ps

541 occurrences across the corpus

The Jerusalem Talmud

But Rebbi Yoḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, (Ps. 61:5) “may I dwell in Your tent forever!” Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Yoḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What good does that do to him? Levi, the son of the Nazir said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? (Cant. 7:10) “Dripping from the lips of the sleeping ones.” Like that bunch of grapes which drips by itself. Rebbi Ḥanina bar Pappai and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

Jerusalem Talmud Berakhot 2:18

There is no generation without scoffers. What did the hooligans of that generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Lord’s house? But he said, even though they intend to enrage me, it comes over me that I am happy, (Ps. 122:1) “I enjoy it when they say to me: let us go to the Lord’s house.” (2Sam. 7:12) “ When your days will be complete”; Rebbi Samuel bar Naḥmani said, the Holy One, praise to Him, said to David: ‘I am counting full days for you, I am not counting missing days for you. Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices.’ What is the reason? (Prov. 21:3) “Upholding justice and law is preferred by the Lord to sacrifice”.

Jerusalem Talmud Berakhot 2:27

Rebbi Yannai was wearing them after his sickness for three days, to show that sickness cleanses. What is the reason? (Ps. 103:2): “He Who forgives all my sins, He Who heals all my sicknesses.” Rebbi Yoḥanan ben Zakkai’s tefillin were not coming off from him either in summer or in winter. And so did his student Rebbi Eliezer after him.

Jerusalem Talmud Berakhot 2:36

First they were giving them to others; these were taking them and fleeing. They decreed that one should put them in holes in the wall. When that incident happened, they decreed that a person should enter and keep them in his hand. Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra said: but only if there is time left during the day to put them on again. But if there is no time left in the day to put them on, it is forbidden. For if he cannot perform a mitzwah with them, why should he degrade them? Maisha (Moses), grandson of R. Joshua ben Levi, said: He who wants to do it right, makes for them a pouch the size of a hand-breadth and puts them on his heart. What is the reason? (Ps. 16:8): “I put the Eternal always before me.” There they say: He who is not like Elisha of the bird’s wings should not put on tefillin.

Jerusalem Talmud Berakhot 2:39

Rebbi Idi in the name of Rebbi Simeon in the name of Rebbi Yoḥanan: No man should stand at an elevated place and pray. What is the reason? Rebbi Abba the son of R. Pappai said: (Ps. 130:1) “From the depth I call on You, o Eternal!”

Jerusalem Talmud Berakhot 2:49

This is fine for the Esther scroll since it is written there (Esther 9:27): “As they are written”. But for Hallel, since it is written (Ps. 113:3): “From sunrise to sunset, may the name of the Eternal be praised?” What can you understand from that? Rebbi Abun said: It also is written in order. (Ps. 114:1) “When Israel left Egypt” in the past. (Ps. 115:1) “Not for us, o Eternal, not for us” in the present. (Ps. 116:1) “I loved, truly the Eternal listened to my voice” in the days of the Messiah. (Ps. 118:27) “Bind the holiday sacrifice with ropes” in the days of Gog and Magog. (Ps. 118:28) “You are my God” in the future world.

Jerusalem Talmud Berakhot 2:49

Jerusalem Talmud Berakhot 2:51

Rebbi Jeremiah said: 120 elders, among them more than 80 prophets, instituted this prayer. Why did they follow “the holy God” by “He Who favors with knowledge”? Because (Is. 29:23–24) “they sanctify the Holy One of Jacob” is followed by “and those of erring spirit will know insight.” “Knowledge” followed by “Repentance”, (Is. 6:10) “Makefat the heart of this people, make it hard of hearing and its eyes sticky, that it should not see with its eyes, nor hear with its ears, nor understand with its heart, because if it would repent then it would be healed.” “Repentance” by “Forgiveness”, (Is. 55:7) “He should return to the Lord that He would have mercy on him, and to our God because He forgives much.” “Forgiveness” by “Redemption”, (Ps. 103:2–3) “He Who forgives all your sins, He Who hears all your maladies, He Who redeems your soul from destruction.” Then he should say “Healer of the sick” before that. Rebbi Aḥa said: why did they institute “Redeemer of Israel” as the seventh benediction? To teach you that Israel will be redeemed only in a Seventh Year. Rebbi Jonah in the name of Rebbi Aḥa: (Ps. 126) “A song of ascent. When the Eternal will return the returnees of Zion” is the seventh song, to show you that Israel will be redeemed only in a Seventh Year. Rebbi Ḥiyya bar Abba said: Why did they institute “Healer of the sick” as the eighth benediction? That is for circumcision which is done on the eighth, following (Maleachi 2:5) “My covenant was with him: Life”. Rebbi Alexander said: Why did they institute “He Who blesses the years” as the ninth benediction? Corresponding to (Ps. 29:5) “The sound of the Eternal breaks cedars”, since in the future He will break all market manipulators. Rebbi Levi in the name of Rebbi Aḥa bar Ḥanina: Why did they follow “He Who blesses the years” by “Ingatherer of the dispersed of Israel”? Because of (Ez. 36:8) “you, mountains of Israel, sprout your branches and carry your fruits for my people Israel”, why? “because they will soon come.” When the dispersed are gathered in then justice will be done, the evildoers will succumb, and the just will be happy. It was stated: One includes the apostates and the wicked in “He Who subdues the evildoers”, the converts and the elders in “refuge of the just”, David in “Builder of Jerusalem”. (Hosea 3:5) “Then the children of Israel will repent, seek the Eternal, their God, and their king David.”

Jerusalem Talmud Berakhot 2:51

Jerusalem Talmud Berakhot 2:52

The Rebbis say: This King Messiah, if he is from the living, his name is David. If he is from the dead, his name is David. Rebbi Tanḥuma said: I am declaring the reason (Ps. 18:51) “He gives kindness to His anointed, to David.’

Jerusalem Talmud Berakhot 2:54

Rebbi Tanḥuma said: Why did they institute “He Who listens to prayer” as the fifteenth benediction? Corresponding to (Ps. 29:10) “The Eternal throned over the Deluge”, that He avert the catastrophy, that it should not come over the world.

