The History of our Prayers - OBM June/July 2020 - Sources English

The History of Communal Prayer

Berakhot 8a:1 What is the meaning of that which is written: “But as for me, let my prayer be unto You, ​ ​ Lord, in a time of favor; O God, in the abundance of Your mercy, answer me with the truth of ​ Your salvation” (Psalms 69:14)? It appears that the individual is praying that his prayers will coincide with a special time of Divine favor. When is a time of favor? It is at the time when ​ ​ ​ the congregation is praying. It is beneficial to pray together with the congregation, for God ​ does not fail to respond to the entreaties of the congregation.

Berakhot 2a:1-4 The beginning of tractate Berakhot, the first tractate in the first of the six orders of Mishna, ​ ​ opens with a discussion of the recitation of Shema, as the recitation of Shema encompasses an ​ ​ ​ ​ acceptance of the yoke of Heaven and of the mitzvot, and as such, forms the basis for all subsequent teachings. The Mishna opens with the laws regarding the appropriate time to recite Shema: ​

MISHNA: From when, that is, from what time, does one recite Shema in the evening? From ​ ​ ​ ​ ​ ​ the time when the priests enter to partake of their teruma. Until when does the time for the ​ ​ recitation of the evening Shema extend? Until the end of the first watch. The term used in the ​ ​ ​ ​ Torah (Deuteronomy 6:7) to indicate the time for the recitation of the evening Shema is ​ ​ beshokhbekha, when you lie down, which refers to the time in which individuals go to sleep. ​ Therefore, the time for the recitation of Shema is the first portion of the night, when individuals ​ ​ typically prepare for sleep. That is the statement of Rabbi Eliezer. The Rabbis say: The time ​ ​ ​ ​ for the recitation of the evening Shema is until midnight. Rabban Gamliel says: One may ​ ​ ​ ​ ​ ​ recite Shema until dawn, indicating that beshokhbekha is to be understood as a reference to the ​ ​ ​ ​ ​ ​ entire time people sleep in their beds, the whole night. The mishna relates that Rabban Gamliel practiced in accordance with his ruling. There was an incident where Rabban Gamliel’s sons ​ ​ ​ returned very late from a wedding hall. They said to him, as they had been preoccupied with ​ ​ ​ celebrating with the groom and bride: We did not recite Shema. He said to them: If the dawn ​ ​ ​ has not yet arrived, you are obligated to recite Shema. Since Rabban Gamliel’s opinion ​ ​ ​ ​ ​ disagreed with that of the Rabbis, he explained to his sons that the Rabbis actually agree with him, and that it is not only with regard to the halakha of the recitation of Shema, but rather, ​ ​ ​ ​ ​ ​ ​ ​ ​ wherever the Sages say until midnight, the mitzva may be performed until dawn. ​ ​

Berakhot 30b:14-15 MISHNA: One may only stand and begin to pray from an approach of gravity and submission. ​ ​ ​ ​ ​ ​ ​ ​ ​ There is a tradition that the early generations of pious men would wait one hour, in order to ​ ​ ​ ​ ​ ​ reach the solemn frame of mind appropriate for prayer, and then pray, so that they would focus ​ ​ ​ their hearts toward their Father in Heaven. Standing in prayer is standing before God and, as ​ Page 1 The History of our Prayers - OBM June/July 2020 - Sources English

such, even if the king greets him, he should not respond to him; and even if a snake is ​ ​ ​ wrapped on his heel, he should not interrupt his prayer. GEMARA: We learned in the ​ ​ ​ mishna that prayer should be undertaken in an atmosphere of gravity. The Gemara asks: From ​ where are these matters derived? Rabbi Elazar said: They are derived from the verses ​ describing the prayer of Hannah, mother of Samuel, as the verse states: “And she felt ​ bitterness of soul, and she prayed to the Lord and she wept and wept” (I Samuel 1:10). ​

Berakhot 26b:4-15 The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: The practice of ​ praying three times daily is ancient, albeit not in its present form; prayers were instituted by ​ the Patriarchs. However, Rabbi Yehoshua ben Levi said that the prayers were instituted ​ ​ ​ ​ based on the daily offerings sacrificed in the Holy Temple, and the prayers parallel the ​ offerings, in terms of both time and characteristics. The Gemara comments: It was taught in a ​ ​ baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina, and it was ​ ​ ​ ​ taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi. The Gemara ​ ​ ​ ​ ​ ​ ​ elaborates: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of ​ ​ ​ ​ ​ ​ ​ Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated when Abraham came to look out over Sodom the day after he had prayed on its behalf: “And Abraham rose early in ​ the morning to the place where he had stood before the Lord” (Genesis 19:27), and from the ​ ​ ​ context as well as the language utilized in the verse, the verb standing means nothing other ​ ​ ​ than prayer, as this language is used to describe Pinehas’ prayer after the plague, as it is stated: ​ ​ “And Pinehas stood up and prayed and the plague ended” (Psalms 106:30). Clearly, Abraham ​ was accustomed to stand in prayer in the morning. Isaac instituted the afternoon prayer, as it ​ is stated: “And Isaac went out to converse [lasuaḥ] in the field toward evening” (Genesis ​ ​ 24:63), and conversation means nothing other than prayer, as it is stated: “A prayer of the ​ ​ ​ afflicted when he is faint and pours out his complaint [siḥo] before the Lord” (Psalms ​ ​ 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer. Jacob instituted the evening prayer, as it is stated: “And he encountered [vayifga] ​ ​ ​ the place and he slept there for the sun had set” (Genesis 28:11). The word encounter means ​ ​ ​ nothing other than prayer, as it is stated when God spoke to Jeremiah: “And you, do not ​ ​ pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [tifga] Me for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, ​ ​ ​ after the sun had set. And it was taught in a baraita in accordance with the opinion of Rabbi ​ ​ ​ ​ ​ ​ ​ Yehoshua ben Levi that the laws of prayer are based on the laws of the daily offerings: Why ​ ​ did the Rabbis say that the morning prayer may be recited until noon? Because, although the ​ ​ ​ ​ ​ ​ ​ daily morning offering is typically brought early in the morning, it may be sacrificed until ​ ​ noon. And Rabbi Yehuda says: My opinion, that the morning prayer may be recited until four ​ ​ hours into the day, is because the daily morning offering is sacrificed until four hours. And ​ ​ ​ ​ why did the Rabbis say that the afternoon prayer may be recited until the evening? Because ​ ​ ​ ​ ​ ​ the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says that the ​ ​ afternoon prayer may be recited only until the midpoint of the afternoon because, according ​ ​ ​ to his opinion, the daily afternoon offering is sacrificed until the midpoint of the afternoon. ​ Page 2 The History of our Prayers - OBM June/July 2020 - Sources English

And why did they say that the evening prayer is not fixed? Because the burning of the limbs ​ ​ ​ ​ and fats of the offerings that were not consumed by the fire on the altar until the evening. They ​ ​ ​ ​ ​ remained on the altar and were offered continuously throughout the entire night. And why did ​ ​ ​ ​ ​ the Rabbis say that the additional prayer may be recited all day? Because the additional ​ ​ ​ ​ ​ offering is brought throughout the entire day. However, Rabbi Yehuda says that the ​ ​ ​ ​ ​ ​ additional prayer may be recited until the seventh hour of the day, because the additional ​ ​ ​ ​ offering is sacrificed until the seventh hour. The baraita continues and states that there are two ​ ​ ​ times for the afternoon prayer. Greater, earlier minḥa [minḥa gedola] and lesser, later minḥa ​ ​ ​ [minḥa ketana ]. The Gemara clarifies the difference between them: Which is minḥa gedola? ​ ​ ​ From six-and-a-half hours after sunrise and on, which is a half an hour after noon and on. It is ​ ​ ​ the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. Which is minḥa ketana? From nine-and-a-half hours and ​ ​ on, which is the standard time that the daily afternoon offering is sacrificed. On that note, a ​ ​ dilemma was raised before them: Rabbi Yehuda, who holds that the afternoon prayer may be ​ recited only until the midpoint of the afternoon, does he say the midpoint of the first minḥa, ​ ​ minḥa gedola? Or, does he say the midpoint of the last minḥa? Come and hear an explicit ​ ​ ​ ​ ​ resolution to this dilemma: As it was taught in a baraita, Rabbi Yehuda says: They said the ​ ​ ​ ​ ​ midpoint of the last minḥa, and that is eleven hours minus a quarter of an hour after sunrise, ​ ​ i.e., an hour-and-a-quarter hours before sunset. In any case, it is clear that according to this baraita the halakhot of prayer are based on the Temple offerings. The Gemara suggests: Let us ​ ​ ​ ​ say that this is a conclusive refutation of the opinion of Rabbi Yosei, son of Rabbi Ḥanina, ​ ​ who held that the forefathers instituted the prayers. Rabbi Yosei, son of Rabbi Ḥanina, could ​ have said to you: Actually, I will say to you that the Patriarchs instituted the prayers and ​ ​ ​ the Sages based the times and characteristics of prayer on the Temple offerings, even though ​ ​ ​ they do not stem from the same source. As, if you do not say so, that even Rabbi Yosei, son of ​ ​ Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, then, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer? It is not one of the prayers instituted by the forefathers. Rather, even according to Rabbi Yosei, son ​ ​ of Rabbi Ḥanina, the prayers were instituted by the Patriarchs and the Sages based them on ​ the laws of the offerings. We learned in the mishna that Rabbi Yehuda says: The morning ​ ​ ​ ​ prayer may be recited until four hours of the day. A dilemma was raised before the yeshiva ​ ​ ​ ​ students: When Rabbi Yehuda says until, does he mean until and including the fourth hour, or, ​ ​ ​ ​ ​ perhaps when he says “until” he means until and not including, in which case one may not ​ ​ ​ ​ ​ pray during the fourth hour? Come and hear a resolution to this dilemma based on the mishna. ​ ​ Rabbi Yehuda says: The afternoon prayer may be recited only until the midpoint of the ​ ​ afternoon. Now, granted, if you say that until means until and not including, then there is a ​ ​ ​ ​ ​ ​ ​ difference between the opinion of Rabbi Yehuda and the opinion of the Rabbis. However, if ​ ​ ​ ​ ​ you say that until means until and including, then the opinion of Rabbi Yehuda ​ ​ ​ ​ ​ ​

Pirkei Avot 2:13 (13) Rabbi Shimon says: Be careful in the reciting of the Shema and the Shemoneh Esrei. When ​ ​ ​ ​ you pray, do not make your prayers routine, but rather a plea for mercy and supplications before God, as is written (Joel 2:13), "For [God] is gracious and merciful, He is slow to anger, and abundant with kindness, and relents from punishment." Do not be wicked before yourself.

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Berakhot 7b:27 As a prelude to another of the statements by Rabbi Yoḥanan in the name of Rabbi Shimon ben Yoḥai, the Gemara relates the following incident. Rabbi Yitzḥak said to Rav Naḥman: Why did the Master not come to the synagogue to pray? Rav Naḥman said to him: I was weak and ​ ​ unable to come. Rabbi Yitzḥak said to him: Let the Master gather ten individuals, a prayer ​ ​ quorum, at your home and pray. Rav Naḥman said to him: It is difficult for me to impose ​ ​ ​ upon the members of the community to come to my home to pray with me (Sefer Mitzvot Gadol). ​ ​ Rabbi Yitzḥak suggested another option: The Master should tell the congregation to send a ​ messenger when the congregation is praying to come and inform the Master so you may ​ pray at the same time.

