משנה: מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים בִּתְחִייַת הַמֵּתִים וְשׁוֹאֲלִין גְּשָׁמִים בְּבִרְכַת הַשָּׁנִים וְהַבְדָּלָה בְחוֹנֵן הַדָּעַת. רִבִּי עֲקִיבָה אוֹמֵר אוֹמְרָהּ בְּרָכָה רְבִיעִית בִּפְנֵי עַצְמָהּ. רִבִּי אֱלִיעֶזֶר אוֹמֵר בְּהוֹדָאָה. MISHNAH: One mentions the power of rains in “resurrection of the dead62The second benediction of the Amidah. The benediction “for years” is the ninth, a prayer for a plentiful harvest. Havdalah is the required declaration of a “difference” between Sabbath (or holiday) and weekday, after the end of the Sabbath or holiday. No work may be performed before some form of Havdalah. The benediction for being granted knowledge is the fourth, the one for thanksgiving the 17th.”; one prays for rain in the benediction “of years” and Havdalah in “He Who by His grace grants knowledge;” Rebbi Aqiba said: it is recited as separate fourth benediction; Rebbi Eliezer says, in “thanksgiving”.
הלכה: כְּשֵׁם שֶׁתְּחִייַת הַמֵּתִים חַיִּים לָעוֹלָם כַּךְ יְרִידַת גְּשָׁמִים חַיִּים לָעוֹלָם. רִבִּי חִייָא בַּר אַבָּא שָׁמַע לָהּ מִן הֲדָא יְחַיֵּינוּ מִיּוֹמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקַיְּמֶנּוּ וְנִחְיֶה לְפָנָיו. נֵדְעָה נִרְדְּפָה לָדַעַת אֶת יי֨ כְּשַׁחַר נָכוֹן מוֹצָאוֹ. HALAKHAH: Just as the resurrection of the dead brings life to the world, so rains bring life to the world63These are all arguments that God has to be praised for rain in the prayer for resurrection during the rainy season. The first verse of Hosea clearly speaks of resurrection, the second one ends: “it (knowing God) will come like rain to us, like late rains that pour on the Land.”. Rebbi Ḥiyya bar Abba understood it from here (Hos. 6:2–3): “He will resurrect us after two days, on the third day He will raise us up and we shall live before Him. We shall know, we shall pursue to know the Eternal, like morning his appearance is well-based64These verses are further discussed in Yerushalmi Taäniot 1:1 (fol. 63d), Sanhedrin 11:8 (fol. 30c), Babli Roš Haššanah 31a, Sanhedrin 97a..”
כְּתִיב וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעַד אֶל אַחְאָב חַי יי֨ [אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו] אִם [יִהְיֶה] הַשָׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי. רִבִּי בְּרֶכְיָה אָמַר רִבִּי יָסָה וְרַבָּנָן חַד אָמַר בֵּין עַל הַטַּל וּבֵין עַל הַמָּטָר נִשְׁמַע לוֹ וְחָרָנָא אָמַר עַל הַמָּטָר נִשְׁמַע לוֹ וְעַל הַטַּל לֹא נִשְׁמַע לוֹ. מִן הֲדָא לֵךְ הֵרָאֶה אֶל אַחְאָב וְאֶתְּנָה מָטָר וְגוֹמֵר. וּמַן דָּמַר בֵּין עַל הַטַּל בֵין עַל הַמָּטָר נִשְׁמַע לוֹ. אֵיכַן הוּתָּר נִדְרוֹ שֶׁל טַל. אָמַר רִבִּי תַּנחוּמָא [אֶדְרֶעִייָא] סָֽבְרִין מֵימַר נֶדֶר שֶׁהוּתָּר מִכְּלָלוֹ הוּתָּר כּוּלּוֹ. אִית דְּבָעֵי מֵימַר בִּבְנָהּ שֶׁל צָֽרְפִית וַיִּקְרָא אֶל יי֨ וַיֹּאמַר יי֨ אֱלֹהָי וְגוֹמֵר. אָמַר רִבִּי יוּדָה בֶּן פָּזִי לְאֶחָד שֶׁגָּנַב נַרְתִּיקוֹ שֶׁל רוֹפֵא. עִם כְּשֶׁהוּא יוֹצֵא נִפְצַע בְּנוֹ. חָזַר אֶצְלוֹ אָמַר לוֹ אֲדוֹנִי הָרוֹפֵא רְפָא אֶת בְּנִי. אָמַר לוֹ לֵךְ וְהַחְזֵר אֶת הַנַּרְתִּק שֶׁכָּל־מִינֵי רְפוּאוֹת נְתוּנִין בּוֹ וַאֲנִי מְרַפֶּא אֶת בִּנְךָ. כַּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאֵלִיָּהוּ לֵךְ וְהַתֵּר נִדְרוֹ שֶׁל טַל שֶׁאֵין הַמֵּתִים חַיִּים אֶלָּא בִטְלָלִים וַאֲנִי מְחַיֶּה אֶת בְּנָהּ שֶׁל צָֽרְפִית. וּמְנַיִּין שֶׁאֵין הַמֵּתִים חַיִּין אֶלָּא בִטְלָלִים. יִחְיוּ מֵתֶיךְ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שׁוֹכְנֵי עָפָר כִּי טַל אוֹרוֹת טַלֶּיךָ וְאֶרֶץ רְפָאִים תַּפִּיל. אֲמַר רִבִּי תַּנְחוּם אֶדְרֶעִייָא וְאַרְעָא תַפְקִידֶיהָ תְּפַלֵּט. It is written (1Kings 17:1) “Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word.” Rebbi Berekhia said, Rebbi Yasa and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew, from (1Kings 18:1): “Go, appear before Aḥab and I shall give rain65But dew is not mentioned. The entire piece, whose main place is in Taäniot 1:1, is included to explain the connection of the (summer) praise for dew in the benediction on “resurrection”. The praise for dew was included in the Yerushalmi prayer rite., etc.” And he who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥuma from Edreï66He is mentioned only here (and in the parallel in Taäniot). Since he appears together with Rebbi Berekhiah, he must belong to the last generation of Amoraïm in Israel.
