משנה: עָמְדוּ בִתְפִילָּה מוֹרִידִין לִפְנֵי הַתֵּיבָה זָקֵן וְרָגִיל וְיֶשׁ לוֹ בָנִים וּבֵיתוֹ רֵיקָן כְּדֵי שֶׁיְּהֵא לִבּוֹ שָׁלֵם בַּתְּפִילָּה. וְאוֹמֵר לִפְנֵיהֶן עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת שְׁמוֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ: אֵילּוּ הֵן. זִכְרוֹנוֹת וְשׁוֹפָרוֹת. אֶל ה׳ בַּצָּרָתָה לִּי. אֶשָּׂא עֵינַי אֶל הֶהָרִים. מִמַּעֲמַקִּים קְרָאתִיךָ ה׳. תְּפִלָּה לְעָנִי כִי יַעֲטֹף. MISHNAH: After they stood to pray they place before the Ark an old knowledgeable man who has children but his house is empty73He has to be poor but must be knowledgeable enough to be able to recite all prayers without slowing down or interruption, and must have young children who are dependent on him. so that his mind should be concentrated on prayer. He recites before them 24 benedictions, eighteen of the daily prayers and additional six. These are they, Zikhronot and Shofarot74The two additional benedictions in the musaf prayer of New Year’s Day; each one accompanied by the blowing of the shofar. The text of each addition is followed by an invocation and a doxology as spelled out in Mishnaiot 4–10.. To the Eternal in my straights75Ps. 120.. I lifted my eyes to the Mountains76Ps. 121.. From the depths I called on You, Eternal77Ps. 130.. Prayer of the poor who is fainting78Ps. 102.
הלכה: תַּנֵּי. וּשְׁפַל בֶּרֶךְ וְנוֹחַ תִּשְׁחוֹרֶת וְרָגִיל בְּחָכְמָה וְרָגִיל בָּאֲגָדָה וְיֵשׁ לוֹ בַיִת וְשָׂדֶה. תַּנִּינָן וּבֵיתוֹ רֵיקָן. וְאַתְּ אָמַר הָכֵין. יֶשׁ לוֹ בָנִים וּבָנוֹת. אִם אֵין לָהֶן מַעֲבִירִין כָּל מַה שֶׁיִּרְצוּ. HALAKHAH: It was stated: “And modest, easy on youth, used to study, used to preaching and owner of house and field79Babli 16a..” We have stated, “but his house is empty”, and you are saying so80The Mishnah seems to imply that he is a renter and does not own anything.? If nobody is available one may place anybody one wants81Since usually nobody available fills all qualifications stated in Mishnah and baraita, the community organizer may appoint any person to be reader..
וְלָמָּה שְׁמוֹנֶה עֶשְׂרֶה. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֶה מִזְמוֹרוֹת שֶׁכָּתוּב מְרֹאשׁוֹ שֶׁלְתִּילִים עַד יַעַנְךָ יי בְּיוֹם צָרָה. אִם יֹאמַר לָךְ אָדָם תִּשְׁעָה עָשָׂר הֵן. אֱמוֹר לוֹ. לָמָּה רָגְשׁוּ לֵית הִיא מִינוֹן. מִיכָּן אָמְרוּ. הַמִּתְפַּלֵּל וְאֵינוֹ נֶעֱנֶה צָרִיךְ תַּעֲנִית. אָמַר רִבִּי מָנָא. רֶמֶז לְתַלְמִיד חָכָם הוּא. שֶׁאָדָם צָרִיךְ לוֹמַר לְרַבּוֹ. תִּישָּׁמַע תְּפִילָּתָךְ. 82The remainder of this Halakhah is parallel to Halakhah 4:3 in Berakhot(Notes 138–181, ב). The text is quoted at length in Tanḥuma Wayyera and from there in midrashic literature. Babli Berakhot28b And why eighteen? Rebbi Joshua ben Levi said, corresponding to the eighteen psalms that are written from the start of Psalms to May the Eternal listen to you on the day of trouble83Ps. 20:2.. If somebody would say to you they are nineteen, tell him Why are<the Gentiles>in upheaval84Ps. 2:1. is not in the count85In most Talmudic sources Psalms 1 and 2 form one song. To compensate, Ps. 116 is split into two. Babli Berakhot9b.. From here they said that one who prayed and was not answered needs to fast86Since the “trouble” referred to in the Psalm is interpreted as fasting.. Rebbi Mana said, a hint that a Torah student must say to his teacher: May your prayers be answered87Since Ps. 20 is read as addressed to David..
רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. כְּנֶגֶד שְׁמוֹנֶה עֶשְׂרֶה חֻלִיוֹת שֶׁבְּשִׁזְרָה. שֶׁבְּשָׁעָה שֶׁאָדָם עוֹמֵד וּמִתְפַּלּל צָרִיךְ לָשׁוּחַ בְּכוּלָּן. מַה טַעַם כָּל עַצְמוֹתַיי תֹּאמַרְנָה יי מִי כָמוֹךָ. 88Here starts an extensive Genizah text edited by Ginzberg in his Yerushalmi Fragments, New York 1909 (G). Rebbi Simon in the name of Rebbi Joshua ben Levi89While the name of R. Joshua ben Levi is missing in G and the parallel text ב, in the Babli Berakhot28b the statement is ascribed to the school of R. Joshua ben Levi, whose great authority turns this haggadic statement into halakhic prescription.: corresponding to the eighteen bones in the spine since when a person prays he has to bend all of them bowing down. What is the reason? All my bones shall say, Eternal, who is like You90Ps. 35:10.?
רִבִּי לֵוִי אָמַר. כְּנֶגֶד שְׁמוֹנָה עָשָׂר אַזְכָּרוֹת שֶׁכָּתוּב בְּהָבוּ לָיי בְּנֵי אֵלִים. אָמַר רִבִּי חוּנָה. אִם יֹאמַר לָךְ אָדָם. שִׂבְעָה עָשָׂר הֵן. אֱמוֹר לוֹ. שֶׁלְמִינִים כְּבָר קְבָעוּהָ חֲכָמִים בְּיַבְנֶה. הָתִיב רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי קוֹמֵי רִבִּי יוֹסֵי. וְהָא כְתִיב אֵל הַכָּבוֹד הִרְעִים. אָמַר לֵיהּ. וָהַתַנֵּי. כּוֹלֵל שֶׁלְמִינִים וְשֶׁלְפּוֹשְׁעִים בְּמַכְנִיעַ זֵידִים. שֶׁלְזְקֵינֵים וְשֶׁלְגֵּרִים בְּמִבְטַח לַצַּדִּיקִים. שֶׁלְדָּוִד בְּבוֹנֵה יְרוּשָׁלִַם. אִית לָךְ מְסַפְּקְה לְכָל חָדָא וְחָדָא מִינְהֹן. Rebbi Levi91In the Tosephta (Berakhot3:25) this is a tannaitic text together with the later quote about composite benedictions; in the Babli (loc. cit.) it is attributed to the school of R. Samuel bar Naḥman, and by implication to the latter’s teacher, the first generation Amora R. Jonathan. said, corresponding to the eighteen Divine Names92In biblical language, אזכרה is the part of a cereal sacrifice burned on the altar (Lev. 2:2). It is best explained from Accadic zekrun“pronounced name”, since the part to be burned is taken ceremoniously in God’s Name. The same explanation applies here; the word is used exclusively to refer to the Name YHWH. written in Give to the Eternal, sons of the mighty93Ps. 29.. Rebbi Ḥuna said: If it were said that they are seventeen, tell him the one against sectarians the Sages fixed already at Jabneh94Rebbi Ḥuna’s question is an attack against all who try to find a reason for the eighteen benedictions by pointing out that in the 500 years between the institution of formalized prayer by the Men of the Great Assembly and the Synhedrion of Rabban Gamliel, the Amidah prayer consisted of only 17 benedictions. Rebbi Ḥuna’s answer is that the eighteenth benediction also is an institution of the Synhedrion, the legal successor of the Great Assembly, and, therefore, all eighteen benedictions have the same status.. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written the God of Glory thundered95Ps. 29:3. This Divine name is not an askara.? 