Berakhot 7b:23 And Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: Setting a fixed place for prayer is so important that one who sets a fixed place for his prayer, his enemies fall beneath ​ him, as it is said: “And I will appoint a place for My nation, Israel, and I will plant them, that they may dwell in their own place.” Through setting aside a place for prayer, they will ​ merit to “be disturbed no more; neither shall the children of wickedness afflict them ​ anymore, as in the beginning” (II Samuel 7:10). ​

Berakhot 6b:26-28 And Rabbi Ḥelbo said that Rav Huna said: One must always be vigilant with regard to the ​ afternoon prayer, as Elijah’s prayer was only answered in the afternoon prayer, as it is ​ ​ stated: “And it was at the time of the afternoon offering that Elijah the Prophet came near, and he said: Lord, God of Abraham, Isaac and Israel, let it be known on this day that You are ​ God in Israel, and that I am Your servant, and that I have done all these things at Your word. Answer me, Lord, answer me, that this people will know that You, Lord, are God” (I Kings ​ 18:36–37). Because Elijah was answered in the afternoon prayer, it has particular significance. In passing, the Gemara explains why it was necessary for Elijah to repeat, “answer me, Lord, answer me”: The first answer me was the request that fire descend from the heavens, while ​ ​ ​ the second answer me was the request that Israel should accept complete faith in God and not ​ ​ ​ ​ ​ say that the fire descending from the heavens was an act of sorcery. Rabbi Yoḥanan said: One ​ ​ ​ ​ must be vigilant with regard to the evening prayer as well, as it is stated: “Let my prayer ​ come forth as incense before You, the lifting of my hands as the evening offering” (Psalms ​ 141:2). Rav Naḥman bar Yitzḥak said: One must be vigilant with regard to the morning prayer as ​ well, as it is stated: “Lord, in the morning You shall hear my voice; in the morning I will order my prayer unto You and will look forward” (Psalms 5:4). ​

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Berakhot 6b:2-8 Additionally, Ravin bar Rav Adda said that Rabbi Yitzḥak said: One who is accustomed to ​ ​ ​ come to the synagogue and did not come one day, the Holy One, Blessed be He, asks about him, as it were, to determine what happened to him, as it is stated: “Who among you fears the ​ ​ Lord? Who hears the voice of His servant? Though he walks in darkness and has no light, let him trust in the name of the Lord, and rely upon his God” (Isaiah 50:10). In other words, God asks, who among you fears the Lord yet did not come to hear the voice of His servant the prayer leader, who engages in the service of God? He who went out before dawn and walks in darkness before prayer. If it is for a matter involving a mitzva that he went and absented himself from ​ ​ ​ ​ prayer in the synagogue, then, despite the darkness, there is light for him, the aura of his mitzva ​ ​ will protect him. But if it is for an optional matter, some mundane purpose, that he went and ​ ​ ​ ​ absented himself from prayer in the synagogue, then, even once the day begins, there is no light ​ for him (Maharsha). The verse continues: “Let him trust in the name of the Lord.” The ​ ​ ​ Gemara asks: What is the reason that God is so exacting with this person? The Gemara ​ ​ answers: Because he should have relied on the name of the Lord, and trusted that he would ​ ​ not incur any loss if he postponed dealing with his mundane matters until after prayer in the synagogue, and he did not rely on God. On this same topic, Rabbi Yoḥanan said: When the ​ ​ ​ Holy One, Blessed be He, enters a synagogue and does not find ten people there, He ​ ​ immediately becomes angry, as it is stated: “Why, when I came, was there no one? When I called, there was no one to answer…Behold, with My rebuke I dry up the sea, I make the rivers ​ a wilderness” (Isaiah 50:2). Concerning another aspect of the constancy of prayer, Rabbi Ḥelbo ​ said that Rav Huna said: One who sets a fixed place for his prayer, the God of Abraham assists him. Since prayer parallels the Temple service, it is a sign of respect to set a fixed place ​ for this sacred rite (Rabbi Yoshiyahu Pinto). The God of Abraham assists him because this pious custom evokes Abraham’s conduct. When he dies, those who eulogize one who set a fixed place ​ ​ for his prayer say about him: “Where is the humble one, where is the pious one, of the ​ ​ ​ ​ ​ disciples of our father Abraham?” Presumably, one who sets a fixed place for prayer is a ​ disciple of Abraham in every respect, including humility and piety (Rabbi Yoshiyahu Pinto). The Gemara asks: From where do we derive that Abraham our father set a fixed place for his ​ ​ ​ ​ prayer? The Gemara answers: As it is written: “And Abraham rose in the morning to the ​ place where he had stood before God” (Genesis 19:27), and the verb “standing” means ​ ​ ​ ​ nothing other than prayer, as it is stated: “And Pinehas stood and prayed” (Psalms 106:30). ​

Berakhot 6b:18-20 Back to the topic of deference for a synagogue, the Gemara records that Rav Huna said: One ​ who prays behind the synagogue is called wicked, as while the entire congregation is facing ​ one direction to pray, he faces the opposite direction creating the impression that he is treating the synagogue and its congregation with contempt. As it is stated: “The wicked walk round ​ about, when vileness is exalted among the sons of men” (Psalms 12:9). In other words, only the ​ wicked walk round about the synagogue in order to pray. Abaye said: This halakha was said ​ ​ ​ ​ ​ only in a case where one does not turn his face toward the synagogue. But where he turns ​ ​ ​ ​ his face toward the synagogue and prays we have no prohibition in that case. To reinforce the ​ ​ ​ ​ ​ gravity of this prohibition, the Gemara relates: A certain individual prayed behind the ​

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synagogue and did not turn to face the synagogue. Elijah the Prophet passed by and ​ ​ appeared to him as an Arab [taya’a]. Elijah said: “This is how [kadu bar] you stand before ​ ​ ​ ​ ​ ​ ​ ​ your Master?” Elijah drew a sword and killed him. ​ ​

Berakhot 6a:7-9 It was taught in a baraita that Abba Binyamin said: One’s prayer is only fully heard in a ​ ​ ​ ​ ​ ​ synagogue, as it is stated with regard to King Solomon’s prayer in the Temple: “Yet have You ​ turned toward the prayer of Your servant and to his supplication, Lord my God, to listen to the ​ song and the prayer which Your servant prays before You on this day” (I Kings 8:28). The ​ following verse concludes: “To hear the prayer Your servant directs toward this place” (I Kings 8:29). We see that one’s prayer is heard specifically in the Temple, of which the synagogue is a microcosm (Rav Yoshiyahu Pinto). It may be inferred that in a place of song, a synagogue ​ ​ where God’s praises are sung, there prayer should be. In explaining Abba Binyamin’s ​ ​ statement, Ravin bar Rav Adda said that Rabbi Yitzḥak said: From where is it derived that ​ ​ ​ ​ the Holy One, Blessed be He, is located in a synagogue? As it is stated: “God stands in the congregation of God; in the midst of the judges He judges” (Psalms 82:1). The congregation of ​ God is the place where people congregate to sing God’s praises, and God is located among His congregation. And from where is it derived that ten people who pray, the Divine Presence is ​ ​ ​ with them? As it is stated: “God stands in the congregation of God,” and the minimum ​ number of people that constitute a congregation is a quorum of ten.

Berakhot 5b:25-6a:1 Another of Abba Binyamin’s statements with regard to the laws of prayer was taught in a ​ ​ baraita: Abba Binyamin says: If two people enter a synagogue outside of the city in order to ​ ​ ​ ​ ​ ​ pray, and one began praying before the other and did not wait for the other person to ​ ​ ​ complete his prayer, and left him alone in the synagogue, his prayer is thrown back in his ​ ​ ​ face. Because he left the other person alone and caused him to be distracted during his prayer, ​ his own prayer is thrown back in his face, as it is stated: “You who throw your soul in your ​ face, for your sake will the earth be forsaken? The Rock will be moved from its place” (Job ​ 18:4). This verse indicates that one who left the other person alone effectively causes his soul, as prayer is the outpouring of the soul before God, to be thrown in his face. God says to that person: For your sake, do you think because you left, the earth will be forsaken, that God will leave the world and the prayer of the other person will go unheard? Not only that, but it causes the ​ Divine Presence to remove itself from Israel, as it is stated in the continuation of the verse: ​ “The Rock will be moved from its place.” The rock, God, is forced to remove His presence. ​ And Rock means nothing other than the Holy One, Blessed be He, as it is stated: “Of the Rock that gave birth to you, you have been unmindful, and you have forgotten God Who bore ​ you” (Deuteronomy 32:18). And if he waits for him in the synagogue, what is his reward? Is his ​ ​ reward proportionate to the punishment received by one who failed to do so? In terms of this reward, Rabbi Yosei, son of Rabbi Ḥanina said: One who waits in the synagogue for the other ​ to finish his prayer merits the following blessings, as it is stated: “If only you had listened to ​ My mitzvot then your peace would be as a river, and your righteousness as the waves of the sea. Your seed would be as the sand, and the offspring of your body like the grains thereof; ​ his name would be neither cut off nor destroyed from before Me” (Isaiah 48:18–19). The

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explanation of this passage is based on the etymological similarity between the word mitzva and the word tzevet, which means group. If he keeps the other person company and does not abandon ​ ​ him after his prayer, all of the blessings that appear later in the verse will be fulfilled in him (Talmidei Rabbeinu Yona). ​ ​

Berakhot 4b:2-6 The Gemara answers: Actually, the Rabbis hold in accordance with the opinion of Rabban ​ ​ ​ ​ ​ Gamliel, and the fact that they say until midnight is in order to distance a person from ​ ​ ​ ​ transgression. As it was taught in a baraita, the Rabbis created a “fence” for their ​ ​ ​ ​ pronouncements with regard to the recitation of Shema in order to prevent a situation where a ​ ​ ​ ​ ​ ​ person comes home from the field in the evening, tired from his day’s work, and knowing that ​ he is permitted to recite Shema until dawn says to himself: I will go home, eat a little, drink a ​ ​ ​ ​ ​ little, sleep a little and then I will recite Shema and recite the evening prayer. In the meantime, ​ ​ ​ ​ ​ he is overcome by sleep and ends up sleeping all night. However, since one is concerned lest ​ he fall asleep and fail to wake up before midnight in order to recite Shema at the appropriate ​ ​ time, he will come from the field in the evening, enter the synagogue, and until it is time to ​ ​ pray, he will immerse himself in Torah. If he is accustomed to reading the Bible, he reads. If ​ he is accustomed to learning mishnayot, a more advanced level of study, he learns. And then ​ ​ ​ ​ ​ he recites Shema and prays as he should. When he arrives home, he eats his meal with a ​ ​ ​ ​ ​ ​ ​ contented heart and recites a blessing. The baraita concludes with a warning: Anyone who ​ ​ ​ ​ ​ transgresses the pronouncements of the Sages is liable to receive the death penalty. This is a ​ ​ ​ startling conclusion. What is different in all other places that it is not taught that one is liable ​ ​ ​ to receive the death penalty and what is different here that it is taught that he is liable to ​ receive the death penalty? There is no unique stringency apparent in the rabbinic restriction on ​ ​ the recitation of Shema. The Gemara offers two answers, explaining that the conclusion of the ​ ​ baraita essentially stems not from the magnitude of the transgression, but rather from concern ​ that the “fence” created around this particular mitzva may be neglected. If you wish, say that one ​ ​ returning from work is quite anxious to go to sleep, and due to the risk that he will be overcome ​ by sleep, he must be particularly vigilant in the recitation of Shema. And if you wish, say ​ ​ ​ ​ instead that strong language is employed here in order to exclude the opinion of he who says ​ ​ ​ that although the morning prayer and the afternoon prayer are mandatory, the evening prayer is ​ ​ optional. Therefore, it teaches us that the evening prayer is mandatory, and anyone who ​ ​ ​ ​ ​ transgresses the pronouncement of the Sages in this regard is liable to receive the death penalty. In this baraita, the Master said that when one returns from work in the evening, he enters the ​ ​ ​ ​ synagogue, recites Shema, and prays. From this baraita, we see that at night, just as during the ​ ​ ​ ​ ​ ​ day, one first recites Shema and then prays. This supports the opinion of Rabbi Yoḥanan, as ​ ​ ​ ​ ​ Rabbi Yoḥanan said: Who is assured of a place in the World-to-Come? It is one who ​ ​ ​ ​ ​ juxtaposes the blessing of redemption, recited after Shema, to the evening prayer. Rabbi ​ ​ ​ ​ ​ ​ Yehoshua ben Levi says: The prayers were instituted to be recited between the two ​ ​ ​ recitations of Shema. According to Rabbi Yehoshua ben Levi, one recites the morning Shema, ​ ​ ​ ​ then recites all of the prayers and only after the recitation of the evening prayer does he recite the evening Shema. ​ ​

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The History of the Shema Prayer

Mishnah Tamid 5:1 (1) The superintendent said to them: Bless one blessing [before Shema], And they blessed. They then read the Ten Commandments, the Shema, the “Vehaya im shemoa” “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv [blessing following Shema in the morning], and Avodah [found in Amidah], and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.

