Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

January 17, 2020 | ื›ืณ ื‘ื˜ื‘ืช ืชืฉืดืค

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Berakhot 14

Can one talk in the middle of hallel or megila? Can one taste food on a fast day? Can one greet someone or deal with things before praying in the morning? Can one stop to greet someone in between the words “is our God” to “truth”? Why? Do we say the entire third paragraph of shema at night or only part? Which part? Why? What is the significance to the order of shema? The gemara quotes a braita that tells a different answer than the one given in the mishna. Does one put on tefillin before or after saying shema? The gemara deals with this question by bringing sources and stories that seem to contradict and tries to resolve the contradiction.

ืชื•ื›ืŸ ื–ื” ืชื•ืจื’ื ื’ื ืœ: ืขื‘ืจื™ืช

ื•ื‘ืคืจืงื™ื ืฉื•ืืœ ืžืคื ื™ ื”ื›ื‘ื•ื“ ื•ืžืฉื™ื‘ ืฉืœื•ื ืœื›ืœ ืื“ื

And at the breaks between the paragraphs one may greet due to respect and respond with a greeting to any person. And if that is the case, the mishna is no longer difficult.

ืชื ื™ื ื ืžื™ ื”ื›ื™ ื”ืงื•ืจื ืืช ืฉืžืข ื•ืคื’ืข ื‘ื• ืจื‘ื• ืื• ื’ื“ื•ืœ ื”ื™ืžื ื• ื‘ืคืจืงื™ื ืฉื•ืืœ ืžืคื ื™ ื”ื›ื‘ื•ื“ ื•ืื™ืŸ ืฆืจื™ืš ืœื•ืžืจ ืฉื”ื•ื ืžืฉื™ื‘ ื•ื‘ืืžืฆืข ืฉื•ืืœ ืžืคื ื™ ื”ื™ืจืื” ื•ืื™ืŸ ืฆืจื™ืš ืœื•ืžืจ ืฉื”ื•ื ืžืฉื™ื‘ ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื‘ืืžืฆืข ืฉื•ืืœ ืžืคื ื™ ื”ื™ืจืื” ื•ืžืฉื™ื‘ ืžืคื ื™ ื”ื›ื‘ื•ื“ ื•ื‘ืคืจืงื™ื ืฉื•ืืœ ืžืคื ื™ ื”ื›ื‘ื•ื“ ื•ืžืฉื™ื‘ ืฉืœื•ื ืœื›ืœ ืื“ื

The Gemara remarks: This version of the dispute was also taught in a baraita: One who is reciting Shema and happens upon his teacher or one who is greater than he, at the breaks between the paragraphs he may greet him due to respect and, needless to say, he may respond. And in the middle of each paragraph, he may greet another due to fear and, needless to say, he may respond. This is the statement of Rabbi Meir. Rabbi Yehuda says: In the middle of each paragraph one may greet due to fear and respond due to respect. And in the breaks between the paragraphs one may greet due to respect and respond with a greeting to any person. The proposed additions to the mishna appear in the version of the dispute cited in the baraita.

ื‘ืขื ืžื™ื ื™ื” ืื—ื™ ืชื ื ื“ื‘ื™ ืจื‘ื™ ื—ื™ื™ื ืžืจื‘ื™ ื—ื™ื™ื ื‘ื”ืœืœ ื•ื‘ืžื’ื™ืœื” ืžื”ื• ืฉื™ืคืกื™ืง ืืžืจื™ื ืŸ ืงืœ ื•ื—ื•ืžืจ ืงืจื™ืืช ืฉืžืข ื“ืื•ืจื™ื™ืชื ืคื•ืกืง ื”ืœืœ ื“ืจื‘ื ืŸ ืžื‘ืขื™ื ืื• ื“ืœืžื ืคืจืกื•ืžื™ ื ื™ืกื ืขื“ื™ืฃ

Aแธฅai, the tanna who recited mishnayot in the school of Rabbi แธคiyya, raised a dilemma before Rabbi แธคiyya: May one interrupt during the recitation of hallel and the reading of the Megilla, Esther, to greet someone? Do we say that it is an a fortiori inference; if in the middle of Shema, which is a biblical obligation, one may interrupt in order to greet someone, all the more so, in the middle of hallel, which is a rabbinic obligation, one may interrupt? Or, perhaps, publicizing the miracle is more significant, so one may not interrupt hallel or the Megilla at all.

ืืžืจ ืœื™ื” ืคื•ืกืง ื•ืื™ืŸ ื‘ื›ืš ื›ืœื•ื ืืžืจ ืจื‘ื” ื™ืžื™ื ืฉื”ื™ื—ื™ื“ ื’ื•ืžืจ ื‘ื”ืŸ ืืช ื”ื”ืœืœ ื‘ื™ืŸ ืคืจืง ืœืคืจืง ืคื•ืกืง ื‘ืืžืฆืข ื”ืคืจืง ืื™ื ื• ืคื•ืกืง ื•ื™ืžื™ื ืฉืื™ืŸ ื”ื™ื—ื™ื“ ื’ื•ืžืจ ื‘ื”ืŸ ืืช ื”ื”ืœืœ ืืคื™ืœื• ื‘ืืžืฆืข ื”ืคืจืง ืคื•ืกืง

Rabbi แธคiyya said to him: One interrupts and it is of no concern. Rabba said: On days when the individual completes the entire hallel, i.e., the days on which there is a rabbinic obligation to recite hallel, an individual may interrupt between one paragraph and another; however, one may not interrupt in the middle of the paragraph. On days where the individual does not complete the entire hallel, i.e., days on which the recitation of hallel is merely a custom, not a rabbinic obligation, one may interrupt even in the middle of the paragraph.

ืื™ื ื™ ื•ื”ื ืจื‘ ื‘ืจ ืฉื‘ื ืื™ืงืœืข ืœื’ื‘ื™ื” ื“ืจื‘ื™ื ื ื•ื™ืžื™ื ืฉืื™ืŸ ื”ื™ื—ื™ื“ ื’ื•ืžืจ ืืช ื”ื”ืœืœ ื”ื•ื” ื•ืœื ืคืกื™ืง ืœื™ื”

The Gemara questions this: It that so? Didnโ€™t Rav bar Shaba once happen to come before Ravina on one of the days when the individual does not complete the entire hallel, and Ravina did not interrupt his recitation of hallel to greet him?

ืฉืื ื™ ืจื‘ ื‘ืจ ืฉื‘ื ื“ืœื ื—ืฉื™ื‘ ืขืœื™ื” ื“ืจื‘ื™ื ื:

The Gemara responds: The case of Rav bar Shaba is different, as Rav bar Shaba was not considered important to Ravina. That is the reason that he did not interrupt his recitation of hallel to greet him.

ื‘ืขื™ ืžื™ื ื™ื” ืืฉื™ืืŸ ืชื ื ื“ื‘ื™ ืจื‘ื™ ืืžื™ ืžืจื‘ื™ ืืžื™ ื”ืฉืจื•ื™ ื‘ืชืขื ื™ืช ืžื”ื• ืฉื™ื˜ืขื•ื ืื›ื™ืœื” ื•ืฉืชื™ื” ืงื‘ื™ืœ ืขืœื™ื” ื•ื”ื ืœื™ื›ื ืื• ื“ื™ืœืžื ื”ื ืื” ืงื‘ื™ืœ ืขืœื™ื” ื•ื”ื ืื™ื›ื

Having mentioned the dilemma raised by one of those who recite the mishnayot in the study hall, the Gemara cites that Ashyan, the tanna who recited mishnayot in the school of Rabbi Ami, raised a dilemma before Rabbi Ami: May one who is fasting taste the food that he is preparing to determine if it spiced properly? Did he accept upon himself to refrain from eating and drinking, and that is not eating and drinking; it is merely tasting? Or, perhaps, he accepted upon himself to refrain from deriving pleasure from food, and that is pleasure when he tastes.

ืืžืจ ืœื™ื” ื˜ื•ืขื ื•ืื™ืŸ ื‘ื›ืš ื›ืœื•ื ืชื ื™ื ื ืžื™ ื”ื›ื™ ืžื˜ืขืžืช ืื™ื ื” ื˜ืขื•ื ื” ื‘ืจื›ื” ื•ื”ืฉืจื•ื™ ื‘ืชืขื ื™ืช ื˜ื•ืขื ื•ืื™ืŸ ื‘ื›ืš ื›ืœื•ื

Rabbi Ami said to him: He tastes and it is of no concern. This was also taught in a baraita: Tasting a cooked dish does not require a blessing beforehand, and one who is fasting may taste and it is of no concern.

ืขื“ ื›ืžื”

The Gemara asks: How much may one who is fasting taste?

ืจื‘ื™ ืืžื™ ื•ืจื‘ื™ ืืกื™ ื˜ืขืžื™ ืขื“ ืฉื™ืขื•ืจ ืจื‘ื™ืขืชื:

The Gemara responds: When Rabbi Ami and Rabbi Asi would fast, they would taste up to a quarter of a log.