Jerusalem Talmud Berakhot 2:55

Temple service (precedes) Thanksgiving: (Ps. 50:23) “He who brings a sacrifice of thanksgiving honors Me and shows a path; I shall make him see God’s help.” One finishes with Peace, since all benedictions end with peace. Rebbi Simeon bar Ḥalaphta said: There is no vessel that contains more blessing than peace. What is the reason? (Ps. 29:11) “The Eternal gives strength to His people, the Eternal blesses His people with peace.”

Jerusalem Talmud Berakhot 2:55

Jerusalem Talmud Berakhot 3:76

Rebbi Ḥalaphta ben Shaul stated: It is a bad sign if one lets wind during one’s prayer. That means on one’s bottom, but not on one’s top. This parallels what Rebbi Ḥanina said: I saw Rebbi yawning, belching, putting his hand on his mouth, but not spitting. Rebbi Yoḥanan said, one may even spit so that one’s cup should be clean; forward is forbidden, behind oneself is permitted. To one’s right is forbidden, to one’s left is permitted; that is what is written (Ps. 91: 7): “On your left hand side will fall a thousand.” Everybody agrees about one who spits toward the stele, that he is forbidden to do so. Rebbi Joshua ben Levi says, he who spits in the synagogue is like one who spits into his own eye. Rebbi Jonah spat and rubbed out. Rebbi Jeremiah, Rebbi Samuel bar Ḥalaphta in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly he who spat should not pray until he walked four cubits.

Jerusalem Talmud Berakhot 4:3

One might think that one may pray all three together - it is explained in Daniel (Dan. 6:11): “Three times a day he fell on his knees, etc.” One might think that one may pray in any direction one wants - the verse says “slits were open for him in the direction of Jerusalem.” One might think that he started after he went into captivity - the verse says “as was his wont from before that.” One might think that one may pray all three at any time he wishes - already David did explain (Ps. 55:18): “Morning, evening, and afternoon.” One might think that one may pray aloud - it was explained about Hannah (1Sam. 1:13): “Hannah was speaking to herself.” One might assume that he might simply think - the verse says “only her lips moved.” How is that? One whispers with one’s lips.

Jerusalem Talmud Berakhot 4:5

The word of Ḥanan bar Abba disagrees since Ḥanan bar Abba said to the colleagues: I shall tell you one of the good things that I saw Rav do and, when I told it before Samuel he got up and kissed me on my mouth. At “praised are You”, he bows down. When he comes to mention Hashem, he straightens up. Samuel said: I shall give the reason (Ps. 35:10): “The Lord straightens the bent ones.” Rebbi Ammi said: It is not reasonable, but (Mal. 2:5): “Before My Name he is low.” Rebbi Abun said: If it were written “at My Name he is low” then you would be right, but it is written “before My Name he is low”, before he mentions Hashem he is low.

Jerusalem Talmud Berakhot 4:8

Rebbi Joshua ben Levi said: They learned prayers from the patriarchs. Morning prayer from our father Abraham (Gen. 19:27): “Abraham got up early to the place where he had stood there in the presence of the Eternal.” Standing means praying, as it says (Ps. 106:30) “Phineas stood and prayed.” Minḥah prayers from our father Isaac. (Gen. 24:63) “Isaac went out to speak on the field.” Speaking means praying, as it says (Ps. 102:1) “A prayer of the deprived one when he faints and pours out his speech before the Eternal.” Evening prayer from our father Jacob. (Gen. 28:11) “He entreated at the Place.” Entreaty means prayer, as it is said (Jer. 27:18) “Please, let them entreat the Eternal of hosts.” And it says (Jer. 7:16): “Do not lift for them (your voice in) a cry and do not entreat me.”

Jerusalem Talmud Berakhot 4:8

Jerusalem Talmud Berakhot 4:18

There (Pesaḥim 5:1) we have stated: “The perpetual sacrifice is slaughtered at 8:30 hours and brought at 9:30 hours. On Passover Eve days it is sacrificed at 7:30 hours and brought at 8:30 hours, whether it be weekday or Sabbath.” Rebbi Jeremiah asked: Here you make Minḥah at two and a half hours and here you make Minḥah at three and a half hours? Rebbi Yose said, Minḥah prayer was not bound to the perpetual sacrifice of evening but to incense burning. What is the reason? (Ps. 141:2): “May my prayer be prepared as incense before You, the lifting up of my hands as the gift of evening.” Take one hour for its preparation and you make Minḥah at two and one half hours.

Jerusalem Talmud Berakhot 4:19

Rebbi Yose ben Ḥanina used to pray when the sun set so that the fear of Heaven should be on him the entire day long. Rebbi Yose ben Ḥanina said: May my lot be with those who pray at sunset. What is the reason? (Ps. 32:6) “For that, every pious person should pray to You at the time of מצא”, at the time when the day is pushed out.

Jerusalem Talmud Berakhot 4:35

HALAKHAH: What does he say when he enters? May it be Your pleasure, o Eternal, my God and God of my fathers, that I should not be offended by my colleagues and my colleagues should not be offended by me; that we should not declare impure that which is pure, nor declare pure what is impure; that we should not forbid that which is permitted, nor permit what is forbidden and I would be ashamed in this world and the world to come. What does he say when he leaves? I thank You, o Eternal, my God and God of my fathers, that You ordained my lot with those who sit in the house of study and in synagogues and You did not ordain my lot in theaters and circuses. For I toil and they toil, I am diligent and they are diligent. I toil to inherit the Garden of Eden, but they toil for the pit of destruction as it is said (Ps. 16:10): “Certainly, You will not abandon my soul to the pit, You will not let Your pious ones see destruction.”

Jerusalem Talmud Berakhot 4:43

HALAKHAH: And why 18? Rebbi Joshua ben Levi says, corresponding to the 18 psalms that are written from the start of Psalms to (Ps. 20:2): “May the Lord listen to you on the day of need.” If somebody would say to you they are 19, tell him (Ps. 2:1) “Why are the Gentiles in upheaval” is not in the count. From here they said that one who prayed and was not answered needs to fast. Rebbi Mana said, a hint that a Torah student must say to his teacher: May your prayers be answered.

Jerusalem Talmud Berakhot 4:43

Jerusalem Talmud Berakhot 4:44

Rebbi Simon said, corresponding to the 18 bones in the spine since when a person prays he has to bend all of them bowing down. What is the reason? (Ps. 35:10) “All my bones shall say, o Eternal, who is like You?”

