗谞讻讬 讘爪专讛 专讬砖 诇拽讬砖 讗诪专 讘讻诇 爪专转诐 诇讜 爪专 讗诪专 专讘讬 讝讬专讗 诪专讬砖 讻讬 讛讜讛 讞讝讬谞讗 诇讛讜 诇专讘谞谉 讚讬讛讘讬 讗驻专 诪拽诇讛 注诇 讙讘讬 转讬讘讛 诪讝讚注讝注 诇讬 讻讜诇讬讛 讙讜驻讗讬

The Gemara further asks: And why do they cover themselves in sackcloth? Rabbi 岣yya bar Abba said: This is as though to say: We are considered before You like animals, which are likewise covered with hide. And why do they place burnt ashes on top of the ark? Rabbi Yehuda ben Pazi said: This is as though to say in God鈥檚 name: 鈥淚 will be with him in trouble鈥 (Psalms 91:15). Reish Lakish said that the same idea can be derived from a different verse: 鈥淚n all their affliction, He was afflicted鈥 (Isaiah 63:9). By placing burnt ash on the ark, which is the symbol of the Divine Presence, it is as though God Himself joins the Jews in their pain. Rabbi Zeira said: At first, when I saw the Sages place burnt ashes upon the ark, my entire body trembled from the intensity of the event.

讜诇诪讛 谞讜转谞讬谉 讗驻专 讘专讗砖 讻诇 讗讞讚 讜讗讞讚 驻诇讬讙讬 讘讛 专讘讬 诇讜讬 讘专 讞诪讗 讜专讘讬 讞谞讬谞讗 讞讚 讗诪专 讛专讬 讗谞讜 讞砖讜讘讬谉 诇驻谞讬讱 讻讗驻专 讜讞讚 讗诪专 讻讚讬 砖讬讝讻讜专 诇谞讜 讗驻专讜 砖诇 讬爪讞拽 诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 注驻专 住转诐

And why do they place ashes upon the head of each and every individual? Rabbi Levi bar 岣ma and Rabbi 岣nina disagree with regard to this matter. One said that this is as though to say: We are considered like ashes before You. And one said that these ashes are placed in order to remind God of the ashes of our forefather Isaac, on our behalf. The Gemara asks: What is the practical difference between these two explanations? The Gemara answers that the practical difference between them is in a case where one placed ordinary earth upon the heads of the individuals instead of ashes. Although earth does symbolize self-nullification and may be used according to the first explanation, it has no connection to the sacrifice of Isaac, and therefore it does not satisfy the second explanation.

诇诪讛 讬讜爪讗讬谉 诇讘讬转 讛拽讘专讜转 驻诇讬讙讬 讘讛 专讘讬 诇讜讬 讘专 讞诪讗 讜专讘讬 讞谞讬谞讗 讞讚 讗诪专 讛专讬 讗谞讜 讞砖讜讘讬谉 诇驻谞讬讱 讻诪转讬诐 讜讞讚 讗诪专 讻讚讬 砖讬讘拽砖讜 注诇讬谞讜 诪转讬诐 专讞诪讬诐 诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 拽讘专讬 谞讻专讬诐

The Gemara further asks: And why do they go out to the cemetery on a fast day? Again, Rabbi Levi bar 岣ma and Rabbi 岣nina disagree with regard to this matter. One said this is as though to say: We are like the dead before You. And one said that one goes out to the cemetery in order that the deceased will request mercy on our behalf. The Gemara asks: What is the practical difference between them? The Gemara answers that the practical difference between them concerns graves of gentiles. If the purpose of going to graves is to say that they stand before God like the dead, graves of gentiles would suffice. However, if they go to the cemetery for the deceased to ask for mercy on their behalf, they should visit specifically Jewish graves.