Berakhot 11b:20-23 The Gemara returns to dealing with the blessings that accompany Shema, and describes the ​ ​ practice in the Temple. We learned there, in a mishna in tractate Tamid: In the morning the ​ ​ ​ ​ ​ deputy High Priest appointed to oversee activity in the Temple, said to the priests who were ​ ​ ​ ​ members of the priestly watch [mishmar] on duty that week: Recite a single blessing. The ​ ​ ​ ​ members of the priestly watch recited a blessing, and read the Ten Commandments, Shema, ​ ​ ​ VeHaya im Shamoa and VaYomer, the standard recitation of Shema. Additionally, they blessed ​ ​ ​ ​ ​ ​ ​ the people with three blessings. These blessings were: True and Firm, the blessing of ​ ​ ​ ​ ​ redemption recited after Shema; Avoda, service, the special blessing recited over God’s ​ ​ ​ ​ ​ acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the Amida prayer; and the priestly benediction, recited in the form of a prayer without the ​ ​ ​ outstretched hands that usually accompany that blessing (Tosafot). And on Shabbat one ​ ​ ​ blessing is added to bless the outgoing priestly watch, as the watch serving in the Temple was ​ ​ ​ replaced on Shabbat. Certain details in this mishna are not sufficiently clear. First, what is the ​ single blessing that the deputy High Priest instructed the guards to recite? The Gemara relates: It ​ is like the incident where Rabbi Abba and Rabbi Yosei bar Abba happened to visit a certain ​ ​ ​ ​ ​ unnamed place, and the people there asked them: What is the single blessing mentioned in the ​ ​ ​ ​ mishna? They did not have an answer readily available. So they came and asked Rav ​ ​ ​ ​ ​ Mattana, and he too did not have an answer readily available. They came and asked Rav ​ ​ ​ ​ Yehuda, and he told them: Shmuel said as follows: An abounding love is the single blessing ​ ​ ​ recited by the priestly watch. Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben ​ ​ ​ ​ ​ Lakish said a different answer: This single blessing is: Who creates light. That was how Rabbi ​ ​ ​ Shimon ben Lakish’s statement was received in Babylonia, yet when Rav Yitzḥak bar Yosef ​ came from Eretz Yisrael to Babylonia, he said that this halakha was not a direct quote of a ​ ​ ​ ​ ​ statement by Rabbi Shimon ben Lakish. That which Rabbi Zerika said was not stated ​ explicitly by Rabbi Shimon ben Lakish, but rather it was inferred from another statement. As ​ ​ ​ ​ Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said: From the ​ ​ ​ ​ ​ expression: Recite a single blessing, in the mishna in tractate Tamid, it follows that failure to ​ ​ ​ ​ recite one of the blessings recited before Shema does not prevent one from reciting the other. ​ ​ ​ ​ ​ ​ ​ This means that if only one of the blessings was recited, the obligation to recite that blessing was fulfilled, as the two blessings are not mutually dependent. The conclusion was drawn from Rabbi Shimon ben Lakish’s statement that he held that the single blessing recited was: Who creates

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light. The considerations that led the Sages to that conclusion were: Granted, if you say that ​ they would recite: Who creates light, then the conclusion of Reish Lakish, that failure to recite ​ one of the blessings recited before Shema does not prevent one from reciting the other, is ​ ​ ​ ​ ​ ​ ​ ​ understandable, as they recited: Who creates light, and did not recite: An abounding love, and ​ ​ they nonetheless fulfilled their obligation.

Berakhot 11a:24-27 MISHNA: From the laws of the recitation of Shema itself, the mishna proceeds to discuss the ​ ​ ​ blessings recited in conjunction with Shema. Here, the order is established: In the morning when ​ ​ ​ ​ ​ ​ reciting Shema, one recites two blessings beforehand, the first on the radiant lights and the ​ ​ ​ ​ second the blessing on the love of Torah, and one thereafter, which begins with: True and Firm ​ ​ [emet veyatziv]. And in the evening one recites two blessings beforehand, on the radiant lights ​ ​ ​ ​ and on the love of God, and two thereafter, the blessing of redemption: True and Faithful [emet ​ ​ ​ ve’emuna], and the blessing: Help us lie down. With regard to the blessing: True and Faithful, ​ whether one recites it in its long formula and whether one recites it in its short formula, he ​ ​ ​ ​ ​ ​ ​ fulfills his obligation (Tosafot). However, the general principle is: Where the Sages said to ​ ​ ​ ​ ​ ​ recite a long blessing, one may not shorten it, and so too, wherever they said to recite a short ​ ​ ​ ​ ​ blessing, one may not lengthen it. Where the Sages said that a blessing must conclude with a ​ ​ ​ ​ second blessing at the end, he may not fail to conclude with that blessing. Similarly, if the ​ ​ Sages said that a blessing must not conclude with a second blessing, one may not conclude ​ ​ ​ with a blessing. GEMARA: The Gemara begins by determining the formula of the two blessings ​ ​ preceding the morning Shema. The Gemara asks: What blessing does one recite? Rabbi ​ ​ ​ ​ ​ Ya’akov said in the name of Rabbi Oshaya: The blessing focuses on the verse: ​

Berakhot 11b:1-9 “Who forms light and creates darkness, Who makes peace and creates evil, I am the Lord ​ Who does all these things” (Isaiah 45:7). With regard to this formula of the blessing, the Gemara asks: Let him say the following formula instead: Who forms light and creates brightness, so ​ ​ ​ ​ as not to mention darkness, which has negative connotations. The Gemara answers: We say the ​ ​ blessing as the verse is written in the Bible and do not alter the formula that appears in the verse. ​ ​ ​ ​ The Gemara strongly objects: But if so, what about the continuation of the verse: “Who makes ​ ​ ​ peace and creates evil”? Do we say this blessing as it is written in the Bible? Rather, it is ​ ​ ​ ​ written evil and we euphemistically recite the blessing all things to avoid mention of evil. ​ ​ ​ Here, too, let us euphemistically say brightness instead of darkness. Rather, Rava said: The ​ ​ ​ reason we recite: “Who creates darkness” is in order to mention the attribute of day at night ​ and the attribute of night during the day, and thereby unify day and night as different parts of ​ a single entity. The Gemara continues and asks: Granted, the attribute of night is mentioned ​ ​ during the day, as we say: Who forms light and creates darkness, but where do you find the attribute of day mentioned at night? In the blessing over the radiant lights recited at night there ​ ​ ​ is no mention of “Who forms light.” Abaye said: Nevertheless, the attribute of day is mentioned ​ ​ at night in the words: Rolling away light before the darkness and darkness before the light. ​ The Gemara asks: And what is the formula of the other blessing recited before Shema? Rav ​ ​ ​ ​ ​ ​ ​ Yehuda said in the name of Shmuel: An abounding love [ahava rabba]. And Rabbi Elazar ​ ​

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instructed his son, Rabbi Pedat, to also say: An abounding love. That was also taught in a ​ ​ ​ ​ ​ ​ ​ baraita: One does not recite: An eternal love [ahavat olam]; rather, one recites: An ​ ​ ​ ​ ​ ​ abounding love. And the Rabbis say that one recites: An eternal love, and so it says: “And ​ ​ an eternal love I have loved you, therefore I have drawn you with kindness” (Jeremiah ​ 31:2).

Berakhot 12a:1-9 However, if you say that they would omit: Who creates light, and would recite: An abounding ​ ​ love, on what basis would you conclude that failure to recite one of the blessings recited before ​ ​ ​ ​ ​ Shema does not prevent one from reciting the other? In that case, one could offer another ​ ​ ​ ​ ​ reason why only a single blessing is recited. Perhaps the fact that they did not recite: Who ​ ​ ​ creates light was because the time for the recitation of: Who creates light, had not yet arrived, as the sun had yet to rise. The blessings of the priestly watch are recited in the early ​ morning hours, long before sunrise. However, afterward, when the time to recite: Who creates ​ ​ ​ ​ ​ light arrived, they would recite it. From the conclusion drawn by Rabbi Shimon ben Lakish, ​ that failure to recite one of the blessings recited before Shema does not prevent one from reciting ​ ​ the other, it is clear that the blessing recited by the members of the priestly watch was: Who creates light. As this deductive reasoning seems coherent and convincing, the Gemara asks: And ​ if this halakha is based on inference, and not on an explicit statement, what of it? There seems ​ ​ ​ ​ ​ ​ ​ to be no other way to interpret Rabbi Shimon ben Lakish’s statement. The Gemara answers: If ​ this conclusion were based on an inference, one could say that actually they recited: An ​ ​ ​ abounding love, and when the time to recite: Who creates light arrived, they would recite it. ​ ​ In that case, what is the meaning of: Failure to recite one of the blessings recited before Shema ​ ​ ​ ​ ​ does not prevent one from reciting the other? Rabbi Shimon ben Lakish meant that failure to ​ ​ ​ recite the correct order of the blessings does not prevent one from fulfilling his obligation. Even ​ ​ ​ ​ if one recites: An abounding love before: Who creates light, he fulfills his obligation. Rabbi Shimon ben Lakish did not refer to a case where only one of the blessings was recited. Consequently, one cannot infer from his statement his opinion regarding the identity of the single blessing. The Gemara related above that the priests in the Temple read the Ten ​ Commandments, along with the sections of Shema, VeHaya im Shamoa, VaYomer, True and ​ ​ ​ ​ ​ ​ ​ Firm, Avoda, and the priestly benediction. Rav Yehuda said that Shmuel said: Even in the ​ ​ ​ ​ ​ ​ outlying areas, outside the Temple, they sought to recite the Ten Commandments in this ​ ​ ​ ​ manner every day, as they are the basis of the Torah (Rambam), but they had already ​ ​ abolished recitation of the Ten Commandments due to the grievance of the heretics, who ​ ​ ​ argued that the entire Torah, with the exception of the Ten Commandments, did not emanate from God (Jerusalem Talmud). If the Ten Commandments were recited daily, that would lend credence to their claim, so their recitation was expunged from the daily prayers. That was also ​ taught in a baraita that Rabbi Natan says: In the outlying areas, they sought to recite the Ten ​ ​ ​ ​ ​ Commandments in this manner, but they had already abolished their recitation due to the ​ ​ ​ grievance of the heretics. The Gemara relates that several Sages sought to reinstitute recitation ​ of the Ten Commandments, as Rabba bar bar Ḥana thought to institute this in the city of ​ Sura, but Rav Ḥisda said to him: They already abolished them due to the grievance of the ​ ​ heretics. So too, Ameimar thought to institute this in the city of Neharde’a. Rav Ashi, the ​ ​ ​ ​ ​ most prominent of the Sages in that generation, said to him: They already abolished them due ​ to the grievance of the heretics. We learned in a mishna in tractate Tamid that on Shabbat a ​ ​ ​ ​ Page 10 The History of our Prayers - OBM June/July 2020 - Sources English

single blessing is added to bless the outgoing priestly watch. The Gemara asks: What is that ​ ​ ​ ​ ​ single blessing? Rabbi Ḥelbo said: As they finished their service, the outgoing priestly watch ​ would say to the incoming priestly watch: May He who caused His Name to dwell in this house cause love and brotherhood, peace and camaraderie to dwell among you.

