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Kouzari 4 25
ספר הכוזרי מאמר ד
ברוך כבוד ה' ממקומו, הוא מקומו של עולם ואין עולמו מקומו, רמז לענין האלהי המחבר בין ההפכים. ודמהו בהנקודה והמרכז מגוף בעל הששה צדדים ושלשה המשכים, ובעוד שלא תקבע התוך לא יקבעו הקצוות, והעיר על הערך אשר בין אלה ובין הכח הסובל לכל, שבו יתחברו ההפכים בערך הנקבע בעולם ונפש ושנה, כי שם לכל אחד מהם דבר כולל את חלקיו ומסדר אותו.
Bénit soit D de son endroit car il est l’endroit du monde alors que le monde n’est pas son endroit. Ceci exprime le fait que D est le point ou les contraires se rejoignent. Et D est compare dans les textes kabbalistique au point centrale d’où parte les 6 directions et les rois prolongements, et tant qu’il n’y a pas de fixité dans le centre, les extrémités ne peuvent pas exister. Et le fait que le cœur soit place au milieux des six cotes montre le rapport entre ce phénomène et la force qui supporte tout ou les contraires se rencontrent, comme se rencontre le temps l’espace et l’existence. Car chacun de ces trois paramètre a un point central qui l’organise.
Mecheh hohma
משך חכמה ויקרא פרק יט
וזהו בקדושה ראשונה אנו מספרים איך הבורא יתברך שלם בעצמותו ומהותו כביכול ומחויב המציאות, והכל בכונה עלול מאתו, ומושגח פרטי, ורצונו מקיים הכל בלי הפסק. וזהו ממש שמלאכי השרת מקדשים אותו, שגם כן משיגים אותו באמת כפי יכולתם, שהוא בלתי חסר שום שלמות וכו'. וזה "נקדש את שמך בעולם, כשם שמקדישים אותו בשמי מרום". לא כן בקדושה דסדרא, אנו אומרים "ואתה קדוש יושב" [הענין שממלא בכבודו יתברך כל המציאות כמה דאת אמרת "השמים כסאי" וכו' (ישעיה ס, א)] בשביל "תהילות ישראל", שאין לנו קרבן ולא מנחה וכו' רק התהילות והתפילות, שזהו קדושה הבאה מסיבת ישראל מלמטה למעלה, לא כהמלאכים. וזהו שאמרו בסוטה (מט, א): ועלמא אמאי קאי? אקדושה דסדרא, שזה יחס העולם הזה בזמן הזה. ולכך אנו אומרים קדושה זו בלשון תרגום שלא יתקנאו בו המלאכים, שאין זה ביכולתן, ודו"ק בכל זה.
Dans la première sanctification nous expliquons comment le créateur est parfait dans son essence et comment il est la cause première de l’existence et c’est de cette manière que les anges le perçoivent. C’est pour cela que nous disons dans la deuxième sanctification sanctifie ton nom dans le monde de la même manière qu’on le sanctifie dans les cieux. Cependant dans la dernière sanctification nous disons « et toi tu résides parmi les sanctification d’Israël », car nous n’avons plus de sacrifice ou d’encens, il nous reste uniquement la prière et la louange. Ceci est la sainteté d’Israël qui vient du bas pour arriver vers le haut, cette manière de sanctifier D n’est pas comparable a celle des anges. Et ‘c’est le sens du talmud depuis que le temple a été détruit il n’y a pas un jour qui soit plus maudit que le jour suivant, et sur quoi le monde tient il ? sur la sainteté « de l’ordre », puisque c’est de cette manière que nous percevons D maintenant. C’est pour cela que l’on dit cette sanctification en araméen pour que les anges ne la comprenne pas.
Chabath 12 b
Rabbah b. Bar Hanah said: When we followed R. Eleazar to inquire after a sick person. sometimes he would say to him, [in Hebrew], 'The Omnipresent visit thee in peace'; at others, be said, [in Aramaic], 'The Omnipresent remember thee in peace'. But how might he do thus: did not Rab Judah say, One should never petition for his needs in Aramaic; and R. Johanan said: When one petitions for his needs in Aramaic, the Ministering Angels do not heed him, for they do not understand Aramaic?3 — An invalid is different, because the Divine Presence is with him. For R. 'Anan said in Rab's name, How do you know that the Divine Presence supports an invalid? Because it is written, The Lord supports him upon the couch of languishing.4 It was taught likewise: One who enters [a house] to visit the sick may sit neither upon the bed nor on a seat, but must wrap himself about5 and sit in front of him,6 for the Divine Presence is above an invalid's pillow, as it is said, The Lord supports him upon the couch of languishing. And Raba said in Rabin's name: How do we know that the Holy One, blessed be He, sustains the sick? Because it is said, The Lord supports him on the couch of languishing.
