Talmud Jerusalem
Talmud Jerusalem

Talmud for Berakhot 7:1

אמר רבי בא כתיב (בראשית מ״ד:ג׳) הבוקר אור התורה קראה לאור בוקר. תני רבי ישמעאל (שמות ט״ז:כ״א) בבקר בבקר כדי ליתן תחום לבוקרו של בוקר. אמר רבי יוסי בי ר' בון אם אומר ליתן עוביו של רקיע ללילה בין בערבית בין בשחרית נמצאת אומר שאין היום והלילה שוין ותני באחד בתקופת ניסן ובאחד בתקופת תשרי היום והלילה שוין אמר רבי הונא נלפינה מדרך הארץ שרי מלכא נפק אף על גב דלא נפק אמרין דנפק שרי עליל לא אמרין דעל עד שעתה דייעול. זהו שעומד ומתפלל צריך להשוות את רגליו. תרין אמורין רבי לוי ורבי סימון חד אמר כמלאכים וחד אמר ככהנים. מאן דאמר ככהנים (שמות כ׳:כ״ג) לא תעלה במעלות על מזבחי שהיו מהלכים עקב בצד גודל וגודל אצל עקב. ומאן דאמר כמלאכים (יחזקאל א׳:ז׳) ורגליהם רגל ישרה. ר' חנינא בר אנדריי בשם רבי שמואל בר סוטר המלאכים אין להן קפיצין ומה טעמא (דנייאל ז) קרבת על חד מן קמייא קיימיא. אמר רבי הונא זה שרואה את הכהנים בבית הכנסת בברכה ראשונה צריך לומר ברכו את ה' מלאכיו. בשנייה ברכו את ה' כל צבאיו. בשלישית ברכו ה' כל מעשיו. במוסף

R. Aha said: It is written (in Gen. xliv. 3): "As soon as the morning was light." The Tori calls the light "morning." R. Ishmael taught: It is written "every morning," so as to give a limit for him who desires to know when the morning commences. R. Yosse bar R. Aboon said: If you think to call night, the time that the sun takes to traverse the heavens (from dawn to radiancy), it would be equivalent to saying that the day and the night do not resemble each other (the night would lengthen out to the morning by this addition; but we are taught that on the first day of the Equinox of Nissan ', and on the first day of the Equinox of Tissri, the day and the night are equal). R. Hoona says: One can accept the usual custom as a term of comparison. Thus, when the king starts to go out, he is said to be out; but when he commences to return, he is not said to be returned, until it is an accomplished fact (it is the same with the sun). In standing up to recite the Prayer ('Amida), the feet must be met. There are two opinions on this subject, viz. that of R. Levi, and that of R. Shimon. The one says: it is to imitate the angels; the other says: it is to imitate the priests. The latter opinion is founded on the verse, " Neither shalt thou go up by steps to mine altar" (Exod. xx. 2); for the priests had to go to the altar by placing the toe beside the heel, and the heel beside the toe (i.e. by taking very little steps). The former opinion is based on the verse, " And their feet were straight feet" (Ezek. i. 7). Now, II. Hanina bar-Andira, in the name of R. Samuel bar-Zootai, says : The angels have no knee-joint, according to (Dan. vii. 16), " I came near unto one of them, that stood (always) by.'" R. Hoona says: If one sees the priests in the Synagogue at the time of their first blessing of the people, one must say: «' Bless the Lord, ye his angels" (Ps. ciii. 20); if at the second benediction: "Bless ye the Lord, all ye his hosts" (Ps. ciii. 21); if at the third benediction: "Bless the Lord, all his works" (Ps. ciii. 22). For the Prayer of Mousaph (additional)

Jerusalem Talmud Berakhot

HALAKHAH: Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread137If the fruits are eaten as appetizers to be followed by a meal, then the benediction over bread for the main meal is a benediction over one of the Seven Kinds, even over the most important of the Seven Kinds. Hence, a benediction on some other fruit is no slight for the Land of Israel. But if the snack of fruits is not followed by bread and Grace after the meal then the fruits of the Land of Israel take precedence since they require at the end a “benediction imitating three benedictions” whereas other fruits only require the short benediction “Creator of living things” that earlier was considered to be “nothing”., but if he did not intend to eat bread afterwards, everybody agrees that if among them one is of the Seven Kinds, that is the one over which he recites the benediction. Rebbi Abba said, he has to recite a benediction at the end138Even if Grace is recited afterwards.. Rebbi Yose said, the statement of Rebbi Abba disagrees with Rebbi Joshua ben Levi since Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards everybody agrees that if among them is one of the Seven Kinds, that is the one over which he recites the benediction; but Rebbi Abba said, he has to recite a benediction at the end. If he did not recite a benediction at the end it139The fruit eaten as appetizer. became an accessory and we have stated there (Mishna 7): “In every situation where there is a main course and side dishes, one recites the benediction for the main course and thereby frees the side dishes.140Hence, bread being the most important food and requiring recitation of full Grace, any fruit eaten beforehand becomes a side dish for the bread and should be covered by Grace. The Yerushalmi takes Mishnah 7 to apply also to benedictions after the meal, not only before the meal.”
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Jerusalem Talmud Pesachim

Some Tannaim state it switched158They state the Babylonian tradition that R. Meïr states “egg” and R. Jehudah “olive”.. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa following our Mishnah159He confirms the attributions as quoted in the Mishnah.. Rebbi Yudan said, an indication is that of Berakhot160Mishnah Berakhot 7:2. “Inviting” is the exhortation for groups of at least 3 people who ate together to say Grace together aloud, with the appropriate introduction.: “What is the minimum to ‘invite’? Down to the size of an olive, Rebbi Jehudah says to the size of an egg.” Less than that161The size of an olive for R. Meïr, of an egg for R. Jehudah, or depending on the case an egg or an olive for the Sages. one does not importune him to return. What is the difference between one and the other162This is a question for the Sages: why are they more restrictive for sacrificial meat than for leavened matter?? One can be declared insignificant, the other cannot be declared insignificant. So far sacrificial meat; leavened matter from where? Rebbi Yose ben Rabbi Abun said, from what we have stated, “similarly, somebody who left Jerusalem”, this implies that what is incident to one is incident to the other163Since the rules of sacrificial meat are appended to those of leavened matter, they must follow the same pattern..
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