closes

If He closes the windows of heaven, and withholds the rain and the dew from descending on the earth on your account, what will ye do then?

One may perform all the needs of the dead: One may anoint him with oil and wash him, provided that no limb of his is moved. One may remove the pillow from under him, and [thereby] place him on sand, in order that he should be better preserved. One may tie up the jaw, not in order that it should close but that it should not further [open]. And likewise, if a beam is broken, one may support it with a bench or bed posts, not in order that it [the break] should close up, but that it should go [open] no further. One may not close [the eyes of] a corpse on Shabbat, nor on weekdays when he is about to die, and he who closes the eyes [of a dying person] at the point of death is a murderer.

The Great Rebbi Yose said: Over there, they have the custom that at a place without wine, the reader stands before the Ark, recites one benediction that contains seven, and closes by “He Who sanctifies Israel and the Sabbath Day.”

It was stated: He who starts with YH and closes with YH is wise, with ’L and closes with ’L is ignorant, with ’L and closes with YH is average, with YH and closes with ’L is not Jewish.

It was stated: He who starts with YH and closes with YH is wise, with ’L and closes with ’L is ignorant, with ’L and closes with YH is average, with YH and closes with ’L is not Jewish.

It was stated: He who starts with YH and closes with YH is wise, with ’L and closes with ’L is ignorant, with ’L and closes with YH is average, with YH and closes with ’L is not Jewish.

It was stated: He who starts with YH and closes with YH is wise, with ’L and closes with ’L is ignorant, with ’L and closes with YH is average, with YH and closes with ’L is not Jewish.

It was stated: If he stipulated about it it shall be permitted. Where do we hold? If following Rebbi Meїr, even if he stipulated it should be forbidden. If following Rebbi Simeon, even if he did not stipulate it should be permitted. But here we hold following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting. From where did you understand to say, we are holding with Rebbi Jehudah? As it was stated: If a light was lying behind a door one opens and closes on the Sabbath if only he not intend either to extinguish or to make it burn. Rav and Samuel explain it about one who forgot but cursed one who would do this; May the Eternal extirpate the man who does this, awake and answering.

Samuel said, anybody who tightly closes the shutters is liable because of building. This is difficult. Something which if it was done on the Sabbath makes him liable for a purification sacrifice the House of Hillel permit to restore? Rebbi Ḥinena in the name of Rebbi Joḥanan: They permitted the end because of the start. For if you say that he cannot put them back he will not open. Don’t let him open! Then he detracts from the enjoyment of the holiday. Rebbi Aḥa said, he may put them back on condition that he not restore completely. Rebbi Yose ben Rebbi Abun said, if there is no door there. But if there is a door he uses the door.

HALAKHAH: “The eight kinds of vermin,” etc. Rebbi Zeriqan in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, this is everybody’s opinion; the other said, it is in dispute. We do not know who said what. Rebbi Zeˋira said, let us explain the rabbis’ words from their own words, since we have stated there: “these are the ones whose skins are like their flesh, human skin and domesticated pigskin. Rebbi Yose says, also wild pigskin.” Rebbi Joḥanan said, they taught this only regarding prohibition and impurity. But with regard to flogging it is hide and one may not flog for it because of carcass meat. Rebbi Simeon ben Laqish said, Rebbi taught a complete Mishnah, whether for prohibition, or for flogging, or for impurity. A baraita supports one, and a baraita supports the other. A baraita supports Rebbi Joḥanan: “The eight kinds of vermin have hides. Rebbi Joḥanan ben Nuri said, therefore I am saying that the eight kinds of vermin have hides.” A baraita supports Rebbi Simeon ben Laqish. He who injures vermin, for those who have hides he is liable, for those who have no hides he is not liable. Rebbi Joḥanan ben Nuri said, therefore I am saying that all kinds of vermin have hides. Rebbi Yose ben Rebbi Abun in the name of Rav: It is hide and one may not flog for it because of carcass meat. This follows what Rebbi Joḥanan said, “he who caught crickets, flies, ḥagazin, mosquitoes is liable, but Rebbi Jehudah declares not liable, for so did Rebbi Jehudah say, one is liable only for something which usually is hunted. One who catches locusts in dew is not liable, in dry time is liable. Eleazar ben Aḥbai says, even in heat one is not liable if it forms clusters. One who catches a lame, blind, sick, young deer is not liable, for a sleeping one he is liable,” for it closes one and opens one.

HALAKHAH: In the House of Rebbi Yannai they said, a stick which he prepared in order to check the olives. How did he know? If it was dirtied by fluid it was proof that the work of loading was completed; otherwise it was proof that the work of loading was not completed. Rebbi Mana said to him, Samuel only stated that he was fishing out olives with it. A stick which one prepared to close the window, should we say that he closes with it if it was tied and hanging, otherwise he may not close with it? “Rabban Simeon ben Gamliel says, if it is prepared even if it is neither tied nor hanging.” Did not Rebbi Joḥanan say, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging? Rebbi Yudan said, since he removed it and took it into his hand it becomes similar to a key.

