| Index to the Tosephta as Arranged in this Volume | Title page | M. II. 1; T. II. 2. On Reciting the Shma‘ with Intention, and on Saluting between the Sections |
[ p. 1 ]
M.I. 1. AT what time does one begin to recite [1]. the Shma‘ [2] in the evening? [3] At the hour that the priests enter (the Temple precincts) to eat their portion [4] [and they may say it] until the end of the first watch. [5] Such is the opinion of R. Eliezer. [6] But the Majority [7] say: until midnight.
[ p. 2 ]
M.Rabban Gamaliel [8] says: until the first sign of gray of dawn ascends. [9]
2. An incident [is told of him], that his sons came from a banquet. [10] They said to him: We have not recited the Shma‘. He said to them, If the first sign of gray of dawn has not ascended you are under obligation to recite.
3. And this does not apply [to the Shma‘] alone, but to everything which the Majority limit to midnight—the religious duties extend to the time that the first sign of gray of dawn ascends. [11]
[So] the duty of burning the fat pieces and the limbs of the sacrifices, and the eating of the paschal lambs, [12] lasts until the first sign of gray of dawn ascends, and so the duty of consuming all the things that are to be eaten on one day lasts until the first sign of gray of dawn ascends. If so, why did the Majority say [of the Shma‘], until midnight? Solely to keep men far from transgression.
[ p. 3 ]
T.
T. I. 1. At what time does one begin to recite the Shma‘ in the evening? At the hour that men go indoors to eat their meal on Sabbath-eve. Such is the opinion of R. Meir. [13] But the Majority say: At the hour that the priests are fit to eat of their portion. The sign for this is the coming out of the stars. And though there is no proof for this (in Scripture) yet there is a technical reminder of it in “and half of them held the spears from the rising of the morning till the stars came out.” [14]
R. Simeon [15] says: Sometimes a man recites it twice in the night, once before the first gray of dawn has ascended, and once after this. Thus he fulfils his obligation both for the day and for the night.
Rabbi [16] says: There are four watches [17] in the night. An ‘Onah is the twenty-fourth part of an hour, and an ‘Eth the twenty-fourth part of an ‘Onah, and Rega‘ the twenty-fourth part of an ‘Eth.
R. Nathan [18] says: There are three watches in the night, for it is said: “in the beginning of the middle watch,” [19] and every “middle” has one after it and one before.
[ p. 4 ]
M.I. 4 (2). At what time does one begin to recite the Shma‘ in the mornings? As soon as one can distinguish between blue and white. [20] R. Eliezer says: Between blue and leek-green, [21] and one may finish it until the sun first shines out.
R. Joshua [22] says: Until [the end of] the third hour, [23] for such is the practice of kings’ sons, [24] to arise at the third hour. He who recites from that time and later has no loss; [25] he is like a man who reads in the Law. [26]
T. I. 2. At what time does one begin to recite the Shma‘ in the mornings? Others [27] say: When it is light enough to recognize one’s companion [28] at the distance of four cubits. Its legal recitation is at the moment that the sun first shines out, so that a man may join the Ge’ullah [29] to the Tephillah, [30] and thus be praying the Tephillah in the daytime.
[ p. 5 ]
T.
R. Judah 1 said: Once I was walking behind R. T. Aqiba 2 and behind R. Eleazar ben Azariah, 3 and the time of reciting the Shma‘ arrived. I supposed that they would neglect reciting it because they were occupied with the requirements of the congregation. I recited and said my mishna portion, and, after this, they began, and the sun was already visible over the tops of the mountains.
M.I. 5 (3): The School of Shammai [31] say: In the evening all should turn on their side, [32] and so recite, and in the morning stand, for it is said: “and when thou liest down, and when thou risest up.” [33] But the School of Hillel say: Every one recites according to his own way, for it is said: "and when thou
[ p. 6 ]
M.goest in the way.“ [34] If so, why is there said: ”and when thou liest down and when thou risest up?" This refers to the time when men are in the habit (lit. way) of lying down, and the time when they are in the habit of standing.
6. (3 cont.). R. Tarphon [35] said: I was on a journey and I turned on my side to recite in accordance with the School of Shammai, and I put myself in danger because of robbers. They said to him: Thou didst deserve to be guilty of thy own life because thou didst trangress the words of the School of Hillel.
