פירוש על ברכות 15:2

Gemara: "What does [the verse mean] when it writes: "Hashem loves the gates of Tzion more than all the dwellings of Yaakov?" [It means that] Hashem loves the gates that are distinguished (language of "metzuyanim" is similar to the word of Tzion in the verse quoted) in halacha more than the synagogues and the houses of study. And this [idea that the study of halacha is optimal is what was meant when] Rebbi Chiya bar Ami in the name of Ulla said: "From the day that the Beit HaMikdash was destroyed, HaKadosh Barchu is only [revealed] in this world exclusively in the four amot of halacha."

Rabbi Ami and Rabbi Asi, even though there were thirteen synagogues in Tiberias, would only pray between the pillars of where they were learning. And in the Yerushalmi (Brachot, beginning of chapter ein omdin) Rabbi Yochanan says, a covenant has been made - one who tires themself with learning in synagogue will not quickly forget it. That is to say, Torah and prayer are united - Torah only is because of the strength of prayer, and prayer only is because of the strength of Torah. For even if a person understands in their wisdom the Torah, in any case to bring the strength of the Torah on the "clothing" is only due to prayer. As it was at Creation, where it is written "and there was no person to work the ground" (Bereishit 2:5) and it says in the Gemara, "teaching that herbs came out and stood at the opening of the soil, until Primordial Human and prayed for mercy and rains came down and they sprouted" (Chullin 60b). That is to say, even though God planted the Garden of Eden before, which is an allusion to Their intent to create it, They discerned in wisdom and had counsel to see the light, even so these were secured by God only in wisdom understanding and knowledge - this is the matter of the Tree of Life and the Tree of Knowledge. Even to illuminate their light, which would light up the "clothing", that human action would receive wisdom from them, that they will know how to act - this is only by means of prayer, for there is no wholeness for the words of Torah by means of prayer. And so too, the wholeness of prayer is only by means of Torah, for in Themself the Blessed One cannot be accessed by thought at all - therefore, a person is unable to pray before the Blessed God since there is no access of the Blessed God. Therefore, by means of accessing the words of Torah, by this means can they pray before the Blessed God. And like this is written, "I am always with You; You hold me by the right hand, Guide me with Your counsel and afterwards, take me to honour" (Tehillim 73:23-4). When one prays from this side, that one sees that one is attached to the Blessed God, and They hold them always by the right hand: then one prays to be guided with Their counsel, and to have one's eyes enlightened to Above by accessing Them. This is why it says, "and afterwards, take me to honour" (ibid.) - for the honour of the Blessed God goes out in the revelation at the time that the wicked is repaid according to their deeds. And this is why, when one prays, they begin by asking the Blessed God to reveal Their honour and not to delay a moment: only, immediately, take me, and Your honour will be exalted.

All those occupied with Torah and acts of kindness and who pray, etc. These three are the three pillars of the world, that we taught in a mishna "On three things the world stands: on the Torah, on the Service, and on acts of kindness" (Pirkei Avot 1:2). And this was at the time that the Temple stood, but now that the Temple is not standing, communal prayer is in the place of communal [sacrificial] service, i.e. the Tamid offerings which were brought every day. And the Holy Blessed One says, [this person has] redeemed Me and My children, etc. (Berachot 8a) -- for God's Presence is in exile, as it was written "I will be with him in distress" (Psalms 91:15). And also with all of the 30 "psalms of David" they said this pasuk, see there. God's Presence says, "He has redeemed my soul in peace from the battle [קרב] against me" (Psalms 55:19), this is the language of those who are close [קרובים], that is to say my children.

M. : Rab Nahman b. Isaac.

"The mighty" means the many assembled for prayer. This rendering of the verse is based on a slightly different reading of the Hebrew text ; viz. the waw of welo' is omitted, so that kabbir is taken to be the object of the verb and not an adjective qualifying el. R.V. "Behold, God is mighty, and despiseth not any."

I.e. many joining with me in prayer, and for that reason I was delivered. R.V. "for there were many [that strove] with me." The reference to Ps. Iv. 19 is out of place here and has been wrongly inserted from the Baraita which follows; cf. A. P. A. III. p. 542, n. 5.