It is the minority opinion of Rebbi Aqiba (Nedarim 9:6) that if in an earthly court part of a vow is annulled because it was executed under false intent, then the entire vow is annulled. This is not the majority opinion, hence, it is not the practice and does not imply Heavenly standards. said, they are of the opinion that a vow that was dissolved partially is dissolved totally. Some want to say, on the occasion of the son of the woman from Sarepta, (1Kings 17:20) “He called on the Eternal and said, o Eternal, my God, etc.” Rebbi Judah ben Pazi said, about one who stole a doctor’s bag67Greek νάρθηξ, a plant (Ferula communis), word also used for “casket for unguents”, and title of medical works. Hesiod has Prometheus carry off the fire in the stalk of a νάρθηξ.. When he left, his son was injured.He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? (Is. 26:19) “Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew, וְאֶרֶץ רְפָאִים תַּפִּיל.” Rebbi Tanḥum from Edreï said, “the earth will give up those that are deposited in it.68Rebbi Tanḥum from Edreï explains the difficult phrase וְאֶרֶץ רְפָאִים תַּפִּיל “it will fell Netherworlds” by taking תַּפִּיל in the sense of Rabbinic Hebrew, “having a miscarriage”, the Netherworld will expel what is in it.”
רִבִּי יַעֲקֹב דִכְפַר חָנָן בְּשֵׁם רֵישׁ לָקִישׁ בְּשָׁעָה שֶׁעָשָׂה אַבְרָהָם זְקֵינָן רְצוֹנִי נִשְבַּעְתִּי לוֹ שֶׁאֵינִי זָז טַל מִבָּנָיו לְעוֹלָם מַה טַעַם לְךָ טַל יַלְדוּתֶיךָ. וּכְתִיב בַּתְרֵיהּ נִשְׁבַּע יי֨ וְלֹא יִנָּחֵם. אָמַר רִבִּי יוּדָה בֶּן פָּזִי בְּדִיַיתֵּיקִי נְתַתִּיו לְאַבְרָהָם בְּמַתָּנָה נְתַתִּיו לוֹ. וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי בְּשָׁעָה שֶׁיִּשְׂרָאֵל בָּאִין לִידֵי עֲבֵירָה וּמַעֲשִׂים רָעִים הַגְּשָׁמִים נֶעֱצָרִין הֵן מְבִיאִין לָהֶן זָקֵן אֶחָד כְּגוֹן רִבִּי יוֹסֵי הַגָּלִילִי וְהוּא מַפְגִּיעַ בַּעֲדָם וְהַגְּשָׁמִים יוֹרְדִין אֲבָל הַטַּל אֵינוֹ יוֹרֵד בִּזְכוּת בִּרְייָה מַה טַעַם כְּטַל מֵאֵת יי֨ כִּרְבִיבִים עֲלֵי עֵשֶׂב אֲשֶׁר לֹא יְקַוֶּה לְאִישׁ וְלֹא יְיַחֵל לִבְנֵי אָדָם. Rebbi Jacob from Kefar Ḥanan69This paragraph explains the reason of those who say that Elijah’s prediction that there would be no dew never came true. The homily belongs to the school of R. Simeon ben Laqish (Resh Laqish). R. Jacob from Kefar Ḥanan was his student in homiletics. 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 will70Greek διαθήκη “will, permanent disposition.” 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.”