T. I. 4. An incident is told of R. Ishmael [36] and R. Eleazar ben Azariah, that they were resting in a certain place, and R. Ishmael had turned on his side and R. Eleazar ben Azariah was upright. When the time of reciting the Shma‘ arrived, R. Ishmael was upright and R. Eleazar ben Azariah was turned on his side. R. Ishmael said to him: What is this, Eleazar? He said to him: Brother Ishmael, people asked a man, Why so fine a beard? He said to them, With a view to the barbers. [37] So [ p. 7 ] I who was upright turned on my side, and thou who wast on thy side raised thyself upright. He [i.e. R. Ishmael] said to him: Thou didst turn on thy side to fulfil [the Law] according to the opinion of the School of Shammai, and I stood upright to fulfil [it] according to the opinion of the School of Hillel. 1 According to another account, that the disciples should not see [what we do], and make a fixed rule according to thy opinion.
M.I. 7 (4). At dawn one says two Benedictions [38] M. before the Shma‘, and one after it; [39] [[In the evening one says two Benedictions before it and one after it]]. [40] In the evening two before it [41] and two after it, [42] one in the long and one in the short form. [43]
In a place where they bid one use the long form it is not permissible to use the short, and where to
[ p. 8 ]
M.use the short, it is not permissible to use the long. Where [they have bidden men] “seal” [44] it is not permissible not to seal, and where not to seal, it is not permissible to seal.
T. I. 5. Why [45] do they say [46] “one in the short form?” In a place where they bid one use the long form it is not permissible to use the short, and where to use the short it is not permissible to use the long. Where [they bid one] “seal,” it is not permissible not to seal, and where [they bid] not seal it is not permissible to seal. [47] In a place where they bid one open it with “Blessed” it is not permissible not to open it with “Blessed,” and where not to open it with “Blessed,” it is not permissible to open it with “Blessed.” [In a place where it is customary] to bend [48], it is not permissible not to bend, and where not to bend, it is not permissible to bend.
6. The following are the Benedictions which are said in the short form. When one utters a Benediction over fruits, and over religious duties; (also) the Benediction at the invitation, [49] and the second Benediction at the recitation of the Shma‘.
The following are the Benedictions which are said in the long form—the Benediction at the Fasts, and the Benedictions on New Year’s Day, and the Benedictions on the Day of Atonement: By a man’s benedictions it is discovered whether he be ignorant or whether he be a scholar.
7. The following are the Benedictions which one
[ p. 9 ]
T.
does not “seal” with “Blessed”—when one utters a Benediction over fruits, and over religious duties, (also) in the Benediction at the invitation, and the second Benediction in the Benediction after a meal. R. Jose the Galilean [50] used to seal at the Second Benediction in the Benediction after a meal, and use the long form.
8. The following are the Benedictions with which one opens with “Blessed,”—the whole of the Benedictions one opens with “Blessed,” except the Benediction which is joined to the recitation of the Shma‘, [51] and the Benediction which is joined to another Benediction. For one does not open in these with “Blessed.”
9. The following are the Benedictions in which one bends forward, the first Benediction, [52] at its beginning and its end; and in the Modim, [53] at its beginning and at its end. And as for him who bends forward in every single Benediction, he is to be instructed that he should not bend forward. We do not respond together with him who pronounces the Benediction. [54] [But] R. Judah used to respond together with him who pronounced the Benediction: “Holy, holy, holy, is the LORD of hosts, the whole earth is full of His glory,” and “Blessed be the glory of the LORD out of His place.” [55] All these (words) R. Judah used to say together with him who pronounced the Benediction.
[ p. 10 ]
M. I. 8 (5). We make mention at night of the going forth from Egypt. [56] R. Lazar [57] ben Azariah said: Lo, I was about seventy years old, and I had not the merit of [understanding why] the Going forth from Egypt should be said at night until Ben Zoma [58] expounded it, to the effect, that it is: “That thou mayest remember the day of thy going forth from the land of Egypt all the days of thy life” [59]—“the days of thy life” are the days, “all [60] the days of thy life” are the nights. But the Majority say: “The days of thy life” (are thy days) in this world, “all the days of thy life” are to include the days of Messiah. [61]
T. I. 10. We make mention of the Going forth from Egypt at nights. R. Eleazar ben Azariah said: Lo, I was about seventy years old, and had not the merit of hearing that the Going forth from Egypt should be said at nights until Ben Zoma expounded it to the effect that it is said: “that thou mayest remember the day of thy going forth, from the land of Egypt all the days of thy life”; [62]
[ p. 11 ]
T.