诪讗讬 讛专 讛诪讜专讬讛 驻诇讬讙讬 讘讛 专讘讬 诇讜讬 讘专 讞诪讗 讜专讘讬 讞谞讬谞讗 讞讚 讗诪专 讛专 砖讬爪讗 诪诪谞讜 讛讜专讗讛 诇讬砖专讗诇 讜讞讚 讗诪专 讛专 砖讬爪讗 诪诪谞讜 诪讜专讗 诇讗讜诪讜转 讛注讜诇诐

搂 Apropos disputes between Rabbi Levi bar 岣ma and Rabbi 岣nina, the Gemara mentions another dispute between them. What is the meaning of the name Mount [Har] Moriah, the Temple Mount? Rabbi Levi bar 岣ma and Rabbi 岣nina disagree with regard to this matter. One said that the name alludes to the Great Sanhedrin that convened there, as it is the mountain from which instruction [hora鈥檃] went out to the Jewish people. And one said that it is the mountain from which fear [mora] went out to the nations of the world, as this place signifies God鈥檚 choice of the Jewish people.

讛讝拽谉 砖讘讛谉 讗讜诪专 诇驻谞讬讛谉 讚讘专讬 讻讘讜砖讬谉 转谞讜 专讘谞谉 讗诐 讬砖 讝拽谉 讗讜诪专 讝拽谉 讜讗诐 诇讗讜 讗讜诪专 讞讻诐 讜讗诐 诇讗讜 讗讜诪专 讗讚诐 砖诇 爪讜专讛 讗讟讜 讝拽谉 讚拽讗诪专讬 讗祝 注诇 讙讘 讚诇讗讜 讞讻诐 讛讜讗 讗诪专 讗讘讬讬 讛讻讬 拽讗诪专 讗诐 讬砖 讝拽谉 讜讛讜讗 讞讻诐 讗讜诪专 讝拽谉 讜讛讜讗 讞讻诐 讜讗诐 诇讗讜 讗讜诪专 讞讻诐 讜讗诐 诇讗讜 讗讜诪专 讗讚诐 砖诇 爪讜专讛

搂 The mishna taught: The eldest of the community says to them statements of reproof. The Sages taught in a baraita: If there is an elder, then the elder says the admonition, and if not, a Sage says the admonition. And if not, a person of imposing appearance says it. The Gemara asks: Is that to say that the elder of whom we spoke is preferred to a scholar simply by virtue of his age, even though he is not a scholar? Abaye said that this is what the mishna is saying: If there is an elder, and he is also a scholar, this elder scholar says the admonition. And if not, even a young scholar says the reproof. And if there is no scholar of any kind available, a person of imposing appearance says it.

讗讞讬谞讜 诇讗 砖拽 讜转注谞讬转 讙讜专诪讬诐 讗诇讗 转砖讜讘讛 讜诪注砖讬诐 讟讜讘讬诐 讙讜专诪讬诐 砖讻谉 诪爪讬谞讜 讘讗谞砖讬 谞讬谞讜讛 砖诇讗 谞讗诪专 讘讛诐 讜讬专讗 讛讗诇讛讬诐 讗转 砖拽诐 讜讗转 转注谞讬转诐 讗诇讗 讜讬专讗 讛讗诇讛讬诐 讗转 诪注砖讬讛诐 讻讬 砖讘讜 诪讚专讻诐 讛专注讛

What does he say? Our brothers, it is not sackcloth and fasting that cause atonement for our sins. Rather, repentance and good deeds will cause our atonement. This is as we find with regard to the people of Nineveh, that it is not stated about them: And God saw their sackcloth and their fasting. Rather, the verse states: 鈥淎nd God saw their deeds, that they had turned from their evil way鈥 (Jonah 3:10).

讜讬转讻住讜 砖拽讬诐 讛讗讚诐 讜讛讘讛诪讛 诪讗讬 讛讜讜 注讘讚讬 讗住专讗 讛讘讛诪讜转 诇讞讜讚 讜讗转 讛讜讜诇讚讜转 诇讞讜讚 讗诪专讜 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讗诐 讗讬谉 讗转讛 诪专讞诐 注诇讬谞讜 讗讬谉 讗谞讜 诪专讞诪讬诐 注诇 讗诇讜

搂 Apropos the repentance of the inhabitants of Nineveh, the Gemara discusses their behavior further. The verse states: 鈥淏ut let them be covered with sackcloth, both man and beast鈥 (Jonah 3:8). What did they do? They confined the female animals alone, and their young alone, in a different place. They then said before God: Master of the Universe, if You do not have mercy on us, we will not have mercy on these animals. Even if we are not worthy of Your mercy, these animals have not sinned.

