benedictions

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

Said R. 'Ashi: The same view can be deduced from the text of our Mishnah, for it reads: "In what respect are these (seven) fasts more rigorous than the (three) immediately preceding ones? In that on these (seven) fast days the alarm is sounded and the shops are closed," which shows that with respect to the twenty-four benedictions both groups of fasts are alike. If, however, you should say that here, too, the Mishnah mentions one difference and omits another, what will you do with the words of the Mishnah: "In what respect"? Answer: Do you think that the phrase "in what respect" is to be taken strictly? Did not the Mishnah omit mentioning the ark? No, this is no omission, because the Mishnah mentions it in the next chapter. Now that you have arrived at this point, you may just as well say that failing to mention the increase in the number of benedictions to twenty-four is no omission either, because the Mishnah speaks of it in the next chapter.

Said R. 'Ashi: The same view can be deduced from the text of our Mishnah, for it reads: "In what respect are these (seven) fasts more rigorous than the (three) immediately preceding ones? In that on these (seven) fast days the alarm is sounded and the shops are closed," which shows that with respect to the twenty-four benedictions both groups of fasts are alike. If, however, you should say that here, too, the Mishnah mentions one difference and omits another, what will you do with the words of the Mishnah: "In what respect"? Answer: Do you think that the phrase "in what respect" is to be taken strictly? Did not the Mishnah omit mentioning the ark? No, this is no omission, because the Mishnah mentions it in the next chapter. Now that you have arrived at this point, you may just as well say that failing to mention the increase in the number of benedictions to twenty-four is no omission either, because the Mishnah speaks of it in the next chapter.

2. When they stand up for prayer, they place before the ark an old and experienced man, who has children and whose house is empty, so that his heart may be wholly devoted to his prayer. He recites before them twenty-four benedictions, namely the eighteen that are read every day, to which, he adds six more.

3. These are the additional benedictions: the Zikrōnōt, the Shōfārōt, and Psalms 120, 121, 130, 102. R. Judah said, he does not have to recite the Zikrōnōt and the Shōfārōt, but, instead, he recites the passages: I Kings, 8. 37-41, and Jer., 14. 1-10. To each of these six he adds the appropriate concluding eulogy.

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.

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.

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.

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.

Another time it happened again that R. Eliezer went before the ark and said the twenty-four benedictions, but his prayer was not answered. R. 'Aḳiba then succeeded him before the ark and said: Our Father, our King! We have sinned before Thee, our Father, our King, we have no king beside Thee. Our Father, our King! have compassion upon us! His prayer was answered, and the Rabbis therefore began to utter suspicion against R. Eliezer. However, a heavenly voice came forth and proclaimed: Not that R. 'Aḳiba is greater than R. Eliezer, but the one is of a forbearing disposition, while the other is not.