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.’96This implies that the benediction containing the curse upon apostates and sectarians (i. e., Christians) was not newly introduced at Jabneh but that it was a modification of an old benediction directed at those who wantonly transgress the commandments of the Torah. Hence, the original number of benedictions instituted by the Great Assembly was 18. The Palestinian version had no separate benediction asking for the return of the Davidic rulers. The Babylonian version has no mention of the Davidic dynasty in the prayer for the rebuilding of Jerusalem; it is retained in today’s Yemenite prayerbook. Current Ashkenazic and Sephardic versions combine the Palestinian prayer for Jerusalem and the Davidic dynasty in benediction 14, with the Babylonian one for the Davidic dynasty alone in benediction 15. Hence, Psalm 29 accommodates both the Galilean 18 benedictions based on the number of mentions of the Tetragrammaton, and the 19 of the Babylonian version, based on all invocations of the Deity in the Psalm.” Then you have enough to have ˂a Divine Name˃97Added from G and ב. for each one of them.
רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי פִינְחָס. כְּנֶגֶד שְׁמוֹנָה עָשָׂר פְּעָמִים שֶׁאָבוֹת כְּתוּבִין בַּתּוֹרָה אַבְרָהָם יִצְחָק יַעֲקֹב. אִם יֹאמַר לָךְ אָדָם. תִּשְׁעָה עָשָׂר הֵן. אֱמוֹר לוֹ. וְהִנֵּה יי נִצָּב עָלָיו וַיֹּאמַר לֵית הוּא מִינוֹן. וְאִם לָךְ אָדָם. שִׁבְעָה עָשָׂר הֵן. אֱמוֹר. וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבוֹתַיי אַבְרָהָם וְיִצְחָק מִינוֹן הוּא. Rebbi Ḥanania in the name of Rebbi Phineas: Corresponding to the eighteen times the Patriarchs are mentioned together in the Torah, Abraham, Isaac, Jacob. If somebody will tell you that there are nineteen, tell him that Behold, the Eternal was standing on it98Gen. 23:13. In this verse Jacob is not mentioned by name. is not counted. If somebody will tell you that there are seventeen, tell him that My name should be called over them, as well the names of my fathers Abraham and Isaac99Gen. 48:16. Jacob’s name is mentioned implicitly. is counted.
רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. כְּנֶגֶד שְׁמוֹנָה עָשָׂר צִיווּיִן שֶׁכָּתוּב בְּפָרָשַׁת מִשְׁכָּן שֵׁינִי. אָמַר רִבִּי חִיָיה בַּר אָדָא. וּבִלְחוּד מִן וְאִתּוֹ אָהֳלִיאָב בֶּן אֲחִיסָמָךְ לְמַטֵּה דָן עַד סוֹפֵיהּ דְּסִיפְרָא. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Corresponding to the eighteen times “commandment” is mentioned in the second description of the Tabernacle100The description of the actual building of the Tabernacle.. Rebbi Ḥiyya bar Ada said, only from And with him Aholiab ben Aḥisamakh101Ex. 38:32. From the start of the section, v. 21, there would be 19 times mention of the Eternal commanded to Moses. to the end of the book.