ืืžืจ ืจื‘ ื›ืœ ื”ื ื•ืชืŸ ืฉืœื•ื ืœื—ื‘ื™ืจื• ืงื•ื“ื ืฉื™ืชืคืœืœ ื›ืื™ืœื• ืขืฉืื• ื‘ืžื” ืฉื ืืžืจ ื—ื“ืœื• ืœื›ื ืžืŸ ื”ืื“ื ืืฉืจ ื ืฉืžื” ื‘ืืคื• ื›ื™ ื‘ืžื” ื ื—ืฉื‘ ื”ื•ื ืืœ ืชืงืจื™ ื‘ืžื” ืืœื ื‘ืžื”

Rav said: Anyone who greets another person in the morning before he prayed, it is as if he built an altar for idol worship, as it is stated: โ€œCease you from man, in whose nostrils there is breath, for how little is he to be accountedโ€ (Isaiah 2:22). When oneโ€™s soul is breathed in through his nostrils in the morning (geโ€™onim) he should turn to no one other than God. And do not read it as it is written, bameh, how; but rather, read bama, altar.

ื•ืฉืžื•ืืœ ืืžืจ ื‘ืžื” ื—ืฉื‘ืชื• ืœื–ื” ื•ืœื ืœืืœื•ื”

And Shmuel said: The word bameh should not be taken in anything other than its literal connotation. The verse must therefore be understood: How did you consider him so significant, that you gave him priority and not God? Certainly you should have honored God first.

ืžืชื™ื‘ ืจื‘ ืฉืฉืช ื‘ืคืจืงื™ื ืฉื•ืืœ ืžืคื ื™ ื”ื›ื‘ื•ื“ ื•ืžืฉื™ื‘

Rav Sheshet raises an objection: We learned in our mishna that in the breaks between the paragraphs one may greet an individual due to respect, and respond to anotherโ€™s greeting due to respect, despite the fact that the recitation of Shema precedes the Amida prayer.

ืชืจื’ืžื” ืจื‘ื™ ืื‘ื ื‘ืžืฉื›ื™ื ืœืคืชื—ื•

Rabbi Abba explained this: The prohibition against greeting another in the morning refers specifically to when one sets out early to greet him at his door. If one simply happens to encounter another person, he is permitted to greet him.

ืืžืจ ืจื‘ื™ ื™ื•ื ื” ืืžืจ ืจื‘ื™ ื–ื™ืจื ื›ืœ ื”ืขื•ืฉื” ื—ืคืฆื™ื• ืงื•ื“ื ืฉื™ืชืคืœืœ ื›ืืœื• ื‘ื ื” ื‘ืžื” ืืžืจื• ืœื• ื‘ืžื” ืืžืจืช ืืžืจ ืœื”ื• ืœื ืืกื•ืจ ืงื ืืžื™ื ื

With regard to this same verse, Rabbi Yona said that Rabbi Zeira said: Anyone who tends to his own affairs before he prays, it is as though he built an altar. They said to Rabbi Yona: Did you say that it was as if one built an altar? Rabbi Yona responded to them: No; I said simply that it is prohibited.

ื•ื›ื“ืจื‘ ืื™ื“ื™ ื‘ืจ ืื‘ื™ืŸ ื“ืืžืจ ืจื‘ ืื™ื“ื™ ื‘ืจ ืื‘ื™ืŸ ืืžืจ ืจื‘ ื™ืฆื—ืง ื‘ืจ ืืฉื™ืืŸ ืืกื•ืจ ืœื• ืœืื“ื ืœืขืฉื•ืช ื—ืคืฆื™ื• ืงื•ื“ื ืฉื™ืชืคืœืœ ืฉื ืืžืจ ืฆื“ืง ืœืคื ื™ื• ื™ื”ืœืš ื•ื™ืฉื ืœื“ืจืš ืคืขืžื™ื•

And as Rav Idi bar Avin said that Rav Yitzแธฅak bar Ashyan said: A person is prohibited to attend to his own affairs before he prays, as it is stated: โ€œRighteousness shall go before Him, and shall make His footsteps on a pathโ€ (Psalms 85:14). One should first pray and acknowledge the righteousness of his Creator, and only then should he set out on his way.

ื•ืืžืจ ืจื‘ ืื™ื“ื™ ื‘ืจ ืื‘ื™ืŸ ืืžืจ ืจื‘ ื™ืฆื—ืง ื‘ืจ ืืฉื™ืืŸ ื›ืœ ื”ืžืชืคืœืœ ื•ืื—ืจ ื›ืš ื™ื•ืฆื ืœื“ืจืš ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืขื•ืฉื” ืœื• ื—ืคืฆื™ื• ืฉื ืืžืจ ืฆื“ืง ืœืคื ื™ื• ื™ื”ืœืš ื•ื™ืฉื ืœื“ืจืš ืคืขืžื™ื•:

And, Rav Idi bar Avin said that Rav Yitzแธฅak bar Ashyan said: Anyone who first prays and only then sets out on his way, the Holy One, Blessed be He, tends to his affairs, as it is stated: โ€œRighteousness shall go before Him, and shall make His footsteps on a path.โ€ God will set righteousness before him and satisfy all his wishes, when he sets out on his way.

ื•ืืžืจ ืจื‘ื™ ื™ื•ื ื” ืืžืจ ืจื‘ื™ ื–ื™ืจื ื›ืœ ื”ืœืŸ ืฉื‘ืขืช ื™ืžื™ื ื‘ืœื ื—ืœื•ื ื ืงืจื ืจืข ืฉื ืืžืจ ื•ืฉื‘ืข ื™ืœื™ืŸ ื‘ืœ ื™ืคืงื“ ืจืข ืืœ ืชืงืจื™ ืฉื‘ืข ืืœื ืฉื‘ืข

Having mentioned his name, the Gemara tangentially cites what Rabbi Yona said that Rabbi Zeira said: One who goes seven nights without a dream, is called evil, as it is stated: โ€œHe who has it will abide satisfied [saveโ€™a], he will not be visited by evilโ€ (Proverbs 19:23). Rabbi Yona reinterprets the verse: Do not read saveโ€™a, satisfied, but sheva, seven. One who sleeps for seven nights without being visited by a dream, is called evil.

ืืžืจ ืœื™ื” ืจื‘ ืื—ื ื‘ืจื™ื” ื“ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ื”ื›ื™ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื›ืœ ื”ืžืฉื‘ื™ืข ืขืฆืžื• ืžื“ื‘ืจื™ ืชื•ืจื” ื•ืœืŸ ืื™ืŸ ืžื‘ืฉืจื™ืŸ ืื•ืชื• ื‘ืฉื•ืจื•ืช ืจืขื•ืช ืฉื ืืžืจ ื•ืฉื‘ืข ื™ืœื™ืŸ ื‘ืœ ื™ืคืงื“ ืจืข:

Rav Aแธฅa, son of Rabbi แธคiyya bar Abba, said to him: Rabbi แธคiyya said that Rabbi Yoแธฅanan said as follows: Anyone who fills himself with matters of Torah and goes to sleep, they do not deliver evil tidings to him, as it is stated: โ€œHe who lies satisfied, will not be visited by evil.โ€

ืืœื• ื”ืŸ ื‘ื™ืŸ ื”ืคืจืงื™ื ื•ื›ื•ืณ:

We learned in the mishna: These are the breaks between the paragraphs at which one is permitted to interrupt under certain circumstances. According to the first tanna, one may interrupt between the last paragraph of Shema and the blessing that follows it, but Rabbi Yehuda prohibits this.

ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื”ืœื›ื” ื›ืจื‘ื™ ื™ื”ื•ื“ื” ื“ืืžืจ ื‘ื™ืŸ ืืœื”ื™ื›ื ืœืืžืช ื•ื™ืฆื™ื‘ ืœื ื™ืคืกื™ืง ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžืื™ ื˜ืขืžื™ื” ื“ืจื‘ื™ ื™ื”ื•ื“ื” ื“ื›ืชื™ื‘

Rabbi Abbahu said that Rabbi Yoแธฅanan said: The halakha is in accordance with the opinion of Rabbi Yehuda who said that one may not interrupt between eloheikhem and emet veyatziv. Furthermore, Rabbi Abbahu said that Rabbi Yoแธฅanan said: What is the reason for Rabbi Yehudaโ€™s opinion? This phrase evokes the verse as it is written:

ื•ื”ืณ ืืœื”ื™ื ืืžืช

โ€œAnd the Lord, God, is Trueโ€ (Jeremiah 10:10).

ื—ื•ื–ืจ ื•ืื•ืžืจ ืืžืช ืื• ืื™ื ื• ื—ื•ื–ืจ ื•ืื•ืžืจ ืืžืช

After the conclusion of the final paragraph of Shema along with the first word of the subsequent blessing, with the words: โ€œThe Lord, your God, is True [Hashem Eloheikhem emet],โ€ the question is posed: Does one repeat emet when he begins the blessing of emet veyatziv, or does he not repeat emet?

ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื—ื•ื–ืจ ื•ืื•ืžืจ ืืžืช ืจื‘ื” ืืžืจ ืื™ื ื• ื—ื•ื–ืจ ื•ืื•ืžืจ ืืžืช ื”ื”ื•ื ื“ื ื—ื™ืช ืงืžื™ื” ื“ืจื‘ื” ืฉืžืขื™ื” ืจื‘ื” ื“ืืžืจ ืืžืช ืืžืช ืชืจื™ ื–ื™ืžื ื™ ืืžืจ ืจื‘ื” ื›ืœ ืืžืช ืืžืช ืชืคืกื™ื” ืœื”ืื™

Rabbi Abbahu said that Rabbi Yoแธฅanan said: He repeats emet. Rabba said: He does not repeat emet. The Gemara relates: This person who descended to lead the service before Rabba, Rabba heard that he said emet, emet twice. Rabba mocked him and said: Every emet, emet has caught this one; he must be passionate about the pursuit of truth.