[paragraph continues] “The days of thy life” are the days, “all the days of thy life” are the nights. Such are the words of Ben Zoma. But the Majority say: “the days of thy life” mean this world, “all the days of thy life” are to include the days of Messiah. [63] Ben Zoma said to the Majority: What! Are we to make mention of the Going forth from Egypt in the days of Messiah? Lo, it says: “Therefore, behold the days come, saith the LORD, that they shall no more say, As the LORD liveth, which brought up the children of Israel out of the land of Egypt; but, As the LORD liveth, which brought up and which led the seed of the house of Israel out of the north country,” [64] etc. They said to him: [The meaning is] not that the Going forth from Egypt should be rooted out of their remembrance, but that you should make [the going forth from] Egypt an addition to [the deliverance from] the kingdoms; the kingdoms are the principal thing, and Egypt is extra. [65] Similarly in, “Thy name shall not be called any more Jacob, but Israel shall be thy name.” [66] [The meaning is] not that the name of Jacob should be rooted out from him, but that [you should] make Jacob an addition to Israel—Israel is the principal thing, and Jacob is extra.
11. Similarly [we read]: “Remember ye not the former things, neither consider the things of old.” [67] “Remember ye not the former things”—these are the yoke of the [heathen] kingdoms. “Neither consider the things of old”—these are the yoke of Egypt. “Behold, I will do a new thing; now shall it spring forth; shall ye not know it?” [68]—this is the
[ p. 12 ]
T.
war with Gog. [69] We may speak in parables and ask, To what may this be compared? [70] To one whom a wolf attacked, and he was delivered out of its power, and he used to tell the tale of the incident of the wolf. But afterwards a lion attacked him; and he was delivered from it. He forgot the incident of the wolf, and used to narrate the incident of the lion. Afterwards a serpent attacked him, and he was delivered out of its power. He forgot the incidents of the two former, and used to narrate the incident of the serpent. Even so with Israel—the later calamities cause the former to be forgotten.
12. Like unto it is: “As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.” [71] At first, lo, she was princess over her people, now, lo, she is princess over the peoples of the world, for it is said: “for Sarah shall her name be.” [72]
13. Like unto it is: “Neither shall thy name any more be called Abram, but thy name shall be Abraham.” [73] At first, lo, thou wast father over Aram, but now, lo, thou shalt be father for all who come into the world. [74] For it is said: “for the father of a multitude of nations have I set thee.” [75]
14. Although He afterwards called Abraham, Abram, [76] this was not in blame but in praise;
[ p. 13 ]
T.
[paragraph continues] (and) Joshua, Hoshea, [77] it was not in blame but in praise. He was Abram while God had not held converse with him, and he was Abram after He had held converse with him. He was Hoshea while he had not entered on [his] greatness, and he was Hoshea after he had entered on [his] greatness. Moses, Moses, Abraham, Abraham, Jacob, Jacob, Samuel, Samuel, are expressions of affection and encouragement. They both hold good while He had not held converse with them, and both after He had held converse with them. Thus both hold good while they had not entered on [their] greatness, and both after they had entered on [their] greatness.
15. Like unto it is: “In Salem also is his tabernacle, and his dwelling-place in Zion.” [78] Yet, with what object does Scripture restore to it (Jerusalem) its former name? [79] Lo, He says: “For this city hath been to me a provocation of mine anger and of my fury.” [80] Perchance even now it [is mentioned] in anger and fury? We are expressly told: “The mountain which God hath desired for his abode.” [81] Lo, it [is mentioned] with desire and longing. He would teach us that her desolation hath made an atonement for her. [82] Whence do we learn that the Shekinah does not return to the midst of her [Jerusalem] until she is made a “mountain”? We are expressly told: “In Salem also is his tabernacle, and his dwelling-place in Zion,” [and] we find that when it was [called] Salem it was called a “mountain.” That means to say that the Shekinah does not return to the midst of her until she is made a “mountain.” For it is said: "And Abraham
[ p. 14 ]
T.
