prolonged

Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee.

That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged.

For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.

Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:

And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.

Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?

For I am the LORD: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD.

Therefore say unto them, Thus saith the Lord GOD; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord GOD.

As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.

And Hedad replied before the judge and said to the man, Did I not tell thee the interpretation of thy dream? the cord means that thy days shall be prolonged like a cord, and the mantle, that thou wilt have a vineyard in which thou wilt plant all kinds of fruit trees.

One would think the forementioned calamities might have been sufficient for one that was only foolish, without wickedness, to make him wise, and to make him Sensible what was for his advantage. But Pharaoh, led not so much by his folly as by his wickedness, even when he saw the cause of his miseries, he still contested with God, and willfully deserted the cause of virtue; so he bid Moses take the Hebrews away, with their wives and children, to leave their cattle behind, since their own cattle were destroyed. But when Moses said that what he desired was unjust, since they were obliged to offer sacrifices to God of those cattle, and the time being prolonged on this account, a thick darkness, without the least light, spread itself over the Egyptians, whereby their sight being obstructed, and their breathing hindered by the thickness of the air, they died miserably, and under a terror lest they should be swallowed up by the dark cloud. Besides this, when the darkness, after three days and as many nights, was dissipated, and when Pharaoh did not still repent and let the Hebrews go, Moses came to him and said, "How long wilt thou be disobedient to the command of God? for he enjoins thee to let the Hebrews go; nor is there any other way of being freed from the calamities you are under, unless you do so." But the king angry at what he said, and threatened to cut off his head if he came any more to trouble him these matters. Hereupon Moses said he not speak to him any more about them, for he himself, together with the principal men among the Egyptians, should desire the Hebrews away. So when Moses had said this, he his way.

When Bassus had settled these affairs, he marched hastily to the forest of Jarden, as it is called; for he had heard that a great many of those that had fled from Jerusalem and Machaerus formerly were there gotten together. When he was therefore come to the place, and understood that the former news was no mistake, he, in the first place, surrounded the whole place with his horsemen, that such of the Jews as had boldness enough to try to break through might have no way possible for escaping, by reason of the situation of these horsemen; and for the footmen, he ordered them to cut down the trees that were in the wood whither they were fled. So the Jews were under a necessity of performing some glorious exploit, and of greatly exposing themselves in a battle, since they might perhaps thereby escape. So they made a general attack, and with a great shout fell upon those that surrounded them, who received them with great courage; and so while the one side fought desperately, and the others would not yield, the fight was prolonged on that account. But the event of the battle did not answer the expectation of the assailants; for so it happened, that no more than twelve fell on the Roman side, with a few that were wounded; but not one of the Jews escaped out of this battle, but they were all killed, being in the whole not fewer in number than three thousand, together with Judas, the son of Jairus, their general, concerning whom we have before spoken, that he had been a captain of a certain band at the siege of Jerusalem, and by going down into a certain vault under ground, had privately made his escape.

But as Celsus next mentions the case of the Clazomenian, subjoining to the story about him this remark, “Do they not report that his soul frequently quitted his body, and flitted about in an incorporeal form? and yet men did not regard him as a god,” we have to answer that probably certain wicked demons contrived that such statements should be committed to writing (for I do not believe that they contrived that such a thing should actually take place), in order that the predictions regarding Jesus, and the discourses uttered by Him, might either be evil spoken of, as inventions like these, or might excite no surprise, as not being more remarkable than other occurrences. But my Jesus said regarding His own soul (which was separated from the body, not by virtue of any human necessity, but by the miraculous power which was given Him also for this purpose): “No one taketh my life from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.” For as He had power to lay it down, He laid it down when He said, “Father, why hast Thou forsaken me? And when He had cried with a loud voice, He gave up the ghost,” anticipating the public executioners of the crucified, who break the legs of the victims, and who do so in order that their punishment may not be further prolonged. And He “took His life,” when He manifested Himself to His disciples, having in their presence foretold to the unbelieving Jews, “Destroy this temple, and in three days I will raise it up again,” and “He spake this of the temple of His body;” the prophets, moreover, having predicted such a result in many other passages of their writings, and in this, “My flesh also shall rest in hope: for Thou wilt not leave my soul in hell, neither wilt Thou suffer thine holy One to see corruption.”