讜讬拽专讗讜 讗诇 讗诇讛讬诐 讘讞讝拽讛 诪讗讬 讗诪讜专 讗诪专讜 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 注诇讜讘 讜砖讗讬谞讜 注诇讜讘 爪讚讬拽 讜专砖注 诪讬 谞讚讞讛 诪驻谞讬 诪讬

It is further stated with regard to the people of Nineveh: 鈥淎nd let them cry mightily to God鈥 (Jonah 3:8). The Gemara asks: What did they say that could be described as calling out 鈥渕ightily鈥? The Gemara explains that they said before God: Master of the Universe, if there is a dispute between a submissive one and an intractable one, or between a righteous one and a wicked one, who must yield before whom? Certainly the righteous forgives the wicked. Likewise, You must have mercy on us.

讜讬砖讘讜 讗讬砖 诪讚专讻讜 讛专注讛 讜诪谉 讛讞诪住 讗砖专 讘讻驻讬讛诐 诪讗讬 讜诪谉 讛讞诪住 讗砖专 讘讻驻讬讛诐 讗诪专 砖诪讜讗诇 讗驻讬诇讜 讙讝诇 诪专讬砖 讜讘谞讗讜 讘讘讬专讛 诪拽注拽注 讻诇 讛讘讬专讛 讻讜诇讛 讜诪讞讝讬专 诪专讬砖 诇讘注诇讬讜

The verse states: 鈥淎nd let them turn, every one from his evil way, and from the violence that is in their hands鈥 (Jonah 3:8). What is the meaning of the phrase 鈥渁nd from the violence that is in their hands鈥? Shmuel said that the king of Nineveh proclaimed: Even if one stole a beam and built it into his building, he must tear down the entire building and return the beam to its owner. Although the Sages decreed that one need only pay financial compensation in a case of this kind, these people wanted to repent completely by removing any remnant of stolen property from their possession.

讗诪专 专讘 讗讚讗 讘专 讗讛讘讛 讗讚诐 砖讬砖 讘讬讚讜 注讘讬专讛 讜诪转讜讚讛 讜讗讬谞讜 讞讜讝专 讘讛 诇诪讛 讛讜讗 讚讜诪讛 诇讗讚诐 砖转讜驻住 砖专抓 讘讬讚讜 砖讗驻讬诇讜 讟讜讘诇 讘讻诇 诪讬诪讜转 砖讘注讜诇诐 诇讗 注诇转讛 诇讜 讟讘讬诇讛 讝专拽讜 诪讬讚讜 讻讬讜谉 砖讟讘诇 讘讗专讘注讬诐 住讗讛 诪讬讚 注诇转讛 诇讜 讟讘讬诇讛

搂 Similarly, Rav Adda bar Ahava said: A person who has a transgression in his hand, and he confesses but does not repent for his sin, to what is he comparable? To a person who holds in his hand a dead creeping animal, which renders one ritually impure by contact. As in this situation, even if he immerses in all the waters of the world, his immersion is ineffective for him, as long as the source of ritual impurity remains in his hand. However, if he has thrown the animal from his hand, once he has immersed in a ritual bath of forty se鈥檃, the immersion is immediately effective for him.

砖谞讗诪专 讜诪讜讚讛 讜注讝讘 讬专讞诐 讜讗讜诪专 谞砖讗 诇讘讘谞讜 讗诇 讻驻讬诐 讗诇 讗诇 讘砖诪讬诐

As it is stated: 鈥淗e who covers his transgressions shall not prosper, but whoever confesses and forsakes them shall obtain mercy鈥 (Proverbs 28:13). That is, confession alone is futile, but one who also abandons his transgressions will receive mercy. And it states elsewhere: 鈥淟et us lift up our heart with our hands to God in Heaven鈥 (Lamentations 3:41), which likewise indicates that it is not enough to lift one鈥檚 hands in prayer; rather, one must also raise his heart and return to God.