Berakhot 4b:11-15 And if you wish, say instead that the dispute between Rabbi Yoḥanan and Rabbi Yehoshua ben ​ Levi is not a difference over a point of logic, but over the interpretation of a verse. Both derived ​ their opinions from the same verse: “When you lie down, and when you rise.” Both ​ interpreted that the juxtaposition in this verse of the recitation of Shema at night and the ​ ​ recitation of Shema in the morning draws a parallel between them. Rabbi Yoḥanan holds: The ​ ​ ​ verse juxtaposes lying down and rising. Just as when one rises, the recitation of Shema is ​ ​ ​ ​ ​ followed by prayer, as everyone agrees that in the morning one juxtaposes redemption to the ​ morning prayer, so too, when one lies down, the recitation of Shema is followed by prayer. ​ ​ ​ ​ ​ And Rabbi Yehoshua ben Levi maintains: The verse juxtaposes lying down and rising in a ​ ​ ​ different sense. Just as when one rises, he recites Shema adjacent to rising from his bed, as the ​ ​ ​ ​ ​ ​ ​ ​ verse, when you rise, means when one awakens, so too when one lies down, he recites Shema ​ ​ ​ adjacent to lying down in his bed. Therefore, the recitation of the evening Shema should be ​ ​ ​ ​ ​ performed as close as possible to the moment when one actually lies down. According to Rabbi Yoḥanan, it is a mitzva to recite Shema before the evening prayer. Mar, son of Ravina, raises ​ ​ an objection from a mishna: How can one do that? We learn in a later mishna: In the evening, ​ ​ one recites two blessings prior to the recitation of Shema and two blessings afterward. And if ​ ​ ​ ​ ​ ​ ​ ​ you say that one must juxtapose redemption to prayer, doesn’t he fail to juxtapose ​ ​ ​ ​ redemption to prayer, as he must recite: Help us lie down [hashkivenu], the blessing recited ​ ​ ​ after the blessing of redemption, which constitutes an interruption between redemption and prayer? They say in response: Since the Sages instituted the practice of reciting: Help us lie ​ ​ ​ ​ ​ down, it is considered one extended blessing of redemption, and therefore does not constitute ​ an interruption. As if you fail to say that the sections added by the Sages are considered no less ​ ​ significant than the original prayers, then can one juxtapose redemption to prayer even in the ​ ​ ​ morning? Didn’t Rabbi Yoḥanan say: Before every prayer one recites the verse: “Lord, open ​ ​ ​ my lips, that my mouth may declare Your glory” (Psalms 51:17) as a prelude to prayer? ​ Afterward, one recites the verse: “May the words of my mouth and the meditations of my ​ ​ heart be acceptable before You” (Psalms 19:15). Doesn’t the verse: Lord, open my lips, ​ constitute an interruption between redemption and prayer? Rather, there, since the Sages ​ instituted that one must recite: Lord, open my lips, it is considered as an extended prayer ​ ​ and not as an interruption. Here, too, with regard to the evening prayer, since the Sages ​ ​ ​ instituted to recite the blessing Help us lie down, it is considered as one extended blessing of ​ ​ ​ redemption.

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Berakhot 4b:6 In this baraita, the Master said that when one returns from work in the evening, he enters the ​ ​ ​ ​ synagogue, recites Shema, and prays. From this baraita, we see that at night, just as during the ​ ​ ​ ​ ​ ​ day, one first recites Shema and then prays. This supports the opinion of Rabbi Yoḥanan, as ​ ​ ​ ​ ​ Rabbi Yoḥanan said: Who is assured of a place in the World-to-Come? It is one who ​ ​ ​ ​ ​ juxtaposes the blessing of redemption, recited after Shema, to the evening prayer. Rabbi ​ ​ ​ ​ ​ ​ Yehoshua ben Levi says: The prayers were instituted to be recited between the two ​ ​ ​ recitations of Shema. According to Rabbi Yehoshua ben Levi, one recites the morning Shema, ​ ​ ​ ​ then recites all of the prayers and only after the recitation of the evening prayer does he recite the evening Shema. ​ ​

Berakhot 4b:27 Rabbi Yehoshua ben Levi said: Even though one recited Shema in the synagogue, it is a ​ ​ mitzva to recite it upon his bed in fulfillment of the verse: “When you lie down.” Rabbi Yosei ​ ​ said: What verse alludes to the fact that one must recite Shema in the evening, upon his bed, as ​ ​ ​ well? “Tremble, and do not sin; say to your heart upon your bed and be still, Selah” ​ (Psalms 4:5). This is understood to mean: Recite Shema, about which it is written, “on your ​ ​ hearts,” upon your bed, and afterward be still and sleep.

Berakhot 5a:4-6 The Gemara continues its treatment of the recitation of Shema upon one’s bed. Rabbi Yitzḥak ​ ​ ​ said: Anyone who recites Shema on his bed, it is as if he holds a double-edged sword, ​ ​ guarding him from all evil, as it is stated: “High praises of God in their mouths, and a ​ double-edged sword in their hands” (Psalms 149:6). The Gemara asks: From where is it ​ ​ inferred that this verse from Psalms refers to the recitation of Shema? Mar Zutra, and some ​ ​ ​ ​ say Rav Ashi, said: We derive it from the preceding verse, as it is written: “Let the pious ​ ​ ​ ​ exult in glory; let them joyously sing upon their beds.” The praise of God from one’s bed is ​ the recitation of Shema. And it is written thereafter: “High praises of God in their mouths, ​ ​ ​ and a double-edged sword in their hands.” And Rabbi Yitzḥak said: Anyone who recites ​ ​ Shema upon his bed, demons stay away from him. This is alluded to, as it is stated: “But man ​ ​ ​ ​ is born into trouble, and the sparks [reshef ] fly [uf ] upward” (Job 5:7). The verse is ​ ​ ​ ​ ​ ​ explained: The word fly [uf ] means nothing other than Torah, as Torah is difficult to grasp ​ ​ ​ ​ ​ ​ and easy to lose, like something that floats away, as it is stated: “Will you set your eyes upon ​ it? It is gone; for riches certainly make themselves wings, like an eagle that flies into the ​ heavens” (Proverbs 23:5). The word “sparks” means nothing other than demons, as it is ​ ​ ​ stated: “Wasting of hunger, and the devouring of the sparks [reshef] and bitter destruction ​ ​ [ketev meriri], and the teeth of beasts I will send upon them, with the venom of crawling things ​ ​ ​ of the dust” (Deuteronomy 32:24). Here we see reshef listed along with ketev meriri, both of ​ ​ ​ ​ which are understood by the Sages to be names of demons. Regarding this unclear verse, Rabbi ​ Shimon ben Lakish said: If one engages in Torah study, suffering stays away from him, as ​ ​ it is stated: “And the sparks fly upward.” And fly means nothing other than Torah, as it is ​ ​ ​ ​ stated: “Will you set your eyes upon it? It is gone; and sparks means nothing other than ​ ​ suffering, as it is stated: “Wasting of hunger, and the devouring of the sparks,” equating ​ devouring sparks with wasting hunger, as both are types of suffering. From here, we derive that

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through Torah, fly, one is able to distance himself, upward, from suffering, sparks.

Jerusalem Talmud Berakhot 11b:1 It was taught, One who recites the Shema in the morning needs to mention the Exodus from Egypt in “Emet v’Yatziv. Rebbe said, one mentions Sovereignty in that blessing. Others say one should mention the splitting of the Sea of Reeds and Death of the Firstborn. Rabbi Yehoshua Ben Levi says, one mentions all of these and should say, “the Rock of Israel” and “Our Redeemer.

Berakhot 4b:6 In this baraita, the Master said that when one returns from work in the evening, he enters ​ ​ ​ ​ the synagogue, recites Shema, and prays. From this baraita, we see that at night, just as ​ ​ ​ ​ ​ ​ during the day, one first recites Shema and then prays. This supports the opinion of Rabbi ​ ​ ​ ​ ​ Yoḥanan, as Rabbi Yoḥanan said: Who is assured of a place in the World-to-Come? It ​ ​ ​ is one who juxtaposes the blessing of redemption, recited after Shema, to the evening ​ ​ ​ ​ ​ ​ ​ ​ prayer. Rabbi Yehoshua ben Levi says: The prayers were instituted to be recited ​ between the two recitations of Shema. According to Rabbi Yehoshua ben Levi, one recites ​ ​ ​ the morning Shema, then recites all of the prayers and only after the recitation of the ​ ​ evening prayer does he recite the evening Shema. ​ ​

Berakhot 4b:11 And if you wish, say instead that the dispute between Rabbi Yoḥanan and Rabbi Yehoshua ​ ben Levi is not a difference over a point of logic, but over the interpretation of a verse. ​ Both derived their opinions from the same verse: “When you lie down, and when you rise.” Both interpreted that the juxtaposition in this verse of the recitation of Shema at night ​ ​ ​ and the recitation of Shema in the morning draws a parallel between them. ​ ​

Berakhot 4b:12 Rabbi Yoḥanan holds: The verse juxtaposes lying down and rising. Just as when one ​ rises, the recitation of Shema is followed by prayer, as everyone agrees that in the ​ ​ ​ ​ ​ morning one juxtaposes redemption to the morning prayer, so too, when one lies down, ​ the recitation of Shema is followed by prayer. And Rabbi Yehoshua ben Levi ​ ​ ​ ​ maintains: The verse juxtaposes lying down and rising in a different sense. Just as ​ ​ ​ ​ when one rises, he recites Shema adjacent to rising from his bed, as the verse, when you ​ ​ ​ ​ ​ ​ ​ rise, means when one awakens, so too when one lies down, he recites Shema adjacent to ​ ​ ​ ​ ​ lying down in his bed. Therefore, the recitation of the evening Shema should be performed ​ ​ ​ ​ as close as possible to the moment when one actually lies down.

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The History of the Amidah Prayer

Pirkei Avot 1:1 (1) Moses received the Torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.

Sanhedrin 64a:3-9 The verse in Nehemia states: “And they cried in a loud voice to the Lord their God” ​ (Nehemiah 9:4). What did they say in that prayer? Rav Yehuda says, and some say it is Rav ​ ​ ​ ​ ​ Yonatan who says: Woe, woe [baya, baya], this evil inclination for idol worship is what ​ ​ ​ ​ ​ ​ ​ ​ destroyed the Temple, and burned the Sanctuary, and murdered the righteous ones, and caused the Jewish people to be exiled from their land. And it still dances among us, i.e., it ​ still affects us. Didn’t You give it to us solely for the purpose of our receiving reward for ​ ​ ​ ​ overcoming it? We do not want it, nor do we not want its reward. The people fasted for three ​ ​ ​ days and prayed for mercy. In response to their prayer a note fell for them from the heavens ​ ​ ​ ​ in which was written: Truth, indicating that God accepted their request. The Gemara makes a ​ parenthetical observation. Rabbi Ḥanina says: Conclude from it that the seal of the Holy One, ​ ​ Blessed be He, is truth.

The form of a fiery lion cub came forth from the chamber of the Holy of Holies. Zechariah, ​ the prophet, said to the Jewish people: This is the evil inclination for idol worship. When ​ ​ they caught hold of it one of its hairs fell out, and it let out a shriek of pain that was heard for ​ ​ four hundred parasangs [parsei]. They said: What should we do to kill it? Perhaps Heaven ​ ​ ​ ​ will have mercy upon it if we attempt to kill it, as it will certainly scream even more. The ​ ​ prophet said to them: Throw it into a container made of lead and cover it with lead, as lead ​ ​ ​ absorbs sound. As it is written: “And he said: This is the evil one. And he cast it down into the midst of the measure, and he cast a stone of lead upon its opening” (Zechariah 5:8). They ​ followed this advice and were freed of the evil inclination for idol worship.

When they saw that the evil inclination for idol worship was delivered into their hands as they requested, the Sages said: Since it is an auspicious time, let us pray for mercy concerning the ​ evil inclination for sin concerning sexual matters. They prayed for mercy, and it was also ​ ​ ​ ​ delivered into their hands. The Sages imprisoned it for three days. At that time, people ​ ​ ​ searched for a one-day-old fresh egg for the sick but could not find one. Since the inclination ​ ​ ​ to reproduce was quashed, the chickens stopped laying eggs. They said: What should we do? If ​ ​ we pray for half, i.e., that only half its power be annulled, nothing will be achieved, because ​ Heaven does not grant half gifts, only whole gifts. What did they do? They gouged out its ​ ​ ​ ​ eyes, and this was effective in limiting it to the extent that a person is no longer aroused to ​ ​ ​ ​ ​ ​ ​ ​ commit incest with his close relatives. ​ ​ ​

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Mishneh Torah, Prayer and the Priestly Blessing 1:3-4 (3) If one is accustomed/fluent, he increases in supplications and petitions, and if one has uncircumcised lips, he speaks according to his ability and anytime he likes. And so, the number of prayers is as each to their own abilities. There are some who pray once a day, and there are those who pray many times. And everyone would pray facing the Temple. And this was the way of things from the time of Moses to Ezra.