Jerusalem Talmud Berakhot 4:45

Rebbi Levi said, corresponding to the 18 Divine Names written in (Ps. 29) “Give to the Eternal, o sons of the mighty.” Rebbi Ḥuna said: If it were said that they are 17, tell him the one against sectarians the Sages fixed already at Jabneh. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written (Ps. 29:3) “the God of Glory thundered”? He said to him: Has it not been stated: He takes together the one against sectarians and sinners in “He Who subdues offenders”, the one for elders and proselytes in “Assurance to the righteous”, and the one for David in “He Who builds Jerusalem.” Then you have enough to have a Divine name for each one of them.

Jerusalem Talmud Berakhot 4:45

Jerusalem Talmud Berakhot 4:48

The seven of Sabbath, from where? Rebbi Isaac said, corresponding to the seven “voices” written in (Ps. 29) “Give to the Eternal, o sons of the mighty.” Rebbi Yudan Antoraya said, corresponding to the seven Divine Names in (Ps. 92) “Psalm, Song for the Sabbath Day.”

Jerusalem Talmud Berakhot 4:48

Jerusalem Talmud Berakhot 4:51

Rebbi Zeïra in the name of Rav Jeremiah, a private person has to mention the occasion on a public fast day. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.” What does he say? “Answer us, o Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, o Eternal, will answer in time of trouble, redeem and save in any time of distress. (Ps. 107.6) “They cried to the Eternal in their trouble, He led them out from their distress.” Praise to You, o Eternal, Answering in times of trouble. Rebbi Yannai ben Rebbi Ismael in the name of the House of Rebbi Yannai says: In “He Who hears prayer.”

Jerusalem Talmud Berakhot 4:56

Rebbi Zeïra sent Rebbi Naḥum to Rebbi Yannai ben Rebbi Ismael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him: Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years [Rebbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew], for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple with the offspring of Your servant David, because before we call You will answer as it is said (Is. 65:24): “It shall be before they call that I shall answer, they still shall be talking while I will listen.” Praise to You, o Eternal, Who hears prayer. And he says the first three and the last three benedictions. And he says (Ps. 28:6): Praised be the Eternal, Who certainly hears the voice of my supplications.

Jerusalem Talmud Berakhot 4:59

Rebbi Yose from Sidon in the name of Rebbi Yoḥanan: Before one’s prayer one says (Ps. 51:17) “Master, open my lips that my mouth may proclaim Your praise.” After one’s prayer, one says (Ps. 19:15): “May the sayings of my mouth be agreeable and the thoughts of my heart, before You, my Rock and my Redeemer.” Rebbi Yudan used to say both of them before his prayer.

Jerusalem Talmud Berakhot 4:59

Jerusalem Talmud Berakhot 4:64

Others say: “The needs of Your people are many and their minds are dull. May it be pleasure before You, o Eternal, our God and God of our fathers, that You may give every single creature its needs and to every single body according to his want. (Ps. 28:6) Praised be the Eternal, certainly He heard the sound of my supplications. Praised are You, o Eternal, Who hears prayer.” Rav Ḥisda said: Practice follows “others”. Rav Ḥisda said, the first and last three benedictions.

Jerusalem Talmud Berakhot 4:65

Some Tannaïm have stated: One should first pray and then ask for one’s personal needs. Some Tannaïm have stated: One should first ask for one’s personal needs and then pray. He who says, one should first pray and then ask for one’s personal needs (Ps. 102:1) “Prayer of the deprived one who wraps himself up” and afterwards “and before the Eternal he pours out his speech.” But he who says, one should first ask for one’s personal needs and then pray, (1Kings 8:28) “To listen to lamentation” and after that “and to prayer.” The opinion of the sages: Rebbi Zeïra in the name of Rav Ḥuna, the private person asks for his personal needs in “He Who hears prayer”.

Jerusalem Talmud Berakhot 5:3

It is stated: “One should pray neither out of conversation, nor out of jokes, nor out of frivolities, nor out of idle occupations, but out of words of Torah. Similarly, one should not take leave from one’s friend either out of conversation, or out of jokes, or out of frivolities, or out of idle occupations, but out of words of Torah, since we find that the earlier prophets were closing their words with expressions of praise and consolation.” Rebbi Eleazar said, except for Jeremiah who closed with words of reprobation. Rebbi Yoḥanan said to him, still he closed with words of consolation and said (Jer. 51:64) “So Babylon shall sink.” Because Jeremiah continued to prophesy about the Temple. One could think that he closed with the destruction of the Temple, but the verse states (Jer. 51:64) “So far the words of Jeremiah,” he finished with the downfall of its destroyers, he did not close with words of reprobation. But is it not written (Is. 66:24): “They will be a horror for all flesh?” That verse deals with Gentiles. But is it not written (Lament. 5:22): “But You much despised us”? (Lament. 5:21) “Make us return” replaces “But You much despised us”. Also Elijah did take leave from Elisha only out of words of Torah, (2Kings 2:11) “they walked talking.” What did they talk of? Rebbi Aḥawa the son of Rebbi Zeïra said, they discussed the recitation of Shema‘, (Deut. 6:7) “you should talk about them.” Rebbi Judah ben Pazi said, they were discussing Creation, (Ps. 33:6) “through the word of the Eternal the heavens were made.” Rebbi Yudan, the son of Rebbi Ayvu, said, they were occupied with the consolations of Jerusalem, as you say (Is. 40:2) “Speak to Jerusalem’s heart.” But the rabbis say, they were occupied with the Divine Chariot, as you say (2Kings 2:11) “behold, a chariot of fire and horses of fire, etc.”

Jerusalem Talmud Berakhot 5:5

Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Yoḥanan: The following verse should never leave your lips: (Ps. 46:12) “The Eternal of hosts is with us, the God of Jacob is a refuge to us, Selah”. Rebbi Yose ben Rebbi Abin, Rebbi Abbahu in the name of Rebbi Yoḥanan and the colleagues: (Ps. 84:13) “O Eternal of hosts, hail to the man who trusts in You”.

Jerusalem Talmud Berakhot 5:5

Jerusalem Talmud Berakhot 5:7

“One starts to pray only in a serious frame of mind.” Rebbi Joshua ben Levi said, (Ps. 29:2) “Bow down before the Eternal in the splendor of the sanctuary,” in fear of the holy. Rebbi Yose ben Ḥanina said, (Ps. 2:11) “Serve the Eternal in fear, rejoice in trembling.” Rebbi Aḥa said, when an evil day should come, you may rejoice.