注诪讚讜 讘转驻诇讛 诪讜专讬讚讬谉 诇驻谞讬 讛转讬讘讛 讝拽谉 讻讜壮 转谞讜 专讘谞谉 注诪讚讜 讘转驻诇讛 讗祝 注诇 驻讬 砖讬砖 砖诐 讝拽谉 讜讞讻诐 讗讬谉 诪讜专讬讚讬谉 诇驻谞讬 讛转讬讘讛 讗诇讗 讗讚诐 讛专讙讬诇 专讘讬 讬讛讜讚讛 讗讜诪专 诪讟讜驻诇 讜讗讬谉 诇讜 讜讬砖 诇讜 讬讙讬注讛 讘砖讚讛 讜讘讬转讜 专讬拽诐

搂 The mishna teaches: They stood for prayer, and the congregation appoints an elder. The Sages taught in a baraita: They stood for prayer, and even if there is a man there who is elderly and a scholar, they appoint to descend before the ark as prayer leader only a person who is accustomed to lead in prayer. Who is considered an accustomed prayer leader in this sense? Rabbi Yehuda says: One who has financially dependent children but he does not have the means to support them, and he has no choice but to toil in the field, and whose house is empty, and who will therefore pray for rain with great devotion.

讜驻专拽讜 谞讗讛 讜砖驻诇 讘专讱 讜诪专讜爪讛 诇注诐 讜讬砖 诇讜 谞注讬诪讛 讜拽讜诇讜 注专讘 讜讘拽讬 诇拽专讜转 讘转讜专讛 讜讘谞讘讬讗讬诐 讜讘讻转讜讘讬诐 讜诇砖谞讜转 讘诪讚专砖 讘讛诇讻讜转 讜讘讗讙讚讜转 讜讘拽讬 讘讻诇 讛讘专讻讜转 讻讜诇谉 讜讬讛讘讜 讘讬讛 专讘谞谉 注讬谞讬讬讛讜 讘专讘 讬爪讞拽 讘专 讗诪讬

Rabbi Yehuda continues with his depiction of the worthy prayer leader. And his youth was becoming, and he is humble and accepted by the people, as he is likable. And furthermore, he must be familiar with songs and his voice pleasant, and he is expert in reading the Torah, the Prophets, and the Writings, and he knows how to study midrash, halakha, and aggada. And finally, he must be expert in all of the blessings. Clearly, it is hard to find someone with all these qualities. And the Gemara relates that when this worthy person was described, those Sages present turned their eyes toward Rav Yitz岣k bar Ami, who possessed all of these virtues.

讛讬讬谞讜 诪讟讜驻诇 讜讗讬谉 诇讜 讛讬讬谞讜 讘讬转讜 专讬拽诐 讗诪专 专讘 讞住讚讗 讝讛讜 砖讘讬转讜 专讬拽诐 诪谉 讛注讘讬专讛 讜驻专拽讜 谞讗讛 讗诪专 讗讘讬讬 讝讛 砖诇讗 讬爪讗 注诇讬讜 砖诐 专注 讘讬诇讚讜转讜

The Gemara asks a question concerning the explanation of Rabbi Yehuda: One who has dependent children and does not have anything with which to support them is apparently the same as one whose house is empty. Why does Rabbi Yehuda list both descriptions? Rav 岣sda said: This expression means that his house is empty of transgression. And Rabbi Yehuda further said that the prayer leader must be one whose youth was becoming. In explanation of this phrase, Abaye said: This is one who did not have a bad reputation at any time during his youth.

讛讬转讛 诇讬 谞讞诇转讬 讻讗专讬讛 讘讬注专 谞转谞讛 注诇讬 讘拽讜诇讛 注诇 讻谉 砖谞讗转讬讛 诪讗讬 谞转谞讛 注诇讬 讘拽讜诇讛 讗诪专 诪专 讝讜讟专讗 讘专 讟讜讘讬讛 讗诪专 专讘 讜讗诪专讬 诇讛 讗诪专 专讘讬 讞诪讗 讗诪专 专讘讬 讗诇注讝专 讝讛 砖诇讬讞 爪讘讜专 砖讗讬谞讜 讛讙讜谉 讛讬讜专讚 诇驻谞讬 讛转讬讘讛

The Gemara cites a verse in relation to the prayer leader: 鈥淢y heritage has become to me as a lion in the forest. She has uttered her voice against me; therefore I have hated her鈥 (Jeremiah 12:8). What is the meaning of the phrase: 鈥淪he has uttered her voice against me鈥? Mar Zutra bar Toviyya said that Rav said, and some say Rabbi 岣ma said that Rabbi Elazar said: This is an unworthy prayer leader who descends before the ark. When this person calls out to God, He thinks, so to speak: I hate the sound of his prayer.