שֶׁבָע שֶׁלְשַׁבָּת מְנַיִין. אָמַר רִבִּי יִצְחָק. כְּנֶגֶד שִׁבְעָה קוֹלוֹת שֶׁכָּתוּב בְּהָבוּ לָיי בְּנֵי אֵלִים. אָמַר רִבִּי יוּדָן עַנְתוֹנְדְּרַיָּא. כְּנֶגֶד שֶׁבָע אַזְכָּרוֹת שֶׁכָּתוּב בְּמִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת. 102These paragraphs about the number of benedictions in the Amidah of special days are simply copied from Berakhot; they have no relevance here since fasting is forbidden on Sabbath and holidays. Babli Berakhot 29a. The seven of Sabbath, from where? Rebbi Isaac said, corresponding to the seven voices written in Give to the Eternal, sons of the mighty93Ps. 29.. Rebbi Yudan Antodraya said, corresponding to the seven Divine Names in Psalm, Song for the Sabbath Day103Ps. 92..
תֵּשַׁע שֶׁלְרֹאשׁ הַשָּׁנָה מְנַיִין. אָמַר רִבִּי בָּא קַרְתָּיגֵנָא כְּנֶגֶד תֵּשַׁע אַזְכָּרוֹת שֶׁכָּתוּב בְּפָרָשַׁת חַנָּה. וְכָתוּב בְּסוֹפָהּ יי יָדִין אַפְסֵי אָרֶץ. Nine of New Year’s Day, from where? Rebbi Abba from Carthage said: Corresponding to the nine Divine Names in Hanna’s prayer; there it is written at the end: The Eternal will judge the ends of the earth1041Sam. 2:10..
עֶשְׂרִים וְאַרְבַּע שֶׁלְתַּעֲנִיּוֹת מְנַיִין. רִבִּי חֶלְבּוֹ וְרִבִּי שְׁמוּאֵל בַּר נַחְמָן תְּרֵיהוֹן אָמְרִין. כְּנֶגֶד עֶשְׂרִים וְאַרְבָּעָה פְעָמִים שֶׁכָּתוּב בְּפָרָשַׁת שְׁלֹמֹה רִינָּה תְפִילָּה תַחִינָּה. The twenty-four of fast days, from where? Rebbi Ḥelbo and Rebbi Samuel bar Naḥman both say, corresponding to the twenty-four times that entreaty, prayer, and supplication are mentioned in Solomon’s prayer1051K. 8. Babli 29a..
רִבִּי זְעוּרָה בְשֵׁם רִבִּי יִרְמְיָה. יָחִיד בְתַעֲנִית צִיבּוּר צָרִיךְ לְהַזְכִּיר מֵעֵין הַמְּאוֹרָע. וְהֵיכָן הוּא אוֹמְרָהּ. בֵּין גּוֹאֵל יִשְׂרָאֵל לְרוֹפֵא חוֹלִים. וּמָה הוּא אוֹמֵר. עֲנֵינוּ יי עֲנֵינוּ בָּעֵת וּבְעוֹנָה [הַזֹּאת] כִּי בְצָרָה גְדוֹלָה אֲנָחְנוּ. וְאַל תַּסְתֵּר פָּנֶיךָ מִמֶּנּוּ וְאַל תִּתְעַלַּם מִתְּחִינָּתֵינוּ. כִּי אַתָּה יי אֵל חַנּוּן וְרַחוּם עוֹנֶה בְּעֵת צָרָה פּוֹדֶה וּמַצִּיל בְּכָל עֵת צוּקָה. וַיִּצְעֲקוּ אֶל יי בַּצַּר לָהֶם מִמְּצוּקוֹתֵיהֶם יוֹצִיאֵם. בָּרוּךְ אַתָּה יי הָעוֹנֶה בְּעֵת צָרָה. רִבִּי יַנַּאי בֵּירִבִּי יִשְׁמָעֵאל בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אֲפִילוּ יָחִיד שֶׁגָּזַר עַל עַצְמוֹ תַעֲנִית צָרִיךְ לְהַזְכִּיר מֵעֵין הַמְּאוֹרָע. וְאֵיכָן הוּא אוֹמְרָהּ. רִבִּי זְעוּרָה בְשֵׁם רַב חוּנָה. אוֹמְרָהּ כְּלֵילֵי שַׁבָּת וּכְיוֹמוֹ. אָמַר רִבִּי מָנָא. וַאֲנָא דְלָא בְדִקִיתָּהּ אִין כְּהָדָא דְרַב יִרְמְיָה וְאִין כְּהָדָא דְרִבִּי יַנַּאי בֵּירִבִּי יִשְׁמָעֵאל. סָלְקִית לְסִדְרָא וּשְׁמָעִית רַב חוּנָה בְשֵׁם רַב. אֲפִילוּ יָחִיד שֶׁגָּזַר עַל עַצְמוֹ תַעֲנִית צָרִיךְ לְהַזְכִּיר מֵעֵין הַמְּאוֹרָע. הָתִיב רִבִּי יוֹסֵה. וְהָא מַתְנִיתָא פְלִיגָא. בְּכָל יוֹם מִתְפַּלֵּל אָדָם שְׁמוֹנֶה עֶשְׂרֵה וּבְמוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם הַכִּיפּוּרִים וּבְמוֹצָאֵי תַעֲנִית צִיבּוּר. מִן מַה דְאָמַר רִבִּי יוֹסֵה. מַתְנִיתָא פְלִיגָא. הֲוֵוי אִיתְּתָבַת בֵּין גּוֹאֵל יִשְׂרָאֵל לְרוֹפֵא חוֹלִים. Rebbi Ze`ira in the name of (Rebbi) <rav>106Since Rebbi Jeremiah was a student of R. Ze`ira, the reading Rav of the parallel sources has to be accepted. 