ืืžืจ ืจื‘ ื™ื•ืกืฃ ื›ืžื” ืžืขืœื™ื ื”ื ืฉืžืขืชืชื ื“ื›ื™ ืืชื ืจื‘ ืฉืžื•ืืœ ื‘ืจ ื™ื”ื•ื“ื” ืืžืจ ืืžืจื™ ื‘ืžืขืจื‘ื ืขืจื‘ื™ืช ื“ื‘ืจ ืืœ ื‘ื ื™ ื™ืฉืจืืœ ื•ืืžืจืช ืืœื™ื”ื ืื ื™ ื”ืณ ืืœื”ื™ื›ื ืืžืช

Rav Yosef said: How excellent is this tradition that I heard, as when Rav Shmuel bar Yehuda came from Eretz Yisrael to Babylonia he said: In Eretz Yisrael, at the evening prayer they do not recite the entire third portion of Shema, which deals with ritual fringes, as there is no obligation to wear ritual fringes at night. Rather, they say a condensed version of that portion that includes an excerpt from the beginning and an excerpt from the end: โ€œSpeak to the children of Israel and say to themโ€ฆI am the Lord, your God, Trueโ€ (Numbers 15:38, 41).

ืืžืจ ืœื™ื” ืื‘ื™ื™ ืžืื™ ืžืขืœื™ื•ืชื ื•ื”ื ืืžืจ ืจื‘ ื›ื”ื ื ืืžืจ ืจื‘ ืœื ื™ืชื—ื™ืœ ื•ืื ื”ืชื—ื™ืœ ื’ื•ืžืจ ื•ื›ื™ ืชื™ืžื ื•ืืžืจืช ืืœื™ื”ื ืœื ื”ื•ื™ ื”ืชื—ืœื” ื•ื”ืืžืจ ืจื‘ ืฉืžื•ืืœ ื‘ืจ ื™ืฆื—ืง ืืžืจ ืจื‘ ื“ื‘ืจ ืืœ ื‘ื ื™ ื™ืฉืจืืœ ืœื ื”ื•ื™ ื”ืชื—ืœื” ื•ืืžืจืช ืืœื™ื”ื ื”ื•ื™ ื”ืชื—ืœื”

Abaye said to him: What is excellent about this tradition? Didnโ€™t Rav Kahana say that Rav said: One should not begin to recite the portion of ritual fringes at night, but if he does begin, he completes it? And if you say that: Speak to the children of Israel and say to them, is not considered the beginning of the portion of ritual fringes, didnโ€™t Rav Shmuel bar Yitzแธฅak say that Rav said: Speak to the children of Israel, is not considered a beginning of the portion of ritual fringes, as many passages in the Torah begin this way; and say to them, is considered a beginning.

ืืžืจ ืจื‘ ืคืคื ืงืกื‘ืจื™ ื‘ืžืขืจื‘ื ื•ืืžืจืช ืืœื™ื”ื ื ืžื™ ืœื ื”ื•ื™ื ื”ืชื—ืœื” ืขื“ ื“ืืžืจ ื•ืขืฉื• ืœื”ื ืฆื™ืฆื™ืช

Rav Pappa said: In Eretz Yisrael, they hold that and say to them, is not considered a beginning, until he said: And make for them ritual fringes.

ืืžืจ ืื‘ื™ื™ ื”ืœื›ืš ืื ืŸ ืืชื—ื•ืœื™ ืžืชื—ืœื™ื ืŸ ื“ืงื ืžืชื—ืœื™ ื‘ืžืขืจื‘ื ื•ื›ื™ื•ืŸ ื“ืืชื—ืœื™ื ืŸ ืžื’ืžืจ ื ืžื™ ื’ืžืจื™ื ืŸ ื“ื”ื ืืžืจ ืจื‘ ื›ื”ื ื ืืžืจ ืจื‘ ืœื ื™ืชื—ื™ืœ ื•ืื ื”ืชื—ื™ืœ ื’ื•ืžืจ

Abaye said: Therefore, we begin to recite the portion of ritual fringes, since they begin to recite it in Eretz Yisrael. And once we begin to recite it, we complete it as well, as Rav Kahana said that Rav said: One should not begin to recite the portion of ritual fringes at night, but if he does begin, he completes it.

ื—ื™ื™ื ื‘ืจ ืจื‘ ืืžืจ ืืžืจ ืื ื™ ื”ืณ ืืœื”ื™ื›ื ืฆืจื™ืš ืœื•ืžืจ ืืžืช ืœื ืืžืจ ืื ื™ ื”ืณ ืืœื”ื™ื›ื ืื™ื ื• ืฆืจื™ืš ืœื•ืžืจ ืืžืช

แธคiyya bar Rav said: If in the evening one recited the portion of ritual fringes concluding with: I am the Lord, your God, he must recite: True and Faithful [emet veโ€™emuna], and the entire blessing of redemption. However, if he did not recite: I am the Lord, your God, he need not recite emet veโ€™emuna.

ื•ื”ื ื‘ืขื™ ืœืื“ื›ื•ืจื™ ื™ืฆื™ืืช ืžืฆืจื™ื

The Gemara asks: Isnโ€™t he required to mention the exodus from Egypt at night as well?

ื“ืืžืจ ื”ื›ื™ ืžื•ื“ื™ื ืื ื—ื ื• ืœืš ื”ืณ ืืœื”ื™ื ื• ืฉื”ื•ืฆืืชื ื• ืžืืจืฅ ืžืฆืจื™ื ื•ืคื“ื™ืชื ื• ืžื‘ื™ืช ืขื‘ื“ื™ื ื•ืขืฉื™ืช ืœื ื• ื ืกื™ื ื•ื’ื‘ื•ืจื•ืช ืขืœ ื”ื™ื ื•ืฉืจื ื• ืœืš:

The Gemara responds: In place of reciting emet veโ€™emuna he said the following shorter passage: We give thanks to You, Lord, our God, Who took us out from Egypt and redeemed us from the house of bondage, and performed miracles and mighty deeds on our behalf on the sea, and we sang unto You, as this formula includes all of the content comprising emet veโ€™emuna.

ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ืœืžื” ืงื“ืžื” ืคืจืฉืช ืฉืžืข ื•ื›ื•ืณ:

We learned in the mishna: Rabbi Yehoshua ben Korแธฅa said: Why did the portion of Shema precede that of VeHaya im Shamoa? So that one will first accept upon himself the yoke of the kingdom of Heaven and only then accept upon himself the yoke of the mitzvot.

ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ื™ื•ื—ื™ ืื•ืžืจ ื‘ื“ื™ืŸ ื”ื•ื ืฉื™ืงื“ื™ื ืฉืžืข ืœื•ื”ื™ื” ืื ืฉืžื•ืข ืฉื–ื” ืœืœืžื•ื“ ื•ื–ื” ืœืœืžื“ ื•ื”ื™ื” ืื ืฉืžื•ืข ืœื•ื™ืืžืจ ืฉื–ื” ืœืœืžื•ื“ ื•ื–ื” ืœืขืฉื•ืช

It was taught in a baraita that Rabbi Shimon ben Yoแธฅai offers a different explanation for the order of the portions of Shema. He says: By right, Shema should precede VeHaya im Shamoa because the Shema includes the directive to learn, while VeHaya im Shamoa includes the directive to teach. Similarly, VeHaya im Shamoa should precede VaYomer, the final paragraph of Shema, because VeHaya im Shamoa includes the directive to teach, while the portion of ritual fringes includes the directive to perform.

ืื˜ื• ืฉืžืข ืœืœืžื•ื“ ืื™ืช ื‘ื™ื” ืœืœืžื“ ื•ืœืขืฉื•ืช ืœื™ืช ื‘ื™ื” ื•ื”ื ื›ืชื™ื‘ ื•ืฉื ื ืชื ื•ืงืฉืจืชื ื•ื›ืชื‘ืชื ื•ืชื• ื•ื”ื™ื” ืื ืฉืžื•ืข ืœืœืžื“ ื”ื•ื ื“ืื™ืช ื‘ื™ื” ื•ืœืขืฉื•ืช ืœื™ืช ื‘ื™ื” ื•ื”ื ื›ืชื™ื‘ ื•ืงืฉืจืชื ื•ื›ืชื‘ืชื

The Gemara asks: Is that to say that the portion of Shema contains the directive to learn but it does not contain the directive to teach and perform? Isnโ€™t it written: โ€œAnd you shall teach them to your childrenโ€ (Deuteronomy 6:7), a directive to teach, as well as: โ€œAnd you shall bind them as a sign upon your armโ€ (Deuteronomy 6:8) and: โ€œAnd write them on your door posts of your houseโ€ (Deuteronomy 6:9), directives to perform? Furthermore, does VeHaya im Shamoa contain the directive to teach but it does not contain the directive to perform? Isnโ€™t it written: โ€œAnd you shall bind them as a sign upon your armโ€ (Deuteronomy 11:18), a directive to perform?