讜讗讜诪专 诇驻谞讬讛诐 注砖专讬诐 讜讗专讘注 讘专讻讜转 砖诪讜谞讛 注砖专讛 砖讘讻诇 讬讜诐 讜诪讜住讬祝 注诇讬讛谉 注讜讚 砖砖 讛谞讬 砖砖 砖讘注 讛讜讜讬讬谉 讻讚转谞谉 注诇 讛砖讘讬注讬转 讛讜讗 讗讜诪专 讘专讜讱 诪专讞诐 注诇 讛讗专抓 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诪讗讬 砖讘讬注讬转 砖讘讬注讬转 诇讗专讜讻讛

搂 The mishna teaches: And the prayer leader recites twenty-four blessings before them: The eighteen blessings of the everyday Amida prayer, to which he adds another six blessings. The Gemara asks: Are these six blessings? In fact, they are seven, as we learned in a mishna: For the seventh he recites, Blessed are You, Lord, Who has mercy on the Land. Rav Na岣an bar Yitz岣k said: What is the meaning of the seventh blessing? This is referring to the seventh for length, i.e., there were actually six new blessings, but as the prayer leader lengthens the sixth weekday blessing it is considered an additional blessing.

讻讚转谞讬讗 讘讙讜讗诇 讬砖专讗诇 诪讗专讬讱 讜讘讞讜转诪讛 讛讜讗 讗讜诪专 诪讬 砖注谞讛 讗转 讗讘专讛诐 讘讛专 讛诪讜专讬讛 讛讜讗 讬注谞讛 讗转讻诐 讜讬砖诪注 讘拽讜诇 爪注拽转讻诐 讛讬讜诐 讛讝讛 讘专讜讱 讙讜讗诇 讬砖专讗诇 讜讛谉 注讜谞讬谉 讗讞专讬讜 讗诪谉 讜讞讝谉 讛讻谞住转 讗讜诪专 诇讛诐 转拽注讜 讘谞讬 讗讛专谉 转拽注讜

As it is taught in a baraita: In the blessing of: Redeemer of Israel, the prayer leader lengthens the blessing, and for its conclusion he recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Redeemer of Israel. And the community answers amen after him. And the sexton says to them: Blow a long, unwavering sound, sons of Aaron, blow.

讜讞讜讝专 讜讗讜诪专 诪讬 砖注谞讛 讗转 讗讘讜转讬谞讜 注诇 讬诐 住讜祝 讛讜讗 讬注谞讛 讗转讻诐 讜讬砖诪注 讘拽讜诇 爪注拽转讻诐 讛讬讜诐 讛讝讛 讘专讜讱 讝讜讻专 讛谞砖讻讞讜转 讜讛谉 注讜谞讬谉 讗讞专讬讜 讗诪谉 讜讞讝谉 讛讻谞住转 讗讜诪专 诇讛诐 讛专讬注讜 讘谞讬 讗讛专谉 讛专讬注讜 讜讻谉 讘讻诇 讘专讻讛 讜讘专讻讛 讘讗讞转 讗讜诪专 转拽注讜 讜讘讗讞转 讗讜诪专 讛专讬注讜

And the prayer leader resumes and recites the second blessing, concluding: He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who remembers the forgotten. And the community answers amen after him. And the sexton says to them: Blast a wavering sound, sons of Aaron, blast. And similarly, this is the procedure for each and every additional blessing: After one blessing he says: Blow a long, unwavering sound, and after the next one he says: Blast a wavering sound.

讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘讙讘讜诇讬谉 讗讘诇 讘诪拽讚砖 讗讬谞讜 讻谉 诇驻讬 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖 讜诪谞讬谉 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖

The Gemara asks: In what case is this statement said? This method applies in the outlying areas, i.e., everywhere except in the Temple. However, in the Temple itself this is not the correct procedure, as one does not answer amen in the Temple. Instead, one responds with a long blessing. The Gemara inquires: And from where is it derived that one does not answer amen in the Temple?

砖谞讗诪专 拽讜诪讜 讘专讻讜 讗转 讛壮 讗诇讛讬讻诐 诪谉 讛注讜诇诐 注讚 讛注讜诇诐 讜讬讘专讻讜 砖诐 讻讘讚讱 讜诪专讜诪诐 注诇 讻诇 讘专讻讛 讜转讛诇讛 讬讻讜诇 注诇 讻诇 讘专讻讜转 讻讜诇谉 诇讗 转讛讗 讗诇讗 转讛诇讛 讗讞转 转诇诪讜讚 诇讜诪专 讜诪专讜诪诐 注诇 讻诇 讘专讻讛 讜转讛诇讛 注诇 讻诇 讘专讻讛 转谉 诇讜 转讛诇讛

The Gemara answers: As it is stated: 鈥淪tand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious name, that is exalted above all blessing and praise鈥 (Nehemiah 9:5). One might have thought that for all blessings there should be only one praise, i.e., all blessings are answered with amen. Therefore, the verse states: 鈥淭hat is exalted above all [al kol] blessing and praise,鈥 which indicates that for every [al kol] blessing, you should give it its own praise.

讜讗诇讗 讘诪拽讚砖 诪讛讜 讗讜诪专 讘专讜讱 讛壮 讗诇讛讬 讬砖专讗诇 诪谉 讛注讜诇诐 讜注讚 讛注讜诇诐 讘专讜讱 讙讜讗诇 讬砖专讗诇 讜讛谉 注讜谞讬谉 讗讞专讬讜 讘专讜讱 砖诐 讻讘讜讚 诪诇讻讜转讜 诇注讜诇诐 讜注讚 讜讞讝谉 讛讻谞住转 讗讜诪专 诇讛诐 转拽注讜 讛讻讛谞讬诐 讘谞讬 讗讛专讜谉 转拽注讜

But if so, in the Temple, what would the prayer leader recite? He would conclude the blessing: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed are You, Lord, Redeemer of Israel. And instead of amen, they answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blow, priests, sons of Aaron, blow.

讜讞讜讝专 讜讗讜诪专 诪讬 砖注谞讛 讗转 讗讘专讛诐 讘讛专 讛诪讜专讬讛 讛讜讗 讬注谞讛 讗转讻诐 讜讬砖诪注 讘拽讜诇 爪注拽转讻诐 讛讬讜诐 讛讝讛 讘专讜讱 讛壮 讗诇讛讬 讬砖专讗诇 讝讜讻专 讛谞砖讻讞讜转 讜讛诐 注讜谞讬诐 讗讞专讬讜 讘专讜讱 砖诐 讻讘讜讚 诪诇讻讜转讜 诇注讜诇诐 讜注讚 讜讞讝谉 讛讻谞住转 讗讜诪专 诇讛诐 讛专讬注讜 讛讻讛谞讬诐 讘谞讬 讗讛专谉 讛专讬注讜 讜讻讜壮 讜讻谉 讘讻诇 讘专讻讛 讜讘专讻讛 讘讗讞转 讗讜诪专 转拽注讜 讜讘讗讞转 讗讜诪专 讛专讬注讜 注讚 砖讙讜诪专 讗转 讻讜诇谉

And the prayer leader resumes and recites the second blessing, concluding: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Blessed be the Lord, God of Israel, Who remembers the forgotten. And the community answers after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says to them: Blast, priests, sons of Aaron, blast, etc. And similarly, this is the procedure for each and every additional blessing: After one blessing he says: Blow a long, unwavering sound, and after the next one he says: Blast a wavering sound, until he concludes all the blessings.