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.107Between the Seventh and Eighth benedictions, as a separate benediction.” What does he say? “Answer us, 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, Eternal, will answer in time of trouble, redeem and save in any time of distress. They cried to the Eternal in their trouble, He led them out from their distress108Ps. 107:6 conflated with v. 13.. Praise to You, 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.”109The Fifteenth benediction, place of all personal additions to the weekday prayers.The Fifteenth benediction, place of all personal additions to the weekday prayers. <Rebbi Jonah>110Part of the text, added from G, missing here by scribal error because of homeoteleuton. in the name of (Rebbi Simeon ben Laqish) <rav>111It is difficult to decide between the two readings since it is unusual that a very late Amora should quote directly an Amora of the first or second generation.: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Ze`ira in the name of Rav Ḥuna: Similar to Friday night and Sabbath day112During every prayer he has to add the special prayer formulated for fast days.. Rebbi Mana said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion.” Rebbi Yose objected that a baraita disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts. Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.113Rebbi Mana’s argument goes as follows: Since R. Yose stated that the baraita contradicts Rav, he takes the baraita to mean that a private person always recites 18 benedictions on weekdays, never 19, even on fast days. The additional days are mentioned to point out that insertions for a private person are always accommodated in an existing benediction, never as an additional one, in contrast to the opinion of R. Aqiba who states in Berkahot5:2 that Havdalah Saturday nights is a separate benediction. In addition, it is stated that on those days when the additional Ne`ilah prayer is recited, the Day of Atonement and fast days for a severe draught, the Ne`ilah prayer does not replace the following night’s prayer as discussed in Halakhah Berakhot4:1. The Yerushalmi does not address the question what the reader says on a public fast day which is not a fast for rain; the Babli decides that the reader will recite עננו as a separate benediction between “Redeemer of Israel” and “Healer of the sick.” This decision does not go against R. Mani’s argument.”