ืืœื ื”ื›ื™ ืงืืžืจ ื‘ื“ื™ืŸ ื”ื•ื ืฉืชืงื“ื ืฉืžืข ืœื•ื”ื™ื” ืื ืฉืžื•ืข ืฉื–ื” ืœืœืžื•ื“ ื•ืœืœืžื“ ื•ืœืขืฉื•ืช ื•ื”ื™ื” ืื ืฉืžื•ืข ืœื•ื™ืืžืจ ืฉื–ื” ื™ืฉ ื‘ื” ืœืœืžื“ ื•ืœืขืฉื•ืช ื•ื™ืืžืจ ืื™ืŸ ื‘ื” ืืœื ืœืขืฉื•ืช ื‘ืœื‘ื“

Rather, Rabbi Shimon ben Yoแธฅai said as follows: By right, the portion of Shema should precede VeHaya im Shamoa because the portion of Shema includes the directives to learn, to teach, and to perform, while VeHaya im Shamoa includes the directives to teach and to perform. VeHaya im Shamoa should precede VaYomer because VeHaya im Shamoa includes the directives to teach and to perform, while VaYomer only includes the directive to perform.

ื•ืชื™ืคื•ืง ืœื™ื” ืžื“ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ื—ื“ื ื•ืขื•ื“ ืงืืžืจ ื—ื“ื ื›ื“ื™ ืฉื™ืงื‘ืœ ืขืœื™ื• ืขื•ืœ ืžืœื›ื•ืช ืฉืžื™ื ืชื—ืœื” ื•ืื—ืจ ื›ืš ื™ืงื‘ืœ ืขืœื™ื• ืขื•ืœ ืžืฆื•ืช ื•ืขื•ื“ ืžืฉื•ื ื“ืื™ืช ื‘ื” ื”ื ื™ ืžื™ืœื™ ืื—ืจื ื™ื™ืชื

The Gemara asks: Let him derive this, that the portion of Shema is recited first, from the statement of Rabbi Yehoshua ben Korแธฅa. The Gemara responds: He stated one reason and another. Rabbi Shimon ben Yoแธฅai does not disagree with Rabbi Yehoshua ben Korแธฅa; he simply suggested as additional explanation as follows: One reason the portion of Shema is recited first is so that one will first accept the yoke of the kingdom of Heaven upon himself and afterward the yoke of the mitzvot; and the second reason is because the portion of Shema contains these other elements as well.

ืจื‘ ืžืฉื™ ื™ื“ื™ื” ื•ืงืจื ืงืจื™ืืช ืฉืžืข ื•ืื ื— ืชืคื™ืœื™ืŸ ื•ืฆืœื™ ื•ื”ื™ื›ื™ ืขื‘ื™ื“ ื”ื›ื™ ื•ื”ืชื ื™ื ื”ื—ื•ืคืจ ื›ื•ืš ืœืžืช ื‘ืงื‘ืจ ืคื˜ื•ืจ ืžืงืจื™ืืช ืฉืžืข ื•ืžืŸ ื”ืชืคืœื” ื•ืžืŸ ื”ืชืคื™ืœื™ืŸ ื•ืžื›ืœ ืžืฆื•ืช ื”ืืžื•ืจื•ืช ื‘ืชื•ืจื” ื”ื’ื™ืข ื–ืžืŸ ืงืจื™ืืช ืฉืžืข ืขื•ืœื” ื•ื ื•ื˜ืœ ื™ื“ื™ื• ื•ืžื ื™ื— ืชืคื™ืœื™ืŸ ื•ืงื•ืจื ืงืจื™ืืช ืฉืžืข ื•ืžืชืคืœืœ

The Gemara relates: Rav washed his hands, recited Shema, donned phylacteries, and prayed in that order. The Gemara asks: How could he do that? Wasnโ€™t it taught in a baraita: One who digs a grave for the dead in the wall of the family burial cave is exempt from the recitation of Shema, from prayer, from phylacteries, and from all mitzvot mentioned in the Torah. When the appointed time for the recitation of Shema arrives, he emerges from the cave, washes his hands, dons phylacteries, recites Shema, and prays.

ื”ื ื’ื•ืคื ืงืฉื™ื ืจื™ืฉื ืืžืจ ืคื˜ื•ืจ ื•ืกื™ืคื ื—ื™ื™ื‘

Before clarifying the problem, the Gemara comments: This baraita itself is difficult; it appears to be contradictory. The first clause of the baraita stated that one digging a grave is exempt from the recitation of Shema, and the latter clause stated that he is obligated to emerge and recite Shema

ื”ื ืœื ืงืฉื™ื ืกื™ืคื ื‘ืชืจื™ ื•ืจื™ืฉื ื‘ื—ื“

The Gemara responds: That is not difficult. The latter clause of the baraita refers to a case of two individuals digging the grave together; one pauses to recite Shema while the other continues digging. The first clause of the baraita refers to a case of one individual digging alone, who may not stop.

ืžื›ืœ ืžืงื•ื ืงืฉื™ื ืœืจื‘ ืจื‘ ื›ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ืกื‘ื™ืจื ืœื™ื” ื“ืืžืจ ืขื•ืœ ืžืœื›ื•ืช ืฉืžื™ื ืชื—ืœื” ื•ืื—ืจ ื›ืš ืขื•ืœ ืžืฆื•ืช

In any case, this baraita contradicts Rav in terms of the order in which the mitzvot are performed. The Gemara responds: Rav holds in accordance with the opinion of Rabbi Yehoshua ben Korแธฅa, who said that the acceptance of the yoke of the kingdom of Heaven takes precedence and should come first, followed by the acceptance of the yoke of the mitzvot. Therefore, Rav first recited Shema, and only then donned phylacteries.

ืื™ืžืจ ื“ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ืœื”ืงื“ื™ื ืงืจื™ืื” ืœืงืจื™ืื” ืงืจื™ืื” ืœืขืฉื™ื” ืžื™ ืฉืžืขืช ืœื™ื”

The Gemara challenges: Say that Rabbi Yehoshua ben Korแธฅa said to give precedence to recitation of the portion concerning the acceptance of the yoke of the kingdom of Heaven over recitation of other portions. But did you hear him say the halakha gives precedence to recitation over performance?

ื•ืชื• ืžื™ ืกื‘ืจ ืœื™ื” ื›ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ื•ื”ืืžืจ ืจื‘ ื—ื™ื™ื ื‘ืจ ืืฉื™ ื–ืžื ื™ืŸ ืกื’ื™ืื™ืŸ ื”ื•ื” ืงืื™ืžื ื ืงืžื™ื” ื“ืจื‘ ื•ืžืงื“ื™ื ื•ืžืฉื™ ื™ื“ื™ื” ื•ืžื‘ืจืš ื•ืžืชื ื™ ืœืŸ ืคืจืงื™ืŸ ื•ืžื ื— ืชืคื™ืœื™ืŸ ื•ื”ื“ืจ ืงืจื™ ืงืจื™ืืช ืฉืžืข ื•ื›ื™ ืชื™ืžื ื‘ื“ืœื ืžื˜ื ื–ืžืŸ ืงืจื™ืืช ืฉืžืข ืื ื›ืŸ ืžืื™ ืืกื”ื“ืชื™ื” ื“ืจื‘ ื—ื™ื™ื ื‘ืจ ืืฉื™

And furthermore, does Rav really hold in accordance with the opinion of Rabbi Yehoshua ben Korแธฅa? But didnโ€™t Rav แธคiyya bar Ashi say: Many times I stood before Rav, and he first washed his hands, recited a blessing, taught us our lesson, donned phylacteries, and then recited Shema. And if you say: This was when the time for the recitation of Shema had not yet arrived and that is why he donned his phylacteries first, then what is the point of the testimony of Rav แธคiyya bar Ashi?

ืœืืคื•ืงื™ ืžืžืืŸ ื“ืืžืจ ืœืžืฉื ื” ืื™ืŸ ืฆืจื™ืš ืœื‘ืจืš ืงืžืฉืžืข ืœืŸ ื“ืืฃ ืœืžืฉื ื” ื ืžื™ ืฆืจื™ืš ืœื‘ืจืš

The Gemara responds: Rav แธคiyya bar Ashiโ€™s story comes to exclude the opinion of the one who said that one need not recite the blessing on Torah study for the study of mishna. It teaches us that even for mishna, one must recite a blessing.

ืžื›ืœ ืžืงื•ื ืงืฉื™ื ืœืจื‘ ืฉืœื•ื—ื ื”ื•ื ื“ืขื•ื™ืช:

In any case this baraita is difficult for Rav. The Gemara responds: The messenger was at fault and brought Rav his phylacteries late, so Rav recited Shema at its appropriate time and later donned phylacteries.

ืืžืจ ืขื•ืœื ื›ืœ ื”ืงื•ืจื ืงืจื™ืืช ืฉืžืข ื‘ืœื ืชืคื™ืœื™ืŸ ื›ืื™ืœื• ืžืขื™ื“ ืขื“ื•ืช ืฉืงืจ ื‘ืขืฆืžื• ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื›ืื™ืœื• ื”ืงืจื™ื‘ ืขื•ืœื” ื‘ืœื ืžื ื—ื” ื•ื–ื‘ื— ื‘ืœื ื ืกื›ื™ื:

With regard to the recitation of Shema without phylacteries, Ulla said: Anyone who recites Shema without phylacteries, it is as if he has borne false testimony against himself, as in Shema, he mentions his obligation to don phylacteries and in this case fails to don them himself (Talmidei Rabbeinu Yona). Rabbi แธคiyya bar Abba said that Rabbi Yoแธฅanan said: One who recites Shema without phylacteries, it is as if he has offered a burnt-offering without a meal-offering or a peace-offering without libations. Despite the fact that he fulfilled his obligation, his offering is incomplete.