讜讻讱 讛谞讛讬讙 专讘讬 讞诇驻转讗 讘爪驻讜专讬 讜专讘讬 讞谞谞讬讛 讘谉 转专讚讬讜谉 讘住讬讻谞讬 讜讻砖讘讗 讚讘专 诇驻谞讬 讞讻诪讬诐 讗诪专讜 诇讗 讛讬讜 谞讜讛讙讬谉 讻谉 讗诇讗 讘砖注专讬 诪讝专讞 讜讘讛专 讛讘讬转

搂 The Gemara relates: And this was the custom Rabbi 岣lafta established in the city of Tzippori, and Rabbi 岣nanya ben Teradyon in the city of Sikhni. And when this matter came before the Sages, they said: They would act in accordance with this custom only at the Eastern Gate of the Temple and on the Temple Mount, but not outside the Temple.

讜讗讬转 讚讗诪专讬 讻讚转谞讬讗 讗讜诪专 诇驻谞讬讛谉 注砖专讬诐 讜讗专讘注 讘专讻讜转 砖诪讜谞讛 注砖专讛 砖讘讻诇 讬讜诐 讜诪讜住讬祝 注诇讬讛谉 注讜讚 砖砖 讜讗讜转谉 砖砖 讛讬讻谉 讗讜诪专谉 讘讬谉 讙讜讗诇 诇专讜驻讗 讞讜诇讬 讜诪讗专讬讱 讘讙讗讜诇讛 讜讛谉 注讜谞讬谉 讗讞专讬讜 讗诪谉 注诇 讻诇 讘专讻讛 讜讘专讻讛 讜讻讱 讛讬讜 谞讜讛讙讬谉 讘讙讘讜诇讬谉

And some say that they acted as it is taught in a baraita: And he recites twenty-four blessings before them: The eighteen blessings of the everyday Amida prayer, to which he adds another six blessings. And those extra six, where does he recite them? Between the blessings: Redeemer of Israel, and: Healer of the sick. And he lengthens the earlier prayer of redemption, and the congregation answers amen after him, for each and every blessing. And this was the custom in the outlying areas, outside the Temple.

讗讘诇 讘诪拽讚砖 讛讬讜 讗讜诪专讬诐 讘专讜讱 讛壮 讗诇讛讬 讬砖专讗诇 诪谉 讛注讜诇诐 讜注讚 讛注讜诇诐 讘专讜讱 讙讜讗诇 讬砖专讗诇 讜诇讗 讛讬讜 注讜谞讬谉 讗讞专讬讜 讗诪谉 讜讻诇 讻讱 诇诪讛 诇驻讬 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖 讜诪谞讬谉 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖 砖谞讗诪专 拽讜诪讜 讘专讻讜 讗转 讛壮 讗诇讛讬讻诐 诪谉 讛注讜诇诐 注讚 讛注讜诇诐 讜讬讘专讻讜 砖诐 讻讘讜讚讱 讜诪专讜诪诐 注诇 讻诇 讘专讻讛 讜转讛诇讛 注诇 讻诇 讘专讻讛 讜讘专讻讛 转谉 诇讜 转讛诇讛

However, in the Temple they would recite: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed are You, Lord, Redeemer of Israel, and they would not answer amen after him. And why did the practice differ so much? Because one does not answer amen in the Temple. And from where is it derived that one does not answer amen in the Temple? As it is stated: 鈥淪tand up and bless the Lord, your God, from everlasting to everlasting, and let them say: Blessed be Your glorious Name, that is exalted above all blessing and praise鈥 (Nehemiah 9:5). As stated above, this verse indicates that for every blessing, you should give it its own praise.

