Брахот — Талмуд Єрушалмі

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Брахот — Талмуд Єрушалмі на Бет га-Мідраш: текст на івриті та його український переклад, із Раші й великими коментаторами. Безкоштовно, онлайн.

משנה: מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בָּעֲרָבִין. מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִין לוֹכַל בִּתְרוּמָתָן עַד סוֹף הָאַשְׁמוּרָה הָרִאשׁוֹנָה דִּבְרֵי רִבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים עַד חֲצוֹת. רַבָּן גַּמְלִיאֵל אוֹמֵר עַד שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר. מַעֲשֵׂה שֶׁבָּאוּ בָנָיו מִבֵּית הַמִּשְׁתֶּה אָמְרוּ לוֹ לֹא קָרִינוּ אֶת שְׁמַע. אָמַר לָהֶן אִם לֹא עָלָה עַמּוּד הַשַּׁחַר חַיָיבִין אַתֶּם לִקְרוֹת. וְלֹא זוּ בִלְבַד אֶלָּא כָל שֶׁאָמְרוּ חֲכָמִים עַד חֲצוֹת מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר. הֶקְטֵר חֲלָבִים וְאֵיבָרִים [וַאֲכִילַת פְּסָחִים] מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר. כָּל הַנֶּאֱכָלִין לְיוֹם אֶחָד מִצְוָתָן עַד שֶׁיַּעֲלֶה עֲמוּד הַשַּׁחַר. אִם כֵּן לָמָּה אָמְרוּ חֲכָמִים עַד חֲצוֹת כְּדֵי לְהַרְחִיק אֶת הָאָדָם מִן הָעֲבֵירָה.MISHNAH: When does one start to read the Shema in the evening 6:4–9 since it is written (v. 7) “You shall teach them to your children and speak about them when you sit in your house, when you go on the road, and when you are lying down and when you are getting up.” Since it says “when you are lying down” before “when you are getting up”, the obligation of the evening is discussed before that of the morning.? From the time that the priests enter to eat their Terumah, the heave, is the gift to the Cohen from agricultural produce (Num. 18:12) and also the Cohen’s part of the tithes given to the Levites from produce (Num. 18:26). These gifts must be eaten in ritual purity (Num. 18:13: “every pure person in your family may eat it.”) There are several stages in the cleansing from ritual impurity. Serious impurities (defilement by a corpse, a leper, or a sufferer from gonorrhea) need special rituals. More common defilements, such as touching a dead animal or coming in contact with a more severely impure person, need immersion in the ritual bath (miqweh). This immersion removes impurity but does not yet allow a person to touch sanctified food or to enter the Temple before nightfall, as it is said (Lev. 22:6–7): “He may not eat of sanctified food unless he immersed himself in water. When the sun leaves he shall be purified and after that he may eat of the sanctified food.” [For the more severe kinds of impurity, a sacrifice is needed before the Cohen may eat sacred food in the Temple; this does not concern us here.] The Halakhah will discuss the exact meaning of “the sun leaving” and its relation to sunset and nightfall.Today, no Cohen may eat any Terumah and the minimal amount set apart for Terumah must be burned; it is ritually unclean from the start since nowadays everybody is defiled by the impurity of dead bodies. That impurity can be removed only by sprinkling with water treated with the ashes of the Red Heifer (Num. 19). The Mishnah was edited approximately between 200 and 220 C. E. It must be assumed that the rules of the Mishnah are intended to be practical. It follows that 130 years after the destruction of the Temple there were still places in Israel where the Cohanim could purify themselves by the ashes of the Red Heifer (in Galilee which was only minimally damaged by the two wars with the Romans.), until the end of the first night watch are the words of Rebbi Eliezer is accepted by everybody. Rebbi Eliezer ben Hyrcanus was one of the foremost students of Rabban Yoḥanan ben Zakkai, the founder of the Synhedrion of Jabneh after the destruction of the Temple. He was the most conservative of all teachers of his time and reputed to transmit old traditions most reliably.. But the Sages say until midnight. Rabban Gamliel says until the first sign of dawn.It happened that his (Rabban Gamliel’s) sons returned from a wedding feast and told him: We did not recite the Shema‘. He said to them: If dawn has not yet come then you are obligated to recite.Not only that, but everywhere the Sages said “until midnight”, the obligation is to the start of dawn. The obligation of burning fats and limbs on the altar [and eating of the Passover sacrifice] is until the start of dawn. 6:1).In the interpretation of the Mishnah, there is a fundamental disagreement between Rashi and Maimonides. Rashi (Berakhot 2a, s. v. להרחיק) כדי writes: “Concerning burning of the fats, the Sages did not restrict it to ‘until midnight’ at all and it is mentioned here only to emphasize that everything that has to be done in the night is kasher the entire night.” Maimonides, in his commentary on the Mishnah, writes: “They said about all of these activities ‘until midnight’, even though there would be time until the first signs of dawn, as a ‘fence’ that no one should come to act under pressure and prolong his actions until after the start of dawn; that is what they said ‘In order to remove people from sin.’ ” And he formulates this in his code (Maäse haqorbanot 4:2): “In order to avoid wilful transgression, the Sages said to bring to the altar the parts that have to be burned only until midnight.”Neither the Yerushalmi nor the Babli discuss the burning of sacrifices during the night. However, as Rebbi Ḥuna points out in the following paragraph, in his opinion the entire discussion in the Mishnah is about Rabbinic precepts, rather than Biblical commandments. This is compatible only with the point of view of Maimonides. It is a well known principle that Maimonides follows the Yerushalmi in all points in which there is no contrary opinion indicated in the Babli; he will take the silence of the Babli in this matter as an endorsement of the interpretation of the Yerushalmi.All sacrifices that can be eaten during one full day only could be eaten until the first dawn. In that case, why did the Sages say, only until midnight? In order to remove people from sin.