ื•ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื”ืจื•ืฆื” ืฉื™ืงื‘ืœ ืขืœื™ื• ืขื•ืœ ืžืœื›ื•ืช ืฉืžื™ื ืฉืœืžื”

And Rabbi Yoแธฅanan said: One who seeks to accept upon himself the complete yoke of the kingdom of Heaven

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

daf_icon

Extempore Effusions on the Completion of Masechet Berakhot (chapters 1-3)

PEREK ALEPH: (2a) When may we say Shma at night? From the time the priests take their first bite โ€˜Til...

Berakhot 14

The William Davidson Talmud | Powered by Sefaria

Berakhot 14

ื•ื‘ืคืจืงื™ื ืฉื•ืืœ ืžืคื ื™ ื”ื›ื‘ื•ื“ ื•ืžืฉื™ื‘ ืฉืœื•ื ืœื›ืœ ืื“ื

And at the breaks between the paragraphs one may greet due to respect and respond with a greeting to any person. And if that is the case, the mishna is no longer difficult.

ืชื ื™ื ื ืžื™ ื”ื›ื™ ื”ืงื•ืจื ืืช ืฉืžืข ื•ืคื’ืข ื‘ื• ืจื‘ื• ืื• ื’ื“ื•ืœ ื”ื™ืžื ื• ื‘ืคืจืงื™ื ืฉื•ืืœ ืžืคื ื™ ื”ื›ื‘ื•ื“ ื•ืื™ืŸ ืฆืจื™ืš ืœื•ืžืจ ืฉื”ื•ื ืžืฉื™ื‘ ื•ื‘ืืžืฆืข ืฉื•ืืœ ืžืคื ื™ ื”ื™ืจืื” ื•ืื™ืŸ ืฆืจื™ืš ืœื•ืžืจ ืฉื”ื•ื ืžืฉื™ื‘ ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื‘ืืžืฆืข ืฉื•ืืœ ืžืคื ื™ ื”ื™ืจืื” ื•ืžืฉื™ื‘ ืžืคื ื™ ื”ื›ื‘ื•ื“ ื•ื‘ืคืจืงื™ื ืฉื•ืืœ ืžืคื ื™ ื”ื›ื‘ื•ื“ ื•ืžืฉื™ื‘ ืฉืœื•ื ืœื›ืœ ืื“ื

The Gemara remarks: This version of the dispute was also taught in a baraita: One who is reciting Shema and happens upon his teacher or one who is greater than he, at the breaks between the paragraphs he may greet him due to respect and, needless to say, he may respond. And in the middle of each paragraph, he may greet another due to fear and, needless to say, he may respond. This is the statement of Rabbi Meir. Rabbi Yehuda says: In the middle of each paragraph one may greet due to fear and respond due to respect. And in the breaks between the paragraphs one may greet due to respect and respond with a greeting to any person. The proposed additions to the mishna appear in the version of the dispute cited in the baraita.

ื‘ืขื ืžื™ื ื™ื” ืื—ื™ ืชื ื ื“ื‘ื™ ืจื‘ื™ ื—ื™ื™ื ืžืจื‘ื™ ื—ื™ื™ื ื‘ื”ืœืœ ื•ื‘ืžื’ื™ืœื” ืžื”ื• ืฉื™ืคืกื™ืง ืืžืจื™ื ืŸ ืงืœ ื•ื—ื•ืžืจ ืงืจื™ืืช ืฉืžืข ื“ืื•ืจื™ื™ืชื ืคื•ืกืง ื”ืœืœ ื“ืจื‘ื ืŸ ืžื‘ืขื™ื ืื• ื“ืœืžื ืคืจืกื•ืžื™ ื ื™ืกื ืขื“ื™ืฃ

Aแธฅai, the tanna who recited mishnayot in the school of Rabbi แธคiyya, raised a dilemma before Rabbi แธคiyya: May one interrupt during the recitation of hallel and the reading of the Megilla, Esther, to greet someone? Do we say that it is an a fortiori inference; if in the middle of Shema, which is a biblical obligation, one may interrupt in order to greet someone, all the more so, in the middle of hallel, which is a rabbinic obligation, one may interrupt? Or, perhaps, publicizing the miracle is more significant, so one may not interrupt hallel or the Megilla at all.

ืืžืจ ืœื™ื” ืคื•ืกืง ื•ืื™ืŸ ื‘ื›ืš ื›ืœื•ื ืืžืจ ืจื‘ื” ื™ืžื™ื ืฉื”ื™ื—ื™ื“ ื’ื•ืžืจ ื‘ื”ืŸ ืืช ื”ื”ืœืœ ื‘ื™ืŸ ืคืจืง ืœืคืจืง ืคื•ืกืง ื‘ืืžืฆืข ื”ืคืจืง ืื™ื ื• ืคื•ืกืง ื•ื™ืžื™ื ืฉืื™ืŸ ื”ื™ื—ื™ื“ ื’ื•ืžืจ ื‘ื”ืŸ ืืช ื”ื”ืœืœ ืืคื™ืœื• ื‘ืืžืฆืข ื”ืคืจืง ืคื•ืกืง

Rabbi แธคiyya said to him: One interrupts and it is of no concern. Rabba said: On days when the individual completes the entire hallel, i.e., the days on which there is a rabbinic obligation to recite hallel, an individual may interrupt between one paragraph and another; however, one may not interrupt in the middle of the paragraph. On days where the individual does not complete the entire hallel, i.e., days on which the recitation of hallel is merely a custom, not a rabbinic obligation, one may interrupt even in the middle of the paragraph.

ืื™ื ื™ ื•ื”ื ืจื‘ ื‘ืจ ืฉื‘ื ืื™ืงืœืข ืœื’ื‘ื™ื” ื“ืจื‘ื™ื ื ื•ื™ืžื™ื ืฉืื™ืŸ ื”ื™ื—ื™ื“ ื’ื•ืžืจ ืืช ื”ื”ืœืœ ื”ื•ื” ื•ืœื ืคืกื™ืง ืœื™ื”

The Gemara questions this: It that so? Didnโ€™t Rav bar Shaba once happen to come before Ravina on one of the days when the individual does not complete the entire hallel, and Ravina did not interrupt his recitation of hallel to greet him?

ืฉืื ื™ ืจื‘ ื‘ืจ ืฉื‘ื ื“ืœื ื—ืฉื™ื‘ ืขืœื™ื” ื“ืจื‘ื™ื ื:

The Gemara responds: The case of Rav bar Shaba is different, as Rav bar Shaba was not considered important to Ravina. That is the reason that he did not interrupt his recitation of hallel to greet him.

ื‘ืขื™ ืžื™ื ื™ื” ืืฉื™ืืŸ ืชื ื ื“ื‘ื™ ืจื‘ื™ ืืžื™ ืžืจื‘ื™ ืืžื™ ื”ืฉืจื•ื™ ื‘ืชืขื ื™ืช ืžื”ื• ืฉื™ื˜ืขื•ื ืื›ื™ืœื” ื•ืฉืชื™ื” ืงื‘ื™ืœ ืขืœื™ื” ื•ื”ื ืœื™ื›ื ืื• ื“ื™ืœืžื ื”ื ืื” ืงื‘ื™ืœ ืขืœื™ื” ื•ื”ื ืื™ื›ื

Having mentioned the dilemma raised by one of those who recite the mishnayot in the study hall, the Gemara cites that Ashyan, the tanna who recited mishnayot in the school of Rabbi Ami, raised a dilemma before Rabbi Ami: May one who is fasting taste the food that he is preparing to determine if it spiced properly? Did he accept upon himself to refrain from eating and drinking, and that is not eating and drinking; it is merely tasting? Or, perhaps, he accepted upon himself to refrain from deriving pleasure from food, and that is pleasure when he tastes.

ืืžืจ ืœื™ื” ื˜ื•ืขื ื•ืื™ืŸ ื‘ื›ืš ื›ืœื•ื ืชื ื™ื ื ืžื™ ื”ื›ื™ ืžื˜ืขืžืช ืื™ื ื” ื˜ืขื•ื ื” ื‘ืจื›ื” ื•ื”ืฉืจื•ื™ ื‘ืชืขื ื™ืช ื˜ื•ืขื ื•ืื™ืŸ ื‘ื›ืš ื›ืœื•ื

Rabbi Ami said to him: He tastes and it is of no concern. This was also taught in a baraita: Tasting a cooked dish does not require a blessing beforehand, and one who is fasting may taste and it is of no concern.

ืขื“ ื›ืžื”

The Gemara asks: How much may one who is fasting taste?

ืจื‘ื™ ืืžื™ ื•ืจื‘ื™ ืืกื™ ื˜ืขืžื™ ืขื“ ืฉื™ืขื•ืจ ืจื‘ื™ืขืชื:

The Gemara responds: When Rabbi Ami and Rabbi Asi would fast, they would taste up to a quarter of a log.

ืืžืจ ืจื‘ ื›ืœ ื”ื ื•ืชืŸ ืฉืœื•ื ืœื—ื‘ื™ืจื• ืงื•ื“ื ืฉื™ืชืคืœืœ ื›ืื™ืœื• ืขืฉืื• ื‘ืžื” ืฉื ืืžืจ ื—ื“ืœื• ืœื›ื ืžืŸ ื”ืื“ื ืืฉืจ ื ืฉืžื” ื‘ืืคื• ื›ื™ ื‘ืžื” ื ื—ืฉื‘ ื”ื•ื ืืœ ืชืงืจื™ ื‘ืžื” ืืœื ื‘ืžื”

Rav said: Anyone who greets another person in the morning before he prayed, it is as if he built an altar for idol worship, as it is stated: โ€œCease you from man, in whose nostrils there is breath, for how little is he to be accountedโ€ (Isaiah 2:22). When oneโ€™s soul is breathed in through his nostrils in the morning (geโ€™onim) he should turn to no one other than God. And do not read it as it is written, bameh, how; but rather, read bama, altar.

