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Today's Daf Yomi

January 19, 2020 | 讻状讘 讘讟讘转 转砖状驻

  • 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 16

Rabbi Elazar explains what to do when one gets confused at various points in shema. What are the laws regarding workers – can they come down from a tree or a high wall to say shema and shmone esreh? Is there a difference between the two? Why? Does it depend what type of salary the worker receives? A groom is exempt from shema on his wedding night and for a few days until he has sex with his wife for the first time. Why? A few stories are brought regarding Rabban Gamliel where he acted against mainstream halacha. Each time he is challenged by his students and explains to them why he made an exception. Laws regarding canaanite slaves are discussed – can one mourn for them? The gemara brings a list of personal prayers that rabbis added at the end of their shmone esreh. Some are incorporated into our prayers but not immediately following shmone esreh.

转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

讗讛诇讬诐 诇谞讞诇讬诐 讚讻转讬讘 讻谞讞诇讬诐 谞讟讬讜 讻讙谞讜转 注诇讬 谞讛专 讻讗讛诇讬诐 谞讟注 讜讙讜壮 诇讜诪专 诇讱 诪讛 谞讞诇讬诐 诪注诇讬谉 讗转 讛讗讚诐 诪讟讜诪讗讛 诇讟讛专讛 讗祝 讗讛诇讬诐 诪注诇讬谉 讗转 讛讗讚诐 诪讻祝 讞讜讘讛 诇讻祝 讝讻讜转:

tents juxtaposed to streams, as it is written: 鈥淎s streams stretched forth, as gardens by the riverside; as aloes [ahalim] planted by the Lord, as cedars by the water鈥 (Numbers 24:6)? The Gemara vocalizes the word ohalim, tents, rather than ahalim. They are juxtaposed in order to tell you: Just as streams elevate a person from ritual impurity to purity after he immerses himself in their water, so too tents of Torah elevate a person from the scale of guilt to the scale of merit.

讛拽讜专讗 诇诪驻专注 诇讗 讬爪讗 讜讻讜壮:

We learned in our mishna: One who recited Shema out of order did not fulfill his obligation. One who recited and erred, should return to the place in Shema that he erred.

专讘讬 讗诪讬 讜专讘讬 讗住讬 讛讜讜 拽讗 拽讟专讬谉 诇讬讛 讙谞谞讗 诇专讘讬 讗诇注讝专 讗诪专 诇讛讜 讗讚讛讻讬 讜讛讻讬 讗讬讝讬诇 讜讗砖诪注 诪诇转讗 讚讘讬 诪讚专砖讗 讜讗讬转讬 讜讗讬诪讗 诇讻讜 讗讝诇 讗砖讻讞讬讛 诇转谞讗 讚拽转谞讬 拽诪讬讛 讚专讘讬 讬讜讞谞谉

With regard to an error in the recitation of Shema, the Gemara recounts: Rabbi Ami and Rabbi Asi were once tying a wedding canopy in preparation for the wedding of Rabbi Elazar. He said to them: In the meantime, until you finish, I will go and hear something in the study hall, and I will come and say it to you. He went and found the tanna who recited mishnayot in the study hall, who was reciting this Tosefta before Rabbi Yo岣nan:

拽专讗 讜讟注讛 讜讗讬谞讜 讬讜讚注 诇讛讬讻谉 讟注讛 讘讗诪爪注 讛驻专拽 讬讞讝讜专 诇专讗砖 讘讬谉 驻专拽 诇驻专拽 讬讞讝讜专 诇驻专拽 专讗砖讜谉 讘讬谉 讻转讬讘讛 诇讻转讬讘讛 讬讞讝讜专 诇讻转讬讘讛 专讗砖讜谞讛

One who recited Shema and erred, and does not know where exactly he erred; if he was in the middle of a paragraph when he realized his error, he must return to the beginning of the paragraph; if he was between one paragraph and another when he realized his error but does not remember between which paragraphs, he must return to the first break between paragraphs. Similarly, if one erred between writing and writing, i.e., between the verse: 鈥淎nd you shall write them on the door posts of your house and on your gates鈥 (Deuteronomy 6:9) in the first paragraph and the identical verse (Deuteronomy 11:20) in the second paragraph, he must return to the first writing.

讗诪专 诇讬讛 专讘讬 讬讜讞谞谉 诇讗 砖谞讜 讗诇讗 砖诇讗 驻转讞 讘诇诪注谉 讬专讘讜 讬诪讬讻诐 讗讘诇 驻转讞 讘诇诪注谉 讬专讘讜 讬诪讬讻诐 住专讻讬讛 谞拽讟 讜讗转讬

Rabbi Yo岣nan said to him: They only taught this halakha in a case where one did not yet begin: 鈥淚n order to lengthen your days鈥 (Deuteronomy 11:21) which follows that verse at the end of the second paragraph. However, if he already began to recite: In order to lengthen your days, he can assume that he assumed his routine and continued and completed the second paragraph.

讗转讗 讜讗诪专 诇讛讜 讗诪专讜 诇讬讛 讗诇讜 诇讗 讘讗谞讜 讗诇讗 诇砖诪讜注 讚讘专 讝讛 讚讬讬谞讜:

Rabbi Elazar came and told Rabbi Ami and Rabbi Asi what he heard. They said to him: Had we come only to hear this, it would have been sufficient.

诪转谞讬壮 讛讗讜诪谞讬谉 拽讜专讬谉 讘专讗砖 讛讗讬诇谉 讜讘专讗砖 讛谞讚讘讱 诪讛 砖讗讬谞谉 专砖讗讬谉 诇注砖讜转 讻谉 讘转驻诇讛

MISHNA: The primary issue in this mishna is the requisite degree of concentration when reciting Shema. Laborers engaged in their work may recite Shema while standing atop the tree or atop the course of stones in a wall under construction, which they are not permitted to do for the Amida prayer, which requires intent of the heart.

讞转谉 驻讟讜专 诪拽专讬讗转 砖诪注 诇讬诇讛 讛专讗砖讜谞讛 讜注讚 诪讜爪讗讬 砖讘转 讗诐 诇讗 注砖讛 诪注砖讛 讜诪注砖讛 讘专讘谉 讙诪诇讬讗诇 砖谞砖讗 讗砖讛 讜拽专讗 诇讬诇讛 讛专讗砖讜谞讛 讗诪专讜 诇讜 转诇诪讬讚讬讜 诇诪讚转谞讜 专讘讬谞讜 砖讞转谉 驻讟讜专 诪拽专讬讗转 砖诪注 讗诪专 诇讛诐 讗讬谞讬 砖讜诪注 诇讻诐 诇讘讟诇 讛讬诪谞讬 诪诇讻讜转 砖诪讬诐 讗驻讬诇讜 砖注讛 讗讞转:

The mishna continues: A groom is exempt from the recitation of Shema on the first night of his marriage, which was generally Wednesday night, until Saturday night, if he has not taken action and consummated the marriage, as he is preoccupied by concerns related to consummation of the marriage. The mishna relates that there was an incident where Rabban Gamliel married a woman and recited Shema even the first night. His students said to him: Didn鈥檛 our teacher teach us that a groom is exempt from the recitation of Shema? He answered them: Nevertheless, I am not listening to you to refrain from reciting Shema, and in so doing preclude myself from the acceptance of the yoke of the Kingdom of Heaven, for even one moment.