Jerusalem Talmud Berakhot 5:7

Jerusalem Talmud Berakhot 5:8

Rebbi Joshua ben Levi said, he who is about to pray has to sit down twice. Once before he prays and once after he prays. Before he prays, (Ps. 84:5) “Hail to those who sit in Your house.” Once after he prays, (Ps. 140:14) “But the righteous will thank Your name, the upright ones will sit before You.”

Jerusalem Talmud Berakhot 5:8

Jerusalem Talmud Berakhot 5:10

Ḥuna said, he who prays behind the synagogue is called criminal as it is said (Ps. 12:9) “Criminals walk around.” Rav Ḥuna said, one who does not enter a synagogue in this world will not enter the synagogue in the future world. What is the reason? (Ps. 12:9) “Criminals walk around.”

Jerusalem Talmud Berakhot 5:10

Jerusalem Talmud Berakhot 5:12

Rebbi Phineas in the name of Rebbi Hoshaiah: He who prays in the synagogue is as if he had sacrificed a pure flour offering. What is the reason? (Is. 66:20) “As the children of Israel bring flour offering in a pure vessel in the Eternal’s House.” Rebbi Jeremiah in the name of Rebbi Abbahu: (Is. 55:6) “Seek the Eternal where He is to be found”. Where is He to be found? In synagogues and houses of study. “Call on Him when He is close.” Where is He close? In synagogues and houses of study. Rebbi Isaac ben Rebbi Eleazar said, not only that but their God stands over them. What is the reason? (Ps. 82:1) “God stands in the assembly of the mighty; from the inside God will judge.”

Jerusalem Talmud Berakhot 5:16

Rebbi Jonah in the name of Rebbi Tanḥum ben Rebbi Ḥiyya, He who sees a disquieting dream must say: “May it be Your pleasure, o Eternal, my God and God of my fathers, that all my dreams that I dreamed, in this night or in any other night, whether I dreamed or others dreamed about me, if they are good they should be fulfilled for me in enjoyment and joy, blessing and life. If they are something else then, just as You turned bitter water to sweet waters, the waters of Jericho to sweet ones through Elisha, and the curse of the son of Beör to a blessing, so may You turn all bad dreams, including what others dreamed about me, to good, blessing, healing, life, joy and enjoyment, and peace. (Ps. 30:12–13) ‘You turned my wailing into a dance, you opened my sackcloth and girded me with joy. So that the liver may sing to You and never be silent; o Eternal, my God, I shall eternally thank You! (Deut. 23:6) The Eternal, your God, refused to listen to Bileam, the Eternal, your God, turned curse into blessing since the Eternal, your God, loves you. (Jer. 31:12) Then the maiden will rejoice in dance, young and old men together; I shall turn their mourning to enjoyment and I shall console them and give them joy out of their hurt.’ ”

Jerusalem Talmud Berakhot 5:22

They said about Rebbi Ḥanina ben Dosa that he was standing in prayer when a brightly dotted snake came and bit him. He did not interrupt his prayer. They went and found that dotted snake lying dead at the entrance of its hole. They said, woe to the human who is bitten by a dotted snake, but woe to the dotted snake that bites Rebbi Ḥanina ben Dosa. [What is the nature of that dotted snake? If it bites a human and the human reaches water first, the dotted snake dies, but if the dotted snake reaches water first, the human dies.] His students asked him: Rabbi, did you not notice? He said to them: There should happen to me these things; I was concentrating on my prayer and did not notice! Rebbi Isaac ben Eleazar said, the Holy One, praise to Him, created a well under his foot soles, to confirm what has been said (Ps. 145: 19): “He will do the will of those who fear Him, He will hear their entreaties and save them.”

Jerusalem Talmud Berakhot 5:26

Rebbi Jacob from Kefar Ḥanan in the name of Resh Laqish: When Abraham their forefather did My will, I swore to him that dew will never move away from his descendants forever; what is the reason? (Ps. 110:3) “You have the dew of your youth.” And it is written after that (Ps. 110:4) “The Eternal swore and He will not change His intention.” Rebbi Judah ben Pazi said, by a will I gave it to Abraham, as a gift I gave it to him. (Gen. 27:28) “God may give you from the dew of heaven.” Rebbi Samuel ben Naḥmani said, when Israel sin and do evil the rains are arrested. They bring an old man like Rebbi Yose the Galilean, he prays for them and the rains come. But dew does not descend by the merit of any creature, what is the reason? (Micah 5:6) “Like dew from the Eternal, like light showers on grass, that do not listen to anybody nor wait for humans.”

Jerusalem Talmud Berakhot 5:26

Jerusalem Talmud Berakhot 5:41

“One silences one who says ‘we thank, we thank.’” Rebbi Samuel bar Rav Isaac said (Ps. 63:12): “For the mouth of those who speak lies will be dammed up.” That is, in public. But in private it is supplication.

Jerusalem Talmud Berakhot 5:45

Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan: If one became paralyzed while reading in the Torah, the one who steps in for him should start from the place the first one started. For if you say from the place he stopped, the first verses would have been blessed before them but not after them, the last ones after them but not before them, but it is written (Ps. 19:8): “The Torah of the Eternal is perfect, restores the soul”, that it should be totally perfect.

Jerusalem Talmud Berakhot 5:60

It happened that the son of Rabban Gamliel fell ill and he sent two scholars to Rebbi Ḥanina ben Dosa in the latter’s city. He said to them, wait until I go to the upper floor. He went to the upper floor, came back, and said to them: I am sure that Rabban Gamliel’s son will get respite from his sickness. They noted that at this hour he asked for food. Rebbi Samuel ben Rebbi Naḥmani said: If you were able to concentrate your attention on your prayer, you are told that your prayer was heard. What is the reason? (Ps. 10:17) “You prepare their hearts, You will listen with Your ears.” Rebbi Joshua ben Levi said: If a person’s lips bore fruit he is told that his prayer was heard. What is the reason? (Is. 57:19) “He Who created the fruit of lips: peace, peace to the far and the near said the Eternal, I shall heal him.”

