benediction

What has been decided about the matter? Said R. Samuel b. Sasarṭai in the name of R. Ḥiyya b. 'Ashi, who said it in the name of Rab: The benediction should be inserted between "Redeemer" and "Healer" (of Israel), but R. 'Asi said in the name of R. Jannai b. Ishmael, it should be included in the benediction: "Who hearest prayer," and this is the accepted law.

The inhabitants of Nawe sent the following question to Rabbi: Inasmuch as we are in need of rain at the time of the solstice of Tammuz, are we to be compared to individuals and hence to include our prayer for rain in the benediction "Who hearest Prayer," or are we regarded as a community and should insert it in the "Blessing of the Years"? Rabbi replied: You are regarded as individuals, and should insert your prayer in the benediction: "Who hearest Prayer." An objection was raised: R. Judah says, the given order of fasts applies only to times when the seasons of the year were divided on the basis of their normal recurrence and Israel was dwelling in its land, but in the present time all depends upon the nature of the seasons and upon the nature of the localities! What! You quote a Baraita to contradict Rabbi! Rabbi is an authority of the Mishnah and is entitled to differ.

The inhabitants of Nawe sent the following question to Rabbi: Inasmuch as we are in need of rain at the time of the solstice of Tammuz, are we to be compared to individuals and hence to include our prayer for rain in the benediction "Who hearest Prayer," or are we regarded as a community and should insert it in the "Blessing of the Years"? Rabbi replied: You are regarded as individuals, and should insert your prayer in the benediction: "Who hearest Prayer." An objection was raised: R. Judah says, the given order of fasts applies only to times when the seasons of the year were divided on the basis of their normal recurrence and Israel was dwelling in its land, but in the present time all depends upon the nature of the seasons and upon the nature of the localities! What! You quote a Baraita to contradict Rabbi! Rabbi is an authority of the Mishnah and is entitled to differ.

4. The first benediction he closes with the words: He who answered Abraham on Mount Moriah may answer you and hear the voice of your crying this day, blessed art Thou who redeemest Israel. The second Benediction he closes thus: He who answered our ancestors on the Red Sea, may answer you and hear the voice of your crying this day, blessed art Thou who rememberest things forgotten. The third he closes thus: He who answered Joshua in Gilgal, may answer you and hear the voice of your crying this day, blessed art Thou who hearest the sounding of the trumpet. The fourth he closes thus: He who answered Samuel in Mizpah, may answer you and hear the voice of your crying this day, blessed art Thou who hearest cries. The fifth he closes thus: He who answered Elijah on Mount Carmel, may answer you and hear the voice of your crying this day, blessed art Thou who hearest prayer. The sixth he closes thus: He who answered Jonah in the belly of the fish, may answer you and hear the voice of your crying this day, blessed art Thou who answerest in time of distress. The seventh he closes thus: He who answered David and Solomon, his son, in Jerusalem, may answer you and hear the crying of your voice this day, blessed art Thou who hast mercy on the land.

4. The first benediction he closes with the words: He who answered Abraham on Mount Moriah may answer you and hear the voice of your crying this day, blessed art Thou who redeemest Israel. The second Benediction he closes thus: He who answered our ancestors on the Red Sea, may answer you and hear the voice of your crying this day, blessed art Thou who rememberest things forgotten. The third he closes thus: He who answered Joshua in Gilgal, may answer you and hear the voice of your crying this day, blessed art Thou who hearest the sounding of the trumpet. The fourth he closes thus: He who answered Samuel in Mizpah, may answer you and hear the voice of your crying this day, blessed art Thou who hearest cries. The fifth he closes thus: He who answered Elijah on Mount Carmel, may answer you and hear the voice of your crying this day, blessed art Thou who hearest prayer. The sixth he closes thus: He who answered Jonah in the belly of the fish, may answer you and hear the voice of your crying this day, blessed art Thou who answerest in time of distress. The seventh he closes thus: He who answered David and Solomon, his son, in Jerusalem, may answer you and hear the crying of your voice this day, blessed art Thou who hast mercy on the land.

in the days of R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin that one went before the ark, recited the benediction, and the congregation responded Amen.—"Blow, ye priests, blow!"—He who answered Abraham on mount Moriah may answer you and hear the voice of your cry this day.—"Sound the alarm, ye sons of Aaron, sound!"—He who answered our ancestors on the Red Sea, may answer you, and hear the voice of your cry this day; and so after each benediction. When the matter came up before the Sages they said this procedure was customary only before the eastern gates (of the Temple).

in the days of R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin that one went before the ark, recited the benediction, and the congregation responded Amen.—"Blow, ye priests, blow!"—He who answered Abraham on mount Moriah may answer you and hear the voice of your cry this day.—"Sound the alarm, ye sons of Aaron, sound!"—He who answered our ancestors on the Red Sea, may answer you, and hear the voice of your cry this day; and so after each benediction. When the matter came up before the Sages they said this procedure was customary only before the eastern gates (of the Temple).