讙诪壮 转谞讜 专讘谞谉 讛讗讜诪谞讬谉 拽讜专讬谉 讘专讗砖 讛讗讬诇谉 讜讘专讗砖 讛谞讚讘讱 讜诪转驻诇诇讬谉 讘专讗砖 讛讝讬转 讜讘专讗砖 讛转讗谞讛 讜砖讗专 讻诇 讛讗讬诇谞讜转 讬讜专讚讬诐 诇诪讟讛 讜诪转驻诇诇讬谉 讜讘注诇 讛讘讬转 讘讬谉 讻讱 讜讘讬谉 讻讱 讬讜专讚 诇诪讟讛 讜诪转驻诇诇 诇驻讬 砖讗讬谉 讚注转讜 诪讬讜砖讘转 注诇讬讜

GEMARA: With regard to laborers, the Sages taught in a Tosefta: Laborers, while engaged in their labor, may recite Shema while standing atop the tree or atop the course of stones in a wall under construction. And they may pray atop the olive tree or the fig tree, as those trees have many branches close together, so one could stand on them and focus properly while praying. In the case of all the rest of the trees, however, they must climb down and pray. However, the homeowner, who is self-employed, in all cases, regardless of the type of tree, must climb down and pray, as he will be unable to focus appropriately. Since, in contrast to the laborers, it is his prerogative to climb down and pray, the Sages did not permit him to pray atop the tree.

专诪讬 诇讬讛 专讘 诪专讬 讘专讛 讚讘转 砖诪讜讗诇 诇专讘讗 转谞谉 讛讗讜诪谞讬谉 拽讜专讬谉 讘专讗砖 讛讗讬诇谉 讜讘专讗砖 讛谞讚讘讱 讗诇诪讗 诇讗 讘注讬 讻讜谞讛 讜专诪讬谞讛讬 讛拽讜专讗 讗转 砖诪注 爪专讬讱 砖讬讻讜讬谉 讗转 诇讘讜 砖谞讗诪专 砖诪注 讬砖专讗诇 讜诇讛诇谉 讛讜讗 讗讜诪专 讛住讻转 讜砖诪注 讬砖专讗诇 诪讛 诇讛诇谉 讘讛住讻转 讗祝 讻讗谉 讘讛住讻转

Rav Mari, son of the daughter of Shmuel, raised a contradiction before Rava: We learned in our mishna: Laborers may recite Shema atop the tree or atop the course of stones in a wall under construction. We see that he does not require intent, simple recitation is sufficient. And he raised a contradiction from the verbal analogy taught in a baraita: One who recites Shema must focus his heart, as it is stated: 鈥淗ear [Shema], Israel.鈥 And below, later in Deuteronomy, it says: 鈥淧ay attention, and hear [shema], Israel鈥 (Deuteronomy 27:9). Just as there one must pay attention, so too here one must pay attention.

讗砖转讬拽 讗诪专 诇讬讛 诪讬讚讬 砖诪讬注 诇讱 讘讛讗 讗诪专 诇讬讛 讛讻讬 讗诪专 专讘 砖砖转 讜讛讜讗 砖讘讟诇讬谉 诪诪诇讗讻转谉 讜拽讜专讬谉

Rava was silent as he had no response. But he said to him: Have you heard anything on this matter? He replied: Rav Sheshet said as follows: And this halakha, that laborers may recite Shema atop the tree only applies when they are idle from their work and recite it so they can focus their hearts.

讜讛转谞讬讗 讘讬转 讛诇诇 讗讜诪专讬诐 注讜住拽讬诐 讘诪诇讗讻转谉 讜拽讜专讬谉

The Gemara challenges this: But wasn鈥檛 it taught in a baraita that Beit Hillel say: Laborers engage in their labor and recite Shema?

诇讗 拽砖讬讗 讛讗 讘驻专拽 专讗砖讜谉 讛讗 讘驻专拽 砖谞讬

The Gemara responds: This is not difficult. This, which says that laborers must be idle from their labor, is referring to a case when they are reciting the first paragraph of Shema, while that, which says that they may continue to work, is in a case when they are reciting the second paragraph.

转谞讜 专讘谞谉 讛驻讜注诇讬诐 砖讛讬讜 注讜砖讬谉 诪诇讗讻讛 讗爪诇 讘注诇 讛讘讬转 拽讜专讬谉 拽专讬讗转 砖诪注 讜诪讘专讻讬谉 诇驻谞讬讛 讜诇讗讞专讬讛 讜讗讜讻诇讬谉 驻转谉 讜诪讘专讻讬谉 诇驻谞讬讛 讜诇讗讞专讬讛 讜诪转驻诇诇讬谉 转驻诇讛 砖诇 砖诪讜谞讛 注砖专讛 讗讘诇 讗讬谉 讬讜专讚讬谉 诇驻谞讬 讛转讬讘讛 讜讗讬谉 谞讜砖讗讬谉 讻驻讬讛诐

The Sages taught in a Tosefta: Laborers who were working for a homeowner are obligated to recite Shema and recite the blessings before it and after it; and when they eat their bread they are obligated to recite the blessing before and after it; and they are obligated to recite the Amida prayer. However, they do not descend before the ark as communal prayer leaders and the priests among them do not lift their hands to recite the Priestly Blessing, so as not to be derelict in the duties they were hired to perform.

讜讛转谞讬讗 诪注讬谉 砖诪讜谞讛 注砖专讛 讗诪专 专讘 砖砖转 诇讗 拽砖讬讗 讛讗 专讘谉 讙诪诇讬讗诇 讛讗 专讘讬 讬讛讜砖注

The Gemara challenges this: Didn鈥檛 we learn in a different baraita that laborers recite an abridged prayer consisting of a microcosm of the Amida prayer in place of the full Amida prayer? Rav Sheshet said: This is not difficult. This baraita obligating laborers to recite the full Amida prayer is in accordance with the opinion of Rabban Gamliel, as he holds that one must always recite the full eighteen blessings. This baraita which allows laborers to abridge their prayers is in accordance with the opinion of Rabbi Yehoshua, who permits one to abridge the Amida prayer.