Jerusalem Talmud Berakhot 6:2

HALAKHAH: It is written (Ps. 24:1): “The Eternal’s are the earth and what is in it, the dry land and its inhabitants.” He who profits from the world commits larceny until good deeds will permit him. Rebbi Abbahu said, it is written (Deut. 22:9) “Lest the fullness of the seed that you sow and the yield of the vineyard should be forbidden.” The entire world and its contents are like a vineyard. What is its redemption? The benediction. Rebbi Ḥizqiah, Rebbi Abun in the name of Rebbi Simeon ben Laqish: (Ps. 16:2) “Say to the Eternal, You are my Master, my good is only with You.” If you ate and recited the benedictions then it is as if you ate from your own. Another explanation: “My good is בל with you”, I am feeding My goodness to your body. Another explanation: “My good is בל with you”, all good things may be mixed together and come to you. Rebbi Aḥa said, what is “only with you?” I shall not bring any good things to the world without you. As it is said (Gen. 41:44) “Without you nobody may lift his hand.” Rebbi Ḥiyya stated: (Lev. 19:24) “Holy for praises”, this shows that it needs benediction before and after. From here did Rebbi Aqiba say that nobody should taste anything before he gives praise.

Jerusalem Talmud Berakhot 6:2

Jerusalem Talmud Berakhot 6:9

Rebbi Jacob bar Aḥa: Rebbi Neḥemiah and the rabbis disagree. Rebbi Neḥemiah said: “Who produced bread from the earth.” But the rabbis say, “Who produces bread from the earth.” This disagreement is like that disagreement: לפת, Rebbi Ḥinena bar Isaac and Rebbi Samuel bar Immi; one said “lefet, was it not bread?” and the other one said “lefet, will it not be bread”? (Ps. 72:16) “There will be a piece of flour on the land, on mountain tops.” Rebbi Jeremiah recited before Rebbi Zeïra “Who produced bread from the earth” and the latter praised him. Following Rebbi Neḥemiah? Not to amalgamate the letters! If it is so, הַמִּין הָאָרֶץ? In the opinion of Rebbi Neḥemiah, “He Who created the fruit of the vine”; in the opinion of the rabbis “Who creates the fruit of the vine.”

Jerusalem Talmud Berakhot 6:15

Rav Huna said: If one put something into his mouth and forgot to recite the benediction, if it is fluid he spits it out, if it is food he puts it to one side. Rebbi Isaac bar Mari before Rebbi Yose ben Rebbi Abun in the name of Rebbi Yoḥanan even if it is food he takes it out since it is written (Ps. 71:8) “May my mouth be full of Your praise, all day long of Your glory.”

Jerusalem Talmud Berakhot 7:16

MISHNAH: How does one ‘invite’? If there are three, he says: let us praise. If there are three in addition to himself, he says: praise! If there are ten, he says: let us praise our God. If there are ten in addition to himself, he says: praise! There is no difference between ten and ten myriads. If there are a hundred, he says: let us praise the Eternal, our God. If there are a hundred in addition to himself, he says: praise! If there are a thousand, he says: let us praise the Eternal, our God, the God of Israel. If there are a thousand in addition to himself, he says: praise! If there are ten thousand, he says: let us praise the Eternal, our God, the God of Israel, God of Hosts, Who thrones over the Cherubim, for the food that we ate. Rebbi Yose the Galilean says, the praise has to be according to the multitude of the assembled, as it is said (Ps. 68:27): “In assemblies praise God, the Lord, from the root of Israel.” Rebbi Aqiba said, do we not find in the synagoge that one recites “Praise the Eternal” whether there are many or few? Rebbi Ismael says, “Praise the Eternal, the Praised One!”

Jerusalem Talmud Berakhot 7:24

It is written (Neh. 8:6): “Ezra praised the Eternal, the great God.” In what did he declare Him great? He declared Him great by the Explicit Name. Rav Mattanah said, he declared Him great by a benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the Men of the Great Assembly? Because they returned the Crown to its former status. Rebbi Phineas said, Moses fixed the formula of benediction, (Deut. 10:17) “the Great, Strong, and Awesome God.” Jeremiah said (Jer. 32:18): “the Great, Strong God,” but he left out “Awesome.” Why did he say “the Strong”? He may rightly be called strong because He sees the destruction and is silent. And why did he not say “the Awesome”? Awesome is only the Temple, as it is said (Ps. 68:36): “Awesome is the Eternal from Your holy place.” Daniel said (Dan. 9:4): “the Great and Awesome God,” he did not say “the Strong”; His sons are put in neck-irons, where is His strength? Why did he say: “the Awesome?” He may well be called “the Awesome” by the wonders He did for us in the fiery oven. But when the Men of the Great Assembly came,they restituted Greatness to its former place, “the Great, Strong, and Awesome God.” Does flesh and blood have power to set limits in these matters? Rebbi Isaac ben Eleazar said, the prophets know that their God is Truth and they will not fawn before him.

Jerusalem Talmud Berakhot 8:38

R. Levi in the name of Bar Nazira: Thirty-six hours did Man enjoy the light that was created on the First Day of Creation, twelve on Friday, twelve in the night of Sabbath, and twelve during the day of Sabbath; in this light Adam saw from one end of the world to the other. In this unending light, the entire Creation started singing God’s praise as it is said (Job 37:2), “All under the heavens sing to Him, His light is on the corners of the world.” When the Sabbath ended, darkness came. Adam was afraid that this was what was said (Gen. 3:15): “You will crush its head and it will crush your heel;” certainly it will crush me, so he said (Ps.139:11), “But the darkness will crush me.” R. Levi said: At this moment the Holy One, praised be He, let him find two flintstones that he knocked against each other and made fire; that is what is said (Ps. 139:11), “Now the night is light for me,” and he praised the Creator of the illuminating fire. Samuel says: Therefore we give praise for the [man-made] fire at the end of Sabbath because that was the time of its first production.

Jerusalem Talmud Berakhot 8:38

Jerusalem Talmud Berakhot 8:58

Here, a baraita states: “If he heard but did not answer, he did his duty. If he answered but did not hear, he did not do his duty.” Rav in the name of Abba bar Ḥana, or, as some say, Abba bar Ḥana in the name of Rav, that is only if he answered the beginnings of chapters. Rebbi Zeïra inquired, what are beginnings of chapters? (Ps. 113:1) “Hallelujah, praise, you servants of the Eternal, praise the name of the Eternal.” They asked before Rebbi Ḥiyya bar Abba, from where do we know that if somebody heard but did not answer, that he fulfilled his duty? He said, because we see great rabbis acting accordingly. They stand in the congregation where some say (Ps. 118:26): “Blessed he who comes,” and the others say: “in the name of the Eternal,” and all have fulfilled their duty.

