Megillah, Daf Yod Zayin, Part 6
Introduction
This section continues to discuss the order of the blessings of the Amidah.
ומה ראו לומר רפואה בשמינית? אמר רבי אחא: מתוך שנתנה מילה בשמינית, שצריכה רפואה, לפיכך קבעוה בשמינית.
What was their reason for saying healing in the eighth blessing?
R. Aha said: Because circumcision which requires healing is given for the eighth day, therefore it was placed in the eighth blessing.
The eighth blessing is healing. This alludes to another "eighth" in Judaism circumcision, done on the 8th day. Circumcision requires healing so that is why healing is the eighth blessing.
ומה ראו לומר ברכת השנים בתשיעית – אמר רבי אלכסנדרי: כנגד מפקיעי שערים, דכתיב: +תהלים י‘+ שבר זרוע רשע, ודוד כי אמרה – בתשיעית אמרה.
What was their reason for saying the blessing of the years ninth?
R. Alexandri said: This was directed against those who raise the market price, as it is written, "Break the arm of the wicked" (Psalms 10:15); and when David said this, he said it in the ninth Psalm.
The ninth blessing is over the blessing over the years, specifically that the produce should be plentiful. This, according to R. Alexandri, was directed against those who raise the price of produce. In Psalms, David asks God to "break the arms of the wicked" interpreted here to refer to those who raise prices beyond fair market value [I will not go into the issue of economic policy here, but it does bring up some interesting questions]. According to the Talmud, this was part of the ninth Psalm. The problem is that in our Tanakh it is the tenth Psalm. To complicate matters, Rashi thinks it s the eighth Psalm. It seems that there was some disagreement in the period over how to break up the Psalms into individual chapters. All I think we can say for certain is that in the eyes of this Talmud, this verse comes in the ninth Psalm.
ומה ראו לומר קיבוץ גליות לאחר ברכת השנים – דכתיב +יחזקאל ל"ו+ ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל כי קרבו לבוא.
What was their reason for saying the gathering of the exiles after the blessing of the years? Because it is written, "But you, O mountains of Israel, you shall shoot forth your branches and yield your fruit to your people Israel, for they are at hand to come" (Ezekiel 36:8).
The verse from Ezekiel first mentions agricultural growth, the topic of the previous blessing, and then the gathering of the exiles. This is why the blessing "who gathers the exiles of Israel" follows the blessing over the years.
וכיון שנתקבצו גליות – נעשה דין ברשעים, שנאמר: +ישעיהו א‘+ ואשיבה ידי עליך ואצרף כבר סיגיך, וכתיב +ישעיהו א‘+ ואשיבה שפטיך כבראשנה.
And when the exiles are gather, judgment will be visited on the wicked, as it says, "And I will turn my hand upon you and purge away your dross as with lye" (Isaiah 1:25) and it is written further, "And I will restore your judges as at the first" (v. 26).
Once all of the exiles have been returned to Israel, God will make judgment with the wicked of Israel. This is referred to in Isaiah 1:25. The verse that follows shows that after God has made heavenly judgment with the wicked, he will establish judges like those who ruled Israel in days of yore. This is why the blessing over God’s judgment follows the blessing over the gathering of the exiles.
וכיון שנעשה דין מן הרשעים – כלו המינים, וכולל זדים עמהם, שנאמר: +ישעיהו א‘+ ושבר פשעים וחטאים יחדו… (יכלו).
And when judgment is visited on the wicked, apostates will cease, and presumptuous sinners are included with them, as it is written, "But the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be consumed" (Isaiah 1:28).
Once God has visited judgment on the wicked, there will be no more "apostates" or "presumptuous sinners." These are both groups of people who deny God, either through their beliefs or through their actions. This blessing was not part of the original 18, and it is why there are today 19 blessings. It was, according to legend, added during Rabban Gamaliel’s time to combat the increasing fissures in Jewish unity after the destruction of the Temple. It remained a source of some controversy and was eventually emended due to pressure from various Christian censors throughout the ages.
וכיון שכלו המינים – מתרוממת קרן צדיקים, דכתיב +תהלים ע"ה+ וכל קרני רשעים אגדע תרוממנה קרנות צדיק, וכולל גירי הצדק עם הצדיקים, שנאמר +ויקרא י"ט+ מפני שיבה תקום והדרת פני זקן, וסמיך ליה וכי יגור אתכם גר.
And when the transgressors have disappeared, the horn of the righteous will be exalted, as it is written, "All the horns of the wicked also will I cut off, but the horns of the righteous shall be exalted" (Psalms 95:11). And "righteous converts" are included with the righteous, as it says, "Before the hoary head rise up, and honor the face of the elder", and the text goes on, "And if a stranger sojourns with you" (Leviticus 19:32).
The Talmud now proceeds to read the future into the order of the blessings of the Amidah. Once apostates and presumptuous sinners have been removed, the righteous will be lifted up. The Talmud goes out of its way to note that this includes "righteous converts" those Gentiles who joined Judaism out of love of Torah and God. The fact that Leviticus juxtaposes the honor of the elderly and wise with a conjunction to love the convert, means that both should be included in the blessing. It is also a strong statement as to the value of the convert in Judaism.
והיכן מתרוממת קרנם – בירושלים, שנאמר +תהלים קכ"ב+ שאלו שלום ירושלים ישליו אהביך.
And where is the horn of the righteous exalted? In Jerusalem, as it says, "Pray for the peace of Jerusalem, may they prosper that love you" (Psalms 122:6).
The exaltation of the righteous will ultimately take place in Jerusalem. This is why the blessing over Jerusalem follows.
וכיון שנבנית ירושלים – בא דוד, שנאמר: +הושע ג‘+ אחר ישבו בני ישראל ובקשו את ה‘ אלהיהם ואת דוד מלכם.
And when Jerusalem is built, David will come, as it says, "Afterwards the children of Israel shall return and seek the Lord their God, and David their king" (Hosea 3:5).
Once Israel has returned to Jerusalem, the royal line of David will be restored to kingship. This is why the blessing over David’s house follows the blessing over Jerusalem.
וכיון שבא דוד – באתה תפלה, שנאמר +ישעיהו נ"ו+ והביאותים אל הר קדשי ושמחתים בבית תפלתי.
And when David comes, prayer will come, as it says, "Even then will I bring them to my holy mountain, and make them joyful in my house of prayer" (Isaiah 56:7).
Once the throne is restored to David, prayer in the Holy Temple will be restored as well. This is why the blessing "who hears the prayer of Israel" follows the restoration of David’s throne.
וכיון שבאת תפלה – באת עבודה שנאמר עולתיהם וזבחיהם לרצון על מזבחי.
And when prayer has come, the Temple service will come, as it says, "Their burnt-offerings and their sacrifices shall be acceptable upon my altar" (Isaiah 56:7).
Along with prayer, the Temple service will be restored. We should note that this blessing begins the final part of the Amidah, the section that is recited every day.
וכיון שבאת עבודה – באתה תודה, שנאמר +תהלים נ‘+ זבח תודה יכבדנני.
And when the Temple service comes, thanksgiving will come, as it says, "Whoever offers the sacrifice of thanksgiving honors me" (Psalms 50:23).
The penultimate blessing is "thanksgiving." This refers to the thanksgiving offer (the Todah) which will be part of the restored sacrificial service.
Next week’s daf will conclude this exciting analysis of the order of the Shemoneh Esreh!