讗讬 专讘讬 讬讛讜砖注 诪讗讬 讗讬专讬讗 驻讜注诇讬诐 讗驻讬诇讜 讻诇 讗讚诐 谞诪讬

The Gemara objects: But if this baraita is in accordance with the opinion of Rabbi Yehoshua, why did the baraita discuss a case involving laborers in particular? Rabbi Yehoshua holds that every person may also recite an abridged version of the Amida prayer.

讗诇讗 讗讬讚讬 讜讗讬讚讬 专讘谉 讙诪诇讬讗诇 讜诇讗 拽砖讬讗 讻讗谉 讘注讜砖讬谉 讘砖讻专谉 讻讗谉 讘注讜砖讬谉 讘住注讜讚转谉

Rather, we must say that this baraita and that baraita are both in accordance with the opinion of Rabban Gamliel, and this is not difficult: Here, in the baraita where laborers pray the abridged version of the Amida prayer, refers to a case where laborers work for their wage beyond the meal provided by their employer; while here, in the baraita where laborers must pray the full Amida prayer, refers to a case where laborers work only for their meal.

讜讛转谞讬讗 讛驻讜注诇讬诐 砖讛讬讜 注讜砖讬诐 诪诇讗讻讛 讗爪诇 讘注诇 讛讘讬转 拽讜专讬谉 拽专讬讗转 砖诪注 讜诪转驻诇诇讬谉 讜讗讜讻诇讬谉 驻转谉 讜讗讬谉 诪讘专讻讬诐 诇驻谞讬讛 讗讘诇 诪讘专讻讬谉 诇讗讞专讬讛 砖转讬诐 讻讬爪讚 讘专讻讛 专讗砖讜谞讛 讻转拽讜谞讛 砖谞讬讛 驻讜转讞 讘讘专讻转 讛讗专抓 讜讻讜诇诇讬谉 讘讜谞讛 讬专讜砖诇讬诐 讘讘专讻转 讛讗专抓

And indeed it was taught in a baraita: Laborers who were performing labor for the homeowner recite Shema and pray; and when they eat their bread they do not recite a blessing beforehand because the blessing recited before food is only an obligation by rabbinic law, but they recite two of the three blessings normally recited in the blessing thereafter, the Grace after Meals, which is an obligation by Torah law. How so? The first blessing is recited in its standard formula; the second blessing, he begins to recite the blessing of the land and they include the blessing: Who builds Jerusalem within the blessing of the land, at which point they conclude the Grace after Meals.

讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘注讜砖讬谉 讘砖讻专谉 讗讘诇 注讜砖讬谉 讘住注讜讚转谉 讗讜 砖讛讬讛 讘注诇 讛讘讬转 诪讬住讘 注诪讛谉 诪讘专讻讬谉 讻转讬拽讜谞讛:

In what case is this said? This is said with regard to laborers who work for their wage, but if they work for their meal or if the homeowner reclined and ate the meal with them, they recite the blessings in their standard formula.

讞转谉 驻讟讜专 诪拽专讬讗转 砖诪注: 转谞讜 专讘谞谉 讘砖讘转讱 讘讘讬转讱 驻专讟 诇注讜住拽 讘诪爪讜讛 讜讘诇讻转讱 讘讚专讱 驻专讟 诇讞转谉 诪讻讗谉 讗诪专讜 讛讻讜谞住 讗转 讛讘转讜诇讛 驻讟讜专 讜讗转 讛讗诇诪谞讛 讞讬讬讘

We learned in the mishna that a groom is exempt from the recitation of Shema on the first night of his marriage. The Sages taught the source of this halakha in a baraita based on the verse: 鈥淲hen you sit in your home, and when you walk along the way.鈥 When you sit in your home, to the exclusion of one who is engaged in performance of a mitzva, who is exempt from the recitation of Shema; and when you walk along the way, to the exclusion of a groom, who is also exempt from the recitation of Shema. The baraita adds that from here, from this interpretation of the verses, they said: One who marries a virgin is exempt from the recitation of Shema on his wedding night, but one who marries a widow is obligated.

诪讗讬 诪砖诪注 讗诪专 专讘 驻驻讗 讻讬 讚专讱 诪讛 讚专讱 专砖讜转 讗祝 讛讻讗 谞诪讬 专砖讜转

The Gemara clarifies the meaning of this baraita, and asks: From where is it inferred that the verse: 鈥淲hen you walk along the way,鈥 enables us to derive that a groom is exempt from the obligation to recite Shema? Rav Pappa said that it is derived: Like the way; just as the journey along a specific way described in the verse is voluntary and involves no mitzva, so too all of those who are obligated to recite Shema are engaged in voluntary activities. However, one engaged in performance of a mitzva is exempt from the obligation to recite Shema.

诪讬 诇讗 注住拽讬谞谉 讚拽讗讝讬诇 诇讚讘专 诪爪讜讛 讜讗驻讬诇讜 讛讻讬 讗诪专 专讞诪谞讗 诇讬拽专讬

The Gemara asks: Are we not dealing with a case where one is walking along on his way to perform a mitzva; nevertheless, the Torah said to recite Shema, indicating that he is obligated even if he set out to perform a mitzva.

讗诐 讻谉 诇讬诪讗 拽专讗 讘诇讻转 诪讗讬 讘诇讻转讱 砖诪注 诪讬谞讛 讘诇讻转 讚讬讚讱 讛讜讗 讚诪讞讬讬讘转 讛讗 讚诪爪讜讛 驻讟讬专转

The Gemara explains: If so, that the intention was to obligate in all cases, let the Torah say: When walking along the way. What is the meaning of: When you walk along the way? Conclude from this: It is in a case of your walking, meaning that when you do this for your own purposes and of your own volition, you are obligated to recite Shema, but when you go with the objective of performing a mitzva, you are exempt.

讗讬 讛讻讬 诪讗讬 讗讬专讬讗 讛讻讜谞住 讗转 讛讘转讜诇讛 讗驻讬诇讜 讻讜谞住 讗转 讛讗诇诪谞讛 谞诪讬

The Gemara questions this: If so, why discuss a case of one who is marrying a virgin in particular? Even one who is marrying a widow is performing a mitzva and should also be exempt.

讛讻讗 讟专讬讚 讜讛讻讗 诇讗 讟专讬讚

The Gemara responds that nevertheless, there is a distinction between one marrying a virgin and one marrying a widow. Here, in the case of one who marries a virgin, the groom is preoccupied by his thoughts, while here, in the case of one who marries a widow, he is not preoccupied.

