Megillah

, [And these words] shall be,1 which implies, they shall be kept as they are. And what is the reason of the Rabbis? — Because Scripture says, Hear,2 which implies, in any language which you understand. How then can Rabbi [hold otherwise], seeing that it is written, ‘hear’? — He requires that word for the injunction, ‘Let thine ear hear what thou utterest with thy mouth’. The Rabbis, however, concurred with the authority who said that if one recites the Shema’ without making it audible, he has performed his obligation. But the Rabbis too — [how can they hold as they do], seeing that it is written, ‘And they shall be’? — They require this for the injunction that it should not be recited backwards. Whence does Rabbi derive the rule that it should not be recited backwards? From [the use of the expression] ‘the words’, where ‘words’ [would have been sufficient]. The Rabbis, however, do not accept this distinction between ‘the words’ and ‘words’. May we say that Rabbi was of opinion that the whole of the Torah has been ordained [to be recited] in any language?3 For should you assume that it has been ordained [to be recited] only in the holy tongue, why should the words ‘and they shall be’ be inserted [in reference to the Shema’]? — These were necessary. For it might have occurred to me to understand ‘hear’ in the same sense as the Rabbis:4 therefore the All-Merciful wrote ‘and they shall be’. May we then say that the Rabbis were of opinion that the whole of the Torah was ordained [to be recited] only in the holy tongue, since, should you assume that it was ordained to be recited in any language, [I might ask], why should ‘hear’ be inserted [in reference to the Shema’]? — This word is necessary. For it might occur to me to understand ‘and they shall be’ in the same sense as Rabbi. Therefore the All-Merciful wrote, ‘hear’. ‘To the ‘Amidah prayer’. Whence is this derived? — As it has been taught: ‘Simeon the Pakulite5 formulated eighteen blessings in the presence of Rabban Gamaliel in the proper6 order in Jabneh.7 R. Johanan said (others report, it was stated in a Baraitha): A hundred and twenty elders, among whom were many prophets, drew up eighteen blessings in a fixed order’. Our Rabbis taught: Whence do we derive that the blessing of the Patriarchs8 should be said? Because it says, Ascribe unto the Lord, O ye sons of might.9 And whence that we say the blessing of mighty deeds?10 Because it says, Ascribe unto the Lord glory and strength.11 And whence that we say sanctifications?12 Because it says, Ascribe unto the Lord the glory due unto His name, worship the Lord in the beauty of holiness.13 What reason had they for mentioning understanding14 after holiness? Because it says, They shall sanctify the Holy One of Jacob and shall stand in awe of the God of Israel,15 and next to this, They also that err in spirit shall come to understanding. What reason had they for mentioning repentance16 after understanding? Because it is written, Lest they, understanding with their heart, return and be healed.17 If that is the reason, healing should be mentioned next to repentance?18 — Do not imagine such a thing, since it is written, And let him return unto the Lord and He will have compassion upon him, and to our God, for he will abundantly pardon.19 But why should you rely upon this verse? Rely rather on the other! — There is written another verse, Who forgiveth all thine iniquity, who healeth all thy diseases, who redeemeth thy life from the pit,20 which implies that redemption and healing come after forgiveness. But it is written, ‘Lest they return and be healed’? That refers not to the healing of sickness but to the healing [power] of forgiveness. What was their reason for mentioning redemption in the seventh blessing?21 Raba replied: Because they [Israel] are destined to be redeemed in the seventh year [of the coming of the Messiah],22 therefore the mention of redemption was placed in the seventh blessing. But a Master has said, ‘In the sixth year will be thunderings, in the seventh wars, at the end of the seventh the son of David will come’? — War is also the beginning of redemption. What was their reason for mentioning healing in the eighth blessing? — R. Aha said: Because circumcision which requires healing is appointed for the eighth day, therefore it was placed in the eighth blessing. What was their reason for placing the [prayer for the] blessing of the years ninth? R. Alexandri said: This was directed against those who raise the market price [of foodstuffs], as it is written, Break thou the arm of the wicked; and when David said this, he said it in the ninth Psalm.23 What was their reason for mentioning the gathering of the exiles after the blessing of the years? — Because it is written, But ye, O mountains of Israel, ye shall shoot forth your branches and yield your fruit to thy people Israel, for they are at hand to come.24 And when the exiles are assembled, judgment will be visited on the wicked, as it says, And I will turn my hand upon thee and purge away thy dross as with lye,25 and it is written further, And I will restore thy judges as at the first.26 And when judgment is visited on the wicked, transgressors cease,27 and presumptuous sinners28 are included with them, as it is written, But the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be consumed.29 And when the transgressors have disappeared, the horn of the righteous is exalted,30 as it is written, All the horns of the wicked also will I cut off, but the horns of the righteous shall be lifted up.31 And ‘proselytes of righteousness’32 are included with the righteous, as it says, thou shalt rise up before the hoary head and honour the face of the old man,33 and the text goes on, And if a stranger sojourn with thee. And where is the horn of the righteous exalted? In Jerusalem,34 as it says, Pray for the peace of Jerusalem, may they prosper that love thee.35 And when Jerusalem is built, David36 will come, as it says. e.g., the passage relating to the first-fruit, the declaration of halizah etc. ‘Amidah prayer v. P.B. pp. 44ff. Lord the sons of might’, i.e., the Patriarchs. and life.