(15)May the words of my mouth and the prayer of my heart be acceptable to You, O ETERNAL One, my rock and my redeemer.

The Sages taught in a Tosefta: One who sees multitudes of Israel recites: Blessed…Who knows all secrets. Why is this? He sees a whole nation whose minds are unlike each other and whose faces are unlike each other, and He Who knows all secrets, God, knows what is in each of their hearts. The Gemara relates: Ben Zoma once saw a multitude [okhlosa] of Israel while standing on a stair on the Temple Mount. He immediately recited: Blessed…Who knows all secrets and Blessed…Who created all these to serve me.

(1) Moses then convoked the whole Israelite community and said to them:
These are the things that GOD has commanded you to do:

(1) When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, “Come, make us a god who shall go before us, for we do not know what has happened to Moses—the man who brought us from the land of Egypt.”

(1) [Who has reached] complete Teshuvah? A person who confronts the same situation in which he sinned when he has the potential to commit [the sin again], and, nevertheless, abstains and does not commit it because of his Teshuvah alone and not because of fear or a lack of strength.
For example, a person engaged in illicit sexual relations with a woman. Afterwards, they met in privacy, in the same country, while his love for her and physical power still persisted, and nevertheless, he abstained and did not transgress. This is a complete Baal-Teshuvah. This was implied by King Solomon in his statement [Ecclesiastes 12:1] "Remember your Creator in the days of your youth, [before the bad days come and the years draw near when you will say: `I have no desire for them.'"]
If he does not repent until his old age, at a time when he is incapable of doing what he did before, even though this is not a high level of repentance, he is a Baal-Teshuvah.
Even if he transgressed throughout his entire life and repented on the day of his death and died in repentance, all his sins are forgiven as [Ecclesiastes, op. cit.:2] continues: "Before the sun, the light, the moon, or the stars are darkened and the clouds return after the rain..." - This refers to the day of death. Thus, we can infer that if one remembers his Creator and repents before he dies, he is forgiven.

(2) On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to GOD; whoever does any work on it shall be put to death. (3) You shall kindle no fire throughout your settlements on the sabbath day.

(4) Moses said further to the whole Israelite community:
This is what GOD has commanded: (5) Take from among you gifts to GOD; everyone whose heart is so moved shall bring them—gifts for GOD: gold, silver, and copper;

(1)These are the accounts of the tabernacle … and the bronze of the offering (Exod. 38:21, 29). The bronze of the offering (tenufah) refers to the bronze vessels given to a bride, for in Greek they call a bride nymphé. You find that while the Israelites were making bricks in Egypt, Pharaoh decreed that they were not to sleep at home so that they would not have intercourse with their wives. R. Simeon the son of Halafta said: What did the Israelite women do? They would go to the Nile to draw water, and the Holy One, blessed be He, would fill their jugs with little fishes. They would (sell some), cook and prepare (the fish), and buy some wine (with the proceeds of the sale), and then bring it to their husbands in the fields, as it is said: In all manner of service in the field (Exod. 1:14). While the men were eating and drinking, the women would take out their mirrors and glance into them with their husbands. They would say: “I am more attractive than you,” and the men would reply: “I am handsomer than you.” In that way they would arose their sexual desires and become fruitful and multiply. The Holy One, blessed be He, caused them to conceive on the spot.

(2) Our sages said: They bore twins. Others say: Six were formed in a single womb. Others say: twelve were born from one womb. And still other contend six hudred thousand. Those who believed that twins were born explained it by the words: Were fruitful and increased abundantly (Exod. 1:7). Those who contended that six were born based it on the words: Were fruitful and increased abundantly, and multiplied, and waxed exceedingly mighty (ibid.), that is, six. Those who say that twelve were born argue that the words in this verse are in plural form, thus making twelve in all. Those who said six hundred thousand did so because it is written about fishes: Let the waters swarm abundantly (Gen. 1:20), and here it is written: Increased abundantly.

(3) It is also written concerning them: And the land was filled with them (Exod. 1:7). That is to say, that even while they were suffering hardship, they increased and multiplied, by means of the mirrors in which they preened themselves before their husbands. They aroused their sexual desires despite the arduous labors they performed. They reared all the hosts that were to depart, as it is said: All the hosts of the Lord went out from the land of Egypt (ibid. 12:41), and also: The Lord did bring the children of Israel out of the land of Egypt by their hosts (ibid.,v. 51).

(4) When the Holy One, blessed be He, told Moses to build the Tabernacle, all the Israelites brought their contributions. Some brought silver, others brought gold or copper or onyx stones or unset stones. They brought everything eagerly. The women asked themselves: What contribution can we make to the Sanctuary? They arose, took their mirrors, and brought them to Moses. When Moses saw them he became angry with them. He said to the Israelites: Take your canes and beat them on their shoulders. What purpose do these mirrors serve? The Holy One, blessed be He, called out to Moses: Moses, do you mistreat them because of these? These very mirrors produced the hosts in Egypt. Take them and make a basin of brass and its base for the priests, that they may sanctify the priests from it, as it is said: And he made the laver of brass, and base thereof of brass, of the mirrors of the serving women that did service (ibid. 38:8), for they had produced all the hosts. Therefore it is written: And the brass of the offering was seventy talents (ibid., v. 29), that is, the offering of the wives amounted to seventy talents.

The Gemara clarifies: With regard to what do they disagree? The basis for their dispute is that one Sage, Rav Huna, holds: An individual is permitted to recite kedusha on his own, so he need not insist on reciting it along with the prayer leader; and the other Sage, Rabbi Yehoshua ben Levi, holds that an individual may not recite kedusha alone, and, therefore he is required to complete his prayer before the communal prayer leader reaches kedusha. Similarly, Rav Adda bar Ahava stated, in accordance with the second opinion: From where is it derived that an individual may not recite kedusha alone? As it is stated: “And I shall be hallowed among the children of Israel” (Leviticus 22:32), any expression of sanctity may not be recited in a quorum of fewer than ten men. The Gemara asks: How is this inferred from that verse? The Gemara responds: This must be understood in light of a baraita, which was taught by Rabbenai, the brother of Rabbi Ḥiyya bar Abba: It is inferred by means of a verbal analogy [gezera shava] between the words among, among. Here it is written: “And I shall be hallowed among the children of Israel,” and there, regarding Korah’s congregation, it is written “Separate yourselves from among this congregation” (Numbers 16:21). Just as there among connotes ten, so too here, among connotes ten. The connotation of ten associated with the word among written in the portion of Korah is, in turn, derived by means of another verbal analogy between the word congregation written there and the word congregation written in reference to the ten spies who slandered Eretz Yisrael: “How long shall I bear with this evil congregation?” (Numbers 14:27). Consequently, among the congregation there must be at least ten.

(1) Communal prayer is always heard. Even when there are transgressors among [the congregation], the Holy One, blessed be He, does not reject the prayers of the many. Therefore, a person should include himself in the community and should not pray alone whenever he is able to pray with the community.
One should always spend the early morning and evening [hours] in the synagogue, for prayer will not be heard at all times except [when recited] in the synagogue.
Anyone who has a synagogue in his city and does not pray [together] with the congregation in it is called a bad neighbor.

(4) What is implied by [the term,] communal prayer? One [person] prays aloud and all [the others] listen. This should not be done with fewer than ten adult free males. The leader of the congregation is [counted as] one of them.
Even if some of them have already prayed and fulfilled their obligation, they can complete the [quorum of] ten provided the majority of the ten have not prayed.
Similarly, we should not recite Kedushah, read the Torah with its blessings before and after it, or read the haftorah from the Prophets except in [a quorum of] ten.