הלכה: מֶאֵימָתַי קוֹרִין אֶת שְׁמַע בָּעֲרָבִין. אֲנָן תַּנִּינָן מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִין לוֹכַל בִּתְּרוּמָתָן. תַּנִּי רִבִּי חִיָּיא מִשָּׁעָה שֶּׁדֶּרֶךְ בְּנֵי אָדָם נִכְנָסִין לֶאֱכוֹל פִּיתָּן בְּלֵילֵי שַׁבָּת. וְתַנִּי עֲלָהּ קְרוֹבִים דִּבְרֵיהֶן לִהְיוֹת שָׁוִין. אִיתָא חָמֵי מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִין לוֹכַל בִּתְּרוּמָתָן יְמָמָא הוּא וְעִם כּוֹכְבַיָּא הוּא. מִשָּׁעָה שֶּׁדֶּרֶךְ בְּנֵי אָדָם נִכְנָסִין לֶאֱכוֹל פִּתָּן בְּלֵילֵי שַׁבָּת שָׁעָה וְתַרְתֵּי לֵיְלִיָּא הוּא. וְאַתְּ אָמַר קְרוֹבִים דִּבְרֵיהֶן לִהְיוֹת שָׁוִין. אָמַר רִבִּי יוֹסֵי תִּיפְתָּר בְּאִילֵּין כּוּפְרָנַיָּא דְקִיקַיָּיא דְּאוֹרְחֵיהוֹן מִסְתַּלְּקָא עַד דְּהוּא יְמָמָא דְצָדִי לוֹן מִיקַּמֵּי חַיּוּתָא.HALAKHAH: When does one start to read the Shema in the evening?. We have stated for Hebrew הגד “to tell formally”. It is a technical term that implies a statement of Tannaïm, the teachers of the oral law who were active from Maccabean times to the death of Rebbi Yehudah the Prince, the compiler of the Mishnah. The insistence on this being taught, or formulated, repeatedly, shows that a statement introduced by תני is a formal statement, carefully formulated for oral repetition, and not just an ad hoc statement in a discussion. The vocalization תַּנִּי is the prevalent one in the Yerushalmi Targumim.: “From the time that the priests enter to eat their Terumah”. Rebbi Ḥiyya stated is probably based on his material even though in the current form it is a Babylonian rearrangement. Now the Tosephta (Berakhot I,1) is quoted in the Babli (Berakhot 2b):מאימתי מתחילין לקרוֹת קרית שמע בערבית משעה שבני אדם נכנסין לאכוֹל פתן בערבי שבתוֹת דברי רבי מאיר וחכמים אוֹמרים משעה שהכהנים זכאין לאכוֹל בתרוּמתן. “When may one start to read the Shema in the evening? From the time that people enter to eat their meals on Friday Evening, says Rebbi Meïr, but the Sages say from the moment that the Cohanim are allowed to eat their Terumah.” It seems that the Talmud does not indicate that R. Ḥiyya is reported here to quote the Tosephta but that there was a difference of opinion between Rebbi and Rebbi Ḥiyya about which opinion of those mentioned in the Tosephta should be accepted in the Mishnah as authoritative.There is a fundamental disagreement between the two Talmudim in the interpretation of R. Meïr’s opinion. The Babli quotes a second version of R. Meïr, “from the time that the Cohanim immerse themselves in order to eat Terumah.” Since the Cohanim have to concentrate on their status of purity between immersion and eating, in order not to touch unclean matter inadvertently, it is clear that they will immerse themselves at or shortly after sunset, when it is still clearly day and no stars are visible, and start to eat at the earliest moment which can be declared to be night. Hence, the other version of R. Meïr, that people start to eat Friday nights, must also mean an early time. Since people return from work early on Fridays, being notified of the approaching Sabbath by the sounding of trumpets (Babli Šabbat35b), they will eat early. In particular in Babylonia, where synagogues were out in the fields, Friday evening services were held so that people could return to town before the unlit roads became completely dark. In Israel, on the other hand, synagogues were in towns and often the sermon was held on Friday evening. It is told in Lev. rabba 9(9) that R. Meïr was preaching Friday evenings and even women came to hear the sermon at that time. Hence, the Sabbath meal was late. In Israel, R. Meïr’s pronouncement was taken to indicate a very late time.: “From the time that people enter their houses Friday evening to eat their meal.” We have stated: “Their opinions are almost identical.” Come and see: “From the time that the priests enter to eat their Terumah” is still daylight and the stars start to appear, “from the time that people enter their houses Friday evening to eat their meal” is one or two hours into the night. You want to say that the two opinions are almost identical? Rebbi Yose said: Explain it by people in hamlets who usually leave the roads when there still is some daylight because they are afraid of wild beasts.