讗讬 诪砖讜诐 讟专讚讗 讗驻讬诇讜 讟讘注讛 住驻讬谞转讜 讘讬诐 谞诪讬 讗诇诪讛 讗诪专 专讘讬 讗讘讗 讘专 讝讘讚讗 讗诪专 专讘 讗讘诇 讞讬讬讘 讘讻诇 诪爪讜转 讛讗诪讜专讜转 讘转讜专讛 讞讜抓 诪谉 讛转驻讬诇讬谉 砖讛专讬 谞讗诪专 讘讛谉 驻讗专 砖谞讗诪专 驻讗专讱 讞讘讜砖 注诇讬讱 讜讙讜壮

The Gemara challenges: If a groom is exempt from the recitation of Shema simply due to preoccupation, then even one who is preoccupied because his ship sank at sea should be exempt. If so, why then did Rabbi Abba bar Zavda say that Rav said: A mourner is obligated in all the mitzvot mentioned in the Torah except for the mitzva to don phylacteries, as the term splendor is stated with regard to phylacteries, as it is stated that the prophet Ezekiel was prohibited to mourn and was told: 鈥淏ind your splendor upon yourself鈥 (Ezekiel 24:17). If even a mourner, who is pained and preoccupied, is obligated to recite Shema, clearly preoccupation has no bearing upon one鈥檚 obligation.

讗诪专讬 讛转诐 讟专讚讗 讚专砖讜转 讛讻讗 讟专讚讗 讚诪爪讜讛:

The Gemara responds: Nevertheless, there is a distinction between the cases. There, it is a case of preoccupation with a voluntary act, as there is no mitzva to be preoccupied with his mourning, but here, in the case of a groom, the cause of the preoccupation is the mitzva itself.

诪转谞讬壮 专讞抓 诇讬诇讛 讛专讗砖讜谉 砖诪转讛 讗砖转讜 讗诪专讜 诇讜 转诇诪讬讚讬讜 诇诪讚转谞讜 专讘讬谞讜 砖讗讘诇 讗住讜专 诇专讞讜抓 讗诪专 诇讛诐 讗讬谞讬 讻砖讗专 讘谞讬 讗讚诐 讗住讟谞讬住 讗谞讬

MISHNA: The mishna relates another episode portraying unusual conduct by Rabban Gamliel. He bathed on the first night after his wife died. His students said to him: Have you not taught us, our teacher, that a mourner is prohibited to bathe? He answered them: I am not like other people, I am delicate [istenis]. For me, not bathing causes actual physical distress, and even a mourner need not suffer physical distress as part of his mourning.

讜讻砖诪转 讟讘讬 注讘讚讜 拽讘诇 注诇讬讜 转谞讞讜诪讬谉 讗诪专讜 诇讜 转诇诪讬讚讬讜 诇诪讚转谞讜 专讘讬谞讜 砖讗讬谉 诪拽讘诇讬谉 转谞讞讜诪讬谉 注诇 讛注讘讚讬诐 讗诪专 诇讛诐 讗讬谉 讟讘讬 注讘讚讬 讻砖讗专 讻诇 讛注讘讚讬诐 讻砖专 讛讬讛

Another exceptional incident is related: And when his slave, Tavi, died, Rabban Gamliel accepted condolences for his death as one would for a close family member. His students said to him: Have you not taught us, our teacher, that one does not accept condolences for the death of slaves? Rabban Gamliel said to his students: My slave, Tavi, is not like all the rest of the slaves, he was virtuous and it is appropriate to accord him the same respect accorded to a family member.

讞转谉 讗诐 专讜爪讛 诇拽专讜转 拽专讬讗转 砖诪注 诇讬诇讛 讛专讗砖讜谉 拽讜专讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诇讗 讻诇 讛专讜爪讛 诇讬讟讜诇 讗转 讛砖诐 讬讟讜诇:

With regard to the recitation of Shema on one鈥檚 wedding night, the Sages said that if, despite his exemption, a groom wishes to recite Shema on the first night, he may do so. Rabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputation of a God-fearing person may assume it, and consequently, not everyone who wishes to recite Shema on his wedding night may do so.

讙诪壮 诪讗讬 讟注诪讗 讚专讘谉 (砖诪注讜谉 讘谉) 讙诪诇讬讗诇 拽住讘专 讗谞讬谞讜转 诇讬诇讛 讚专讘谞谉 讚讻转讬讘 讜讗讞专讬转讛 讻讬讜诐 诪专 讜讘诪拽讜诐 讗讬住讟谞讬住 诇讗 讙讝专讜 讘讬讛 专讘谞谉:

GEMARA: With regard to Rabban Gamliel鈥檚 bathing on the first night after the death of his wife, the Gemara asks: What is the reason that Rabban Gamliel did not practice the customs of mourning after his wife died? The Gemara answers: He holds that acute mourning [aninut] is in effect only on the day of the death itself, but acute mourning at night is only by rabbinic law, as it is written: 鈥淎nd I will turn your feasts into mourning, and all your songs into lamentations; I will bring sackcloth upon your loins and baldness upon every head; and I will make you like a mourner for an only child, and the end will be like a bitter day鈥 (Amos 8:10). Therefore, by Torah law one鈥檚 acute mourning is only during the day, like a bitter day, while the acute mourning at night that follows is only rabbinic. And in the case of a delicate person, the Sages did not issue a decree that one should afflict himself during the period of acute mourning.

讜讻砖诪转 讟讘讬 注讘讚讜 讜讻讜壮:

We learned in our mishna that: When his servant, Tavi, died, Rabban Gamliel accepted condolences for him.

转谞讜 专讘谞谉 注讘讚讬诐 讜砖驻讞讜转 讗讬谉 注讜诪讚讬谉 注诇讬讛诐 讘砖讜专讛 讜讗讬谉 讗讜诪专讬诐 注诇讬讛诐 讘专讻转 讗讘诇讬诐 讜转谞讞讜诪讬 讗讘诇讬诐

The Sages taught in a baraita: For slaves and maidservants who die, one does not stand in a row of comforters to console the mourners, and one recites neither the blessing of the mourners nor the consolation of the mourners.