“Therefore is it said that (in Macroprosopus) all the hairs descend equally from the head and beard; for the hair of the head is prolonged even unto the shoulders, so that it may reach unto the head of Microprosopus, from that flux of the one brain unto the other.

Therefore lifting up his eyes, Rabbi Schimeon saw that the house was full. And Rabbi Schimeon wept, saying: “The second time when I was sick, and Rabbi Benchas Ben Yair was in my presence, and until I had chosen my place, life hath been prolonged unto me even until now.

The order of the blasts: three sets of three each. The length of a teki’ah is equal to three teru'ahs, and the length of a teru'ah is equal to three yevavot. If one prolonged the first teki'ah so that it went directly into the second, it counts only as one. One who has blessed [recited the Amidah] and then a shofar is given to him, he sounds a teki'ah teru'ah teki'ah three times. Just as the shaliah tzibbur is obligated, so every single individual is obligated. Rabban Gamaliel says: the shaliah tzibbur (communal prayer leader) causes the whole congregation to fulfill their obligation.

He who performs one commandment is rewarded, his days are prolonged, and he inherits the land, But he who does not perform one commandment, is not rewarded, his days are not prolonged, and he does not inherit the land. He who is familiar with Bible, Mishnah, and the ways of the land will not easily sin, as it is said, “And a threefold cord is not quickly broken” (Ecclesiastes 4:12. But he who is not familiar with Bible, Mishnah and the ways of the land does not belong to civilization.

He who performs one commandment is rewarded, his days are prolonged, and he inherits the land, But he who does not perform one commandment, is not rewarded, his days are not prolonged, and he does not inherit the land. He who is familiar with Bible, Mishnah, and the ways of the land will not easily sin, as it is said, “And a threefold cord is not quickly broken” (Ecclesiastes 4:12. But he who is not familiar with Bible, Mishnah and the ways of the land does not belong to civilization.

It was stated: One has to prolong “is One”. Rav Naḥman bar Jacob said: But only at the daleth. Symmachos bar Joseph said: Anyone who prolongs “is One” has his days and years prolonged in wellbeing. Rebbi Jeremiah was prolonging very much. Rebbi Zeïra said to him: So much is unnecessary, only so long that you should think of Him as King of Heaven and Earth and the four directions of the world.

Building stones which protrude from the building, if between one and the other is less than three hand-breadths they are considered as laths. Corners sticking out at each side are considered as laths. A wall which is indented and looks like a plank from inside but even on the outside or looks like a plank from outside but even on the inside is considered as laths. If it was prolonged, Abba bar Rav Huna said, one looks at it as if indented. Rav Ḥisdai objected, did we not state, “if a large courtyard collapsed into a small one, the large one is permitted but the small one forbidden.” Should not the walls of the large one be like laths for the walls of the small one and the small one be permitted? Abba bar Rav Huna told him, explain it if they were extended more than ten. Rebbi Ashian stated before Rebbi Aḥa, if the large one is eleven but the small one ten. The baraita was searched for but not found.

“He was not prolonging his prayer not to frighten Israel.” It happened that one prolonged and they decided to enter after him. One said, it was Simeon the Just. They said to him, why did you prolong? He answered them, I was praying for the Sanctuary of your God that it should not be destroyed. They said to him, nevertheless, you should not have prolonged.

“He was not prolonging his prayer not to frighten Israel.” It happened that one prolonged and they decided to enter after him. One said, it was Simeon the Just. They said to him, why did you prolong? He answered them, I was praying for the Sanctuary of your God that it should not be destroyed. They said to him, nevertheless, you should not have prolonged.

