איבעיא להו מעשה שחלצו בינו לבינה אבראי ובא מעשה לפני ר"ע בבית האסורין או דלמא מעשה שחלצו בינו לבינה בבית האסורין אמר רב יהודה אמר רב בבית האסורין היה מעשה ולבית האסורין בא מעשה
And if we had been taught that 'the <i>halachah</i> is not in agreement with this pair' but in accordance with the ruling of the first Tanna, it might have been assumed [that this applies only] ex post facto,<span class="x" onmousemove="('comment',' Of which our Mishnah speaks (cf. supra n. 3).
');"><sup>39</sup></span> but that ab initio five [judges] are required,<span class="x" onmousemove="('comment',' In agreement with R. Judah (cf. supra 101a).
');"><sup>40</sup></span> [hence the former statement was also] required.<span class="x" onmousemove="('comment',' To indicate that even in the dispute between the first Tanna and R. Judah the halachah is in agreement with the former.
');"><sup>41</sup></span> IT ONCE HAPPENED THAT A MAN SUBMITTED TO <i>HALIZAH</i><span class="x" onmousemove="('comment',' Cf. our Mishnah. Cur. edd. read here 'they performed halizah'.
');"><sup>42</sup></span> etc. PRIVATELY BETWEEN HIMSELF AND HERSELF! How, then, can we know it? — Rab Judah replied in the name of Samuel: When witnesses observed it from without. The question was raised:<span class="x" onmousemove="('comment',' The ambiguity in our Mishnah is due to a reading which omits the Waw in [H] so that it is possible to join 'in prison' either to the previous, or to the following clause (cf. Tosaf. s.v. [H]).
');"><sup>43</sup></span> Did it happen that the <i>HALIZAH</i> was performed privately BETWEEN HIMSELF AND HERSELF outside, AND THE CASE WAS BROUGHT BEFORE R. AKIBA IN PRISON,<span class="x" onmousemove="('comment',' During the revolt of Bar Kokeba (132-135 C.E.) R. Akiba was for a time held by the Romans as a prisoner and was subsequently martyred.
');"><sup>44</sup></span> or perhaps it happened that the <i>HALIZAH</i> was performed BETWEEN HIMSELF AND HERSELF in prison? — Rab Judah replied in the name of Rab: The incident occurred in prison and the case also came up for decision in prison.<span class="x" onmousemove="('comment',' [Tosaf.: Rab Judah had it on tradition that it was so, even as it is related in T.J.: R. Johanan ha-Sandelar passed outside the prison wherein R. Akiba was incarcerated, calling out, 'Who requires needles?', 'Who requires forks?' … 'How is it where the halizah was performed between himself and herself?' R. Akiba thereupon looked out through the window and replied: 'Hast thou of needles (kushin)? Hast thou kasher?', thus intimating that it is legal. V. Tosef. quoted in [H], for a slightly different version]. ');"><sup>45</sup></span>
Shenei Luchot HaBerit
The incense-offering is the mystical element which establishes the connection between the "lower" and the "upper" domains of this universe. Rashi also explains the word קטורת as identical with the alternate name of Hagar, i.e. קטורה, to mean that her deeds were comparable to an incense offering because she "tied up" her door [euphemism for her vagina Ed.] and did not remarry until Sarah had died and Abraham was free to marry her (Genesis 25,1). Our sages suggest that Nadav and Avihu entered the Holy of Holies in order to teach a lesson concerning the mystical dimension of the incense-offering. They wanted to demonstrate that G–d anxiously awaits the prayers of the righteous. All of these notions are alluded to in Psalms 141,2: תכון תפלתי קטורת לפניך, "Take my prayer as an offering of incense before You." The subject of prayer teaches us the mystical dimension of the משפיע and the מושפע The latter prays with his eyes facing downwards while his heart is turned upwards toward G–d, the cause who turns His attention to what happens "down" here in our world. We in our hopes pour out our hearts heavenwards for He is the עילה, cause, whereas we are the עלולים, effects.
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Shenei Luchot HaBerit
There are two diametrically opposed verses, each one of which purports to tell us how to serve the Lord by prayer. In Psalms 100,2 we are told: עבדו את ה' בשמחה, "Serve the Lord in joy," whereas in Psalms 2,11 we are told: עבדו את ה' ביראה, "Serve the Lord in trepidation, reverence!" The plain meaning of the verses in question is that they apply to prayer which is called עבודה שבלב, "service with the heart." Our sages have said that while praying, we must direct our heart toward Heaven and our eyes towards Earth: Our downcast eyes to remind us of our puniness, our insignificance before G–d the Exalted. Our uplifted heart will induce fear and trepidation so that we may serve the Lord out of true reverence. Once we have attained this level of reverence our heart will contemplate what is above us and thus will be full of joy that we have been found fit to serve such a Master. We note that both emotions are an integral part of prayer.
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Shenei Luchot HaBerit
We have a disagreement between Rabbi Chiyah and Rabbi Shimon in Yevamot 105b as to whether, while engaged in prayer, one has to look downwards with one's eyes or upwards. The former bases his opinion on the verse (Chronicles II 7,16) והיה עיני ולבבי שם כל הימים "My eyes and My heart shall always be there" [This is G–d speaking, concerning the Temple Solomon has built]. The latter bases his opinion on the verse in Lamentations 3,41, נשא לבבנו אל כפים אל א-ל בשמים, "We shall raise our hearts with our hands to G–d in heaven." While this discussion was in progress Rabbi Yishmael son of Rabbi Yossi joined the scholars, asking them what they were debating. When told that they discussed the manner in which to pray, Rabbi Yishmael quoted his father as having said that one needs to lower one's eyes when engaged in prayer, whereas one needs to focus one's heart heavenwards, in order to comply with both verses.