诪注砖讛 讜诪转讛 砖驻讞转讜 砖诇 专讘讬 讗诇讬注讝专 谞讻谞住讜 转诇诪讬讚讬讜 诇谞讞诪讜 讻讬讜谉 砖专讗讛 讗讜转诐 注诇讛 诇注诇讬讬讛 讜注诇讜 讗讞专讬讜 谞讻谞住 诇讗谞驻讬诇讜谉 谞讻谞住讜 讗讞专讬讜 谞讻谞住 诇讟专拽诇讬谉 谞讻谞住讜 讗讞专讬讜 讗诪专 诇讛诐 讻诪讚讜诪讛 讗谞讬 砖讗转诐 谞讻讜讬诐 讘驻讜砖专讬诐 注讻砖讬讜 讗讬 讗转诐 谞讻讜讬诐 讗驻讬诇讜 讘讞诪讬 讞诪讬谉 诇讗 讻讱 砖谞讬转讬 诇讻诐 注讘讚讬诐 讜砖驻讞讜转 讗讬谉 注讜诪讚讬诐 注诇讬讛诐 讘砖讜专讛 讜讗讬谉 讗讜诪专讬诐 注诇讬讛诐 讘专讻转 讗讘诇讬诐 讜诇讗 转谞讞讜诪讬 讗讘诇讬诐 讗诇讗 诪讛 讗讜诪专讬诐 注诇讬讛诐 讻砖诐 砖讗讜诪专讬诐 诇讜 诇讗讚诐 注诇 砖讜专讜 讜注诇 讞诪讜专讜 砖诪转讜 讛诪拽讜诐 讬诪诇讗 诇讱 讞住专讜谞讱 讻讱 讗讜诪专讬诐 诇讜 注诇 注讘讚讜 讜注诇 砖驻讞转讜 讛诪拽讜诐 讬诪诇讗 诇讱 讞住专讜谞讱

An incident is related that when Rabbi Eliezer鈥檚 maidservant died, his students entered to console him. When he saw them approaching he went up to the second floor, and they went up after him. He entered the gatehouse [anpilon], and they entered after him. He entered the banquet hall [teraklin], and they entered after him. Having seen them follow him everywhere, he said to them: It seems to me that you would be burned by lukewarm water, meaning that you could take a hint and when I went up to the second floor, you would understand that I did not wish to receive your consolations. Now I see that you are not even burned by boiling hot water. Did I not teach you the following: For slaves and maidservants who die, one does not stand in a row of comforters to console the mourners, and one neither recites the blessing of the mourners nor does he recite the consolation of the mourners, as the relationship between master and slave is not like a familial relationship? Rather, what does one say about them when they die? Just as we say to a person about his ox or donkey which died: May the Omnipresent replenish your loss, so too do we say for one鈥檚 slave or maidservant who died: May the Omnipresent replenish your loss, as the connection between a master and his slave is only financial in nature.

转谞讬讗 讗讬讚讱 注讘讚讬诐 讜砖驻讞讜转 讗讬谉 诪住驻讬讚讬谉 讗讜转谉 专讘讬 讬讜住讬 讗讜诪专 讗诐 注讘讚 讻砖专 讛讜讗 讗讜诪专讬诐 注诇讬讜 讛讜讬 讗讬砖 讟讜讘 讜谞讗诪谉 讜谞讛谞讛 诪讬讙讬注讜 讗诪专讜 诇讜 讗诐 讻谉 诪讛 讛谞讞转 诇讻砖专讬诐:

It was taught in another baraita: One does not eulogize slaves and maidservants. Rabbi Yosei says: If he was a virtuous servant, one recites over him a eulogy of sorts: Alas, a good and loyal man who enjoyed the fruits of his hard labor. They said to him: If so, what praise have you left for virtuous Jews? A Jewish person would be proud to be eulogized in that manner.

转谞讜 专讘谞谉 讗讬谉 拽讜专讬谉 讗讘讜转 讗诇讗 诇砖诇砖讛 讜讗讬谉 拽讜专讬谉 讗诪讛讜转 讗诇讗 诇讗专讘注

The Sages taught in a baraita: One may only call three people patriarchs, Abraham, Isaac, and Jacob, but not Jacob鈥檚 children. And one may only call four people matriarchs, Sarah, Rebecca, Rachel, and Leah.

讗讘讜转 诪讗讬 讟注诪讗 讗讬诇讬诪讗 诪砖讜诐 讚诇讗 讬讚注讬谞谉 讗讬 诪专讗讜讘谉 拽讗 讗转讬谞谉 讗讬 诪砖诪注讜谉 拽讗 讗转讬谞谉 讗讬 讛讻讬 讗诪讛讜转 谞诪讬 诇讗 讬讚注讬谞谉 讗讬 诪专讞诇 拽讗 讗转讬谞谉 讗讬 诪诇讗讛 拽讗 讗转讬谞谉 讗诇讗 注讚 讛讻讗 讞砖讬讘讬 讟驻讬 诇讗 讞砖讬讘讬

The Gemara asks: What is the reason for this exclusivity with regard to the Patriarchs? If you say that it is because we do not know whether we descend from Reuben or from Simon, so we cannot accurately say our father Reuben, for example, if so, with regard to the Matriarchs as well, we do not know whether we descend from Rachel or from Leah, and we should not call Rachel and Leah matriarchs either. Instead, the reason the sons of Jacob are not called patriarchs is not for that reason, but because until Jacob they are significant enough to be referred to as patriarchs, but beyond Jacob, they are not significant enough to be referred to as patriarchs.

转谞讬讗 讗讬讚讱 注讘讚讬诐 讜砖驻讞讜转 讗讬谉 拽讜专讬谉 讗讜转诐 讗讘讗 驻诇讜谞讬 讜讗诪讗 驻诇讜谞讬转 讜砖诇 专讘谉 讙诪诇讬讗诇 讛讬讜 拽讜专讬诐 讗讜转诐 讗讘讗 驻诇讜谞讬 讜讗诪讗 驻诇讜谞讬转

This serves as an introduction; although older people are often referred to with the honorific: Father so-and-so, it was taught in another baraita: One may not refer to slaves and maidservants as father [abba] so-and-so or mother [imma] so-and-so. But they would call the slaves and maidservants of Rabban Gamliel 鈥渇ather so-and-so鈥 and 鈥渕other so-and-so.鈥

诪注砖讛 诇住转讜专 诪砖讜诐 讚讞砖讬讘讬:

The Gemara asks: Is a story cited in order to contradict the previously stated halakha? The Gemara answers: There is no contradiction; rather, because Rabban Gamliel鈥檚 servants were significant, they were addressed with these honorifics.