ื•ืฉืžื•ืืœ ืืžืจ ื‘ืžื” ื—ืฉื‘ืชื• ืœื–ื” ื•ืœื ืœืืœื•ื”

And Shmuel said: The word bameh should not be taken in anything other than its literal connotation. The verse must therefore be understood: How did you consider him so significant, that you gave him priority and not God? Certainly you should have honored God first.

ืžืชื™ื‘ ืจื‘ ืฉืฉืช ื‘ืคืจืงื™ื ืฉื•ืืœ ืžืคื ื™ ื”ื›ื‘ื•ื“ ื•ืžืฉื™ื‘

Rav Sheshet raises an objection: We learned in our mishna that in the breaks between the paragraphs one may greet an individual due to respect, and respond to anotherโ€™s greeting due to respect, despite the fact that the recitation of Shema precedes the Amida prayer.

ืชืจื’ืžื” ืจื‘ื™ ืื‘ื ื‘ืžืฉื›ื™ื ืœืคืชื—ื•

Rabbi Abba explained this: The prohibition against greeting another in the morning refers specifically to when one sets out early to greet him at his door. If one simply happens to encounter another person, he is permitted to greet him.

ืืžืจ ืจื‘ื™ ื™ื•ื ื” ืืžืจ ืจื‘ื™ ื–ื™ืจื ื›ืœ ื”ืขื•ืฉื” ื—ืคืฆื™ื• ืงื•ื“ื ืฉื™ืชืคืœืœ ื›ืืœื• ื‘ื ื” ื‘ืžื” ืืžืจื• ืœื• ื‘ืžื” ืืžืจืช ืืžืจ ืœื”ื• ืœื ืืกื•ืจ ืงื ืืžื™ื ื

With regard to this same verse, Rabbi Yona said that Rabbi Zeira said: Anyone who tends to his own affairs before he prays, it is as though he built an altar. They said to Rabbi Yona: Did you say that it was as if one built an altar? Rabbi Yona responded to them: No; I said simply that it is prohibited.

ื•ื›ื“ืจื‘ ืื™ื“ื™ ื‘ืจ ืื‘ื™ืŸ ื“ืืžืจ ืจื‘ ืื™ื“ื™ ื‘ืจ ืื‘ื™ืŸ ืืžืจ ืจื‘ ื™ืฆื—ืง ื‘ืจ ืืฉื™ืืŸ ืืกื•ืจ ืœื• ืœืื“ื ืœืขืฉื•ืช ื—ืคืฆื™ื• ืงื•ื“ื ืฉื™ืชืคืœืœ ืฉื ืืžืจ ืฆื“ืง ืœืคื ื™ื• ื™ื”ืœืš ื•ื™ืฉื ืœื“ืจืš ืคืขืžื™ื•

And as Rav Idi bar Avin said that Rav Yitzแธฅak bar Ashyan said: A person is prohibited to attend to his own affairs before he prays, as it is stated: โ€œRighteousness shall go before Him, and shall make His footsteps on a pathโ€ (Psalms 85:14). One should first pray and acknowledge the righteousness of his Creator, and only then should he set out on his way.

ื•ืืžืจ ืจื‘ ืื™ื“ื™ ื‘ืจ ืื‘ื™ืŸ ืืžืจ ืจื‘ ื™ืฆื—ืง ื‘ืจ ืืฉื™ืืŸ ื›ืœ ื”ืžืชืคืœืœ ื•ืื—ืจ ื›ืš ื™ื•ืฆื ืœื“ืจืš ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืขื•ืฉื” ืœื• ื—ืคืฆื™ื• ืฉื ืืžืจ ืฆื“ืง ืœืคื ื™ื• ื™ื”ืœืš ื•ื™ืฉื ืœื“ืจืš ืคืขืžื™ื•:

And, Rav Idi bar Avin said that Rav Yitzแธฅak bar Ashyan said: Anyone who first prays and only then sets out on his way, the Holy One, Blessed be He, tends to his affairs, as it is stated: โ€œRighteousness shall go before Him, and shall make His footsteps on a path.โ€ God will set righteousness before him and satisfy all his wishes, when he sets out on his way.

ื•ืืžืจ ืจื‘ื™ ื™ื•ื ื” ืืžืจ ืจื‘ื™ ื–ื™ืจื ื›ืœ ื”ืœืŸ ืฉื‘ืขืช ื™ืžื™ื ื‘ืœื ื—ืœื•ื ื ืงืจื ืจืข ืฉื ืืžืจ ื•ืฉื‘ืข ื™ืœื™ืŸ ื‘ืœ ื™ืคืงื“ ืจืข ืืœ ืชืงืจื™ ืฉื‘ืข ืืœื ืฉื‘ืข

Having mentioned his name, the Gemara tangentially cites what Rabbi Yona said that Rabbi Zeira said: One who goes seven nights without a dream, is called evil, as it is stated: โ€œHe who has it will abide satisfied [saveโ€™a], he will not be visited by evilโ€ (Proverbs 19:23). Rabbi Yona reinterprets the verse: Do not read saveโ€™a, satisfied, but sheva, seven. One who sleeps for seven nights without being visited by a dream, is called evil.

ืืžืจ ืœื™ื” ืจื‘ ืื—ื ื‘ืจื™ื” ื“ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ื”ื›ื™ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื›ืœ ื”ืžืฉื‘ื™ืข ืขืฆืžื• ืžื“ื‘ืจื™ ืชื•ืจื” ื•ืœืŸ ืื™ืŸ ืžื‘ืฉืจื™ืŸ ืื•ืชื• ื‘ืฉื•ืจื•ืช ืจืขื•ืช ืฉื ืืžืจ ื•ืฉื‘ืข ื™ืœื™ืŸ ื‘ืœ ื™ืคืงื“ ืจืข:

Rav Aแธฅa, son of Rabbi แธคiyya bar Abba, said to him: Rabbi แธคiyya said that Rabbi Yoแธฅanan said as follows: Anyone who fills himself with matters of Torah and goes to sleep, they do not deliver evil tidings to him, as it is stated: โ€œHe who lies satisfied, will not be visited by evil.โ€

ืืœื• ื”ืŸ ื‘ื™ืŸ ื”ืคืจืงื™ื ื•ื›ื•ืณ:

We learned in the mishna: These are the breaks between the paragraphs at which one is permitted to interrupt under certain circumstances. According to the first tanna, one may interrupt between the last paragraph of Shema and the blessing that follows it, but Rabbi Yehuda prohibits this.

ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื”ืœื›ื” ื›ืจื‘ื™ ื™ื”ื•ื“ื” ื“ืืžืจ ื‘ื™ืŸ ืืœื”ื™ื›ื ืœืืžืช ื•ื™ืฆื™ื‘ ืœื ื™ืคืกื™ืง ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžืื™ ื˜ืขืžื™ื” ื“ืจื‘ื™ ื™ื”ื•ื“ื” ื“ื›ืชื™ื‘

Rabbi Abbahu said that Rabbi Yoแธฅanan said: The halakha is in accordance with the opinion of Rabbi Yehuda who said that one may not interrupt between eloheikhem and emet veyatziv. Furthermore, Rabbi Abbahu said that Rabbi Yoแธฅanan said: What is the reason for Rabbi Yehudaโ€™s opinion? This phrase evokes the verse as it is written:

ื•ื”ืณ ืืœื”ื™ื ืืžืช

โ€œAnd the Lord, God, is Trueโ€ (Jeremiah 10:10).

ื—ื•ื–ืจ ื•ืื•ืžืจ ืืžืช ืื• ืื™ื ื• ื—ื•ื–ืจ ื•ืื•ืžืจ ืืžืช

After the conclusion of the final paragraph of Shema along with the first word of the subsequent blessing, with the words: โ€œThe Lord, your God, is True [Hashem Eloheikhem emet],โ€ the question is posed: Does one repeat emet when he begins the blessing of emet veyatziv, or does he not repeat emet?

ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื—ื•ื–ืจ ื•ืื•ืžืจ ืืžืช ืจื‘ื” ืืžืจ ืื™ื ื• ื—ื•ื–ืจ ื•ืื•ืžืจ ืืžืช ื”ื”ื•ื ื“ื ื—ื™ืช ืงืžื™ื” ื“ืจื‘ื” ืฉืžืขื™ื” ืจื‘ื” ื“ืืžืจ ืืžืช ืืžืช ืชืจื™ ื–ื™ืžื ื™ ืืžืจ ืจื‘ื” ื›ืœ ืืžืช ืืžืช ืชืคืกื™ื” ืœื”ืื™

Rabbi Abbahu said that Rabbi Yoแธฅanan said: He repeats emet. Rabba said: He does not repeat emet. The Gemara relates: This person who descended to lead the service before Rabba, Rabba heard that he said emet, emet twice. Rabba mocked him and said: Every emet, emet has caught this one; he must be passionate about the pursuit of truth.