רִבִּי אָחָא בַּר יִצְחָק בְּשֵׁם רִבִּי חוֹנָה רוּבָה דְצִיפּוֹרִין. יָחִיד בְּתִשְׂעָה בְאַב צָרִיךְ לְהַזְכִּיר מֵעֵין הַמְּאוֹרָע. וּמָהוּ אוֹמֵר. רַחֵם יי אֱלֹהֵינוּ בְּרַחֲמֶיךָ הָרַבִּים וּבַחֲסָדֶיךְ הַנֶּאֱמָנִים עָלֵינוּ וְעַל יִשְׂרָאֵל עַמָּךְ וְעַל יְרושָׁלִַם עִירָךְ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדָךְ. וְעַל הָעִיר הַאֲבֵילָה הֶהָרוּסָה הַשּׁוֹמֵמָה הַנְּתוּנָה בְיַד זָרִים הָרְמוּסָה בְכַף עָרִיצִים וִיבַלְּעוּהָ לֶגְיוֹנוֹת וִיחַלְּלוּהָ עוֹבְדֵי פְסִילִים. כִּי לְיִשְׂרָאֵל עַמָּךְ נְתַתָּהּ בִּאַהֲבָה לְנַחֲלָה וּלְזֶרַע יְשׁוּרוּן יְרוּשָּׁה הוֹרַשְׁתָּהּ. כִּי בָאֵשׁ הֶחֱרַבְתָּהּ וּבָאֵשׁ אַתָּה עָתִיד לִבְנוֹתָהּ. כָּאָמוּר וַאֲנִי אֶהְיֶה לָּהּ נְאֻם יי חוֹמַת אֵשׁ סָבִיב וּלְכָבוֹד אֶהְיֶה בְתוֹכָהּ. Rebbi Aḥa bar Isaac in the name of the older Rebbi Huna of Sepphoris: An individual must mention the occasion on the Ninth of Av. What does he say? “Have mercy, Eternal, our God, in Your great mercy and your trusted kindness, towards us, Your people Israel, Your city Jerusalem, Zion the dwelling place of Your glory, and on the mourning, destroyed, and desolate city that is given into the hand of strangers, trampled down by haughty peoples, that was raped by legions and desecrated by idol worshippers, when You had given her to Your people Israel in love as property, and let her be inherited by the seed of Yeshurun, for in fire You destroyed her and in fire You will build her in the future as it has been said: But I shall be for her, says the Eternal, a wall of fire around, and Glory I shall be in her midst.”114Zach. 2:9. This is the only talmudic text of this prayer, reproduced in R. Saadia’s siddur. However all current prayer rites have another text, given by Maimonides.
רִבִּי אֶבְדַוּמָא דְצִיפּוֹרִין בְּעָא קוֹמֵי רִבִּי מָנָא. אֵיכָן הוּא אוֹמְרָהּ. אֲמַר לִיהּ. וְאַדַּיִין אַתְּ לְזוֹ. כֵּן אָמַר רַב יִרְמְיָה בְשֵׁם רַב. כָּל דָּבָר שֶׁהוּא לָבֹא אוֹמְרוֹ בָעֲבוֹדָה. כָּל דָּבָר שֶׁהוּא לָשֶׁעָבַר אוֹמְרוֹ בְהוֹדָיָיה. מַתְנִיתָא אָמְרָה כֵן. נוֹתֵן הוֹדָיָיה לְשֶׁעָבַר וְצוֹעֵק לֶעָתִיד לָבוֹא. Rebbi Eudaimon of Sepphoris asked before Rebbi Mana: Where does one say this? He said to him: You still do not understand? So says Rav Jeremiah in the name of Rav: Anything for the future one says in “Service”115The prayer for the restoration of the Temple service, benediction 16, Babylonian 17. and anything about the past one says in “Thanksgiving”116Benediction 17, Babylonian 18. However all known prayer manuals, starting with R. Saadia, treat this text as an alternative for the prayer for Jerusalem, benediction 14.. The Mishnah says as much117Mishnah Berakhot9:5.: “One gives thanks for the past and cries about the future.”