讗诪专 专讘讬 讗诇注讝专 诪讗讬 讚讻转讬讘 讻谉 讗讘专讻讱 讘讞讬讬 讘砖诪讱 讗砖讗 讻驻讬 讻谉 讗讘专讻讱 讘讞讬讬 讝讜 拽专讬讗转 砖诪注 讘砖诪讱 讗砖讗 讻驻讬 讝讜 转驻诇讛 讜讗诐 注讜砖讛 讻谉 注诇讬讜 讛讻转讜讘 讗讜诪专 讻诪讜 讞诇讘 讜讚砖谉 转砖讘注 谞驻砖讬 讜诇讗 注讜讚 讗诇讗 砖谞讜讞诇 砖谞讬 注讜诇诪讬诐 讛注讜诇诐 讛讝讛 讜讛注讜诇诐 讛讘讗 砖谞讗诪专 讜砖驻转讬 专谞谞讜转 讬讛诇诇 驻讬:

The Gemara cites an aggadic statement concerning prayer and the recitation of Shema. Rabbi Elazar said: What is the meaning of that which is written: 鈥淪o I will bless You as I live, to Your name I will raise my hands鈥 (Psalms 63:5)? So I will bless You as I live, refers to the recitation of Shema, and to Your name I will raise my hands, refers to the Amida prayer, which is characterized as lifting one鈥檚 hands to God. And if one does so, recites Shema and prays, the verse says about him: 鈥淎s with fat and marrow, my soul will be satisfied鈥 (Psalms 63:6). And not only does he receive this reward, but he inherits two worlds, this world and the World-to-Come, as it is stated: 鈥淲ith lips of joys [renanot], my mouth praises You鈥 (Psalms 63:6). The plural, joys, refers to two joys, that of this world and that of the World-to-Come.

专讘讬 讗诇注讝专 讘转专 讚诪住讬讬诐 爪诇讜转讬讛 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖转砖讻谉 讘驻讜专讬谞讜 讗讛讘讛 讜讗讞讜讛 讜砖诇讜诐 讜专讬注讜转 讜转专讘讛 讙讘讜诇谞讜 讘转诇诪讬讚讬诐 讜转爪诇讬讞 住讜驻谞讜 讗讞专讬转 讜转拽讜讛 讜转砖讬诐 讞诇拽谞讜 讘讙谉 注讚谉 讜转拽谞谞讜 讘讞讘专 讟讜讘 讜讬爪专 讟讜讘 讘注讜诇诪讱 讜谞砖讻讬诐 讜谞诪爪讗 讬讞讜诇 诇讘讘谞讜 诇讬专讗讛 讗转 砖诪讱 讜转讘讗 诇驻谞讬讱 拽讜专转 谞驻砖谞讜 诇讟讜讘讛

The Gemara describes how after Rabbi Elazar concluded his prayer, he said the following additional prayer:
May it be Your will, Lord our God,
to cause to dwell in our lot love and brotherhood, peace and friendship.
And may You make our borders rich in disciples
and cause us to ultimately succeed, that we will have a good end and hope.
And may You set our portion in the Garden of Eden,
and may You establish for us a good companion and a good inclination in Your world.
And may we rise early and find the aspiration of our hearts to fear Your name,
and may the satisfaction of our souls come before You, i.e., may You hear our prayers that we may have spiritual contentment in this world for the best.

专讘讬 讬讜讞谞谉 讘转专 讚诪住讬讬诐 爪诇讜转讬讛 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖转爪讬抓 讘讘砖转谞讜 讜转讘讬讟 讘专注转谞讜 讜转转诇讘砖 讘专讞诪讬讱 讜转转讻住讛 讘注讝讱 讜转转注讟祝 讘讞住讬讚讜转讱 讜转转讗讝专 讘讞谞讬谞讜转讱 讜转讘讗 诇驻谞讬讱 诪讚转 讟讜讘讱 讜注谞讜转谞讜转讱

Similarly, the Gemara recounts that after Rabbi Yo岣nan concluded his prayer, he said the following additional prayer:
May it be Your will, Lord our God,
that You look upon our shame and behold our plight,
that You clothe Yourself in Your mercy,
and cover Yourself with Your might,
that You wrap Yourself in Your loving-kindness,
and gird Yourself with Your grace,
and may Your attributes of goodness and humility come before You.

专讘讬 讝讬专讗 讘转专 讚诪住讬讬诐 爪诇讜转讬讛 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖诇讗 谞讞讟讗 讜诇讗 谞讘讜砖 讜诇讗 谞讻诇诐 诪讗讘讜转讬谞讜

Similarly, after Rabbi Zeira concluded his prayers he said the following additional prayer:
May it be Your will, Lord our God,
that we not sin or shame ourselves,
and that we not disgrace ourselves before our forefathers,
in the sense that our actions should not disgrace the actions of our forefathers.

专讘讬 讞讬讬讗 讘转专 讚诪爪诇讬 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖转讛讗 转讜专转讱 讗讜诪谞讜转谞讜 讜讗诇 讬讚讜讛 诇讘谞讜 讜讗诇 讬讞砖讻讜 注讬谞讬谞讜

After Rabbi 岣yya prayed he said the following:
May it be Your will, Lord our God,
that Your Torah should be our vocation,
and may our heart not become faint nor our eyes dim.

专讘 讘转专 爪诇讜转讬讛 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖转转谉 诇谞讜 讞讬讬诐 讗专讜讻讬诐 讞讬讬诐 砖诇 砖诇讜诐 讞讬讬诐 砖诇 讟讜讘讛 讞讬讬诐 砖诇 讘专讻讛 讞讬讬诐 砖诇 驻专谞住讛 讞讬讬诐 砖诇 讞诇讜抓 注爪诪讜转 讞讬讬诐 砖讬砖 讘讛诐 讬专讗转 讞讟讗 讞讬讬诐 砖讗讬谉 讘讛诐 讘讜砖讛 讜讻诇讬诪讛 讞讬讬诐 砖诇 注讜砖专 讜讻讘讜讚 讞讬讬诐 砖转讛讗 讘谞讜 讗讛讘转 转讜专讛 讜讬专讗转 砖诪讬诐 讞讬讬诐 砖转诪诇讗 诇谞讜 讗转 讻诇 诪砖讗诇讜转 诇讘谞讜 诇讟讜讘讛

After his prayer, Rav said the following:
May it be Your will, Lord our God,
that You grant us long life, a life of peace,
a life of goodness, a life of blessing,
a life of sustenance, a life of freedom of movement from place to place, where we are not tied to one place,
a life of dread of sin, a life without shame and disgrace,
a life of wealth and honor,
a life in which we have love of Torah and reverence for Heaven,
a life in which You fulfill all the desires of our heart for good.

专讘讬 讘转专 爪诇讜转讬讛 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 讜讗诇讛讬 讗讘讜转讬谞讜 砖转爪讬诇谞讜 诪注讝讬 驻谞讬诐 讜诪注讝讜转 驻谞讬诐 诪讗讚诐 专注 讜诪驻讙注 专注 诪讬爪专 专注 诪讞讘专 专注 诪砖讻谉 专注 讜诪砖讟谉 讛诪砖讞讬转 讜诪讚讬谉 拽砖讛 讜诪讘注诇 讚讬谉 拽砖讛 讘讬谉 砖讛讜讗 讘谉 讘专讬转 讘讬谉 砖讗讬谞讜 讘谉 讘专讬转

After his prayer, Rabbi Yehuda HaNasi said the following:
May it be Your will, Lord our God, and God of our forefathers,
that You save us from the arrogant and from arrogance in general,
from a bad man, from a bad mishap,
from an evil instinct, from a bad companion,
from a bad neighbor, from the destructive Satan,
from a harsh trial and from a harsh opponent,
whether he is a member of the covenant, a Jew,
or whether he is not a member of the covenant.