He recites before them twenty-four benedictions, namely, the eighteen that are read every day, to which he adds six more. You say six, are they not seven, as we read in the Mishnah: "The seventh he closes thus"? Said R. Naḥman b. Isaac: Do you know what "seventh" means? It means the seventh of the longer benedictions, as it is stated in a Baraita: The reader must prolong the benediction: "Redeemer of Israel" and, in closing it, he is to say: "He who answered Abraham our ancestor on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, redeemer of Israel"; the congregation responds: Amen! and the sexton of the synagogue says, "Blow, ye priests, blow! He who answered our fathers on the Red Sea, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, who rememberest things forgotten!" The congregation answers: Amen! and the sexton of the synagogue says, "Sound the alarm, ye sons of Aaron, sound!" The same order was observed in all other benedictions, namely, that in one case he would say "blow!" and in the other "sound the alarm!" However, the rule (of responding Amen) applies only to services in the country, but in the Sanctuary it was not so, because it was not customary to respond Amen in the Sanctuary. Whence do we know that they did not respond Amen in the Sanctuary? It is said (Nehem., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that after all the benedictions there was one doxology, Scripture therefore says: "exalted above all blessing," which means to say: Give praise after each blessing (benediction). What then was said in the Sanctuary? The reader said: "Blessed is the Lord, Our God, the God of Israel from everlasting to everlasting, blessed art Thou, O Lord, redeemer of Israel," to which the congregation responded: "Blessed be the Name of His glorious kingdom for ever and ever!" The sexton of the synagogue then said: "Blow, ye priests, blow!" whereupon the reader again said: "He who answered Abraham on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou who rememberest things forgotten," to which they responded: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then said: "Sound the alarm, ye sons of Aaron, sound!" The same procedure was observed in all other benedictions, namely, that in connection with the one he would say "blow!" and with the other, "sound the alarm!" until he had finished them all. This procedure was introduced also by R. Ḥalafta in Sepphoris and by R. Ḥanina b. Teradyon in Siknin, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple Mount.

He recites before them twenty-four benedictions, namely, the eighteen that are read every day, to which he adds six more. You say six, are they not seven, as we read in the Mishnah: "The seventh he closes thus"? Said R. Naḥman b. Isaac: Do you know what "seventh" means? It means the seventh of the longer benedictions, as it is stated in a Baraita: The reader must prolong the benediction: "Redeemer of Israel" and, in closing it, he is to say: "He who answered Abraham our ancestor on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, redeemer of Israel"; the congregation responds: Amen! and the sexton of the synagogue says, "Blow, ye priests, blow! He who answered our fathers on the Red Sea, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, who rememberest things forgotten!" The congregation answers: Amen! and the sexton of the synagogue says, "Sound the alarm, ye sons of Aaron, sound!" The same order was observed in all other benedictions, namely, that in one case he would say "blow!" and in the other "sound the alarm!" However, the rule (of responding Amen) applies only to services in the country, but in the Sanctuary it was not so, because it was not customary to respond Amen in the Sanctuary. Whence do we know that they did not respond Amen in the Sanctuary? It is said (Nehem., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that after all the benedictions there was one doxology, Scripture therefore says: "exalted above all blessing," which means to say: Give praise after each blessing (benediction). What then was said in the Sanctuary? The reader said: "Blessed is the Lord, Our God, the God of Israel from everlasting to everlasting, blessed art Thou, O Lord, redeemer of Israel," to which the congregation responded: "Blessed be the Name of His glorious kingdom for ever and ever!" The sexton of the synagogue then said: "Blow, ye priests, blow!" whereupon the reader again said: "He who answered Abraham on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou who rememberest things forgotten," to which they responded: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then said: "Sound the alarm, ye sons of Aaron, sound!" The same procedure was observed in all other benedictions, namely, that in connection with the one he would say "blow!" and with the other, "sound the alarm!" until he had finished them all. This procedure was introduced also by R. Ḥalafta in Sepphoris and by R. Ḥanina b. Teradyon in Siknin, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple Mount.

Some give the foregoing passage in the following version: As is stated in a Baraita, he recites before them twenty-four benedictions, namely, the eighteen daily benedictions, to which he adds six more. Where are the latter inserted? Between "Redeemer" and "Healer." The benediction of redemption is prolonged and Amen is responded after each benediction. This was the custom in the country, but in the Sanctuary they used to say: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel," whereupon the congregation responded: "Blessed is the Name of His glorious kingdom for ever and aye," because it was not customary to respond Amen in the Sanctuary. And whence do we know that it was not customary to respond Amen in the Sanctuary? For it is said (Neh., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that there was one general doxology pronounced after all the benedictions, Scripture therefore says, "exalted above all blessing and praise", which means to say: Give praise after each blessing (benediction). Thus before closing the first he says: Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel, to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then says: "Blow, ye priests, blow!", whereupon the reader repeats: "He who answered Abraham on mount Moriah", etc. They then blow, sound the alarm and blow again. The second he closes by saying: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou who rememberest things forgotten," to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye," whereupon the sexton of the synagogue says: "Sound the alarm, ye sons of Aaron, sound!" The reader then repeats: "He who answered our fathers on the Red Sea", etc. This order is observed in all benedictions, namely that in connection with one he would say first "blow!" and with the other "sound the alarm," until he had finished them all. R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin introduced the same order, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple mount.