I.e. a Congregation.

He was a Palestinian.

M.:R. Aha b. Adda.

"Doors" — the unspecified plural signifying two. "And then pray," etc. is added by M.

By praying near the door, he makes it appear as though he were eager to leave.

I.e. Palestine.

M.: Jonathan, which is probably correct; cf. A. P. A. I. p. 64, n. 1.

The Hebrew letters are also used as numbers, each having a numerical value. The word tosa'ot [t=400, o=6, s=90, a=l] totals 903. By a process known as Gematriyya (Krauss, p. 171, γεωμετρἱα; but Jastrow, p. 239, and Bacher, Terminologie, i. p. 127, a transposition of γραμμάτια), words are changed into others of a similar numerical total to yield an interpretation. See J. E. V. p. 589.

When one tries to pall it out. Similarly croup tears the membranes of the throat.

When the sluice-bars are raised; so Jastrow. Rashi explains, "Like ropes pulled through loop-holes in the boards of a ship." Cf. T.A.II. p. 682, n. 234.

Metaphorically to describe an easy and painless process. Aaron (Num. xxxiii. 38) and Moses (Deut. xxxiv. 5), it is said, died "at the command (lit. mouth) of the. Lord," which is explained to mean as by the divine kiss. B. Bat. 17 a.

M. : Hanin.

Sc. thrown upon his coffin.

In the Babylonian towns, the privy was very rare owing, as Rashi points out, to the marshy character of the soil which caused the pits to be soon filled with water. Consequently the privies were to be found outside the city, often at a considerable distance, which was not only a great inconvenience but a danger to health. This fact had its effect on the Halakah; and we shall find many references to it, meaningless under modern conditions, but a serious matter in ancient times.

The meaning is : the study of Torah has taken the place of the Temple Service as a medium of communion with God. So Bacher, A.B.A. p. 96, n. 32.

M. : twelve.

A city in Galilee, on the W. shore of Lake Gennesaret.

The dignity of labour is a favourite theme of the Rabbis. Cf . Delitzsch, Jewish Artisan Life, Chap, ii and my Ancient Jewish Proverbs, Chap. v.

He is supposed to have been Solomon's tutor. The notice of his death (I Kings ii. 46) is immediately followed by the mention of Solomon's marriage with Pharaoh's daughter.

The teacher would have more opportunities of noticing the conduct of his pupil and correcting him if they dwelt together. But should the pupil be unwilling to have his faults pointed out to him, it were better they lived apart.

For a description of the Scroll, see Oesterley and Box, p. 338. The reference is here to the time when it is being used for the Scriptural reading.

The lection is divided between a number of persons (op. cit. pp. 380 f.) ; and the Rabbi considered it permissible to go out during the interval of "calling up" another to the Torah.

The Reading was intended to instruct the people ; but scholars could spend the time better by devoting it to more advanced study.

"That R. Menahem said" is added by M.

In addition to hearing the recital of the weekly lection from the Pentateuch in the Synagogue, it was a pious act to read through the Parashah at home, twice in the original and once in the Aramaic translation, the Targum. It is here recommended that the home-reading should cover the same portion of Scripture as the Synagogue-reading.

Complete his portions- of every Sabbath and Sabbath:

Verses twice and translation (Targum, i.e. Aramaic translation) once - Some explain that the requirement [of reading a translation] applies to foreigners in their (native) language, as it is like (Aramaic) Targum that sometimes explains the verses. Because, just as the (Aramaic) Targum explains [the verses] to the Amei Ha'aretz (literally, "People of the Land"), so too, foreigners understand [the translation of the verses] through their native tongue. However, this does not appear [to be a correct], since the (Aramaic) Targum explains items that cannot be understood from the Hebrew, as can be found in many places. [For example], Rabbi Yosef said, (Megillah 3a) "If it were not for the (Aramaic) Targum of this verse, I would not know what it is speaking of." Therefore, one should not recite [the translation] in any language the third time (i.e. after the verses are read in Hebrew twice), except for the language of the (Aramaic) Targum.