讜讗祝 注诇 讙讘 讚拽讬讬诪讬 拽爪讜爪讬 注诇讬讛 讚专讘讬

And the Gemara notes that Rabbi Yehuda HaNasi would recite this prayer every day despite the fact that royal officers stood watch over Rabbi Yehuda HaNasi for his protection; nevertheless, he prayed to avoid conflict or hindrance resulting from arrogance.

专讘 住驻专讗 讘转专 爪诇讜转讬讛 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖转砖讬诐 砖诇讜诐

After his prayer, Rav Safra said the following:
May it be Your will, Lord our God, that You establish peace

  • 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.

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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 鈥楾il...

Berakhot 16

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Berakhot 16

讗讛诇讬诐 诇谞讞诇讬诐 讚讻转讬讘 讻谞讞诇讬诐 谞讟讬讜 讻讙谞讜转 注诇讬 谞讛专 讻讗讛诇讬诐 谞讟注 讜讙讜壮 诇讜诪专 诇讱 诪讛 谞讞诇讬诐 诪注诇讬谉 讗转 讛讗讚诐 诪讟讜诪讗讛 诇讟讛专讛 讗祝 讗讛诇讬诐 诪注诇讬谉 讗转 讛讗讚诐 诪讻祝 讞讜讘讛 诇讻祝 讝讻讜转:

tents juxtaposed to streams, as it is written: 鈥淎s streams stretched forth, as gardens by the riverside; as aloes [ahalim] planted by the Lord, as cedars by the water鈥 (Numbers 24:6)? The Gemara vocalizes the word ohalim, tents, rather than ahalim. They are juxtaposed in order to tell you: Just as streams elevate a person from ritual impurity to purity after he immerses himself in their water, so too tents of Torah elevate a person from the scale of guilt to the scale of merit.

讛拽讜专讗 诇诪驻专注 诇讗 讬爪讗 讜讻讜壮:

We learned in our mishna: One who recited Shema out of order did not fulfill his obligation. One who recited and erred, should return to the place in Shema that he erred.

专讘讬 讗诪讬 讜专讘讬 讗住讬 讛讜讜 拽讗 拽讟专讬谉 诇讬讛 讙谞谞讗 诇专讘讬 讗诇注讝专 讗诪专 诇讛讜 讗讚讛讻讬 讜讛讻讬 讗讬讝讬诇 讜讗砖诪注 诪诇转讗 讚讘讬 诪讚专砖讗 讜讗讬转讬 讜讗讬诪讗 诇讻讜 讗讝诇 讗砖讻讞讬讛 诇转谞讗 讚拽转谞讬 拽诪讬讛 讚专讘讬 讬讜讞谞谉

With regard to an error in the recitation of Shema, the Gemara recounts: Rabbi Ami and Rabbi Asi were once tying a wedding canopy in preparation for the wedding of Rabbi Elazar. He said to them: In the meantime, until you finish, I will go and hear something in the study hall, and I will come and say it to you. He went and found the tanna who recited mishnayot in the study hall, who was reciting this Tosefta before Rabbi Yo岣nan:

拽专讗 讜讟注讛 讜讗讬谞讜 讬讜讚注 诇讛讬讻谉 讟注讛 讘讗诪爪注 讛驻专拽 讬讞讝讜专 诇专讗砖 讘讬谉 驻专拽 诇驻专拽 讬讞讝讜专 诇驻专拽 专讗砖讜谉 讘讬谉 讻转讬讘讛 诇讻转讬讘讛 讬讞讝讜专 诇讻转讬讘讛 专讗砖讜谞讛

One who recited Shema and erred, and does not know where exactly he erred; if he was in the middle of a paragraph when he realized his error, he must return to the beginning of the paragraph; if he was between one paragraph and another when he realized his error but does not remember between which paragraphs, he must return to the first break between paragraphs. Similarly, if one erred between writing and writing, i.e., between the verse: 鈥淎nd you shall write them on the door posts of your house and on your gates鈥 (Deuteronomy 6:9) in the first paragraph and the identical verse (Deuteronomy 11:20) in the second paragraph, he must return to the first writing.

讗诪专 诇讬讛 专讘讬 讬讜讞谞谉 诇讗 砖谞讜 讗诇讗 砖诇讗 驻转讞 讘诇诪注谉 讬专讘讜 讬诪讬讻诐 讗讘诇 驻转讞 讘诇诪注谉 讬专讘讜 讬诪讬讻诐 住专讻讬讛 谞拽讟 讜讗转讬

Rabbi Yo岣nan said to him: They only taught this halakha in a case where one did not yet begin: 鈥淚n order to lengthen your days鈥 (Deuteronomy 11:21) which follows that verse at the end of the second paragraph. However, if he already began to recite: In order to lengthen your days, he can assume that he assumed his routine and continued and completed the second paragraph.

讗转讗 讜讗诪专 诇讛讜 讗诪专讜 诇讬讛 讗诇讜 诇讗 讘讗谞讜 讗诇讗 诇砖诪讜注 讚讘专 讝讛 讚讬讬谞讜:

Rabbi Elazar came and told Rabbi Ami and Rabbi Asi what he heard. They said to him: Had we come only to hear this, it would have been sufficient.

诪转谞讬壮 讛讗讜诪谞讬谉 拽讜专讬谉 讘专讗砖 讛讗讬诇谉 讜讘专讗砖 讛谞讚讘讱 诪讛 砖讗讬谞谉 专砖讗讬谉 诇注砖讜转 讻谉 讘转驻诇讛

MISHNA: The primary issue in this mishna is the requisite degree of concentration when reciting Shema. Laborers engaged in their work may recite Shema while standing atop the tree or atop the course of stones in a wall under construction, which they are not permitted to do for the Amida prayer, which requires intent of the heart.