Jerusalem Talmud Berakhot 8:58

Jerusalem Talmud Berakhot 9:5

Rebbi Zeïra and Rebbi Yehudah in the name of Rav: Any benediction without mention of the Kingdom is no benediction. Rebbi Tanḥuma said, I shall give the reason (Ps. 145:1): “I shall elevate You, my God, o King!” Rav said, one has to say “You,” but Samuel said, one does not have to say “You.”

Jerusalem Talmud Berakhot 9:6

Rebbi Yoḥanan and Rebbi Jonathan went to make peace in the Southern settlements. They came to a place where they found the reader saying: “The great God, the strong and awe-inspiring, the noble and overpowering;” they stopped him and told him: you are not permitted to add to the formula the Sages coined for benedictions. Rav Huna in the name of Rav: (Job 37:23) “The All-powerful, we did not find for Him the fullness of His might,” we did not find out the might and strength of the Holy One, praise to Him! Rebbi Abbahu in the name of Rebbi Yoḥanan: (Job 37:20) “Can it be told to Him if I should speak, if a man tells, he certainly will be swallowed up.” If a man comes to tell the strengths of the Holy One, praise to Him, he sets himself up to be swallowed away from the world. Rebbi Samuel bar Naḥman said (Ps. 106:2) “Who can tell the strengths of the Eternal?” For example, I and my colleagues. Rebbi Abun said: “Who can ever tell the strengths of the Eternal?” Jacob of Kefar Naburaia explained in Tyre: (Ps. 65:2) “Silence is praise for You, God in Zion!” The medicine for everything is silence; like a priceless jewel: everyone who adorns himself with it, diminishes it.

Jerusalem Talmud Berakhot 9:6

Jerusalem Talmud Berakhot 9:11

They came back and asked him: What is that which is written (Ps. 50:2): “God, ĕlōhīm, Eternal, He spoke and called the earth.” He answered them, it is not written: “they spoke and called”, but “He spoke and called.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them: All three are one name, as if a man would say “professional, builder, architect.”

Jerusalem Talmud Berakhot 9:12

They came back and asked him: What is that which is written (Jos. 24:19): “For He is a holy God.” He answered them, it is not written: “they”, but “He,” “He is a jealous God.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? Rebbi Isaac said, He is holy in all kinds of holiness, as Rebbi Yudan said in the name of Rebbi Aḥa: The Holy One, praise to Him, is holy in all kinds of holiness. His speech is in holiness, His throning is in holiness, the baring of His arm is in holiness, God is awesome and majestic in holiness. His way is in holiness, (Ps. 77:14) “God, Your way is in holiness.” His walking is in holiness, (Ps. 68:25) “the course of my God, my King, in holiness.” His throning is in holiness, (Ps. 47:9) “God throned on His holy throne.” His speech is in holiness, (Ps. 60:8) “God spoke [in His holiness].” The baring of His arm is in holiness, (Is. 52:10) “The Eternal bared His holy arm.” He is awesome and glorious in holiness, (Ex. 15:11) “Who is like You, glorious in holiness!”

Jerusalem Talmud Berakhot 9:12

Jerusalem Talmud Berakhot 9:13

They came back and asked him: What is that which is written (Deut. 4:8): “Where is a great people that has ĕlōhīm close to them?” He answered them, it is not written: “Like the Eternal, our ĕlōhīm, always when we call on them”, but “always when we call on Him.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them, he is close in all kinds of closeness, as Rebbi Phineas said in the name of Rebbi Yehudah bar Simon: Idolatry seems close but is very far. What is the reason? (Is. 46:7) “They take it on the shoulder, carry it, etc.” Finally, his god is with him in the house and he cries until he dies but that one will not hear and not save him from his distress. But the Holy One, praise to Him, seems to be far away when there is no one closer than Him, as Levi said: From the earth to the (first) heaven is a distance of 500 years’ walk. From one heaven to the next is a distance of 500 years’ walk. The thickness of each heaven is a distance of 500 years’ walk. And Rebbi Berekhiah and Rebbi Ḥelbo in the name of Red Rebbi Abba said, also the toes of the heavenly Ḥayot are a length of 515 years’ walk, the number YŠRH. See how much higher He is than His world! But a person enters the synagogue, stands behind a pillar, prays in a whisper, and the Holy One, praise to Him, listens to his prayer, as it has been said (1Sam. 1:13): “Hannah spoke to herself, only her lips were moving, but her voice was not heard.” But the Holy One, praise to Him, listened to her prayer. And so it is with all His creatures, as it has been said (Ps. 102:1): “Prayer of the poor when he wraps himself up,” just like a man whispering into the ear of his friend and the latter understands. Can you have a God who is closer than that to His creatures, from mouth to ear?”

Jerusalem Talmud Berakhot 9:21

Rebbi Phineas gave on this subject two sermons, one in the name of Rebbi Zeïra, the other in the name of Rebbi Tanḥum bar Ḥanilai. Rebbi Phineas said in the name of Rebbi Zeïra, flesh and blood has a protector. If he bothers him too much, he will say: “There is X who will bother me.” But the Holy One, praise to Him, is not like that; He will receive you with all that you might bother him with. That is what is written (Ps. 55:23) “Throw on the Eternal your burden and He will provide for you!” Rebbi Phineas said in the name of Rebbi Tanḥum bar Ḥanilai, flesh and blood has a protector. Enemies come and grab him at the door of his protector’s courtyard. While he is crying and before someone could come out, the sword already passes over his neck and kills him. But the Holy One, praise to Him, saved Jehoshaphat from the sword of the Syrians as it is written (2Chr. 18:34): “Jehoshaphat cried, the Eternal helped him and God turned them away from him.” That shows that only the cutting off of the head was missing, but God deflected them from him.