MISHNAH: One does all that is needed for a corpse, one anoints, and rinses, on condition that none of his limbs be moved. One takes away the pillow under him and lays him on sand so he can wait. One ties the jaw, not to lift it but lest it descend. Similarly, if a beam broke one supports it by a bench or the long logs of a bed-frame, not to lift it but lest it descend. One does not close the eyelids of a corpse on the Sabbath, nor on a weekday at the moment of death. Anybody who closes the eyes at the moment of death is spilling blood.

Ḥanania the son of Rebbi Joshua’s brother says, the House of Shammai say, a door on each side. When he enters he closes and locks. But the House of Hillel say, a door on one side and a door frame on the other side. Samuel said, practice follows Ḥanania the son of Rebbi Joshua’s brother. Is that not the same as the earlier statement? Rebbi Abba said, if there is a door it can be locked. Rebbi Aḥa instructed one who made a door frame that he had to make it inside of four cubits. Rebbi Aybun instructed in this sense.

MISHNAH: Two groups which were eating in the same room, these are turning their faces in one direction while eating, and those are turning their faces in one direction while eating, and the samovar is in the middle. When the waiter stands to mix, he closes his mouth and turns his head unless he is near his own group and eats. But the newly-wed may turn aside her face and eat.

Rebbi Yose ben Rebbi Abun said: There, they have the custom that at a place without wine, the reader descends before the Ark, recites one benediction that contains seven, and closes by “He Who sanctifies Israel and the Sabbath Day”.

Rebbi Jacob bar Aḥa, Rebbi Ze`ira, Ḥanin bar Abba in the name of Rav: one is obligated to say, the Holy Power. Rebbi Abba in the name of Abba bar Rav Ḥuna: the Holy Power Who forgives much. Rabbi Abba in the name of Abba bar Jeremiah: In prayer he says, David’s God and Builder of Jerusalem. For Prophets he says, David’s God Who causes help to blossom. On the holiday of New Year’s Day which falls on a Sabbath, there are Tannaim who state, he starts with the holiday and closes with the Sabbath. [There are Tannaim who state, he starts with the Sabbath and closes with the holiday.] Rebbi says, he starts with the Sabbath and closes with the Sabbath with the holiday in between. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

Rebbi Jacob bar Aḥa, Rebbi Ze`ira, Ḥanin bar Abba in the name of Rav: one is obligated to say, the Holy Power. Rebbi Abba in the name of Abba bar Rav Ḥuna: the Holy Power Who forgives much. Rabbi Abba in the name of Abba bar Jeremiah: In prayer he says, David’s God and Builder of Jerusalem. For Prophets he says, David’s God Who causes help to blossom. On the holiday of New Year’s Day which falls on a Sabbath, there are Tannaim who state, he starts with the holiday and closes with the Sabbath. [There are Tannaim who state, he starts with the Sabbath and closes with the holiday.] Rebbi says, he starts with the Sabbath and closes with the Sabbath with the holiday in between. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

Rebbi Jacob bar Aḥa, Rebbi Ze`ira, Ḥanin bar Abba in the name of Rav: one is obligated to say, the Holy Power. Rebbi Abba in the name of Abba bar Rav Ḥuna: the Holy Power Who forgives much. Rabbi Abba in the name of Abba bar Jeremiah: In prayer he says, David’s God and Builder of Jerusalem. For Prophets he says, David’s God Who causes help to blossom. On the holiday of New Year’s Day which falls on a Sabbath, there are Tannaim who state, he starts with the holiday and closes with the Sabbath. [There are Tannaim who state, he starts with the Sabbath and closes with the holiday.] Rebbi says, he starts with the Sabbath and closes with the Sabbath with the holiday in between. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

Samuel said, anybody who tightly closes the shutters on the holiday is liable because of building. This is difficult. Something which if it was done on the Sabbath makes him liable for a purification sacrifice the House of Hillel permit to restore? Rebbi Ḥanania in the name of Rebbi Joḥanan: They permitted the end because of the start. For if you say that he cannot put them back he will not open. Don’t let him open! Then he detracts from the enjoyment of the holiday. Rebbi Aḥa said, he may put them back on condition that he not restore completely. Rebbi Yose ben Rebbi Abun said, if there is no door there. But if there is a door he uses the door.

MISHNAH: If these passed without rainfall the Court decrees three supplementary public fast-days. They eat and drink while it is daylight and are forbidden work, washing, anointing, wearing sandals, and sexual intercourse. In addition, one closes the bath houses.

MISHNAH: On a holiday five, on the Day of Atonement six, on the Sabbath seven, no less but one may add to them, and one closes with a reading from Prophets. The ones who start and finish the Torah reading recite the benediction before and after the reading.

MISHNAH: He who closes with Prophets spreads out the Shema`, or stands before the Ark or lifts his hands. If he was under age, his father or teacher stand in his stead.

Rebbi Jacob bar Aḥa said that there, one states: If somebody opens a window in the wall of somebody else’s courtyard in the presence of the other (four cubits), [Rebbi says] he takes down with his left hand and closes with his right. Think of it, was he not standing there? He may tell him, I wanted to enjoy myself. If he handed him stones? He may tell him, I was making fun of this man.

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.

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.

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.

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.

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.

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."

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."