מאי משמע דהאי מפיק לישנא דגלויי הוא דכתיב (תהלים יח, טז) ויראו אפיקי מים ויגלו מוסדות תבל
One Master<span class="x" onmousemove="('comment',' R. Johanan.');"><sup>22</sup></span> upholds the view of R'Shesheth while the other Master<span class="x" onmousemove="('comment',' R. Hanina who uses the expression of 'passing by'.');"><sup>23</sup></span> does not.<span class="x" onmousemove="('comment',' In his opinion a man's mind must be absolutely tranquil and clear during his prayers. A man who does not awake on his own cannot have a rxn clear mind and is consequently unfit for prayer. (For another interpretation of the passage v. R. Han. and cf. Tosaf. s.v. a.l.) . rmc lgua rmc');"><sup>24</sup></span> R'Hiyya B'Ashi citing Rab ruled: A person whose mind is not at ease must not pray, since it is said: 'He who is in distress shall give no decisions'.<span class="x" onmousemove="('comment',' M.T. has no such verse. R. Tam. (Tosaf. s.v. a.l.) attempts to trace it to Job XXXVI, 19, rendering as 'thy prayer' and as here interpreted 'in distress'.');"><sup>25</sup></span>
Tzidkat HaTzadik
[C] The main [purpose] of the recitation of the Shema is accepting the yoke of the Kingdom of Heaven and the yoke of Torah and the Commandments, as is taught (Berakhot 13a), and it must be done in the day and in the night - not in the morning and in the evening, but "When you lie down and when you arise," ibid., [Deut.?] 11:1 . It [the Torah] gives this time for this because the morning and the evening are changes in the world and not in the person, and it would have been enough to accept [the yokes] once for both of them, except for the changes in the person, who during the day arises and deals with his work, and must accept the yoke of the Kingdom of Heaven - that all his deeds be for the sake of Heaven, as written (Eruvin 65a), we are day laborers who are like laborers who labor that all their deeds are for their master, and even shorten Grace After Meals [to return to] his labor. And at night, the time for lying down and resting, there is also a need for accepting the yoke of the Kingdom of Heaven, because also in lying down on his bed he must know before Whom he lies down, as is written in the note [by Rabbi Moshe Isreles] at the beginning of Orach Hayyim [in the Shulhan Arukh]. And this is a greater labor. And as I heard on this [matter] according to "And Jacob dreamed," that from dreams a person's stature is made clear, although even if he does nothing, his ideas are only "And here the Lord was standing upon him." And on this matter there are few righteous people who merited such splendor. And for this reason, they gave the additional blessing for the evening prayer, which is Hashkivenu le-Shalom.
Ask RabbiBookmarkShareCopy