רִבִּי זְעִירָה בְשֵׁם רִבִּי חֲנִינָא הָיָה עוֹמֵד בְּגֶשֶׁם וְהִזְכִּיר שֶׁל טַל אֵין מַחֲזִירִין אוֹתוֹ. בְּטַל וְהִזְכִּיר שֶׁל גֶּשֶׁם מַחֲזִירִין אוֹתוֹ. וְהָתַנִּי בְּטַל וּבְרוּחוֹת לֹא חִייְבוּ חֲכָמִים לְהַזְכִּיר וְאִם רָצָה לְהַזְכִּיר מַזְכִּיר. לֹא דָמִי לְהַהוּא דְּמֵיקַל לְהַהוּא דְּלָא מַצְלִי וְלָא מֵיקַל. בְּגֶשֶׁם וְהִזְכִּיר שֶׁל טַל אֵין מַחֲזִירִין אוֹתוֹ. וְהָתַנִּי אִם לֹא שָׁאַל בְּבִרְכַת הַשָּׁנִים אוֹ שֶׁלֹּא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִייַת הַמֵּתִים מַחֲזִירִין אוֹתוֹ. בְּהַהוּא דְּלָא אִדְכָּר לָא טַל וְלָא מָטָר. Rebbi Zeïra in the name if Rebbi Ḥanina: When someone stood [praying] in the rainy season and mentioned dew one does not make him repeat. In the season of dew and he mentioned rain one makes him repeat. But is it not stated71The discussion follows the general pattern: If a statement contains statements A and then B, the discussion will discuss first B, then A. Hence, the first clause of the baraita will be repeated before the discussion turns to it. The statement of Rebbi Ḥanina and the discussion of its last part is quoted in Alfassi Taänit 1:1 where it is added to the tradition of the same Rebbi Ḥanina in the Babylonian Talmud (Taänit 3b): “In summertime, one who says ‘He Who makes the wind blow’ does not have to repeat; if he says ‘He Who makes rain descend,’ he has to repeat. In wintertime, one who omits ‘He Who makes the wind blow’ does not have to repeat; if he omits ‘He Who makes rain descend,’ he has to repeat.” Alfassi gives no interpretation of the Yerushalmi he quotes but the early Medieval authorities R. Zeraḥia Halevi, R. Abraham ben David, Nachmanides, and R. Nissim Gerondi all have different interpretations (mutually contradictory) and most of them also have different readings. Among manuscripts, the expression דְּלָא מַצְלִי וְלָא מֵיקַל appears with or without one or both לָא. The following interpretation follows Nachmanides closely. [Most commentaries agree with R. Nissim Gerondi in taking מיקל as a Pa‘el form of a contracted form of קלל “to curse”; such a form קול is nowhere attested, but קיל “to take, make easy” is frequent.]: The sages did not oblige one to mention dew and winds but if he wants to mention them, he may mention? One cannot compare one who takes it easy72And does not mention the dew which he needs, but mentions the rain out of season. to one who does not pray and does not take it easy73Who prays neither for dew, nor for rain, nor for winds, and therefore does not slight anything.. “When he stood in the rainy season and mentioned dew one does not make him repeat.” But is it not stated: If he did not ask for it in the benediction “for years”, or he did not mention the power of rains in “resurrection of the dead”, one makes him repeat? That is about one who mentioned neither dew nor rain.
רִבִּי זְעוּרָא בְּשֵׁם רִבִּי חוּנָה אִם לֹא שָׁאַל בְּבִרְכַת הַשָּׁנִים אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. וּדִכְוָותָהּ אִם לֹא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִייַת הַמֵּתִים אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. מַה אִם שְׁאֵלָה שֶׁהִיא מִדּוֹחָק אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. אַזְכָּרָה שֶׁהִיא מֵרֵיוַח לֹא כָּל־שֶׁכֵּן. וְהָתַנִּי אִם לֹא שָׁאַל בְּבִרְכַת הַשָּׁנִים אוֹ שֶׁלֹּא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִייַת הַמֵּתִים מַחֲזִירִין אוֹתוֹ. אָמַר רִבִּי אֶבְדַּימִי אַחֲוֵי דְּרִבִּי יוֹסֵי בְּשֶלֹּא אָמַר בְּשׁוֹמֵעַ תְּפִילָּה. Rebbi Zeïra in the name of Rebbi Ḥuna: If he did not ask74The request for rain is made only in the rainy season, “under duress” when rain is urgently needed. The mention of rain in the second benediction already starts “under easy circumstances” around the time of the fall equinox, some weeks before rain is needed. The benediction “He Who hears prayer” is the last of the middle benedictions, #15 on weekdays. in the benediction “for years” he says it in “He Who hears prayer”. Similarly, if he did not mention the power of rains in “resurrection of the dead” he says it in “He Who hears prayer”. If the request, made under duress, may be recited in “He Who hears prayer,” the mention, made under easy circumstances, so much more! But is it not stated: If he did not ask in the benediction “for years” or that he did not mention the power of rains in “resurrection of the dead”, one makes him repeat75As a tannaïtic statement, this has precedence over the statement of Rebbi Ḥuna. How can R. Ḥuna present his statement about power of rains? [The Babli, Berakhot 29a, has the statement formulated here in the name of Rav Assi from the Yeshivah of Rav in Babylonia; the Babli mentions neither the statement of Rebbi Ḥuna nor the explanation of Rebbi Eudaimon.]? Rebbi Eudaimon the brother of Rebbi Yose76Brother of the Amora R. Yose of the fourth generation. said, if he did not say it in “He Who hears prayer”!