ืืžืจ ืจื‘ ื™ื•ืกืฃ ื›ืžื” ืžืขืœื™ื ื”ื ืฉืžืขืชืชื ื“ื›ื™ ืืชื ืจื‘ ืฉืžื•ืืœ ื‘ืจ ื™ื”ื•ื“ื” ืืžืจ ืืžืจื™ ื‘ืžืขืจื‘ื ืขืจื‘ื™ืช ื“ื‘ืจ ืืœ ื‘ื ื™ ื™ืฉืจืืœ ื•ืืžืจืช ืืœื™ื”ื ืื ื™ ื”ืณ ืืœื”ื™ื›ื ืืžืช

Rav Yosef said: How excellent is this tradition that I heard, as when Rav Shmuel bar Yehuda came from Eretz Yisrael to Babylonia he said: In Eretz Yisrael, at the evening prayer they do not recite the entire third portion of Shema, which deals with ritual fringes, as there is no obligation to wear ritual fringes at night. Rather, they say a condensed version of that portion that includes an excerpt from the beginning and an excerpt from the end: โ€œSpeak to the children of Israel and say to themโ€ฆI am the Lord, your God, Trueโ€ (Numbers 15:38, 41).

ืืžืจ ืœื™ื” ืื‘ื™ื™ ืžืื™ ืžืขืœื™ื•ืชื ื•ื”ื ืืžืจ ืจื‘ ื›ื”ื ื ืืžืจ ืจื‘ ืœื ื™ืชื—ื™ืœ ื•ืื ื”ืชื—ื™ืœ ื’ื•ืžืจ ื•ื›ื™ ืชื™ืžื ื•ืืžืจืช ืืœื™ื”ื ืœื ื”ื•ื™ ื”ืชื—ืœื” ื•ื”ืืžืจ ืจื‘ ืฉืžื•ืืœ ื‘ืจ ื™ืฆื—ืง ืืžืจ ืจื‘ ื“ื‘ืจ ืืœ ื‘ื ื™ ื™ืฉืจืืœ ืœื ื”ื•ื™ ื”ืชื—ืœื” ื•ืืžืจืช ืืœื™ื”ื ื”ื•ื™ ื”ืชื—ืœื”

Abaye said to him: What is excellent about this tradition? Didnโ€™t Rav Kahana say that Rav said: One should not begin to recite the portion of ritual fringes at night, but if he does begin, he completes it? And if you say that: Speak to the children of Israel and say to them, is not considered the beginning of the portion of ritual fringes, didnโ€™t Rav Shmuel bar Yitzแธฅak say that Rav said: Speak to the children of Israel, is not considered a beginning of the portion of ritual fringes, as many passages in the Torah begin this way; and say to them, is considered a beginning.

ืืžืจ ืจื‘ ืคืคื ืงืกื‘ืจื™ ื‘ืžืขืจื‘ื ื•ืืžืจืช ืืœื™ื”ื ื ืžื™ ืœื ื”ื•ื™ื ื”ืชื—ืœื” ืขื“ ื“ืืžืจ ื•ืขืฉื• ืœื”ื ืฆื™ืฆื™ืช

Rav Pappa said: In Eretz Yisrael, they hold that and say to them, is not considered a beginning, until he said: And make for them ritual fringes.

ืืžืจ ืื‘ื™ื™ ื”ืœื›ืš ืื ืŸ ืืชื—ื•ืœื™ ืžืชื—ืœื™ื ืŸ ื“ืงื ืžืชื—ืœื™ ื‘ืžืขืจื‘ื ื•ื›ื™ื•ืŸ ื“ืืชื—ืœื™ื ืŸ ืžื’ืžืจ ื ืžื™ ื’ืžืจื™ื ืŸ ื“ื”ื ืืžืจ ืจื‘ ื›ื”ื ื ืืžืจ ืจื‘ ืœื ื™ืชื—ื™ืœ ื•ืื ื”ืชื—ื™ืœ ื’ื•ืžืจ

Abaye said: Therefore, we begin to recite the portion of ritual fringes, since they begin to recite it in Eretz Yisrael. And once we begin to recite it, we complete it as well, as Rav Kahana said that Rav said: One should not begin to recite the portion of ritual fringes at night, but if he does begin, he completes it.

ื—ื™ื™ื ื‘ืจ ืจื‘ ืืžืจ ืืžืจ ืื ื™ ื”ืณ ืืœื”ื™ื›ื ืฆืจื™ืš ืœื•ืžืจ ืืžืช ืœื ืืžืจ ืื ื™ ื”ืณ ืืœื”ื™ื›ื ืื™ื ื• ืฆืจื™ืš ืœื•ืžืจ ืืžืช

แธคiyya bar Rav said: If in the evening one recited the portion of ritual fringes concluding with: I am the Lord, your God, he must recite: True and Faithful [emet veโ€™emuna], and the entire blessing of redemption. However, if he did not recite: I am the Lord, your God, he need not recite emet veโ€™emuna.

ื•ื”ื ื‘ืขื™ ืœืื“ื›ื•ืจื™ ื™ืฆื™ืืช ืžืฆืจื™ื

The Gemara asks: Isnโ€™t he required to mention the exodus from Egypt at night as well?

ื“ืืžืจ ื”ื›ื™ ืžื•ื“ื™ื ืื ื—ื ื• ืœืš ื”ืณ ืืœื”ื™ื ื• ืฉื”ื•ืฆืืชื ื• ืžืืจืฅ ืžืฆืจื™ื ื•ืคื“ื™ืชื ื• ืžื‘ื™ืช ืขื‘ื“ื™ื ื•ืขืฉื™ืช ืœื ื• ื ืกื™ื ื•ื’ื‘ื•ืจื•ืช ืขืœ ื”ื™ื ื•ืฉืจื ื• ืœืš:

The Gemara responds: In place of reciting emet veโ€™emuna he said the following shorter passage: We give thanks to You, Lord, our God, Who took us out from Egypt and redeemed us from the house of bondage, and performed miracles and mighty deeds on our behalf on the sea, and we sang unto You, as this formula includes all of the content comprising emet veโ€™emuna.

ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ืœืžื” ืงื“ืžื” ืคืจืฉืช ืฉืžืข ื•ื›ื•ืณ:

We learned in the mishna: Rabbi Yehoshua ben Korแธฅa said: Why did the portion of Shema precede that of VeHaya im Shamoa? So that one will first accept upon himself the yoke of the kingdom of Heaven and only then accept upon himself the yoke of the mitzvot.

ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ื™ื•ื—ื™ ืื•ืžืจ ื‘ื“ื™ืŸ ื”ื•ื ืฉื™ืงื“ื™ื ืฉืžืข ืœื•ื”ื™ื” ืื ืฉืžื•ืข ืฉื–ื” ืœืœืžื•ื“ ื•ื–ื” ืœืœืžื“ ื•ื”ื™ื” ืื ืฉืžื•ืข ืœื•ื™ืืžืจ ืฉื–ื” ืœืœืžื•ื“ ื•ื–ื” ืœืขืฉื•ืช

It was taught in a baraita that Rabbi Shimon ben Yoแธฅai offers a different explanation for the order of the portions of Shema. He says: By right, Shema should precede VeHaya im Shamoa because the Shema includes the directive to learn, while VeHaya im Shamoa includes the directive to teach. Similarly, VeHaya im Shamoa should precede VaYomer, the final paragraph of Shema, because VeHaya im Shamoa includes the directive to teach, while the portion of ritual fringes includes the directive to perform.

ืื˜ื• ืฉืžืข ืœืœืžื•ื“ ืื™ืช ื‘ื™ื” ืœืœืžื“ ื•ืœืขืฉื•ืช ืœื™ืช ื‘ื™ื” ื•ื”ื ื›ืชื™ื‘ ื•ืฉื ื ืชื ื•ืงืฉืจืชื ื•ื›ืชื‘ืชื ื•ืชื• ื•ื”ื™ื” ืื ืฉืžื•ืข ืœืœืžื“ ื”ื•ื ื“ืื™ืช ื‘ื™ื” ื•ืœืขืฉื•ืช ืœื™ืช ื‘ื™ื” ื•ื”ื ื›ืชื™ื‘ ื•ืงืฉืจืชื ื•ื›ืชื‘ืชื

The Gemara asks: Is that to say that the portion of Shema contains the directive to learn but it does not contain the directive to teach and perform? Isnโ€™t it written: โ€œAnd you shall teach them to your childrenโ€ (Deuteronomy 6:7), a directive to teach, as well as: โ€œAnd you shall bind them as a sign upon your armโ€ (Deuteronomy 6:8) and: โ€œAnd write them on your door posts of your houseโ€ (Deuteronomy 6:9), directives to perform? Furthermore, does VeHaya im Shamoa contain the directive to teach but it does not contain the directive to perform? Isnโ€™t it written: โ€œAnd you shall bind them as a sign upon your armโ€ (Deuteronomy 11:18), a directive to perform?

ืืœื ื”ื›ื™ ืงืืžืจ ื‘ื“ื™ืŸ ื”ื•ื ืฉืชืงื“ื ืฉืžืข ืœื•ื”ื™ื” ืื ืฉืžื•ืข ืฉื–ื” ืœืœืžื•ื“ ื•ืœืœืžื“ ื•ืœืขืฉื•ืช ื•ื”ื™ื” ืื ืฉืžื•ืข ืœื•ื™ืืžืจ ืฉื–ื” ื™ืฉ ื‘ื” ืœืœืžื“ ื•ืœืขืฉื•ืช ื•ื™ืืžืจ ืื™ืŸ ื‘ื” ืืœื ืœืขืฉื•ืช ื‘ืœื‘ื“

Rather, Rabbi Shimon ben Yoแธฅai said as follows: By right, the portion of Shema should precede VeHaya im Shamoa because the portion of Shema includes the directives to learn, to teach, and to perform, while VeHaya im Shamoa includes the directives to teach and to perform. VeHaya im Shamoa should precede VaYomer because VeHaya im Shamoa includes the directives to teach and to perform, while VaYomer only includes the directive to perform.