תַּנִּי הַקּוֹרֵא קוֹדֶם לָכֵן לֹא יָצָא יְדֵי חוֹבָתוֹ. אִם כֵּן לָמָּה קוֹרִין אוֹתָהּ בְּבֵית הַכְּנֶסֶת. אָמַר רִבִּי יוֹסֵי אֵין קוֹרִין אוֹתָהּ בְּבֵית הַכְּנֶסֶת בִּשְׁבִיל לָצֵאת יְדֵי חוֹבָתוֹ אֶלָּא כְדֵי לַעֲמוֹד בִּתְפִילָּה מִתּוֹךְ דָּבָר שֶׁל תּוֹרָה.It was stated: “He who recites (the Shema‘) before that time did not fulfill his duty.” If that is so, why does one recite (the Shema‘) in the synagogue? Rebbi Yose said: one does not recite it to fulfill one’s duty but only to stand in prayer after the study of Torah are recited in full daylight. R. Yose declares that after nightfall everybody has to recite the Shema‘ for himself (without benedictions) to fulfill the duty of reciting the Shema‘ at its proper time. In contrast to Shema‘, the daily prayers are not bound rigidly to their times, as will be explained later in the Talmud..

רִבִּי זְעִירָא בְּשֵׁם רַב יִרְמְיָה סָפֵק בֵּירַךְ עַל מְזוֹנוֹ סָפֵק לֹא בֵּירַךְ צָרִיךְ לְבָרֵךְ דִּכְתִיב וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ. סָפֵק הִתְפַּלֵּל סָפֵק לֹא הִתְפַּלֵּל אַל יִתְפַּלֵּל וּדְלֹא כְרִבִּי יוֹחָנָן דְּאָמַר רִבִּי יוֹחָנָן וּלְוַאִי שֶׁיִּתְפַּלֵּל אָדָם כָּל הַיּוֹם כּוּלּוֹ. לָמָּה שֶׁאֵין תְּפִילָּה מַפְסֶדֶת. סָפֵק קָרָא סָפֵק לֹא קָרָא נִישְׁמְעִינָהּ מִן הֲדָא הַקּוֹרֵא קוֹדֶם לָכֵן לֹא יָצָא יְדֵי חוֹבָתוֹ. וְקוֹדֶם לָכֵן לָאו סָפֵק הוּא וְאַתְּ אָמַר צָרִיךְ לִקְרוֹת. הֲדָא אָמְרָה סָפֵק קָרָא סָפֵק לֹא קָרָא צָּרִיךְ לִקְרוֹת.Rebbi Zeïra in the name of Rav Jeremiah: One who is in doubt whether he said Grace after his meal or not, must say Grace, since it is written (Deut. 8:10): “You will eat and be satiated, then you must praise the Eternal. The vocalization of the Name is unknown. The root is certainly הוה “to exist”. The form of the name indicates either qal or pi‘el, with a meaning “Eternal” or a hif‘il, meaning “Creator”. Probably it means both but for purposes of translation it is convenient to follow Mendelssohn and use the first meaning. [The so-called “scholarly” hif‘il vocalization, yahweh“Creator,” is certainly false since theophorous names show that the first syllable is vocalized either yā, yô, or yĕ, never yah, and, hence, as is to be expected, the Name does not follow any normative grammatical rule.], your God”. One who who is in doubt whether he prayed or not, may not pray, against the opinion of Rebbi Yoḥanan who said: If only one would pray the whole day long, why? Because prayer is never in vain three times a day is a rabbinic obligation. The majority opinion, reported here by R. Zeïra and anonymously in Babli Berakhot 21a, is that one may not recite this prayer more than three times a day (at least on weekdays) and that, therefore, when in doubt one may not pray since rabbinic ordinances are interpreted leniently in case of doubt. The contrary opinion of Rebbi Yoḥanan is also