Some give the foregoing passage in the following version: As is stated in a Baraita, he recites before them twenty-four benedictions, namely, the eighteen daily benedictions, to which he adds six more. Where are the latter inserted? Between "Redeemer" and "Healer." The benediction of redemption is prolonged and Amen is responded after each benediction. This was the custom in the country, but in the Sanctuary they used to say: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel," whereupon the congregation responded: "Blessed is the Name of His glorious kingdom for ever and aye," because it was not customary to respond Amen in the Sanctuary. And whence do we know that it was not customary to respond Amen in the Sanctuary? For it is said (Neh., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that there was one general doxology pronounced after all the benedictions, Scripture therefore says, "exalted above all blessing and praise", which means to say: Give praise after each blessing (benediction). Thus before closing the first he says: Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel, to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then says: "Blow, ye priests, blow!", whereupon the reader repeats: "He who answered Abraham on mount Moriah", etc. They then blow, sound the alarm and blow again. The second he closes by saying: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou who rememberest things forgotten," to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye," whereupon the sexton of the synagogue says: "Sound the alarm, ye sons of Aaron, sound!" The reader then repeats: "He who answered our fathers on the Red Sea", etc. This order is observed in all benedictions, namely that in connection with one he would say first "blow!" and with the other "sound the alarm," until he had finished them all. R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin introduced the same order, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple mount.

Some give the foregoing passage in the following version: As is stated in a Baraita, he recites before them twenty-four benedictions, namely, the eighteen daily benedictions, to which he adds six more. Where are the latter inserted? Between "Redeemer" and "Healer." The benediction of redemption is prolonged and Amen is responded after each benediction. This was the custom in the country, but in the Sanctuary they used to say: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel," whereupon the congregation responded: "Blessed is the Name of His glorious kingdom for ever and aye," because it was not customary to respond Amen in the Sanctuary. And whence do we know that it was not customary to respond Amen in the Sanctuary? For it is said (Neh., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that there was one general doxology pronounced after all the benedictions, Scripture therefore says, "exalted above all blessing and praise", which means to say: Give praise after each blessing (benediction). Thus before closing the first he says: Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel, to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then says: "Blow, ye priests, blow!", whereupon the reader repeats: "He who answered Abraham on mount Moriah", etc. They then blow, sound the alarm and blow again. The second he closes by saying: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou who rememberest things forgotten," to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye," whereupon the sexton of the synagogue says: "Sound the alarm, ye sons of Aaron, sound!" The reader then repeats: "He who answered our fathers on the Red Sea", etc. This order is observed in all benedictions, namely that in connection with one he would say first "blow!" and with the other "sound the alarm," until he had finished them all. R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin introduced the same order, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple mount.

The first benediction he closes with the words: He who answered Abraham, etc. It was taught: There are some that reverse the order, putting the word "crying" in the benediction referring to Elijah, and the word "prayer" in the one referring to Samuel. This would be correct so far as Samuel is concerned, because in connection with him crying as well as prayer are found in the Bible, but in the case of Elijah, the expression used is 'prayer', not 'crying'. Answer. The words (I Kings, 18. 37) "Hear me, O Lord, hear me," are equivalent to crying.

The first benediction he closes with the words: He who answered Abraham, etc. It was taught: There are some that reverse the order, putting the word "crying" in the benediction referring to Elijah, and the word "prayer" in the one referring to Samuel. This would be correct so far as Samuel is concerned, because in connection with him crying as well as prayer are found in the Bible, but in the case of Elijah, the expression used is 'prayer', not 'crying'. Answer. The words (I Kings, 18. 37) "Hear me, O Lord, hear me," are equivalent to crying.

The sixth he closes thus: He who answered Jonah, etc. The seventh he closes thus: He who answered David, etc. Did not Jonah live after David and Solomon? Why then is he mentioned first? Because it is intended that the last closing should be: "Blessed be He who has mercy upon the land." It was taught: It is reported in the name of Symmachos that the seventh benediction is closed with the words: "Blessed be He who lowereth the haughty."

R. Matnah said, it is the day on which permission was given to bury those slain at Bettar, which accords with what R. Matnah said elsewhere, that on the day on which the slain of Bettar were given over for burial, there was introduced in Jabneh (Jamnia) the benediction, "Who is good and beneficent," good, because the corpses had not become putrid, beneficent, because they were given over for burial.