ื•ืชื™ืคื•ืง ืœื™ื” ืžื“ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ื—ื“ื ื•ืขื•ื“ ืงืืžืจ ื—ื“ื ื›ื“ื™ ืฉื™ืงื‘ืœ ืขืœื™ื• ืขื•ืœ ืžืœื›ื•ืช ืฉืžื™ื ืชื—ืœื” ื•ืื—ืจ ื›ืš ื™ืงื‘ืœ ืขืœื™ื• ืขื•ืœ ืžืฆื•ืช ื•ืขื•ื“ ืžืฉื•ื ื“ืื™ืช ื‘ื” ื”ื ื™ ืžื™ืœื™ ืื—ืจื ื™ื™ืชื

The Gemara asks: Let him derive this, that the portion of Shema is recited first, from the statement of Rabbi Yehoshua ben Korแธฅa. The Gemara responds: He stated one reason and another. Rabbi Shimon ben Yoแธฅai does not disagree with Rabbi Yehoshua ben Korแธฅa; he simply suggested as additional explanation as follows: One reason the portion of Shema is recited first is so that one will first accept the yoke of the kingdom of Heaven upon himself and afterward the yoke of the mitzvot; and the second reason is because the portion of Shema contains these other elements as well.

ืจื‘ ืžืฉื™ ื™ื“ื™ื” ื•ืงืจื ืงืจื™ืืช ืฉืžืข ื•ืื ื— ืชืคื™ืœื™ืŸ ื•ืฆืœื™ ื•ื”ื™ื›ื™ ืขื‘ื™ื“ ื”ื›ื™ ื•ื”ืชื ื™ื ื”ื—ื•ืคืจ ื›ื•ืš ืœืžืช ื‘ืงื‘ืจ ืคื˜ื•ืจ ืžืงืจื™ืืช ืฉืžืข ื•ืžืŸ ื”ืชืคืœื” ื•ืžืŸ ื”ืชืคื™ืœื™ืŸ ื•ืžื›ืœ ืžืฆื•ืช ื”ืืžื•ืจื•ืช ื‘ืชื•ืจื” ื”ื’ื™ืข ื–ืžืŸ ืงืจื™ืืช ืฉืžืข ืขื•ืœื” ื•ื ื•ื˜ืœ ื™ื“ื™ื• ื•ืžื ื™ื— ืชืคื™ืœื™ืŸ ื•ืงื•ืจื ืงืจื™ืืช ืฉืžืข ื•ืžืชืคืœืœ

The Gemara relates: Rav washed his hands, recited Shema, donned phylacteries, and prayed in that order. The Gemara asks: How could he do that? Wasnโ€™t it taught in a baraita: One who digs a grave for the dead in the wall of the family burial cave is exempt from the recitation of Shema, from prayer, from phylacteries, and from all mitzvot mentioned in the Torah. When the appointed time for the recitation of Shema arrives, he emerges from the cave, washes his hands, dons phylacteries, recites Shema, and prays.

ื”ื ื’ื•ืคื ืงืฉื™ื ืจื™ืฉื ืืžืจ ืคื˜ื•ืจ ื•ืกื™ืคื ื—ื™ื™ื‘

Before clarifying the problem, the Gemara comments: This baraita itself is difficult; it appears to be contradictory. The first clause of the baraita stated that one digging a grave is exempt from the recitation of Shema, and the latter clause stated that he is obligated to emerge and recite Shema

ื”ื ืœื ืงืฉื™ื ืกื™ืคื ื‘ืชืจื™ ื•ืจื™ืฉื ื‘ื—ื“

The Gemara responds: That is not difficult. The latter clause of the baraita refers to a case of two individuals digging the grave together; one pauses to recite Shema while the other continues digging. The first clause of the baraita refers to a case of one individual digging alone, who may not stop.

ืžื›ืœ ืžืงื•ื ืงืฉื™ื ืœืจื‘ ืจื‘ ื›ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ืกื‘ื™ืจื ืœื™ื” ื“ืืžืจ ืขื•ืœ ืžืœื›ื•ืช ืฉืžื™ื ืชื—ืœื” ื•ืื—ืจ ื›ืš ืขื•ืœ ืžืฆื•ืช

In any case, this baraita contradicts Rav in terms of the order in which the mitzvot are performed. The Gemara responds: Rav holds in accordance with the opinion of Rabbi Yehoshua ben Korแธฅa, who said that the acceptance of the yoke of the kingdom of Heaven takes precedence and should come first, followed by the acceptance of the yoke of the mitzvot. Therefore, Rav first recited Shema, and only then donned phylacteries.

ืื™ืžืจ ื“ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ืœื”ืงื“ื™ื ืงืจื™ืื” ืœืงืจื™ืื” ืงืจื™ืื” ืœืขืฉื™ื” ืžื™ ืฉืžืขืช ืœื™ื”

The Gemara challenges: Say that Rabbi Yehoshua ben Korแธฅa said to give precedence to recitation of the portion concerning the acceptance of the yoke of the kingdom of Heaven over recitation of other portions. But did you hear him say the halakha gives precedence to recitation over performance?

ื•ืชื• ืžื™ ืกื‘ืจ ืœื™ื” ื›ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ื•ื”ืืžืจ ืจื‘ ื—ื™ื™ื ื‘ืจ ืืฉื™ ื–ืžื ื™ืŸ ืกื’ื™ืื™ืŸ ื”ื•ื” ืงืื™ืžื ื ืงืžื™ื” ื“ืจื‘ ื•ืžืงื“ื™ื ื•ืžืฉื™ ื™ื“ื™ื” ื•ืžื‘ืจืš ื•ืžืชื ื™ ืœืŸ ืคืจืงื™ืŸ ื•ืžื ื— ืชืคื™ืœื™ืŸ ื•ื”ื“ืจ ืงืจื™ ืงืจื™ืืช ืฉืžืข ื•ื›ื™ ืชื™ืžื ื‘ื“ืœื ืžื˜ื ื–ืžืŸ ืงืจื™ืืช ืฉืžืข ืื ื›ืŸ ืžืื™ ืืกื”ื“ืชื™ื” ื“ืจื‘ ื—ื™ื™ื ื‘ืจ ืืฉื™

And furthermore, does Rav really hold in accordance with the opinion of Rabbi Yehoshua ben Korแธฅa? But didnโ€™t Rav แธคiyya bar Ashi say: Many times I stood before Rav, and he first washed his hands, recited a blessing, taught us our lesson, donned phylacteries, and then recited Shema. And if you say: This was when the time for the recitation of Shema had not yet arrived and that is why he donned his phylacteries first, then what is the point of the testimony of Rav แธคiyya bar Ashi?

ืœืืคื•ืงื™ ืžืžืืŸ ื“ืืžืจ ืœืžืฉื ื” ืื™ืŸ ืฆืจื™ืš ืœื‘ืจืš ืงืžืฉืžืข ืœืŸ ื“ืืฃ ืœืžืฉื ื” ื ืžื™ ืฆืจื™ืš ืœื‘ืจืš

The Gemara responds: Rav แธคiyya bar Ashiโ€™s story comes to exclude the opinion of the one who said that one need not recite the blessing on Torah study for the study of mishna. It teaches us that even for mishna, one must recite a blessing.

ืžื›ืœ ืžืงื•ื ืงืฉื™ื ืœืจื‘ ืฉืœื•ื—ื ื”ื•ื ื“ืขื•ื™ืช:

In any case this baraita is difficult for Rav. The Gemara responds: The messenger was at fault and brought Rav his phylacteries late, so Rav recited Shema at its appropriate time and later donned phylacteries.

ืืžืจ ืขื•ืœื ื›ืœ ื”ืงื•ืจื ืงืจื™ืืช ืฉืžืข ื‘ืœื ืชืคื™ืœื™ืŸ ื›ืื™ืœื• ืžืขื™ื“ ืขื“ื•ืช ืฉืงืจ ื‘ืขืฆืžื• ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื›ืื™ืœื• ื”ืงืจื™ื‘ ืขื•ืœื” ื‘ืœื ืžื ื—ื” ื•ื–ื‘ื— ื‘ืœื ื ืกื›ื™ื:

With regard to the recitation of Shema without phylacteries, Ulla said: Anyone who recites Shema without phylacteries, it is as if he has borne false testimony against himself, as in Shema, he mentions his obligation to don phylacteries and in this case fails to don them himself (Talmidei Rabbeinu Yona). Rabbi แธคiyya bar Abba said that Rabbi Yoแธฅanan said: One who recites Shema without phylacteries, it is as if he has offered a burnt-offering without a meal-offering or a peace-offering without libations. Despite the fact that he fulfilled his obligation, his offering is incomplete.

ื•ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื”ืจื•ืฆื” ืฉื™ืงื‘ืœ ืขืœื™ื• ืขื•ืœ ืžืœื›ื•ืช ืฉืžื™ื ืฉืœืžื”

And Rabbi Yoแธฅanan said: One who seeks to accept upon himself the complete yoke of the kingdom of Heaven

Scroll To Top