called the name of that place The LORD will see: as it is said to this day, In a mountain will the LORD be seen.“ [83] And it says: ”Remember, O LORD, against the children of Edom the day of Jerusalem.“ When? When they root up her foundations from her—”who said, Rase it, rase it, even to the foundation thereof." [84]
II. 1. He who recites the Shma‘ [85] must make mention of “the Going Forth from Egypt” in “True and sure.” [86] Rabbi says: he must make mention in it of “Kingdom.” [87] Others say: he must make mention in it of “the smiting of the Firstborn” and “the parting asunder of the Red Sea.” [88]
| Index to the Tosephta as Arranged in this Volume | Title page | M. II. 1; T. II. 2. On Reciting the Shma‘ with Intention, and on Saluting between the Sections |
1:1 recite, not “say,” for the Shma‘ is recited in half-chanting fashion. ↩︎
1:2 Shma‘, i.e. Deut. 644-9; 1113-21; Num. 1537-41. See SA, pp. 40-42, Oesterley and Box, pp. 364-368. “The Unity of God is the basis of the Jewish Creed, the Love of God the basis of the Jewish Life. This Love towards God was to be exerted with heart, and soul, and might. . . The Shma‘ thus enshrines the fundamental dogma (Monotheism), the fundamental duty (Love), the fundamental discipline (Study of the Law), and the fundamental method (union of ‘Letter’ and ‘Spirit’) of the Jewish religion” (Abrahams in SA, pp. lii. sq). ↩︎
1:3 evening. Mentioned first, for the Jewish day begins then. The morning Shma‘ is discussed in M. 2. ↩︎
1:4 portion. Priests who were unclean were not allowed to eat consecrated food till sunset (Lev. 227), “the coming out of the stars,” see T. ↩︎
1:5 the first watch. See T. ↩︎
1:6 R. Eliezer, i.e. R. E. ben Hyrkanos, flourished c. 90-130 A.D. His wife, Imma Shalom, was the sister of R. Gamaliel II. ↩︎
1:7 the Majority. Lit. wise men, Scholars. But the term is used of the mass of scholars of repute and standing in contrast to a few or one. ↩︎
2:1 Rabban Gamaliel. R. Gamaliel II., grandson of Gamaliel I. He held the chief authority from about 90-110 A.D. The Halaka, i.e. the Rule, here follows his opinion. The title Rabban is confined to certain members of the patriarchal house, Gamaliel I. and II., Simeon, son of Gamaliel II., and Gamaliel III., also Jochanan ben Zakkai is so called (Strack, p. 85). ↩︎
2:2 the first sign of gray of dawn ascends. There are three phrases which refer to the dawn:
(a) “the pillar of the dawn ascended” (‘alah ‘ammud ha shachar), here paraphrased as the first sign of gray in the sky.
(b) “the shining out of the Sun” (hanetz chammah), M. I. 4 (2).
(c) the sun itself is seen (T. I. 2 end). ↩︎
2:3 From a banquet. i.e. after midnight. ↩︎
2:4 The reason is given in the end of this mishna. ↩︎
2:5 And the eating of the paschal lambs, omitted in B. ↩︎
3:2 Neh. 421 (15). ↩︎
3:3 R. Simeon ben Eleazar, c. 160-200. ↩︎
3:4 Rabbi. R. Judah the Prince, the Son of R. Simeon ben Gamaliel II., born on the day of R. Aqiba’s death—for “the sun rises, the sun sets”—i.e. 135 A.D., at Usha in Galilee. He lived and taught there and in the neighbourhood. He is the accepted compiler of our present Mishna (see Introduction, p. ix). The date of his death is not known, some critics placing it as early as 193 A.D., others nearly as late as 220 A.D. ↩︎
3:5 four watches. He accepted the Roman system, and apparently the division of the day into twenty-four hours. ↩︎
3:6 R. Nathan. Contemporary with R. Judah. He came from Babylon to Palestine, and is the reputed author of the Aboth de R. Nathan, which Strack calls a “Tosephta to the Pirqe Aboth” (p. 69). ↩︎
3:7 Judg. 719. ↩︎
4:1 blue and white. Between the colours of the threads in the Tsitsith, the “Fringe” of the Prayer-scarf (Tallith). ↩︎
4:2 blue and leek-green. i.e. rather later, because the two colours require a better light to distinguish them. ↩︎
4:3 R. Joshua. R. J. ben Chananiah, c. 90-130 A.D. ↩︎
4:5 kings’ sons. i.e. persons who are not obliged to rise early. ↩︎
4:6 has no loss. For he may still recite the Benedictions that precede and follow the Shma‘ (Bartenora). ↩︎