(4) When Israel was dispersed in the days of Nebudchadnezzar the evil, they were in foreign lands and they had children in the foreign lands and their children spoke babble. And everyone’s language was this one and this one and languages were very mixed. And since the speaker was not able to speak all, they needed one language, rather that they should be confused. As it is said: “And half their children spoke in the language of Ashdod, etc” [Nehemiah 13:24]. And none knew how to speak “Yehudit” and spoke the language of the people. And because of this, when one prayed, his tongue was shortened to ask for his needs, or to give praise to the HKBH in the holy language until that their tongues were mixed up. And when Ezra and his Beit Din saw this was, they rose and instituted for themselves the 18 blessings in the order of three first praises to HaShem, and three last thanksgivings, and the middle there were in them requests on all the things that are like the foundations of every person’s desires/needs, man to man. And the needs of the community should be set in the mouths of all and they will learn them. And there will be a prayer, even the stutterers will pray wholly like the prayers of the smooth talkers, because this matter was set, all the blessings and prayers were ordered in the mouths of all Israel so that the whole matter was set in the mouths of the stutterer.

Mishnah Berakhot 4:3 (3) Rabban Gamliel says: Every day a person must pray eighteen [blessings of Shemoneh Esrei]. ​ ​ Rabbi Yehoshua says: [One may say] an abbreviated [form of the] eighteen [blessings]. Rabbi Akiva says: If his prayer is fluent in his mouth, he must say eighteen; and if it is not -- an abbreviated eighteen.

Berakhot 29a:13 R. Joshua says : The abstract of the eighteen [benedictions]. What is the abstract of the eighteen ? Rab said : An abstract of each benediction. Samuel said : "Give us understanding, O Lord, our God, to know Thy ways ; circumcise our hearts to fear Thee, and forgive us so that we may be redeemed. Keep us far from our pains ; satiate us on the pastures of Thy land and gather our scattered ones from the four [corners of the earth]. Let them that go astray be judged according to Thy will, and wave Thy hand over the wicked. Let the righteous rejoice in the rebuilding of Thy city and in the establishment of Thy Temple, and in the flourishing of the horn of David Thy servant, and in the clear-shining light of the son of Jesse, Thine anointed. Even before we call, do Thou answer. Blessed art Thou, O Lord, Who hearkenest unto prayer."

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Megillah 17b:8-20 The Amidah prayer: From where do we know this? — As it has been taught: Shimon Hapakuli organized eighteen blessings in the presence of Rabban Gamaliel in a fixed order in Yavneh. R. Yohanan said (others report, it was stated in a baraita): A hundred and twenty elders, among whom were many prophets, drew up eighteen blessings in a fixed order. Our Rabbis taught: How do we know that the blessing of the Patriarchs should be said? Because it says, “Ascribe unto the Lord the sons of might” (Psalms 29:1). And from where do we know that we say the blessing of mighty deeds? Because it says, “Ascribe unto the Lord glory and strength” (Psalms 29:1). And from where do we know that we say sanctifications? Because it says, “Ascribe unto the Lord the glory due His name, worship the Lord in the beauty of holiness.” (Psalms 29:2) What reason did they have for saying “understanding” after holiness? Because it says, “They shall sanctify the Holy One of Jacob and shall stand in awe of the God of Israel” (Isaiah 29:23), and next to this, “They also that err in spirit shall come to understanding” (Isaiah 29:24). What reason did they have for saying “repentance” after “understanding”? Because it is written, “Understanding with their heart, they will repent and be healed” (Isaiah 6:10). If that is the reason, healing should be mentioned next to repentance? Do not think such a thing, since it is written, “And let him return to the Lord and He will have compassion upon him, and to our God, for He will abundantly forgive” (Isaiah 55:7). But what did you see to rely on this verse? Rely rather on the other! There is written another verse, “Who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit”(Psalms 103:3-4). This implies that redemption and healing come after forgiveness. But it is written, “And he will repent and be healed”? That refers not to the healing of sickness but to the healing [power] of forgiveness. What reason did they have for saying redemption in the seventh blessing? Rava said: Because they [Israel] are destined to be redeemed in the seventh year [of the coming of the Messiah], therefore the mention of redemption was placed in the seventh blessing. But a Master has said, In the sixth year will be thunder, in the seventh wars, at the end of the seventh the son of David will come? War is also the beginning of redemption. What was their reason for saying healing in the eighth blessing? R. Aha said: Because circumcision which requires healing is given for the eighth day, therefore it was placed in the eighth blessing. What was their reason for saying the blessing of the years ninth? R. Alexandri said: This was directed against those who raise the market price, as it is written, “Break the arm of the wicked” (Psalms 10:15); and when David said this, he said it in the ninth Psalm. What was their reason for saying the gathering of the exiles after the blessing of the years? Because it is written, “But you, O mountains of Israel, you shall shoot forth your branches and yield your fruit to your people Israel, for they are at hand to come” (Ezekiel 36:8). And when the exiles are gather, judgment will be visited on the wicked, as it says, “And I will turn my hand upon you and purge away your dross as with lye” (Isaiah 1:25) and it is written further, “And I will restore your judges as at the first” (Isiah 1:26). And when judgment is visited on the wicked, apostates will cease, and presumptuous sinners are included with them, as it is written, “But the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be consumed” (Isaiah 1:28). And when the transgressors have disappeared, the horn of the righteous will be exalted, as it is written, “All the horns of the wicked also will I cut off, but the horns of the righteous shall be exalted” (Psalms 95:11). And Page 16 The History of our Prayers - OBM June/July 2020 - Sources English

“righteous converts” are included with the righteous, as it says, “Before the hoary head rise up, and honor the face of the elder”, and the text goes on, “And if a stranger sojourns with you” (Leviticus 19:32). And where is the horn of the righteous exalted? In Jerusalem, as it says, “Pray for the peace of Jerusalem, may they prosper that love you” (Psalms 122:6). And when Jerusalem is built, David will come, as it says,

Berakhot 28b:12 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. ​ ​

Berakhot 28b:16-24 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? 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. 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. 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. 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. 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? 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). ​ ​

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

Berakhot 29a:1-3 and scrutinized it, in an attempt to remember the blessing for two or three hours, and they did ​ ​ not remove him from serving as prayer leader. The Gemara asks: Why did they not remove ​ ​ him? Didn’t Rav Yehuda say that Rav said: One who was serving as the prayer leader before ​ ​ ​ the congregation and erred in reciting any of the blessings, they do not remove him from ​ ​ ​ ​ serving as the prayer leader. However, one who erred while reciting the blessing of the heretics ​ they remove him, as we suspect that perhaps he is a heretic and intentionally omitted the ​ ​ ​ blessing to avoid cursing himself. Why, then, did they not remove Shmuel HaKatan? The Gemara answers: Shmuel HaKatan is different because he instituted this blessing and there is ​ ​ no suspicion of him.

Berakhot 33a:27 It was also stated: Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: The members of ​ the Great Assembly established for Israel blessings and prayers, sanctifications and havdalot. Initially, they established that havdala is to be recited in the Amida prayer. ​ ​ ​ ​ ​ ​ ​ ​ ​ Subsequently, when the people became wealthy, they established that havdala is to be recited ​ ​ ​ ​ over the cup of wine. When the people again became impoverished, they established that it ​ ​ ​ ​ was to be recited in the Amida prayer. And they said: One who recites havdala in the Amida ​ ​ ​ ​ ​ ​ ​ ​ ​ prayer must recite havdala over the cup of wine as well. ​ ​ ​

Berakhot 34a:10 Rav Yehuda said: There is an additional distinction between the various sections of the Amida ​ ​ prayer: One must never request his own needs in the first three or in the last three blessings; ​ ​ ​ ​ rather, he should do so in the middle blessings. As Rabbi Ḥanina said: During the first three ​ ​ ​ ​ ​ ​ blessings, he is like a servant who arranges praise before his master; during the middle ​ ​ ​ blessings, he is like a servant who requests a reward from his master; during the final three ​ ​ ​ ​ blessings, one is like a servant who already received a reward from his master and is taking ​ ​ ​ Page 18 The History of our Prayers - OBM June/July 2020 - Sources English

his leave and departing.

Megillah 18a:8 Since hundred and twenty elders, among whom were many prophets, established the prayers in the proper order, what did Shimon Hapaquli arrange? They forgot them, and he went back and arranged them.

Megillah 18a:9 The Gemara comments: These nineteen blessings are a fixed number, and beyond this it is ​ prohibited for one to declare the praises of the Holy One, Blessed be He, by adding additional ​ ​ ​ blessings to the Amida. As Rabbi Elazar said: What is the meaning of that which is written: ​ ​ ​ ​ ​ “Who can utter the mighty acts of the Lord? Who can declare all His praise?” (Psalms ​ 106:2)? It means: For whom is it fitting to utter the mighty acts of the Lord? Only for one ​ ​ ​ who can declare all His praise. And since no one is capable of declaring all of God’s praises, ​ we must suffice with the set formula established by the Sages.

Traditional Breakup of the Amidah

Praise: 1. For God's covenant with our ancestors 2. For God's power 3. For God's holiness

Petition 4. For wisdom 5. For repentance 6. For forgiveness 7. for deliverance 8. For healing 9. For "years" (agricultural fertility in the Land of Israel) 10. For gathering of the exiles 11. For restoration of just judges 12. For punishment of heretics 13. For reward of the righteous 14. For the rebuilding of Jerusalem 15. For the coming of the Messiah 16. For God to hear prayer

Thanksgiving 17. For worship 18. For gratitude 19. For peace

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The Abridged Amidah

Berakhot 29a:13-15 What is the abridged version of the prayer of eighteen blessings? There are different opinions. Rav said: One recites an abridged version of each and every blessing. Shmuel said: An abridged version of the prayer of eighteen blessings refers to a blessing composed specifically to be recited in place of the thirteen middle blessings. It contains references to each of the thir- teen middle blessings. The formula for that blessing is: Grant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scattered people from the four corners of the earth, and those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Mes- siah, son of Yishai. Before we call, may You answer. Blessed are You, Lord, Who listens to prayer.”

Berakhot 26b:4 The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: The practice of ​ praying three times daily is ancient, albeit not in its present form; prayers were instituted by ​ the Patriarchs. However, Rabbi Yehoshua ben Levi said that the prayers were instituted ​ ​ ​ ​ based on the daily offerings sacrificed in the Holy Temple, and the prayers parallel the ​ offerings, in terms of both time and characteristics.

Berakhot 26b:5 The Gemara comments: It was taught in a baraita in accordance with the opinion of Rabbi ​ ​ ​ ​ ​ ​ ​ Yosei, son of Rabbi Ḥanina, and it was taught in a baraita in accordance with the opinion of ​ ​ ​ ​ Rabbi Yehoshua ben Levi. The Gemara elaborates: It was taught in a baraita in accordance ​ ​ ​ ​ ​ ​ with the opinion of Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning ​ ​ prayer, as it is stated when Abraham came to look out over Sodom the day after he had prayed ​ on its behalf: “And Abraham rose early in the morning to the place where he had stood ​ before the Lord” (Genesis 19:27), and from the context as well as the language utilized in the ​ ​ verse, the verb standing means nothing other than prayer, as this language is used to describe ​ ​ ​ ​ Pinehas’ prayer after the plague, as it is stated: “And Pinehas stood up and prayed and the ​ ​ plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning.