אֵיכַן הוּא חוֹזֵר. כִּדָּמַר רִבִּי שִׁמְעוֹן בַּר ווָא בְּשֵׁם רִבִּי יוֹחָנָן בְּרֹאשׁ חוֹדֶשׁ אִם עָקַר אֶת רַגְלָיו חוֹזֵר לְכַתְּחִילָּה וְאִם לָאו חוֹזֵר לַעֲבוֹדָה. אַף הָכָא אִם עָקַר אֶת רַגְלָיו חוֹזֵר לְכַתְּחִילָּה. Where does he return to77If he forgot either prayer for or mention of rain, and realizes his omission at the end of the Amidah.? Just as Rebbi Simeon bar Abba said in the name of Rebbi Yoḥanan: On the day of the New Moon78When the day has to be mentioned in “Temple service”, the first of the last three benedictions; cf. Chapter 3, Halakhah 1., if he had moved his feet79During Amidah it is forbidden to move one’s feet since the angels do not move their feet. Hence, moving after prayer is the outward sign that prayer is finished. he repeats from the start, otherwise from “Temple service”. Here also, if he had moved his feet he repeats from the start80Otherwise, he returns to “He Who hears prayer.”.
וְאִם לָאו חוֹזֵר לָעֲבוֹדָה בְּשׁוֹמֵעַ תְּפִילָּה. בְּנִינְוֶה צָֽרְכוּן מִיעֲבֵד תַּעֲנִית בָּתַר פִּסְחָא. אֲתוּן שַׁייְלוּן לְרִבִּי אָמַר לוֹן רִבִּי לְכוּ וַעֲשׂוּ וּבִלְבַד שֶׁלֹּא תְשַׁנּוּ מַטְבֵּיעָהּ שֶׁל תְּפִילָּה. אֵיכַן הוּא אוֹמְרָהּ. רִבִּי יִרְמְיָה סָבַר מֵימַר אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. אֲמַר לֵיהּ רִבִּי יוֹסֵי לֹא כֵן אָמַר רִבִּי זְעִירָא בְּשֵׁם רַב חוּנָה אִם לֹא שָׁאַל בְּבִרְכַת הַשָּׁנִים אוֹ שֶׁלֹּא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִייַת הַמֵּתִים מַחֲזִירִין אוֹתוֹ בְּשׁוֹמֵעַ תְּפִילָּה. וָמַר לוֹן רִבִּי לְכוּ וַעֲשׂוּ וּבִלְבַד שֶׁלֹּא תְשַׁנּוּ מַטְבֵּיעָהּ שֶׁל תְּפִילָּה. עַל דַעְתֵּיהּ דְּרִבִּי יוֹסֵי אֵיכַן הוּא אוֹמְרָהּ. בְּשֵׁשׁ שֶׁהוּא מוֹסִיף. עַד כְּדוֹן צִיבּוּר שֶׁיֵּשׁ לוֹ שֵׁשׁ. יָחִיד שֶׁאֵין לוֹ שֵׁשׁ מְנַיִין אָמַר רִבִּי חֲנִינָא לֹא כֵן אָמַר רִבִּי זְעוּרָא בְּשֵׁם רַב חוּנָה יָחִיד שׁוֹאֵל צְרָכָיו בְּשׁוֹמֵעַ תְּפִילָּה וְאֵילּוּ צְרָכָיו הֵן. At Nineveh81This is not Biblical Niniveh but Naveh in the center of the Bashan plateau, see Demay 2:1. (Eusebius mentions that the Jews call it Nineveh.) On the Golan plain, one needs spring rains if the winter was relatively dry. they needed to make a fast-day after Passover82This again is a text from Taäniot 1:1; the question and the answer, without the discussion, are mentioned succinctly in Babli Taänit 14b.. They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer83Do not mention the power of rain in “Resurrection” nor a prayer for rain in “years.” On the other hand, if one already fasts for rain one must pray for rain in one’s Amidah.. Where may he say it? Rebbi Jeremiah thought to say that he says it in “He Who hears prayer.” Rebbi Yose said to him: Did not Rebbi Zeïra say in the name of Rebbi Ḥuna: If he did notask in the benediction “for years”, or that he failed to mention the power of rains in “resurrection of the dead”, one makes him repeat at “He Who hears prayer84In the parallel in Taäniot the text is easier to understand; there it says “he says” instead of “one makes him repeat”; meaning that a prayer for rain at “He Who hears prayer” belongs to the regular form of prayer in winter and, therefore, by Rebbi’s statement is excluded from summer prayer.?” But Rebbi said to them, go ahead and make one but do not change the form of prayer! According to the opinion of Rebbi Yose, where does one say it? In the six that he adds85Six additional benedictions that the reader inserts in the public prayer of fast days for rain, as explained in the second chapter of Mishnah Taänit. Rebbi Yose must imply that even a local fast for rain is a public fast.. That works for the public which has six. A private person who does not have six, where? Rebbi Ḥanina said, did not Rebbi Zeïra say in the name of Rav Ḥuna86In Halakhah 4:4., a private person asks for his personal needs in “He Who hears prayer,” and these are his needs.