4:7 in the Law. And he receives the same reward (Bartenora). ↩︎
4:8 Others. i.e. than those mentioned in M. I. 4. ↩︎
4:9 to recognize one’s companion. Compare The Pilgrimage of Etheria, written in the end of the fourth century. “The arrival in Jerusalem thus takes place at the hour when one man begins to be able to recognize another, that is, close upon but a little before daylight.” (English translation, 1919, p. 53; see also p. 72.) ↩︎
4:10 the Ge’ullah. The one long Benediction that follows the Shma‘ in the morning (Staerk, pp. 6 sq.; SA, pp. 42-44,) and the first of the two that follow it in the evening (Staerk, pp. 8 sq.; SA, pp. 98 sq.). It is called Ge’ullah (redemption) because the latter part recalls the redemption from Egypt. ↩︎
4:11 the Tephillah. i.e. the Prayer par excellence. It consists of p. 5 nineteen separate prayers, or Benedictions, the original number being Eighteen, whence the name Shemoneh Esreh. It is often (though not in the Mishna or Tosephta of Berakoth) called the Amidah, because it was said standing. It is essentially pre-Christian, and perhaps pre-Maccabean. Both the Palestinian (the earlier) and the Babylonian (the later and normal) forms are given in Dalman’s Worte, Appendix, Staerk, pp. 9 sqq., see further SA, pp. lv. sqq. ↩︎
5:4 Shammai. He and Hillel flourished in the last quarter of the first century B.C. The followers of Shammai and of Hillel formed the two principal divisions of the Pharisees, the Shammaites being much the stricter, and being the leading party until 70 A.D. Some of our Lord’s words about the Pharisees have special reference to them. ↩︎
5:5 To-day, as of old, the Shma‘ is usually recited in a sitting posture (SA, p. lvi). ↩︎
5:6 Deut. 67. ↩︎
6:1 Deut. 67. ↩︎
6:2 R. Tarphon. He had attended the Temple service in his youth, but flourished in the first quarter of the second century A.D. He is sometimes identified with the Trypho of Justin’s Dialogue, but, apart from the question of date (for Trypho does not give the impression of being at all an old man), rather absurdly, for the latter shows very little acquaintance with Jewish casuistry. ↩︎
6:3 R. Ishmael ben Elisha was a contemporary of R. Aqiba, and a pupil of R. Nechuniah ben ha-Qanah (see p. 30). He lived on the border of Edom, and his hermeneutical principles differed from those of R. Aqiba, for he taught that the words of Scripture should be interpreted by the general usage of human speech. His influence may be seen especially in the Mekilta (the midrash on Exodus), and in the Siphre (on Numbers and Deuteronomy). ↩︎
6:4 barbers. The narrative is given also in the Siphre on Deut. 67 (ed. Friedmann, P. 74b), and the Yalqut on the same passage p. 7(§ 842). The meaning of Eleazar’s words seems to be, Your praise of my beard means that it is fit for the barbers, and must he cut short. I, by lying down, showed my agreement with you, but you then stood upright to show you did not accept my approval. It is a case in which praise produces the opposite. ↩︎
7:2 The first is Yotser’ Ôr, with additions (Staerk, pp. 4 sq., SA, 37-39), the second, ’Ahabah rabbah (Staerk, p. 6; SA, pp. 39 sq.) ↩︎
7:3 This begins with ’Emeth wyatzîb, and includes the Ge’ullah, vide supra p. 4. ↩︎
7:4 The clause in [[ ]], found in C, is clearly an error. ↩︎
7:5 Ma‘arîb arabim and ’Ahabath ‘olâm (Staerk, p. 8; SA, p. 96). ↩︎
7:6 The first begins with ’Emeth we-’emunah, and includes the Ge’ullah (Staerk; p. 8; SA, pp. 98. sq.); the second begins with Hashkibenu, and is a prayer for protection during the night (Staerk, P. 9; SA, pp. 99. sq.). ↩︎
7:7 one in the long and one in the short form. The meaning is not clear, for to-day the two prayers are of much the same length. Perhaps formerly the first in each case was the longer. Or perhaps permission was given to use an abstract (see p. 30 note) in one, or in the other, of the two prayers. ↩︎
8:1 seal. i.e. with a summary of the Benediction it follows, beginning with “Blessed.” ↩︎