אֵי זוֹ הִיא שֶׁבַע מֵעֵין שְׁמוֹנֶה עֶשְׂרֶה. רַב אָמַר. סוֹף כָּל בְּרָכָה ובְרָכָה. וּשְׁמוּאֵל אָמַר. רֹאשׁ כָּל בְּרָכָה ובְרָכָה. אִית תַּנָּיֵי תַנֵּי. שֶׁבַע מֵעֵין שְׁמוֹנֶה עֶשְׂרֶה. אִית תַּנָּיֵי תַנֵּי. שְׁמוֹנֶה עֶשְׂרֶה מֵעֵין שְׁמוֹנֶה עֶשְׂרֶה. מָאן דְּאָמַר. שֶׁבַע מֵעֵין שְׁמוֹנֶה עֶשְׂרֶה מְסַיֵיעַ לִשְׁמוּאֵל. מָאן דְּאָמַר שְׁמוֹנֶה עֶשְׂרֶה מֵעֵין שְׁמוֹנֶה עֶשְׂרֶה מְסַיֵיעַ לְרַב. רִבִּי זִעוּרָה שְׁלַח לְרִבִּי נָחוּם גַּבֵּי רִבִּי יַנַּאי בֵּירִבִּי יִשְׁמָעֵאל. אָמַר לֵיהּ. אֵי זוֹ הִיא שֶׁבַע מֵעֵין שְׁמוֹנֶה עֶשְׂרֶה דִשְׁמוּאֵל. אָמַר לֵיהּ. הֲבִינֵינו רְצֵה תְשׁוּבָתֵינוּ סְלַח לָנוּ גּוֹאֲלֵינוּ רְפָא חוֹלְיֵינוּ בָּרֵךְ שְׁנוֹתֵינוּ. אָמַר רִבִּי חַגַּיי. אִם הָיוּ יְמוֹת גְּשָׁמִים אוֹמֵר. גִּשְׁמֵי בְרָכָה. אִם הָיוּ טְלָלִים אוֹמֵר. טַלְלֵי בְרָכָה. כִּי מְפוּזָרִים אַתָּה מְקַבֵּץ וְתוֹעִים עָלֶיךָ לִשְׁפּוֹט וְעַל הָרְשָׁעִים תָּשִׁית יָדָךְ. וְיִשְׂמְחוּ כָּל חוֹסֵי בָךְ בְּבִינְיַין עִירָךְ וּבְחִידּוּשׁ בֵּית מִקְדְּשָׁךְ. כִּי טֶרֶם נִקְרָא אַתָּה תַעֲנֶה. כָּאָמוּר וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע. בָּרוּךְ יי כִּי שָׁמַע קוֹל תַּחֲנוּנָיי. בָּרוּךְ אַתָּה יְיָ שׁוֹמֵעַ תְּפִילָּה. וְאוֹמֵר שָׁלשׁ בִּרָכוֹת רִאשׁוֹנוֹת וְשָׁלֹשׁ בִּרָכוֹת אַחֲרוֹנוֹת. 118This paragraph is copied from Berakhot 4:3 where is its logical place; it has no relation with the topics discussed in Ta`aniot. The topic is a shortened form ofthe Amidah available as private prayer for people who either are ignorant or are inhibited by the circumstances from reciting the entire prayer. The short form certainly is inadmissible if an addition for public or voluntary fast day is required. What are “seven similar to eighteen”? Rav says the end of each benediction and Samuel says the start of each benediction. Some formulate “seven similar to eighteen” and some formulate “eighteen similar to eighteen.” He who says “seven similar to eighteen” supports Samuel, he who says “eighteen similar to eighteen” supports Rav. Rebbi Ze`ira 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, because before we call You will answer as it is said: It shall be before they call that I shall answer, they still shall be talking while I will listen119Is. 65:24.. Praised be the Eternal, Who certainly hears the voice of my supplications120Ps.28:6.. Praise to You, Eternal, Who hears prayer.” And he says the first three and the last three benedictions.