MISHNAH: If the Court and all of Israel saw it, the witnesses were interrogated but they did not manage to say “sanctified” before nightfall, it is prolonged. If the Court alone saw it, two of them shall stand and testify before them, and they shall say “sanctified, sanctified”. If three who form a court saw it, two of them shall stand up, let two of their colleagues sit with the single one, testify before them, so they can say “sanctified, sanctified”, since no single individual is empowered by himself.

Even "Ataroth and Dibon" (Num. xxxii. 3) — for whoever finishes his Parashah with the congregation, his days and years are prolonged.

There is a teaching : Symmachus says : Whoever prolongs the pronunciation of the word ehad "one," his days and years are prolonged for him. Rab Aha b. Jacob said : Especially the letter D. Rab Ashe said: Only he must not slur over the letter H. R.

Jeremiah was sitting in the presence of R. Hiyya b. Abba, and noticed that he prolonged [the word ehad] exceedingly. He said to him : So long as thou hast proclaimed His Kingship above and below and the four winds of heaven, more than that is not required of thee.

R. Jannai said : I have heard that some take a lenient view and others a stricter view ; but whoever applies the stricter rule to himself, his days and years will be prolonged for him.

Our Rabbis have taught : It happened that a disciple who descended before the Ark in the presence of R. Eliezer unduly prolonged [the prayers]. His disciples said to him, "Our master, what a prolonger he is!" He replied, "Did he prolong more than Moses, our teacher, of whom it is written, 'The forty days and forty nights that I fell down'" (Deut. ix. 25)?

He replied, "I declare that whoever makes the response 'Amen' unduly [prolonged] acts in error."

Ben 'Azzai says: Whoever responds with an "orphan Amen," his sons will be orphaned, with a "hurried Amen" his days will be hurried, with a "cut short Amen" his days will be cut short. But whoever prolongs the "Amen," his days and years will be prolonged for him.

As he sought to draw it off, his teeth were extended on both sides, so that it was impossible to extricate himself. That is what is written, "Thou hast broken the teeth of the wicked" (Ps. iii. 8) ; and it is in accord with the statement of R. Simeon b. Lakish who said: What means that which is written, "Thou hast broken the teeth of the wicked"? Read not "Thou hast broken" [shibbarta] but "Thou hast prolonged" [shirbabta].

When they brought R. 'Akiba out to execution, it was the time for reading the Shema' ; and though they were combing his flesh with iron combs, he kept receiving upon himself the yoke of the Kingdom of Heaven. His disciples said to him, "Our master, thus far!" He answered them, "Throughout my life I have been troubled about this verse, '[And thou shalt love the Lord thy God...] and with all thy soul' which means : Even if He take thy life. For said I, 'When will it be in my power to fulfil it?' But now that the opportunity is mine, shall I not fulfil if?" He prolonged the word ehad until his soul left [the body] with the word ehad [on his lips]. A Bat Kol issued forth and announced, "Happy art thou, R. 'Akiba, that thy soul went out with the word ehad!"

for it has been taught, "Others say: There cannot be more than four weekdays difference between Shavuot of one year and the next, and between Rosh Hashanah and the next" and if the year was prolonged, there would be five days.

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.

“Hannah”, as it is written, “And Hannah prayed and said, My heart exults in the Lord, my horn is exalted in the Lord” (I Samuel 2:1): “My horn is exalted”, and not, “my cruse is exalted.” David and Solomon, who were anointed from a horn, their kingship would be prolonged, but Saul and Yehu, who were anointed with a cruse, their kingship would not be prolonged.

“Hannah”, as it is written, “And Hannah prayed and said, My heart exults in the Lord, my horn is exalted in the Lord” (I Samuel 2:1): “My horn is exalted”, and not, “my cruse is exalted.” David and Solomon, who were anointed from a horn, their kingship would be prolonged, but Saul and Yehu, who were anointed with a cruse, their kingship would not be prolonged.