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Berakhot 26b:6 Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [lasuaḥ] in the field toward evening” (Genesis 24:63), and conversation means nothing other ​ ​ ​ ​ ​ than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [siḥo ] before the Lord” (Psalms 102:1). Obviously, Isaac was the first to pray as ​ ​ evening approached, at the time of the afternoon prayer.

Berakhot 26b:7 Jacob instituted the evening prayer, as it is stated: “And he encountered [vayifga] the place ​ ​ and he slept there for the sun had set” (Genesis 28:11). The word encounter means nothing ​ ​ ​ ​ other than prayer, as it is stated when God spoke to Jeremiah: “And you, do not pray on ​ ​ behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [tifga] Me for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun ​ ​ ​ had set.

Mishneh Torah, Prayer and the Priestly Blessing 1:4 (4) When the people of Israel went into exile in the days of the wicked Nebucednezzar, they mingled with the Persians, Greeks and other nations. In those foreign countries, children were born to them, whose language was confused. Everyone's speech was a mixture of many tongues. No one was able, when he spoke, to express his thoughts adequately in any one language, otherwise than incoherently, as it is said, "And their children spoke half in the speech of Ashdod and they could not speak in the Jews' language, but according to the language of each people" (Nehemiah 13:24). Consequently, when anyone of them prayed in Hebrew, he was unable adequately to express his needs or recount the praises of God, without mixing Hebrew with other languages. When Ezra and his Council realized this condition, they ordained the Eighteen Benedictions in their present order. The first three blessings consist of praises of God and the last three, of thanksgiving to Him. The intermediate benedictions are petitions for the things which may stand as categories of all the desires of the individual and the needs of the community. The object aimed at was that these prayers should be in an orderly form in everyone's mouth, that all should learn them, and thus the prayer of those who were not expert in speech would be as perfect as that of those who had command of a chaste style. For the same reason, they arranged [in a fixed form] all the blessings and prayers for all Jews so that the substance of every blessing should be familiar and current in the mouth of one who is not expert in speech.

Megillah 17b:8-20 § The baraita cited previously taught that the halakha against reciting a text out of order applies ​ ​ ​ ​ to the Amida prayer as well. The Gemara asks: From where do we derive this? As it is taught ​ ​ ​ ​ ​ ​ ​ in a baraita: Shimon HaPakuli arranged the eighteen blessings of the Amida prayer before ​ ​ ​ ​ ​ ​ ​ Rabban Gamliel in their fixed order in Yavne, which indicates that there is a specific order to ​ ​ ​ Page 21 The History of our Prayers - OBM June/July 2020 - Sources English

these blessings that must not be changed. Rabbi Yoḥanan said, and some say that it was ​ taught in a baraita: A hundred and twenty Elders, i.e., the Men of the Great Assembly, and ​ ​ ​ among them several prophets, established the eighteen blessings of the Amida in their fixed ​ ​ ​ ​ ​ ​ ​ order, which also shows that the order of these blessings may not be changed. The Gemara ​ proceeds to explain this order: The Sages taught in a baraita: From where is it derived that ​ ​ ​ ​ ​ ​ ​ one says the blessing of the Patriarchs, the first blessing of the Amida? As it is stated: ​ ​ ​ ​ ​ ​ “Ascribe to the Lord, mighty ones” (Psalms 29:1), which means that one should mention ​ before the Lord the mighty ones of the world, i.e., the Patriarchs. And from where is it derived ​ ​ that one then says the blessing of mighty deeds? As it is stated in the continuation of that ​ ​ ​ ​ ​ verse: “Ascribe to the Lord glory and strength” (Psalms 29:1). And from where is it derived ​ ​ ​ ​ that one then says the blessing of holiness? As it is stated in the next verse: “Give to the Lord ​ ​ ​ ​ ​ ​ the glory due to His name; worship the Lord in the beauty of holiness” (Psalms 29:2). The ​ Gemara continues: And why did they see fit to institute to say the blessing of understanding ​ ​ ​ ​ ​ after the blessing of holiness? As it is stated: “They shall sanctify the Holy One of Jacob, ​ ​ and shall revere the God of Israel” (Isaiah 29:23), and adjacent to that verse it is written: ​ “They also that erred in spirit shall come to understanding” (Isaiah 29:24). This shows that it ​ is proper for the theme of understanding to follow the theme of God’s holiness. And why did ​ they see fit to institute to say the blessing of repentance after the blessing of understanding? ​ ​ ​ ​ ​ ​ As it is written: “And they will understand with their heart, repent, and be healed” (Isaiah ​ 6:10), showing that the theme of repentance properly follows the theme of understanding. The Gemara asks: If so, that the sequence of blessings is based on this verse, let us say that the ​ ​ ​ ​ ​ ​ ​ blessing of healing should be said after the blessing of repentance. Why, then, is the next ​ ​ ​ ​ blessing in the Amida the blessing of forgiveness and not the blessing of healing? The Gemara ​ ​ explains: This cannot enter your mind, as it is written: “And let him return to the Lord, and ​ He will have compassion upon him; and to our God, for He will abundantly pardon” (Isaiah ​ 55:7), which shows that the theme of repentance should be followed by that of forgiveness. The Gemara poses a question: But what did you see to rely on this verse? Rely on the other verse, ​ ​ ​ ​ which juxtaposes repentance to healing. The Gemara answers: Another verse, in which it is ​ ​ written: “Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit” (Psalms 103:3–4), proves that the theme of healing should follow that of ​ forgiveness. The Gemara asks: Is that verse coming to say that the blessings of redemption ​ ​ ​ ​ ​ and healing should be placed following the blessing of forgiveness? But isn’t it written: ​ ​ “Repent, and be healed” (Isaiah 6:10), which suggests that repentance should be followed by ​ healing? The Gemara answers: That verse is referring not to the literal healing from illness, ​ ​ ​ ​ ​ ​ ​ but rather to the figurative healing of forgiveness, and therefore this verse too supports the ​ ​ ​ ​ ​ sequence of forgiveness following repentance. The Gemara continues: And why did they see fit ​ ​ to institute to say the blessing of redemption as the seventh blessing? Rava said: Since there is ​ ​ ​ ​ ​ ​ a tradition that the Jewish people are destined to be redeemed in the seventh year of the ​ ​ Sabbatical cycle, consequently, they fixed redemption as the seventh blessing. But didn’t the ​ ​ ​ ​ ​ Master say in a baraita: In the sixth year of the Sabbatical cycle in the days of the arrival of the ​ ​ ​ ​ ​ Messiah, heavenly sounds will be heard; in the seventh year there will be wars; and upon the ​ ​ ​ ​ ​ conclusion of the seventh year, in the eighth year, the son of David, the Messiah, will come? ​ ​ ​ ​ The redemption will take place not during the seventh year but after it. The Gemara answers: Nevertheless, the war that takes place during the seventh year is also the beginning of the ​ ​ ​ redemption process, and it is therefore correct to say that Israel will be redeemed in the seventh ​ Page 22 The History of our Prayers - OBM June/July 2020 - Sources English

year. The Gemara continues: And why did they see fit to institute that one says the blessing of ​ ​ ​ ​ healing as the eighth blessing? Rabbi Aḥa said: Since circumcision was assigned to the ​ ​ eighth day of life, and circumcision requires healing, consequently, they established healing ​ ​ ​ as the eighth blessing. And why did they see fit to institute that one says the blessing of ​ ​ ​ ​ bountiful years as the ninth blessing? Rabbi Alexandri said: This blessing was instituted in ​ ​ ​ ​ ​ reference to those who raise the prices of food. We pray for rain so that the price of produce ​ will not rise as a result of shortages, as it is written: “Break the arm of the wicked” (Psalms ​ ​ 10:15), referring to the wicked, who practice deception and extort the poor. And when David ​ expressed this request, he expressed it in the ninth psalm. Although today it is considered the ​ ​ ​ tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing. The Gemara asks: And why did they see fit to institute that one says the blessing of the ingathering of the ​ ​ ​ ​ ​ ​ exiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming” (Ezekiel 36:8), which indicates that the ingathering of the exiles will follow after ​ Eretz Yisrael is blessed with bountiful produce. And once the exiles have been gathered, ​ judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye” (Isaiah 1:25), and immediately after it is written: ​ ​ ​ ​ “And I will restore your judges as at first” (Isaiah 1:26). For this reason the blessing of the ​ restoration of judges comes after the blessing of the ingathering of the exiles. And once ​ judgment is meted out to the wicked, the transgressors, i.e., the heretics and sectarians, will ​ ​ cease to be. Consequently, the next blessing is that of the heretics, and one includes evildoers ​ ​ with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall cease to be” (Isaiah 1:28). The “transgressors ​ ​ ​ and sinners” are the evildoers, and “they that forsake the Lord” are the heretics. And once the ​ heretics cease to be, the horn, i.e., the glory, of the righteous will be exalted, as it is written: ​ ​ “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted” (Psalms 75:11). Therefore, after the blessing of the heretics, one says the blessing about the righteous. And he includes the righteous converts along with the righteous, as it is stated: ​ “You shall rise up before the hoary head, and honor the face of the elder” (Leviticus 19:32), ​ and adjacent to this it is stated: “And if a stranger sojourns with you” (Leviticus 19:33). An ​ ​ ​ “elder” is one with Torah wisdom and a “stranger” is one who has converted to Judaism. And ​ where will the horns of the righteous be exalted? In Jerusalem, as it is stated: “Pray for the ​ ​ peace of Jerusalem; they who love you shall prosper” (Psalms 122:6). “They who love you” ​ are the righteous. Therefore, the blessing of the rebuilding of Jerusalem is placed after the blessing of the righteous. And once Jerusalem is rebuilt, the Messiah, scion of the house of ​ ​ David, will come, as it is stated:

Megillah 18a:1-7 “Afterward the children of Israel shall return, and seek the Lord their God and David their king” (Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing ​ of the building of Jerusalem. And once the scion of David comes, the time for prayer will ​ ​ ​ ​ ​ come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer” (Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the ​ Page 23 The History of our Prayers - OBM June/July 2020 - Sources English

blessing of the kingdom of David. And after prayer comes, the Temple service will arrive, as ​ ​ ​ it is stated in the continuation of that verse: “Their burnt-offerings and their sacrifices shall ​ ​ be accepted on My altar” (Isaiah 56:7). The blessing of restoration of the Temple service ​ follows the blessing of hearing prayer. And when the Temple service comes, with it will also ​ ​ ​ ​ come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me” (Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service. And why did they see fit ​ ​ to institute that one says the Priestly Benediction after the blessing of thanksgiving? As it is ​ ​ ​ written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings” (Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering. The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then say the Priestly Benediction ​ ​ before the blessing of the Temple service? The Gemara answers: It should not enter your ​ ​ ​ ​ mind to say this, as it is written: “And he came down from sacrificing the sin-offering.” Is it ​ ​ written that he came down to sacrifice the offerings, implying that after blessing the people ​ ​ ​ Aaron came down and sacrificed the offerings? No, it is written, “from sacrificing,” indicating ​ ​ that the offerings had already been sacrificed. The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be said ​ immediately after the blessing of restoration of the Temple service, without the interruption of ​ ​ ​ ​ ​ ​ the blessing of thanksgiving. The Gemara rejects this argument: It should not enter your mind ​ to say this, as it is written: “Whoever sacrifices a thanks-offering honors Me,” from which we ​ ​ learn that thanksgiving follows sacrifice, as already explained. The Gemara asks: What did you ​ see to rely on this verse and juxtapose thanksgiving with sacrifice? Rely rather on the other ​ ​ ​ ​ verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: It stands to reason to have the blessing of ​ ​ thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial service and thanksgiving, which are closely related conceptually, are one matter. And why ​ ​ ​ ​ did they see fit to institute that one says the blessing beginning with the words: Grant peace, ​ ​ ​ ​ after the Priestly Benediction? As it is written immediately following the Priestly Benediction: ​ “And they shall put My name upon the children of Israel, and I will bless them” (Numbers ​ 6:27). The Priestly Benediction is followed by God’s blessing, and the blessing of the Holy ​ One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace” (Psalms 29:11).