וְהַבְדָּלָה בְחוֹנֵן הַדָּעַת. שִׁמְעוֹן בַּר ווָא בְּעָא קוֹמֵי רִבִּי יוֹחָנָן דָּבָר שֶׁהוּא נוֹהֵג וּבָא חֲכָמִים חוֹלְקִין עָלָיו. אָמַר לוֹ עַל יְדֵי שֶׁעִיקָּרָהּ בְּכוֹס שְׁכָחוּהָ בִתְפִילָּה. מִילְתֵיהּ אָֽמְרָה שֶׁעִיקָּרָהּ בְּכוֹס. רִבִּי יַעֲקֹב בַּר אִידִי בְּשֵׁם רִבִּי יִצְחָק רוּבָּא אָֽמְרָהּ בְּכוֹס אָֽמְרָהּ בִּתְפִילָּה בִּשְׁבִיל לְזַכּוֹת אֶת הַתִּינּוֹקוֹת. מִילְתֵיהּ אָֽמְרָה שֶׁעִיקָּרָהּ בִּתְפִילָּה. רִבִּי זְעוּרָא רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל אָֽמְרָהּ בְּכוֹס אָֽמְרָהּ בִּתְפִילָּה אוֹמְרָהּ בִּתְפִילָּה אוֹמְרָהּ בְּכוֹס. מִילְתֵיהּ אָֽמְרָה שֶׁעִיקָּרָהּ כַאן וְכַאן. “And Havdalah in ‘He Who by His grace grants knowledge’ ”87Quote from the Mishnah to indicate the text to be discussed now.. Simeon bar Abba asked before Rebbi Yoḥanan: Something that one does all the time, and the Sages differ about it? He said to him: Since its main place is over a cup they forgot it in prayer88The discussion is quoted more in detail in Babli 33a: “Rebbi Simeon bar Abba asked Rebbi Yoḥanan: Since the Men of the Great Assembly instituted the forms of benedictions, prayers, Qiddush and Havdalah, why does one not check and see what they instituted? He answered him: Originally, they instituted Havdalah in prayer. When they got rich, they instituted it over a cup of wine. When they became poor again, they went back and instituted it back in prayer.” This implies that the differences of opinion expressed in the Mishnah refer to the second institution of prayer and that the order of the first institution therefore is irrelevant. In the Yerushalmi, the question is, how can there arise a difference of usage in something that every Jew has been doing every week since the times of the Great Assembly? The answer also here is that there was a time where only Havdalah over a cup of wine was practiced.. His statement means that its main place is over a cup89Since Havdalah over a cup was not disestablished, the mention in prayer is additional.. Rebbi Jacob bar Idi in the name of the old Rebbi Isaac90His full name was Rebbi Isaac bar Eudaimon, a Tanna of the first generation, a member of Rebbi’s Academy. He is called “old” to distinguish him from Rav Isaac bar Eudaimon, a Babylonian Amora of the third generation.: If he said it over a cup he must repeat it in prayer; it was91Havdalah was said over the cup only to teach children. in order to let children participate. His statement means that its main place is in prayer92In the Babli (33a), this is a statement of the Babylonian Rav Naḥman bar Isaac.. Rebbi Zeïra, Rav Yehudah in the name of Samuel: If he said it over a cup he must repeat it in prayer, if he said it in prayer he must repeat it over a cup. His statement means that its main place is here as well as there93In contrast to Rebbi Yoḥanan, Samuel insists that the later institution did not replace the benediction over a cup of wine by a benediction inserted in prayer, but that prayer is additional to the benediction over a cup of wine. In the Babli (33b) this is the final statement of the later Amora Rava. In the Yerushalmi also, the last statement has to be taken as the final one..