8:2 why. The answer does not seem to be given. ↩︎
8:3 do they say. i.e. the authorities in the mishna. ↩︎
8:4 not permissible to seal. So far the section is a quotation from our mishna, but the next sentence is not there. ↩︎
8:5 to bend. Compare what is said of Aqiba in T. III. 5 (p. 88). ↩︎
9:1 R. Jose the Galilean. In the younger group of the second generation of mishna-teachers (c. 110-130), to be carefully distinguished from R. Jose (ben Chalaphta). He was the father of R. Eleazar bar Jose (p. 29). ↩︎
9:2 except the Benediction which is joined to the recitation of the Shma‘. i.e. ’Emeth wyatzib in the morning (SA, p. 42), and ’Emeth we-'emunah in the evening (SA, p. 98). ↩︎
9:3 the first Benediction. i.e. of the Tephillah, the Eighteen Benedictions (Staerk, pp. 9 sq. SA, p. 44). ↩︎
9:4 the Modim. The 17th or 18th of the Eighteen (SA, p. 51). ↩︎
9:5 we do not respond together, etc. See T. III. 26, V. 21 (infra, p. 73). ↩︎
9:6 Isa. 63; Ezek. 312, both in the third Benediction. ↩︎
10:1 the going forth from Egypt, mentioned briefly in the third Biblical part of the Shma‘ (Num. 1541) and enlarged upon in the Ge’ullah (supra, p. 4). ↩︎
10:2 R. Lazar. So C. An abbreviation of Eleazar. Cf. Lazarus. ↩︎
10:3 Ben Zoma. Simeon hen Zoma flourished in the first third of the second century. A saying attributed to him is, “If thou puttest thyself to shame in this world, thou shalt not be put to shame by the Holy One, blessed be He, in the world to come.” (Bacher, Die Agada der Tannaiten, i. p. 432.) ↩︎
10:4 Deut. 163. ↩︎
10:5 For “all” cannot be superfluous. It must add something to the thought of “the days of thy life.” Ben Zoma agreed with R. Aqiba as to the value of each letter (see p. 5). ↩︎
10:6 See T. on all this mishna. ↩︎
10:7 Deut. 163. ↩︎
11:1 So far the Mishna. The Tosephta now adds Ben Zoma’s objection to such a reference to the days of Messiah, and the reply of the Majority, appending in §§11-15 several illustrations of their argument. ↩︎
11:2 Jer. 237, 8. ↩︎
11:3 The metaphor is that of a meal (see p. 47). Observe the common sense of the Majority. ↩︎
11:4 Gen. 3510. ↩︎
11:5 Isa. 4318. ↩︎
11:6 Ibid. v. 19. ↩︎
12:1 the war with Gog. See Ezek. xxxviii., xxxix. A summary expression for the last great attack of the Gentile nations upon Jerusalem before the coming of the Messiah. Cf. Rev. 208. ↩︎
12:2 Lit.: “They parable a parable: to what is the matter like?” Cf. Mark 430 (parallel, Luke 1318); also Luke 731. ↩︎
12:3 Gen. 1715. ↩︎
12:4 The final letter of Sarai may be explained as meaning “my,” i.e. she ruled over Abraham and his people. But Sarah, her proper name, suggests no such limitation. See the Gemara, T B. 13_a_. ↩︎
12:5 Gen. 175. ↩︎
12:6 for all who come into the world. Cf. John. 19. ↩︎
12:7 Gen. 175. At first Ab-Ram = Father of Aram; afterwards the insertion of “h” suggests Ab®-ham (ôn), “Father of a multitude.” ↩︎
12:8 Neh. 97. ↩︎
13:1 Deut. 3244. ↩︎
13:2 Ps. 762. ↩︎
13:3 its former name. i.e. Salem. This is another example of the use of a former name, and even this was not employed in anger. ↩︎
13:4 Jer. 3231. ↩︎
13:5 Ps. 6818. ↩︎
13:6 an atonement for her. The thought that afflictions atone may be present even in Isa. 402, and, in any case, is exceedingly common in later Jewish books. So especially of death, see infra, p. 84. ↩︎
14:1 Gen. 2214. But the Tosephta plays on the consonants, disregarding the traditional interpretation. ↩︎
14:2 Ps. 1377. The Edomites made Jerusalem once more a mere mountain, and thus unwittingly secured its further blessing. ↩︎
14:3 The author is speaking of the recitation in the morning, cf. p. 4. ↩︎
14:4 The section recalling the Exodus (Num. 1537-41) is followed by the prayer “True and sure” (’Emeth wyatzib). SA, p. 42. ↩︎
14:5 The thought of God’s Kingdom is found in the present form of the prayer ’Emeth wyatzib, and also in the portion beginning “For the first and for the last ages.” ↩︎
14:6 Both these occur in the portion beginning “Thou hast been the help of our fathers” (SA, p. 43). ↩︎