Jerusalem Talmud Berakhot 9:22

Rebbi Zeīra, son of Rebbi Abbahu, Rebbi Abbahu in the name of Rebbi Eleazar (Ps. 146:5): “Happy is he whom the God of Jacob helps.” What is written after that (Ps. 146:6): “He makes Heaven and Earth.” What has one to do with the other? But a king of flesh and blood needs a protector, he rules over one district but not over another district. A universal ruler rules over dry land; does he rule over the ocean? But the Holy One, praise to Him, rules over ocean and dry land. He saves in the ocean from the water and on the dry land from the fire. He saved Moses from Pharao’s sword. He saved Jonah from inside the fish, Ḥananiah, Mishael, and Azariah, from the fiery oven, Daniel from the lions’ den. That is what is written (Ps. 146:6) “He makes Heaven and Earth, the oceans and all that is in them.”

Jerusalem Talmud Berakhot 9:22

Jerusalem Talmud Berakhot 9:24

Rebbi Simeon bar Laqish said, flesh and blood has a relative. If he is rich, he acknowledges him. If he is poor, he disawovs him. But the Holy One, praise to Him, is not like this; even if Israel is in deepest distress, He calls them My brothers and My friends. What is the reason (Ps. 122:8): “For My brothers and friends.” Rebbi Abun, Rebbi Aḥa, and Rebbi Simeon ben Laqish: flesh and blood has a relative. If he is a philosopher, he says: “This X is related to us.” But the Holy One, praise to Him, calls all of Israel relatives; that is what is written (Ps. 148:14): “He raises the fortunes of His people.”

Jerusalem Talmud Berakhot 9:24

Jerusalem Talmud Berakhot 9:37

Elijah, may he be well remembered, asked Rebbi Nehorai: Why do earthquakes occur in the world? He said to him, because of sin concerning heave and tithes. One verse says (Deut. 11:12): The eyes of the Eternal, your God, are permanently on it. Another verse says (Ps. 104:32): He who gazes on the Earth and it trembles, He touches mountains and they smoke. How can these two verses coexist? If Israel fulfill the will of the Omnipresent and separate their tithes following the rules, “the eyes of the Eternal, your God, are permanently on it from the start to the end of the year” and they will not be hurt by anything. If Israel do not fulfill the will of the Omnipresent and do not separate their tithes following the rules, “He gazes on the Earth and it trembles.” He said to him, my son, that is the reasonable explanation. But the main thing is that if the Holy One, praise to Him, sees theatres and circuses existing in safety and quiet, but His temple is destroyed, He is menacing His world to destroy it; that is what is written (Jer. 25:30): “He will roar on His Place,” about His place. Rebbi Aḥa said, because of homosexual activity. The Holy One, praise to Him, said: You made your member tremble for something that is not for you; by your life, I shall make My world tremble because of that man. But the rabbis said, because of quarrels (Zach. 14:5): “You will flee by the valley of the mountains, for the valley of the mountains will reach Aẓel.” Rebbi Samuel said, an earthquake presages a change of government, as one says (Jer. 51:29): “The earth quaked and trembled,” why? “for the intentions of the Eternal overtake Babylon.”

Jerusalem Talmud Berakhot 9:55

How much rain should fall that it is considered fertilizing? If it fills a vessel of three hand-breadths, the words of Rebbi Meïr. Rebbi Yehudah says, the first rainfall one hand-breadth, the second one two hand breadths, and the third one three hand-breadths. It has been stated: Rebbi Simeon ben Eleazar says, there is no hand-breadth that falls from above that the earth does not raise two hand-breadths towards it. What is the reason? (Ps. 42:8) “The deep calls to the deep by the sound of Your water spouts.”

Jerusalem Talmud Berakhot 9:68

If he returns from a trip, what does he say: I am sure that these are not in my house. Hillel the elder said (Ps. 112:7): “He will not be afraid of bad news.”

Jerusalem Talmud Berakhot 9:73

MISHNAH: One is required to recite a benediction for bad things the same way it is said for good things, as it is written (Deut. 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” “With all your heart,” with your two instincts, the goodinstinct and the bad instinct. “With all your soul,” even if He takes your soul. “With all your force,” with all your money. Another explanation: “With all your force,” for every measure that He measures for you, for everything thank him very much. A person should not behave improperly before the Eastern gate, which lies in a straight line with the Holiest of Holies. And one should not enter the Temple Mount with his walking stick, sandals, money belt, or dust on his feet. Also one should not use it as a short cut, and certainly not spit there. All endings of benedictions in the Temple were “from eternity.” When heretics did err and said that there was only one world, they ordained that one should say “from eternity to eternity.” They also instituted that one should greet his friend by the Name, as it was said (Ruth 2:4): “Lo, Boaz came from Bethlehem and said to the harvesters: The Eternal be with you!” And it says (Pr. 23:22): “Be not contemptuous because your mother got old.” (Ps. 119:126) “It is time to work for the Eternal; they violated Your Torah.” Rebbi Nathan says, they violated Your Torah, it is time to work for the Eternal.

Jerusalem Talmud Berakhot 9:74

HALAKHAH: Rebbi Berekhia in the name of Rebbi Levi: Because of (Ps. 92:5) “You are always exalted, o Eternal!” Your position is always the strongest. Usually in the world, if a king of flesh and blood sits in judgment, if he dismisses, everybody acclaims him; if he sentences to execution, everybody says bad things about him since he is sweeping in his sentences. But the Holy One, praise to Him, is not so, rather: “You are always exalted, o Eternal!” Your position is always the strongest.

Jerusalem Talmud Berakhot 9:75

Rebbi Ḥuna in the name of Rebbi Aḥa: (Ps. 101:1) “A song of David. Kindness and justice I shall sing, to You, o Eternal, I shall chant.” David said before the Holy One, praise to Him: If You act in kindness towards me, I shall sing. If You act in judgment towards me, I shall sing. In any case, I shall chant.

Jerusalem Talmud Berakhot 9:76

Rebbi Tanḥuma ben Yehudah said, (Ps. 56:11) “In God I will praise words, in the Eternal I will praise words.” On measures of judgment as on measures of mercy I shall praise words.

Jerusalem Talmud Berakhot 9:77

But the sages say (Ps. 116:13): “I lift the cup of salvation, I call on the Name of the Eternal, trouble and sorrow I will find, but on the Name of the Eternal I shall call.” Whatever may happen to me, I shall call on the Name of the Eternal. Rebbi Yudan bar Pelaya said: This is what Job said (Job 1:21): “The Eternal gave, and the Eternal took, may the Name of the Eternal be praised!” When He gave, He gave in mercy; when He took, He took in mercy. In addition, when He gave, He did not consult anybody, but when He took, He consulted His Court. Rebbi Eleazar said, everwhere it says “and the Eternal” it means Him and His Court. The paradigm of this is (1K. 22:23): “And the Eternal spoke woe over you.”