רִבִּי אֱלִיעֶזֶר אוֹמֵר בְּהוֹדָייָה. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי מַטִּין כְּרִבִּי אֱלִיעֶזֶר בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּמוֹצָאֵי שַׁבָּת מִיַּד. רִבִּי יִצְחָק רֻבָּה בְּשֵׁם רִבִּי הֲלָכָה כְּרִבִּי אֱלִיעֶזֶר בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּמוֹצָאֵי שַׁבָּת. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבַּי חֲנִינָא בֶּן גַּמְלִיאֵל הֲלָכָה כְּרִבִּי אֱלִיעֶזֶר לְעוֹלָם. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶלְעָזָר הֲלָכָה כְּרִבִּי אֱלִיעֶזֶר לְעוֹלָם. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא לָאו בְּגִין דַּאֲתוּן תַּרְתֵּיי שְׁמוּעִין אֶלָּא בְּגִין דְּרִבִּי יִצְחָק בַּר נַחְמָן וְרִבִּי אֶלְעָזָר תְּרַוֵּיהוֹן בְּשֵׁם רִבִּי חֲנִינָא בֶּן גַּמְלִיאֵל הֲלָכָה כְּרִבִּי אֱלִיעֶזֶר לְעוֹלָם. “Rebbi Eliezer says, in ‘thanksgiving’ ”. Rebbi Yoḥanan in the name of Rebbi: One is inclined toward Rebbi Eliezer’s opinion on a holiday that falls immediately after the Sabbath94Privately, one prefers to act in the sense of Rebbi Eliezer but one does not declare it publicly. The first two statements of this paragraph are quoted in the Babli (33b) as Israeli practice, whereas in Babylonia one follows Rav and Samuel in an insertion in the middle benediction of the Amidah for the holiday. The last two statements are quoted in Babli Niddah 8a.. The old Rebbi Isaac in the name of Rebbi: Practice follows Rebbi Eliezer on a holiday that falls after the Sabbath. Rebbi Isaac bar Naḥman in the name of Rebbi Ḥanina ben Gamliel95The oldest son of Rabban Gamliel I of Jabneh, brother of Rabban Simeon ben Gamliel. It seems that he died before the Patriarchate was reestablished after a long interruption in the aftermath of the war of Bar Kokhba.: Practice follows Rebbi Eliezer at all times. Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Eliezer at all times. Rebbi Jacob bar Aḥa, not because because there are two traditions, but because Rebbi Isaac bar Naḥman and Rebbi Eleazar both say in the name of Rebbi Ḥanina ben Gamliel: Practice follows Rebbi Eliezer at all times.
וְאַבְדָּלָה בְּחוֹנֵן הַדַּעַת דִּבְרֵי חֲכָמִים רִבִּי עֲקִיבָה אוֹמֵר אוֹמְרָהּ בְּרָכָה רְבִיעִית בְּעַצְמָהּ. רִבִּי יַעֲקֹב בַּר אָחָא בְּשֵׁם שְׁמוּאֵל אוֹמֵר בְּרָכָה רְבִיעִית. אָמַר רִבִּי יוּדָן אוֹמֵר מַטְבֵּעַ בְּרָכָה וְאַחַר כַּךְ מַבְדִּיל. וַתְייָא כְּרִבִּי דְּרִבִּי אָמַר תְּמֵיהֵנִי הֵיְאַךְ בִּיטְּלוּ חוֹנֵן הַדַּעַת בְּשַׁבָּת אִם אֵין דֵיעָה תְּפִילָּה מְנַיִין. וְכֹה אִם אֵין דֵיעָה הַבְדָּלָה מְנַיִין. אָמַר רִבִּי יִצְחָק בַּר אֶלְעָזָר מַבְדִּיל וְאַחַר כַּךְ אוֹמֵר מַטְבֵּעַ בְּרָכָה. “And Havdalah in “He Who in His grace grants knowledge”, the words of the Sages. Rebbi Aqibah said: one says it as separate fourth benediction97Almost a quote from the Mishnah, to introduce discussion on the way Havdalah has to be recited according to Rebbi Aqiba, even though his way of doing it is not accepted as practice. Hence, the discussion in this paragraph is purely theoretical.” Rebbi Jacob bar Aḥa in the name of Samuel: He says it as fourth benediction. Rebbi Yudan says, the text of the benediction98The text of the regular fourth benediction, “He Who in His grace grants knowledge”. This is the meaning of the phrase also in the statement of Rebbi Isaac bar Eleazar. and after that he says Havdalah. His version agrees with Rebbi99His opinion parallels that of Rebbi. [A slightly different version is in Babli 33a in the name of Rav Joseph: “Since Havdalah presupposes knowledge, it was incorporated in the benediction for knowledge.”], since Rebbi said: I wonder why they eliminated “He Who in His grace grants knowledge” on Sabbath; if there is no knowledge, where is prayer? And here, if there is no knowledge, where is Havdalah? Rebbi Isaac ben Eleazar said, he says Havdalah and afterwards adds the text of the benediction.