转谞讜 专讘谞谉 注诇 讛专讗砖讜谞讜转 讛讜讗 讗讜诪专 讘专讜讱 讛壮 讗诇讛讬 讬砖专讗诇 诪谉 讛注讜诇诐 讜注讚 讛注讜诇诐 讘专讜讱 讙讜讗诇 讬砖专讗诇 讜讛谉 注讜谞讬谉 讗讞专讬讜 讘专讜讱 砖诐 讻讘讜讚 诪诇讻讜转讜 诇注讜诇诐 讜注讚 讜讞讝谉 讛讻谞住转 讗讜诪专 转拽注讜 讻讛谞讬诐 转拽注讜 讜讞讜讝专 讜讗讜诪专 诪讬 砖注谞讛 讗转 讗讘专讛诐 讘讛专 讛诪讜专讬讛 讛讜讗 讬注谞讛 讗转讻诐 讜讬砖诪注 讘拽讜诇 爪注拽转讻诐 讛讬讜诐 讛讝讛 讜讛谉 转讜拽注讬谉 讜诪专讬注讬谉 讜转讜拽注讬谉 讜注诇 讛砖谞讬讛 讛讜讗 讗讜诪专 讘专讜讱 讛壮 讗诇讛讬 讬砖专讗诇 诪谉 讛注讜诇诐 讜注讚 讛注讜诇诐 讘专讜讱 讝讜讻专 讛谞砖讻讞讜转 讜讛谉 注讜谞讬谉 讗讞专讬讜 讘专讜讱 砖诐 讻讘讜讚 诪诇讻讜转讜 诇注讜诇诐 讜注讚

The Sages taught: In concluding the first blessing he recites: Blessed be the Lord, God of Israel, from everlasting to everlasting. Blessed are You, Lord, Redeemer of Israel, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time. And the sexton says: Blow, priests, blow. And he resumes the blessings and recites: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. And they blow a long, unwavering sound, and blast a wavering sound, and blow. And for the second blessing he recites: Blessed be the Lord, God of Israel, from everlasting to everlasting, who remembers the forgotten, and they would answer after him: Blessed be the name of His glorious kingdom forever and all time.

讜讞讝谉 讛讻谞住转 讗讜诪专 讛专讬注讜 讘谞讬 讗讛专谉 讛专讬注讜 讜讗讜诪专 诪讬 砖注谞讛 讗转 讗讘讜转讬谞讜 注诇 讬诐 住讜祝 讛讜讗 讬注谞讛 讗转讻诐 讜讬砖诪注 讘拽讜诇 爪注拽转讻诐 讛讬讜诐 讛讝讛 讜讛诐 诪专讬注讬谉 讜转讜拽注讬谉 讜诪专讬注讬谉 讜讻谉 讘讻诇 讘专讻讛 讜讘专讻讛 讘讗讞转 讗讜诪专 转拽注讜 讜讘讗讞转 讗讜诪专 讛专讬注讜 注讚 砖讬讙诪讜专 讗转 讛讘专讻讜转 讻讜诇谉 讜讻讱 讛谞讛讬讙 专讘讬 讞诇驻转讗 讘爪讬驻讜专讬 讜专讘讬 讞谞谞讬讛 讘谉 转专讚讬讜谉 讘住讬讻谞讬 讜讻砖讘讗 讚讘专 讗爪诇 讞讻诪讬诐 讗诪专讜 诇讗 讛讬讜 谞讜讛讙讬谉 讻谉 讗诇讗 讘砖注专讬 诪讝专讞 讜讘讛专 讛讘讬转

And the sexton says: Blast, sons of Aaron, blast. And he recites: He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day. And they blow, and blast, and blow. And similarly, for each and every blessing: After one he says: Blow, and after the next one he says: Blast, until he concludes all of them. And this was the custom Rabbi 岣lafta established in Tzippori, and Rabbi 岣nanya ben Teradyon in Sikhni. And when this matter came before the Sages, they said: They would act in accordance with this custom only at the Eastern Gate and on the Temple Mount.

专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 讛讬讛 爪专讬讱 诇讜诪专 讝讻专讜谞讜转 讻讜壮 讗诪专 专讘讬 讗讚讗 讚诪谉 讬驻讜 诪讗讬 讟注诪讗 讚专讘讬 讬讛讜讚讛 诇驻讬 砖讗讬谉 讗讜诪专讬诐 讝讻专讜谞讜转 讜砖讜驻专讜转

搂 The mishna taught: Rabbi Yehuda says: The prayer leader did not need to recite the Remembrances and Shofarot passages. Instead, he recited verses dealing with famine and suffering. Rabbi Adda from Jaffa said: What is Rabbi Yehuda鈥檚 reason? Rabbi Yehuda maintains that one recites Remembrances and Shofarot

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