Megillah 17b-18a The Sages taught in a baraita: From where is it derived that one says the blessing of the ​ ​ ​ ​ ​ ​ ​ ​ Patriarchs, the first blessing of the Amida? As it is stated: “Ascribe to the Lord, mighty ones” ​ ​ ​ ​ (Psalms 29:1), which means that one should mention before the Lord the mighty ones of the world, i.e., the Patriarchs. And from where is it derived that one then says the blessing of ​ ​ ​ ​ ​ ​ mighty deeds? As it is stated in the continuation of that verse: “Ascribe to the Lord glory and ​ ​ strength” (Psalms 29:1). And from where is it derived that one then says the blessing of ​ ​ ​ ​ ​ ​ ​ holiness? As it is stated in the next verse: “Give to the Lord the glory due to His name; ​ ​ worship the Lord in the beauty of holiness” (Psalms 29:2). The Gemara continues: And why ​ ​ Page 24 The History of our Prayers - OBM June/July 2020 - Sources English

did they see fit to institute to say the blessing of understanding after the blessing of holiness? ​ ​ ​ ​ ​ ​ As it is stated: “They shall sanctify the Holy One of Jacob, and shall revere the God of Israel” (Isaiah 29:23), and adjacent to that verse it is written: “They also that erred in spirit ​ ​ shall come to understanding” (Isaiah 29:24). This shows that it is proper for the theme of ​ understanding to follow the theme of God’s holiness. And why did they see fit to institute to say ​ ​ ​ the blessing of repentance after the blessing of understanding? As it is written: “And they ​ ​ ​ will understand with their heart, repent, and be healed” (Isaiah 6:10), showing that the theme ​ of repentance properly follows the theme of understanding. The Gemara asks: If so, that the ​ ​ sequence of blessings is based on this verse, let us say that the blessing of healing should be ​ ​ ​ ​ ​ ​ ​ said after the blessing of repentance. Why, then, is the next blessing in the Amida the blessing ​ ​ ​ ​ ​ of forgiveness and not the blessing of healing? The Gemara explains: This cannot enter your ​ mind, as it is written: “And let him return to the Lord, and He will have compassion upon him; and to our God, for He will abundantly pardon” (Isaiah 55:7), which shows that the ​ theme of repentance should be followed by that of forgiveness. The Gemara poses a question: But what did you see to rely on this verse? Rely on the other verse, which juxtaposes ​ ​ ​ repentance to healing. The Gemara answers: Another verse, in which it is written: “Who ​ ​ ​ forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit” (Psalms 103:3–4), proves that the theme of healing should follow that of forgiveness. The ​ Gemara asks: Is that verse coming to say that the blessings of redemption and healing should ​ ​ ​ ​ ​ ​ be placed following the blessing of forgiveness? But isn’t it written: “Repent, and be healed” ​ (Isaiah 6:10), which suggests that repentance should be followed by healing? The Gemara answers: That verse is referring not to the literal healing from illness, but rather to the ​ ​ ​ ​ ​ ​ ​ ​ ​ figurative healing of forgiveness, and therefore this verse too supports the sequence of ​ ​ forgiveness following repentance. The Gemara continues: And why did they see fit to institute ​ ​ to say the blessing of redemption as the seventh blessing? Rava said: Since there is a tradition ​ ​ ​ ​ ​ that the Jewish people are destined to be redeemed in the seventh year of the Sabbatical cycle, ​ ​ consequently, they fixed redemption as the seventh blessing. But didn’t the Master say in a ​ ​ ​ ​ ​ baraita: In the sixth year of the Sabbatical cycle in the days of the arrival of the Messiah, ​ ​ ​ heavenly sounds will be heard; in the seventh year there will be wars; and upon the ​ ​ ​ ​ ​ conclusion of the seventh year, in the eighth year, the son of David, the Messiah, will come? ​ ​ ​ ​ The redemption will take place not during the seventh year but after it. The Gemara answers: Nevertheless, the war that takes place during the seventh year is also the beginning of the ​ ​ ​ redemption process, and it is therefore correct to say that Israel will be redeemed in the seventh ​ year. The Gemara continues: And why did they see fit to institute that one says the blessing of ​ ​ ​ ​ healing as the eighth blessing? Rabbi Aḥa said: Since circumcision was assigned to the ​ ​ eighth day of life, and circumcision requires healing, consequently, they established healing ​ ​ ​ as the eighth blessing. And why did they see fit to institute that one says the blessing of ​ ​ ​ ​ bountiful years as the ninth blessing? Rabbi Alexandri said: This blessing was instituted in ​ ​ ​ ​ ​ reference to those who raise the prices of food. We pray for rain so that the price of produce ​ will not rise as a result of shortages, as it is written: “Break the arm of the wicked” (Psalms ​ ​ 10:15), referring to the wicked, who practice deception and extort the poor. And when David ​ expressed this request, he expressed it in the ninth psalm. Although today it is considered the ​ ​ ​ tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing. The Gemara asks: And why did they see fit to institute that one says the blessing of the ingathering of the ​ ​ ​ ​ ​ ​ Page 25 The History of our Prayers - OBM June/July 2020 - Sources English

exiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming” (Ezekiel 36:8), which indicates that the ingathering of the exiles will follow after ​ Eretz Yisrael is blessed with bountiful produce. And once the exiles have been gathered, ​ judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye” (Isaiah 1:25), and immediately after it is written: ​ ​ ​ ​ “And I will restore your judges as at first” (Isaiah 1:26). For this reason the blessing of the ​ restoration of judges comes after the blessing of the ingathering of the exiles. And once ​ judgment is meted out to the wicked, the transgressors, i.e., the heretics and sectarians, will ​ ​ cease to be. Consequently, the next blessing is that of the heretics, and one includes evildoers ​ ​ with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall cease to be” (Isaiah 1:28). The “transgressors ​ ​ ​ and sinners” are the evildoers, and “they that forsake the Lord” are the heretics. And once the ​ heretics cease to be, the horn, i.e., the glory, of the righteous will be exalted, as it is written: ​ ​ “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted” (Psalms 75:11). Therefore, after the blessing of the heretics, one says the blessing about the righteous. And he includes the righteous converts along with the righteous, as it is stated: ​ “You shall rise up before the hoary head, and honor the face of the elder” (Leviticus 19:32), ​ and adjacent to this it is stated: “And if a stranger sojourns with you” (Leviticus 19:33). An ​ ​ ​ “elder” is one with Torah wisdom and a “stranger” is one who has converted to Judaism. And ​ where will the horns of the righteous be exalted? In Jerusalem, as it is stated: “Pray for the ​ ​ peace of Jerusalem; they who love you shall prosper” (Psalms 122:6). “They who love you” ​ are the righteous. Therefore, the blessing of the rebuilding of Jerusalem is placed after the blessing of the righteous. And once Jerusalem is rebuilt, the Messiah, scion of the house of ​ ​ David, will come, as it is stated: “Afterward the children of Israel shall return, and seek the ​ ​ Lord their God and David their king” (Hosea 3:5), and consequently, the blessing of the ​ kingdom of David follows the blessing of the building of Jerusalem. And once the scion of ​ ​ David comes, the time for prayer will come, as it is stated: “I will bring them to My sacred ​ ​ mountain and make them joyful in My house of prayer” (Isaiah 56:7). Therefore, the blessing ​ of hearing prayer is recited after the blessing of the kingdom of David. And after prayer comes, ​ the Temple service will arrive, as it is stated in the continuation of that verse: “Their ​ ​ ​ ​ burnt-offerings and their sacrifices shall be accepted on My altar” (Isaiah 56:7). The ​ blessing of restoration of the Temple service follows the blessing of hearing prayer. And when ​ the Temple service comes, with it will also come thanksgiving, as it is stated: “Whoever ​ ​ ​ ​ sacrifices a thanks-offering honors Me” (Psalms 50:23), which teaches that thanksgiving ​ follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service. And why did they see fit to institute that one says the Priestly Benediction ​ ​ ​ after the blessing of thanksgiving? As it is written: “And Aaron lifted up his hand toward ​ ​ the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings” (Leviticus 9:22), teaching that the Priestly ​ Benediction follows the sacrificial service, which includes the thanks-offering. The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then say the Priestly Benediction before the blessing of the Temple service? The ​ ​ ​ ​ ​ ​ Gemara answers: It should not enter your mind to say this, as it is written: “And he came ​ ​ ​ down from sacrificing the sin-offering.” Is it written that he came down to sacrifice the ​ ​ ​ Page 26 The History of our Prayers - OBM June/July 2020 - Sources English

offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, it is written, “from sacrificing,” indicating that the offerings had already been sacrificed. ​ ​ The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be said immediately after the blessing of restoration of ​ ​ ​ ​ the Temple service, without the interruption of the blessing of thanksgiving. The Gemara rejects ​ ​ ​ this argument: It should not enter your mind to say this, as it is written: “Whoever sacrifices ​ ​ ​ a thanks-offering honors Me,” from which we learn that thanksgiving follows sacrifice, as ​ already explained. The Gemara asks: What did you see to rely on this verse and juxtapose ​ ​ thanksgiving with sacrifice? Rely rather on the other verse, which indicates that it is the Priestly ​ ​ ​ ​ Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: It ​ stands to reason to have the blessing of thanksgiving immediately following the blessing of the ​ sacrificial service, since the sacrificial service and thanksgiving, which are closely related ​ ​ conceptually, are one matter. And why did they see fit to institute that one says the blessing ​ ​ ​ ​ ​ ​ beginning with the words: Grant peace, after the Priestly Benediction? As it is written ​ immediately following the Priestly Benediction: “And they shall put My name upon the ​ children of Israel, and I will bless them” (Numbers 6:27). The Priestly Benediction is followed ​ by God’s blessing, and the blessing of the Holy One, Blessed be He, is peace, as it is stated: ​ “The Lord blesses His people with peace” (Psalms 29:11). The Gemara returns to the baraita ​ ​ cited at the beginning of the discussion: Now, since the baraita teaches that a hundred and ​ ​ ​ ​ ​ twenty Elders, including many prophets, established the Amida prayer in its fixed order, ​ ​ ​ ​ ​ ​ what is it that Shimon HaPakuli arranged in a much later period of time, as related by Rabbi ​ ​ ​ Yoḥanan? The Gemara answers: Indeed, the blessings of the Amida prayer were originally ​ arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people forgot them, and Shimon HaPakuli then arranged them again. The Gemara ​ ​ ​ ​ comments: These nineteen blessings are a fixed number, and beyond this it is prohibited for ​ ​ one to declare the praises of the Holy One, Blessed be He, by adding additional blessings to ​ ​ the Amida. As Rabbi Elazar said: What is the meaning of that which is written: “Who can ​ ​ ​ ​ ​ utter the mighty acts of the Lord? Who can declare all His praise?” (Psalms 106:2)? It ​ means: For whom is it fitting to utter the mighty acts of the Lord? Only for one who can ​ ​ ​ declare all His praise. And since no one is capable of declaring all of God’s praises, we must ​ suffice with the set formula established by the Sages. Rabba bar bar Ḥana said that Rabbi ​ ​ Yoḥanan said: With regard to one who excessively declares the praises of the Holy One, ​ Blessed be He, his fate is to be uprooted from the world, as it appears as if he had exhausted ​ ​ ​ ​ ​ all of God’s praises. As it is stated: “Shall it be told to Him when I speak? If a man says it, ​ ​ he would be swallowed up” (Job 37:20). The Gemara interprets the verse as saying: Can all of ​ God’s praises be expressed when I speak? If a man would say such a thing, he would be “swallowed up” as punishment. The Gemara relates: Rabbi Yehuda, a man of Kefar ​ Gibboraya, and some say he was a man of Kefar Gibbor Ĥayil, taught: What is the meaning ​ ​ ​ of that which is written: “For You silence is praise” (Psalms 65:2)? The best remedy of all is ​ ​ ​ ​ ​ silence, i.e., the optimum form of praising God is silence. The Gemara relates: When Rav Dimi ​ ​ came from Eretz Israel to Babylonia, he said: In the West, Eretz Yisrael, they say an adage: If ​ ​ ​ ​ ​ a word is worth one sela, silence is worth two. § It is taught in the mishna: If one read the ​ ​ ​ ​ ​ ​ ​ ​ Megilla by heart he has not fulfilled his obligation. The Gemara asks: From where do we ​ ​ ​ derive this? Rava said: This is derived by means of a verbal analogy between one instance of ​ ​ ​ ​ the term remembrance and another instance of the term remembrance. It is written here, with ​ ​ ​ ​ Page 27 The History of our Prayers - OBM June/July 2020 - Sources English