reported in the Babylonian Talmud (loc. cit.) but without the argument that prayer is never in vain. Rav Haï Gaon (Otzar HaGeonim Berakhot, Responsa p. 50, Commentaries p. 26) explains that Rebbi Yoḥanan thinks that prayer, as a supplication for Divine grace and in imitation of sacrifices, can be offered as fulfillment of a vow. It follows that, in his opinion, anyone who is in doubt whether he prayed already, should declare that his prayer should be counted as obligatory if he did not pray but as a voluntary offering if he already had fulfilled his obligation. This opinion is not acceptable to the Yerushalmi; since prayer is never in vain it does not need a prior declaration. There is a practical difference between the two Talmudim since according to Rav Haï’s interpretation, someone who started praying and remembered in the middle that he already had prayed, must stop in the middle even according to Rebbi Yoḥanan, but in the Jerusalem Talmud R. Yoḥanan is explicitly on record (Halakhah 4:3) that he goes on praying since prayer is never in vain.! About one who is in doubt whether he recited (the Shema‘) or not we may hear from this: He who recites (the Shema‘) before that time did not fulfill his duty. And before that time is it not doubtful during twilight cannot be said to certainly have violated the rule that the evening Shema‘ must be recited in the night and his case is equivalent to the one where the person is not sure whether he had recited the Shema‘ already during the current evening.? This means that one who is in doubt whether he recited (the Shema) or not must recite again one is stringent in case of doubt it seems that it is implied that the reading of Shema‘ is a rabbinic institution (though it might leave in doubt the status of the first sentence or the first section.).

סִימָן לְדָבָר מִשֶּׁיֵּצְאוּ הַכּוֹכָבִים. וְאַף עַל פִּי שֶׁאֵין רְאַיָּה לְדָבָר זֵכֶר לְדָבָר וַאֲנַחְנוּ עוֹשִׂים בַּמְּלָאכָה וְחֶצְיָים מַחֲזִיקִים בָּרְמָחִים מֵעֲלוֹת הַשַּׁחַר עַד צֵאת הַכּוֹכָבִים. וּכְתִיב וְהָיָה לָנוּ הַלַּיְלָה לְמִשְׁמָר וְהַיּוֹם לִמְלָאכָה.A sign for it (nightfall) is after stars have become visible. And though there is no proof, at least there is a hint 9:2 (38d), Pesaḥim1:1 (27a), Moëd Qaṭan 1:4 (80c), Yebamot 4:11 (6a), Niddah 1:4 (49a). in (Neh. 4:15): “We were working; half of them were holding spears, from the beginning of dawn to the visibility of stars.” And it is written (v. 16): “The night was for us for watch duty and daytime for work. 7:1). The second verse, missing in the Tosephta, contains the proof: Neḥemiah declares that “day was for work” and, since he had defined his working day as dawn to dusk in the preceding verse, his definition at least for “day” is “dawn to dusk”. This is only a “hint”, not a proof, since his working day was irregular.”

Jerusalem Talmud Berakhot.1.1