Yomah 69b
And Ezra blessed the Lord, the great God.5 What does ‘great’ imply? — R. Josephsaid in the name of Rab: He magnified Him by [pronouncing] the Ineffable Name.6 R. Giddal said: [He recited], Blessed be the Lord, the God of Israel, from everlasting even to everlasting.7 Said Abaye to R. Dimi: But perhaps it means that he magnified Him by [pronouncing] the Ineffable Name? — He answered: One does not pronounce the Ineffable Name outside [the limits of the Temple]. But may one not? Is it not written: And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose. [. . . and Ezra praised the great God].8 And R. Giddal [commenting thereupon] said: He magnified Him by [pronouncing] the Ineffable Name?-That was a decision in an emergency.9 And [they] cried with a great [loud] voice unto the Lord, their God.10 What did they cry? — Woe, woe, it is he11 who has destroyed the Sanctuary, burnt the Temple, killed all the righteous, driven all Israel into exile, and is still dancing around among us! Thou hast surely given him to us so that we may receive reward through him.12 We want neither him, nor reward through him! Thereupon a tablet fell down from heaven for them, whereupon the word ‘truth’13 was inscribed. (R. Hanina said: One may learn therefrom that the seal of the Holy One, blessed be He, is truth). They ordered a fast of three days and three nights, whereupon he11 was surrendered to them. He came forth from the Holy of Holies like a young fiery lion. Thereupon the Prophet said to Israel: This is the evil desire of idolatry, as it is said: And he said: This is wickedness.14 As they took hold of him a hair of his beard fell out, he raised his voice and it went [was audible] four hundred parasangs. Thereupon they said: How shall we act? Perhaps, God forbid, they might have mercy upon him from heaven! — The prophet said unto them: Cast him into a leaden pot, closing its opening with lead. Because lead absorbs the voice, as it is said: And he said: This is wickedness. And he cast her down into the midst of the measure, and he cast the weight of lead upon the mouth thereof.14 They said: Since this is a time of Grace, let us pray for mercy for the Tempter to evil.15 They prayed for mercy, and he was handed over to them. He said to them: Realize that if you kill him, the world goes down. They imprisoned him for three days, then looked in the whole land ofIsrael for a fresh egg and could not find it.16 Thereupon they said: What shall we do now? Shall we kill him? The world would then go down. Shall we beg for half-mercy?17 They do not grant ‘halves’ in heaven.17 They put out his eyes and let him go. It helped inasmuch as he no more entices men to commit incest.18
In the West [Palestine] they taught it thus: R. Giddal said: [And Ezra praised...the]great [God]:19 i.e., he magnified Him by pronouncing the Ineffable Name. R. Mattena said: He said:The great, the mighty, and the awful God.20 The interpretation of R. Mattena seems to agree withwhat R. Joshua b. Levi said: For R. Joshua b. Levi said: Why were they called men of the Great Synod? Because they restored the crown of the divine attributes to its ancient completeness.21 [For] Moses had come and said: The great God, the mighty, and the awful.22 Then Jeremiah came and said: Aliens are destroying23 His Temple. Where are, then, His awful deeds? Hence he omitted24 [the attribute] the ‘awful’. Daniel came and said: Aliens are enslaving his sons. Where are His mighty deeds? Hence he omitted the word25 ‘mighty’. But they came and said: On the contrary! Therein lie His mighty deeds that He suppresses His wrath,26 that He extends long-suffering to the wicked.
Therein lie His awful powers: For but for the fear of Him, how could one [single] nation persist among the [many] nations! But how could [the earlier] Rabbis27 abolish something established by Moses? R. Eleazar said: Since they knew that the Holy One, blessed be He, insists on truth, they would not ascribe false [things] to Him.28
Berahot 30 a-b
MISHNAH. R. ELEAZAR B. AZARIAH SAYS: THE MUSAF PRAYERS ARE TO BE SAID ONLY WITH THE LOCAL CONGREGATION;29 THE RABBIS, HOWEVER, SAY: WHETHER WITH OR WITH OUT THE CONGREGATION. R. JUDAH SAID IN HIS NAME:30 WHEREVER THERE IS A CONGREGATION, AN INDIVIDUAL IS EXEMPT FROM SAYING THE MUSAF PRAYER.31
GEMARA. R. Judah says the same thing as the first Tanna? — They differ on the case of an individual living in a place where there is no congregation; the first Tanna holds that he is exempt, while R. Judah holds that he is not exempt. R. Huna b. Hinena said in the name of R. Hiyya b. Rab: The halachah follows R. Judah, citing R. Eleazar b. Azariah. Said R. Hiyya b. Abin to him: You are quite right; for Samuel said: All my life I have never said the musaf prayer in Nehardea except on that day when the king's forces came to the town and they disturbed the Rabbis and they did not say the Tefillah, and I prayed by myself, being an individual where there was no congregation.
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