רִבִּי אֶלְעָזָר בֶּן רִבִּי הוֹשַׁעְיָה וּבִלְבַד שֶׁלֹּא יִפְחוֹת מִשָּׁלֹשׁ אַבְדָּלוֹת. אָמַר רִבִּי יוֹחָנָן אָֽמְרוּ הַפּוֹחֵת לֹא יִפְחוֹת מִשָּׁלֹשׁ וְהַמּוֹסִיף לֹא יוֹסִיף יוֹתֵר מִשִּׁבְעָה אַבְדָּלוֹת. לֵוִי אָמַר וּבִלְבַד מֵאַבְדָּלוֹת הָאֲמוּרוֹת בַּתּוֹרָה. נָחוּם בֵּירִבִּי סִימַאי נְפַק וָמַר בְּשֵׁם אָבוֹי וַאֲפִילוּ אַבְדָּלָה אַחַת. וְאָמַר רִבִּי אַבָּהוּ וְצָרִיךְ לַחְתּוֹם בְּהַבְדָּלָה. רִבִּי מָנָא בְעִי מֵעַתָּה אֲפִילוּ פָּתַח בְּמַבְדִּיל בֵּין קוֹדֶשׁ לְחוֹל וְחוֹזֵר וְחוֹתֵם בְּמַבְדִּיל בֵּין קוֹדֶשׁ לְחוֹל. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בוּן וְלֹא מִבְּרָכוֹת שֶׁפּוֹתְחִין בָּהֶן בְּבָרוּךְ וְחוֹתְמִין בְּבָרוּךְ הֵן. Rebbi Eleazar ben Rebbi Hoshaiah100Son of Rebbi Hoshaiah (see Chap. 2, Note 169). The statement is in the Babli (Pesaḥim 103b–104a) in the name of Rebbi Oshaya (Babylonian form of Hoshaiah). The entire paragraph has the appearance of being written by a person unable to pronounce an “h”.: Only one should not mention less than three separations. Rebbi Yoḥanan said, they said that he who says little should not say less than three and he who adds should not add more than seven separations. Levi said, but only separations mentioned in the Torah101For example, He Who separates between holy and private (Lev. 10:10), between light and darkness (Gen. 1:4), between Israel and the Gentiles (Lev. 20:26). There are no more than seven separations mentioned in the Torah. [The other four are between upper and lower waters, between day and night, between pure and impure, between Levites and other Israelites.]. Naḥum102Also called Menaḥem ben R. Simai, an Amora of the first generation who was renowned for his holiness. ben Rebbi Simai went out and said in his father’s name: even one separation. But Rebbi Abbahu said, one must seal with “separation”. Rebbi Mana objected, even if he started by “He Who separates between holy and worldly” and ends, seals by “He Who separates between holy and worldly”103Would Rebbi Abbahu agree with R. Naḥum ben R. Simai that a benediction would be: “Praise to You, o Eternal, our God, King of the universe, Who separates between holy and wordly. Praise to You, Eternal, Who separates between holy and wordly”? That text looks too silly to be acceptable.? Rebbi Yose ben Rebbi Abun said, is it not from the benedictions that one starts with “praised” and ends with “praised”104As stated in Halakhah 1:4. However, Rebbi Abbahu is more specific and requires the final benediction to contain the word המבדיל. In the Babli (Pesaḥim 104a) there is a discussion whether the separation referred to in the concluding benediction is the first or the last one of the list. In any case, it is clear that R. Abbahu cannot agree with R. Naḥum bar Simai to produce the meaningless formula of R. Mana. Hence, the opinion of R. Naḥum must be rejected.?
רִבִּי אֶלְעָזָר בֶּן אַנְטִיגְנֹס בְּשֵׁם רִבִּי אֶלְעָזָר בֵּירִבִּי יַנַּאי זֹאת אוֹמֶרֶת שֶׁאָסוּר לַעֲשׂוֹת מְלָאכָה עַד שֶׁיַּבְדִּיל. כְּמַה דְּאָמַר אָמַר אָסוּר לַעֲשׂוֹת מְלָאכָה עַד שֶׁיַּבְדִּיל. וְדִכְוָתָהּ אָסוּר לוֹ לְאָדָם לִתְבּוֹעַ צְרָכָיו עַד שֶׁיַּבְדִּיל. Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar ben Rebbi Yannai105Tanna of the last generation; his only known student is R. Eleazar ben Antigonos. In the Babli (Sabbath 150b), the statement is in the name of Rebbi Eliezer ben Jacob, one of the last students of Rebbi Aqiba and a major authority. In the Babli, the statement is relativized to mean that one does not even have to pray but just to recite “Praise to Him Who separates between holy and wordly” to be able to do any work. There is no such relativization in the Yerushalmi; however, it is implied by the next paragraph.: That means106Refers to the majority opinion in the Mishnah, that Havdalah has to be inserted in the first weekday benediction of the Amidah. Hence, it is the first thing that one has to do. The argument in this paragraph takes this up: Since it was ordained that Havdalah precedes the weekday prayer with its supplications for wordly needs, it also must precede worldly deeds. [The first weekday benediction also contains a supplication but, as Rebbi is quoted in an earlier paragraph, a prayer for knowledge is acceptable also for the Sabbath.] that one is forbidden from doing any work before one recites Havdalah. As he said, he said that one is forbidden from doing any work before one recites Havdalah, and similarly one is forbidden to pray for one’s needs before one recites Havdalah.