Jerusalem Talmud Berakhot 9:80

Our forefather Abraham turned the evil instincts into good ones as it is written (Neh. 9:8): “You found his heart trustworthy before You.” Rebbi Aḥa said, he compromised, from “concluding a covenant with him.” But David could not stand them and killed them in his heart. What is the reason? (Ps. 109:22) “But my heart is slain in me.”

Jerusalem Talmud Berakhot 9:90

(Ps. 119:126) “It is time to work for the Eternal, they violated Your Torah.” Rebbi Nathan inverts the verse: “They violated Your Torah, it is time to work for the Eternal.” Rebbi Ḥilqiah in the name of Rebbi Simon: He who restricts his Torah to fixed times breaches the covenant. What is the reason? “They violated Your Torah, it is time to work for the Eternal.” It was stated: Rebbi Simeon ben Yoḥai says: If you see that people have given up on Torah, get up and strengthen yourself in it and you will receive the reward of all of them. What is the reason? “They violated Your Torah, it is time to work for the Eternal!”

Jerusalem Talmud Berakhot 9:93

It was stated in the name of Rebbi Meïr: There is no one in Israel who does not perform 100 commandments every day. He recites the Shema‘ and benedictions before and after, eats his bread and recitesbenedictions before and after, prays 18 benedictions three times and then he performs other commandments and recites benedictions after them. Similarly, Rebbi Meïr used to say: There is no man in Israel who is not surrounded by commandments: Tefillin on his head, tefillin on his arm, a mezuzah on his door, circumcision in his flesh, and the four ẓiẓiot of his tallit surround him. That is what David said (Ps. 119:164): I praised You sevenfold every day for Your just laws. And so it says (Ps. 34:8): The angel of the Eternal camps around those that fear Him and rescues them. When he entered the bath house, he saw himself naked. He said, woe to me that I am stripped of commandmends. When he looked at his circumcision, he started to acclaim the Holy One, praise to Him (Ps. 12:1): For the director, on the eighth, a song from David.

Jerusalem Talmud Berakhot 9:93

Jerusalem Talmud Peah 1:19

King Monobaz distributed all his property to the poor. His relatives sent to him: Your forefathers added to what they had and to what their forefathers had, and you wasted yours and that of your forefathers. He said to them, that is correct! My forefathers locked it up in the earth, I locked it up in Heaven, as it is said (Ps. 85:12): “Truth will sprout from the earth, but charity will gaze from Heaven.” My fathers locked up treasures that bring no interest, but I locked up treasures that bring interest as it is said (Is. 3:10): “Say to the giver of charity that he did a good deed, that they will eat the fruits of their intentions.” My forefathers collected in a place over which a (human) hand rules, but I collected in a place over which no hand rules, as it is said (Ps. 97:2): “Charity and truth are the foundations of His throne.” My forefathers collected money but I collected souls, as it is said (Prov. 11:30): “He who acquires souls is wise.” My forefathers collected for others but I collected for myself, as it is said (Deut. 24:13): “Charity will be your property.” My forefathers collected in this world but I collected for the future world, as it is said (Prov. 10:2): “But charity will save from death.” And does he not die? But that he should not die an eternal death in the future world.

Jerusalem Talmud Peah 1:19

Jerusalem Talmud Peah 1:20

Charity and works of kindness are as important as all commandments of the Torah. Charity applies to the living, works of kindness apply to the living and the dead. Charity applies to the poor, works of kindness apply to poor and rich. Charity is through a person's money, works of kindness through his money and his person. Rebbi Johanan bar Maria in the name of Rebbi Johanan: We do not know what is more beloved, charity or works of kindness. Since it says (Ps. 103:17): "The kindness of the Eternal is from eternity to eternity on those who fear Him, and His charity towards men," that means that works of kindness are more beloved than charity.

Jerusalem Talmud Peah 1:34

“Making peace between people.” It is written (Ps. 34:15): “Move away from evil and do good, look for peace and pursue it.” Look for peace at your place, pursue it at another place. Rebbi Tavyome said: It says pursuing, pursuing. Just as it was said there, honor in this world and life in the world to come.

Jerusalem Talmud Peah 1:38

Correspondingly, there are four things that a person has to pay for in this world and the principal remains for him in the future world: Idolatry, incest and adultery, and murder. But slander is equivalent to all of these. Idolatry from where? (Num. 15:31) “This soul shall certainly be cut off, its sin is inside it.” Why does the verse say “its sin is inside it?” This teaches that the soul is destroyed and its sin is still inside it. And it is written (Ex.32:21): “Please, this people has committed a grave sin, they made for themselves golden gods.” Incest and adultery from where? (Gen. 39:9) “How can I commit that grave evil and sin before God.” Murder from where? (Gen. 4:13) “Cain said to the Eternal, my sin is grave, it cannot be removed.” When he comes to calumny, it does not say in the singular “grave” or “the grave” but in the plural “grave” (Ps. 12:4): “May the Eternal cut off all slippery lips, all tongues peaking grave words.”

Jerusalem Talmud Peah 1:39

In its written (Gen. 37:2): “And Joseph reported their evil slander to their father.” What did he say? Rebbi Meir, Rebbi Jehudah, and Rebbi Simeon. Rebbi Meir said, they are suspected of eating flesh from a living animal. Rebbi Jehudah said, they abuse the sons of the handmaidens and treat them like slaves. Rebbi Simeon said, they are infatuated with local girls. Rebbi Judah ben Pazi said, (Prov. 16:11) “Balance and scales of justice are the Eternal’s; all weight-stones are His work. “What did he say, they are suspected of eating flesh from a living animal? The Holy One, praise to Him, said: So I testify for them that they first slaughter and then eat, (Gen. 37:31) “they slaughtered the he-goat and dipped the coat into the blood.” What did he say, they abuse the sons of the handmaidens and treat them like slaves? (Ps. 105:17) “Joseph was sold as a slave.” What did he say, they are infatuated with local girls? Lo, a she-bear will attack you, (Gen. 39:7) “his master’s wife lifted her eyes to Joseph, etc.”