To solve the aporia of suffering and evil, the framers of Bavli Berakhot as well as Augustine combined the idea of love for God with the notion of making the moment linger. According to Augustine, evil prevents man from praising God. Evil derives from perverted human will and poisons a soul. Instead of being distended between the past and the future, a soul should forget the past, concentrate on the present, and extend the present as much as possible. By concentration, the present can be extended to approximate eternity, which is the messianic future. The idea of making a moment linger is salient in Bavli Berkahot as well. The close correlation between redemption and ritual presumes the lingering of time, achieved by prolonging the recitation, concentrating on the text, and merging the blessings. Prolonging halakhic time at any cost hastens the coming of the ultimate meta-historical event. Thus Aqiba’s protracting of the word ehad brings him into a meta-historical context, into the future world. The moment of reading the word ehad lingers amidst torture, spasm, and ecstasy. That ecstasy is the consummation of love with God.

中文翻译：

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奥古斯丁和塔木德自白中的时间与邪恶

为了解决苦难和邪恶的困境，Bavli Berakhot 和 Augustine 的制定者将爱上帝的想法与让时刻流连忘返的想法相结合。根据奥古斯丁的说法，邪恶阻止人赞美上帝。邪恶源于人的变态意志，毒害灵魂。与其在过去和未来之间徘徊，灵魂应该忘记过去，专注于现在，并尽可能地扩展现在。通过专注，现在可以延伸到近似永恒，也就是弥赛亚的未来。让片刻流连忘返的想法在 Bavli Berkahot 也很突出。救赎与仪式的密切相关性假设了时间的流逝，通过延长朗诵，专注于文本和融合祝福来实现。不惜一切代价延长哈拉克时间会加速最终元历史事件的到来。因此，Aqiba 对 ehad 一词的拖延将他带入了元历史背景，进入了未来世界。阅读 ehad 一词的那一刻在折磨、痉挛和狂喜中徘徊。那种狂喜是对上帝的爱的消耗。