רִבִּי זְעִירָא רִבִּי אֶלְעָזָר בֶּן אַנְטִיגְנֹס [בְּשֵׁם רִבִּי אֶלְעָזָר] בֵּירִבִּי יַנַּאי בְּשֵׁם רִבִּי יוּדָה בְּרִיבִי אִם לֹא הִבְדִּיל בְּמוֹצָאֵי שַׁבָּת מַבְדִּיל אֲפִילוּ בַּחֲמִישִׁי בְּשַׁבָּת. הֲדָא דְּאַתְּ אָמַר בְּמַבְדִּיל בֵּין קוֹדֶשׁ לְחוֹל. אֲבָל בּוֹרֵא מְאוֹרֵי הָאֵשׁ אוֹמְרָהּ מִיַּד. Rebbi Zeïra, Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar ben Rebbi Yannai in the name of the important Rebbi Yehudah108He is Rebbi Yehudah bar Illaī. In the Babli (Pesaḥim 106a), R. Zeïra is quoted as permitting the recitation of Havdalah only until Wednesday afternoon.: If he did not recite Havdalah at the end of Sabbath, he recites even on Thursday. That is restricted to Havdalah proper, but “illuminating fire” he may say only immediately109At nightfall one is permitted to light a new fire. The benediction has been formulated because at the end of the first Sabbath of Creation, Adam invented artificial fire as the first engineering feat of newly created man (Yerushalmi Berakhot 12b (8:6), Babli Pesaḥim 54a). Hence, it makes no sense to recite the benediction at any other time. The rule proclaimed here is attributed in the Babli (Pesaḥim 54a) to R. Jacob ben Idi..
רִבִּי זְעוּרָא בְּשֵׁם רַב יְהוּדָה רִבִּי אַבָּא בְּשֵׁם אַבָּא בַּר יִרְמְיָה אֲפִילוּ יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶמְצַע שַׁבָּת אוֹמֵר בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֵׂה. אָמַר רִבִּי זְעוּרָא לְרַב יְהוּדָה וְכִי שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה לְפָנָיו. אָמַר לֵיהּ וְכִי יֵשׁ טוּמְאָה וְטָהֳרָה לְפָנָיו. Rebbi Zeïra in the name of Rav Yehudah, Rebbi Abba in the name of Abba bar Jeremiah: Even if a holiday falls in the middle of the week onerecites “He Who separates between Sabbath and the six workdays110This is the last “separation” in Havdalah before the final doxology. That “separation” is not in the Torah and not in the list of 3 - 7 separations, but necessitated by the circumstances. The statement really means that the text of Havdalah for holidays is identical with that for the Sabbath. In the Babli (Ḥulin 26b) the statement is attributed to R. Zeïra only, without discussion.” Rebbi Zeïra said to Rav Yehudah: Has one six workdays before him? He said to him: Has one impurity and purity before him111This is one of the seven “separations” mentioned in the Torah but today purity is impossible for us.?
רִבִּי יִרְמְיָה רִבִּי זְעִירָא בְּשֵׁם רַב חִייָא בַּר אַשִּׁי צָרִיךְ לוֹמַר הָחֵל עָלֵינוּ אֶת הַיָּמִים שֵׁשֶׁת יְמֵי הַמַּעֲשֵׂה הַבָּאִים לִקְרָאתֵינוּ לְשָׁלוֹם. רִבִּי אַבָּא מוֹסִיף וְהַשְׁמִיעֵנוּ בָּהֶן שָׂשׂוֹן וְשִׂמְחָה. רִבִּי חִזְקִיָּה בְּשֵׁם רִבִּי יִרְמְיָה הֲבִינֵנוּ וְלַמְּדֵינוּ. רִבִּי חִזְקִיָּה בְּשֵׁם רִבִּי יִרְמְיָה הָעוֹנִין אָמֵן צְרִיכִין לִיתֵּן עֵינֵיהֶן בַּכּוֹס וְעֵינֵיהֶן בַּנֵּר. רִבִּי חִזְקִיָּה בְּשֵׁם רִבִּי יִרְמְיָה אַרְבַּעַת מִינִין שֶׁבְּלוּלָב נִיטָּלִין דֶּרֶךְ גִּידוּלֵיהֶן. Rebbi Jeremiah, Rebbi Zeïra in the name of Rav Ḥiyya bar Ashi: One must say, “start the days, the six coming workdays112“The six coming workdays” is missing in the Rome ms. and might be superfluous. It is not in the received Ashkenazic prayer texts of Havdalah. Sephardic and Oriental rites do not have the phrase., for peace.” Rebbi Abba adds: “And let us hear in them rejoicing and joy.” Rebbi Ḥizqiah in the name of Rebbi Jeremiah: “Let us understand and teach us.” Rebbi Ḥizqiah in the name of Rebbi Jeremiah: Those who answer Amen113Since they want to discharge their own obligation by listening to another person making Havdalah over a cup, they must see what he is doing. have to look at the cup and the candle. Rebbi Ḥizqiah in the name of Rebbi Jeremiah114In order to complete the list of traditions of Rebbi Ḥizqiah in the name of Rebbi Jeremiah regarding holidays, this extraneous tradition is included. In the parallel in Babli Sukkah 35b, it is stated that no obligation connected with things that grow can be executed other than using them in the way they grew (bottom down, head up). [In the Babli, “Ḥizqiah” should be “Rebbi Ḥizqiah” since “Ḥizqiah” without title refers to the son of Rebbi Ḥiyya, older than Rebbi Zeïra.]: The four kinds of the lulav must be taken in the direction of their growth.