regard to the Megilla: “That these days should be remembered” (Esther 9:28), and it is ​ ​ ​ written elsewhere: “And the Lord said to Moses: Write this for a memorial in the book, and ​ rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). Just as there, with regard to Amalek, remembrance is ​ ​ referring specifically to something written in a book, as it is stated, “in the book,” so too here, ​ ​ ​ the Megilla remembrance is through being written in a book. The Gemara raises a question: But ​ ​ ​ from where do we know that this remembrance that is stated with regard to Amalek and to the ​ ​ ​ Megilla involves reading it out loud from a book? Perhaps it requires merely looking into the ​ ​ ​ ​ ​ ​ book, reading it silently. The Gemara answers: It should not enter your mind to say this, as it ​ ​ was taught in a baraita: The verse states: “Remember what Amalek did to you” (Deuteronomy ​ ​ ​ ​ 25:17). One might have thought that it suffices for one to remember this silently, in his heart. ​ ​ ​ But this cannot be, since when it says subsequently: “You shall not forget” (Deuteronomy ​ ​ ​ ​ 25:19), it is already referring to forgetting from the heart. How, then, do I uphold the ​ ​ ​ ​ ​ ​ meaning of “remember”? What does this command to remember add to the command to not ​ ​ forget? Therefore, it means that the remembrance must be expressed out loud, with the mouth. § ​ ​ It was taught further in the mishna: If one read the Megilla in Aramaic translation he has not ​ ​ ​ ​ ​ fulfilled his obligation. The Gemara asks: What are the circumstances of this case? If we say ​ ​ ​ ​ that the Megilla was written in the original biblical text, i.e., in Hebrew, and he read it in ​ ​ ​ ​ ​ ​ Aramaic translation, then this is the same as reading it by heart, as he is not reading the words ​ ​ ​ ​ ​ ​ written in the text, and the mishna has already stated that one does not fulfill his obligation by reading the Megilla by heart. The Gemara answers: No, it is necessary to teach this case as well, ​ ​ ​ ​ as it is referring to a case in which the Megilla was written not in the original Hebrew but in ​ ​ ​ Aramaic translation, and he read it as written, in Aramaic translation. § The mishna ​ ​ ​ ​ ​ ​ continues: However, for those who speak a foreign language, one may read the Megilla in ​ ​ ​ that foreign language. The Gemara raises a difficulty: But didn’t you say in the mishna: If he ​ ​ ​ ​ ​ read it in any other language he has not fulfilled his obligation? The Gemara cites the answer ​ ​ ​ of Rav and Shmuel, who both say: When the mishna says: A foreign language, it is referring ​ ​ specifically to the Greek foreign language, which has a unique status with regard to biblical ​ ​ translation. The Gemara asks: What are the circumstances of the case? If we say that the ​ ​ ​ ​ Megilla was written in Ashurit, i.e., in Hebrew, and he read it in Greek, this is the same as ​ ​ ​ ​ ​ ​ reading it by heart, and the mishna teaches that one does not fulfill his obligation by reading by ​ ​ heart. The Gemara answers: Rabbi Aḥa said that Rabbi Elazar said: The mishna is dealing ​ ​ ​ with a case in which the Megilla was written in the Greek foreign language and was also read ​ ​ in that language. Apropos statements in this line of tradition, the Gemara adds: And Rabbi Aḥa ​ further said that Rabbi Elazar said: From where is it derived that the Holy One, Blessed be ​ ​ ​ ​ ​ He, called Jacob El, meaning God? As it is stated: “And he erected there an altar, and he ​ ​ ​ ​ called it El, God of Israel” (Genesis 33:20). It is also possible to translate this as: And He, i.e., ​ the God of Israel, called him, Jacob, El. Indeed, it must be understood this way, as if it enters ​ your mind to say that the verse should be understood as saying that Jacob called the altar El, it ​ ​ should have specified the subject of the verb and written: And Jacob called it El. But since the ​ ​ ​ ​ ​ verse is not written this way, the verse must be understood as follows: He called Jacob El; and ​ who called him El? The God of Israel. The Gemara returns to discussing languages for reading ​ the Megilla and raises an objection against Rav and Shmuel, who said that one may read the ​ ​ Megilla in Greek but not in other foreign languages. It is taught in a baraita: If one read the ​ ​ ​ ​ Megilla in Coptic [Giptit], Ivrit, Elamite, Median, or Greek, he has not fulfilled his ​ ​ ​ ​ ​ ​ Page 28 The History of our Prayers - OBM June/July 2020 - Sources English

obligation, indicating that one cannot fulfill his obligation by reading the Megilla in Greek. The Gemara answers: The clause in the mishna that teaches that the Megilla may be read in a foreign language to one who speaks that foreign language is comparable only to that which was taught ​ ​ in a different baraita: If one reads the Megilla in Coptic to Copts, in Ivrit to Ivrim, in Elamite ​ ​ ​ ​ ​ ​ ​ ​ to Elamites, or in Greek to Greeks, he has fulfilled his obligation. The Megilla may be read in ​ any language, provided the listener understands that language. The Gemara asks: But if so, that ​ ​ one who reads the Megilla in a foreign language that he speaks fulfills his obligation, why did ​ Rav and Shmuel establish the ruling of the mishna as referring specifically to Greek? Let ​ ​ ​ ​ them interpret it as referring to any foreign language that one speaks. The Gemara explains: ​ ​ ​ Rather, the mishna is to be understood like the baraita, that one who reads the Megilla in a ​ ​ ​ ​ ​ language that he speaks fulfills his obligation; and that which was stated in the name of Rav ​ ​ ​ and Shmuel was said as a general statement, not relating to the mishna but as an independent ​ ​ ​ ruling, as follows: Rav and Shmuel both say: The Greek language is acceptable for ​ everyone, i.e., anyone who reads the Megilla in Greek has fulfilled his obligation, even if he ​ does not understand Greek. The Gemara raises a difficulty: But doesn’t the baraita cited above ​ ​ ​ ​ teach that if one reads the Megilla in Greek to Greeks he has fulfilled his obligation? This ​ ​ ​ implies that reading in Greek, yes, this is acceptable for Greeks, but for everyone else, no, it is ​ ​ ​ ​ ​ ​ not. The Gemara answers: Rav and Shmuel disagree with this statement of the baraita, because ​ ​ they agree with the opinion of Rabban Shimon ben Gamliel. As we learned in a mishna ​ ​ ​ ​ (Megilla 8b): Rabban Shimon ben Gamliel says: Even for books of the Bible, the Sages did ​ ​ ​ ​ ​ ​ ​ not permit them to be written in any foreign language other than Greek, indicating that Greek ​ ​ ​ has a special status, and is treated like the original Hebrew. The Gemara asks: But if this was the intention of Rav and Shmuel, let them state explicitly: The halakha is in accordance with the ​ ​ ​ ​ ​ ​ opinion of Rabban Shimon ben Gamliel. Why did Rav and Shmuel formulate their statement as ​ ​ if they were issuing a new ruling? The Gemara answers: Had they said simply that the halakha ​ ​ ​ ​ is in accordance with Rabban Shimon ben Gamliel, I would have said that this applies only ​ ​ ​ to the other books of the Bible, but with regard to the Megilla, of which it is written: ​ ​ ​ ​ “According to their writing,” I would say that one does not fulfill his obligation if he reads it ​ ​ ​ in Greek. Therefore they stated their own opinion to teach us that even in the case of the Megilla ​ ​ one fulfills his obligation if he reads it in Greek. § It was taught in the mishna: And one who ​ speaks a foreign language who heard the Megilla being read in Ashurit, i.e., in Hebrew, has ​ ​ ​ ​ ​ ​ fulfilled his obligation. The Gemara asks: But isn’t it so that he does not understand what ​ ​ ​ ​ they are saying? Since he does not understand Hebrew, how does he fulfill his obligation? The ​ Gemara answers: It is just as it is with women and uneducated people; they too understand ​ ​ ​ ​ little Hebrew, but nevertheless they fulfill their obligation when they hear the Megilla read in that language. Ravina strongly objects to the premise of the question raised above, i.e., that ​ ​ someone who does not understand the original, untranslated language of the Megilla cannot fulfill his obligation. Is that to say that even we, the Sages, who are very well acquainted with ​ ​ ​ ​ Hebrew, know for certain the meaning of the obscure words ha’aḥashteranim benei ​ ​ ​ haramakhim (Esther 8:10), often translated as: “Used in the royal service, bred from the stud”? ​ But nevertheless, we fulfill the mitzva of reading the Megilla and publicizing the miracle of ​ ​ ​ ​ ​ Purim by reading these words as they appear in the original text. Here too, one who speaks a ​ ​ foreign language who hears the Megilla being read in Hebrew fulfills the mitzva of reading the ​ ​ Megilla and publicizing the Purim miracle, even if he does not understand the words ​ ​ ​ ​ themselves. § The mishna continues: If one reads the Megilla at intervals [seirugin] he has ​ ​ ​ ​ ​ ​ ​ Page 29 The History of our Prayers - OBM June/July 2020 - Sources English

fulfilled his obligation. The Gemara relates that the Sages did not know what is meant by the ​ ​ ​ word seirugin. One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying ​ ​ ​ ​ ​ ​ to the Sages who were entering the house intermittently rather than in a single group: How ​ ​ long are you going to enter seirugin seirugin? As she lived in Rabbi Yehuda HaNasi’s house ​ ​ ​ and certainly heard the most proper Hebrew being spoken, they understood from this that the word seirugin means at intervals. It is similarly related that the Sages did not know what is ​ ​ ​ meant by the word ḥalogelogot, which appears in various mishnayot and baraitot. One day they ​ ​ ​ ​ ​ ​ ​ heard the maidservant in Rabbi Yehuda HaNasi’s house saying to a certain man who was ​ ​ scattering purslane: How long will you go on scattering your ḥalogelogot? And from this ​ ​ they understood that ḥalogelogot is purslane. Likewise, the Sages did not know what is meant ​ ​ ​ by salseleha in the verse: “Get wisdom…salseleha and it will exalt you” (Proverbs 4:7–8). One ​ ​ ​ ​ ​ day they heard the maidservant in Rabbi Yehuda HaNasi’s house talking to a certain man ​ ​ ​ who was twirling his hair, saying to him: How long will you go on twirling [mesalsel] your ​ ​ ​ ​ hair? And from this they understood that the verse is saying: Turn wisdom around and around, ​ and it will exalt you. The Gemara relates additional examples: The Sages did not know what is ​ meant by the word yehav in the verse: “Cast upon the Lord your yehav” (Psalms 55:23). ​ ​ ​ ​ ​ ​ Rabba bar bar Ḥana said: One time I was traveling with a certain Arab [Tayya’a] and I ​ ​ ​ was carrying a load, and he said to me: Take your yehav and throw it on my camel, and I ​ ​ ​ understood that yehav means a load or burden. And similarly, the Sages did not know what is ​ ​ ​ meant by the word matatei in the verse: “And I will tatei it with the matatei of destruction” ​ ​ ​ ​ ​ ​ ​ (Isaiah 14:23). One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying ​ ​ ​ to her friend: Take a tateita and tati the house, from which they understood that a matatei is a ​ ​ ​ ​ ​ ​ ​ broom, and the verb tati means to sweep. On the matter of reading the Megilla with ​ ​ interruptions, the Sages taught the following baraita: If one reads the Megilla at intervals, ​ ​ ​ ​ ​ pausing and resuming at intervals, he has fulfilled his obligation. ​ ​

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