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Text Excerpt
אמר רבי יוחנן משום רבי שמעון בן יוחי: מיום שברא הקדוש ברוך הוא את העולם, לא היה אדם שקראו להקדוש ברוך הוא ״אדון״, עד שבא אברהם וקראו אדון, שנאמר: ״ויאמר אדני אלהים במה אדע כי אירשנה״.
Until now, the Talmud has cited statements made by R' Yoḥanan in the name of the tanna, R' Yosei. Now, the Talmud begins to cite what R' Yoḥanan said in the name of R' Shimon ben Yoḥai: From the day that God created the world there was no person who called him “Lord” until Abraham came and called him Lord. As it is stated: “And He said: ‘My YHWH, God, by what should I know that I will inherit it?’” (Genesis 15:8).
אמר רב: אף דניאל לא נענה אלא בשביל אברהם, שנאמר: ״ועתה שמע אלהינו אל תפלת עבדך ואל תחנוניו והאר פניך על מקדשך השמם למען אדני״, ״למענך״ מבעי ליה.
The Talmud cites another statement extolling that virtue of Abraham is mentioned, as Rav said: Even Daniel’s prayers were only answered on account of Abraham, as it is stated: “And now listen, God, to the prayer of Your servant and to his supplication; and cause Your face to shine upon Your desolate Temple, for the sake of YHWH” (Daniel 9:17). The verse should have said: And cause Your face to shine upon Your desolate Temple, for Your sake, as Daniel was addressing YHWH.
אלא — למען אברהם שקראך ״אדון״.
Rather, this verse contains an allusion that the prayer should be accepted for the sake of Abraham, who called You, Lord. Daniel utilized that name of God in order to evoke Abraham’s virtue and enhance his prayer.
ואמר רבי יוחנן משום רבי שמעון בן יוחי: מנין שאין מרצין לו לאדם בשעת כעסו — שנאמר: ״פני ילכו והנחותי לך״.
And R' Yoḥanan said in the name of R' Shimon ben Yoḥai: From where is it derived that one must not placate a person while the person in the throes of his anger? As it is stated: “My face will go, and I will give you rest” (Exodus 33:14).