讞转谉 驻讟讜专 诪拽专讬讗转 砖诪注 诇讬诇讛 讛专讗砖讜谞讛 讜注讚 诪讜爪讗讬 砖讘转 讗诐 诇讗 注砖讛 诪注砖讛 讜诪注砖讛 讘专讘谉 讙诪诇讬讗诇 砖谞砖讗 讗砖讛 讜拽专讗 诇讬诇讛 讛专讗砖讜谞讛 讗诪专讜 诇讜 转诇诪讬讚讬讜 诇诪讚转谞讜 专讘讬谞讜 砖讞转谉 驻讟讜专 诪拽专讬讗转 砖诪注 讗诪专 诇讛诐 讗讬谞讬 砖讜诪注 诇讻诐 诇讘讟诇 讛讬诪谞讬 诪诇讻讜转 砖诪讬诐 讗驻讬诇讜 砖注讛 讗讞转:

The mishna continues: A groom is exempt from the recitation of Shema on the first night of his marriage, which was generally Wednesday night, until Saturday night, if he has not taken action and consummated the marriage, as he is preoccupied by concerns related to consummation of the marriage. The mishna relates that there was an incident where Rabban Gamliel married a woman and recited Shema even the first night. His students said to him: Didn鈥檛 our teacher teach us that a groom is exempt from the recitation of Shema? He answered them: Nevertheless, I am not listening to you to refrain from reciting Shema, and in so doing preclude myself from the acceptance of the yoke of the Kingdom of Heaven, for even one moment.

讙诪壮 转谞讜 专讘谞谉 讛讗讜诪谞讬谉 拽讜专讬谉 讘专讗砖 讛讗讬诇谉 讜讘专讗砖 讛谞讚讘讱 讜诪转驻诇诇讬谉 讘专讗砖 讛讝讬转 讜讘专讗砖 讛转讗谞讛 讜砖讗专 讻诇 讛讗讬诇谞讜转 讬讜专讚讬诐 诇诪讟讛 讜诪转驻诇诇讬谉 讜讘注诇 讛讘讬转 讘讬谉 讻讱 讜讘讬谉 讻讱 讬讜专讚 诇诪讟讛 讜诪转驻诇诇 诇驻讬 砖讗讬谉 讚注转讜 诪讬讜砖讘转 注诇讬讜

GEMARA: With regard to laborers, the Sages taught in a Tosefta: Laborers, while engaged in their labor, may recite Shema while standing atop the tree or atop the course of stones in a wall under construction. And they may pray atop the olive tree or the fig tree, as those trees have many branches close together, so one could stand on them and focus properly while praying. In the case of all the rest of the trees, however, they must climb down and pray. However, the homeowner, who is self-employed, in all cases, regardless of the type of tree, must climb down and pray, as he will be unable to focus appropriately. Since, in contrast to the laborers, it is his prerogative to climb down and pray, the Sages did not permit him to pray atop the tree.

专诪讬 诇讬讛 专讘 诪专讬 讘专讛 讚讘转 砖诪讜讗诇 诇专讘讗 转谞谉 讛讗讜诪谞讬谉 拽讜专讬谉 讘专讗砖 讛讗讬诇谉 讜讘专讗砖 讛谞讚讘讱 讗诇诪讗 诇讗 讘注讬 讻讜谞讛 讜专诪讬谞讛讬 讛拽讜专讗 讗转 砖诪注 爪专讬讱 砖讬讻讜讬谉 讗转 诇讘讜 砖谞讗诪专 砖诪注 讬砖专讗诇 讜诇讛诇谉 讛讜讗 讗讜诪专 讛住讻转 讜砖诪注 讬砖专讗诇 诪讛 诇讛诇谉 讘讛住讻转 讗祝 讻讗谉 讘讛住讻转

Rav Mari, son of the daughter of Shmuel, raised a contradiction before Rava: We learned in our mishna: Laborers may recite Shema atop the tree or atop the course of stones in a wall under construction. We see that he does not require intent, simple recitation is sufficient. And he raised a contradiction from the verbal analogy taught in a baraita: One who recites Shema must focus his heart, as it is stated: 鈥淗ear [Shema], Israel.鈥 And below, later in Deuteronomy, it says: 鈥淧ay attention, and hear [shema], Israel鈥 (Deuteronomy 27:9). Just as there one must pay attention, so too here one must pay attention.

讗砖转讬拽 讗诪专 诇讬讛 诪讬讚讬 砖诪讬注 诇讱 讘讛讗 讗诪专 诇讬讛 讛讻讬 讗诪专 专讘 砖砖转 讜讛讜讗 砖讘讟诇讬谉 诪诪诇讗讻转谉 讜拽讜专讬谉

Rava was silent as he had no response. But he said to him: Have you heard anything on this matter? He replied: Rav Sheshet said as follows: And this halakha, that laborers may recite Shema atop the tree only applies when they are idle from their work and recite it so they can focus their hearts.

讜讛转谞讬讗 讘讬转 讛诇诇 讗讜诪专讬诐 注讜住拽讬诐 讘诪诇讗讻转谉 讜拽讜专讬谉

The Gemara challenges this: But wasn鈥檛 it taught in a baraita that Beit Hillel say: Laborers engage in their labor and recite Shema?

诇讗 拽砖讬讗 讛讗 讘驻专拽 专讗砖讜谉 讛讗 讘驻专拽 砖谞讬

The Gemara responds: This is not difficult. This, which says that laborers must be idle from their labor, is referring to a case when they are reciting the first paragraph of Shema, while that, which says that they may continue to work, is in a case when they are reciting the second paragraph.

转谞讜 专讘谞谉 讛驻讜注诇讬诐 砖讛讬讜 注讜砖讬谉 诪诇讗讻讛 讗爪诇 讘注诇 讛讘讬转 拽讜专讬谉 拽专讬讗转 砖诪注 讜诪讘专讻讬谉 诇驻谞讬讛 讜诇讗讞专讬讛 讜讗讜讻诇讬谉 驻转谉 讜诪讘专讻讬谉 诇驻谞讬讛 讜诇讗讞专讬讛 讜诪转驻诇诇讬谉 转驻诇讛 砖诇 砖诪讜谞讛 注砖专讛 讗讘诇 讗讬谉 讬讜专讚讬谉 诇驻谞讬 讛转讬讘讛 讜讗讬谉 谞讜砖讗讬谉 讻驻讬讛诐

The Sages taught in a Tosefta: Laborers who were working for a homeowner are obligated to recite Shema and recite the blessings before it and after it; and when they eat their bread they are obligated to recite the blessing before and after it; and they are obligated to recite the Amida prayer. However, they do not descend before the ark as communal prayer leaders and the priests among them do not lift their hands to recite the Priestly Blessing, so as not to be derelict in the duties they were hired to perform.

讜讛转谞讬讗 诪注讬谉 砖诪讜谞讛 注砖专讛 讗诪专 专讘 砖砖转 诇讗 拽砖讬讗 讛讗 专讘谉 讙诪诇讬讗诇 讛讗 专讘讬 讬讛讜砖注

The Gemara challenges this: Didn鈥檛 we learn in a different baraita that laborers recite an abridged prayer consisting of a microcosm of the Amida prayer in place of the full Amida prayer? Rav Sheshet said: This is not difficult. This baraita obligating laborers to recite the full Amida prayer is in accordance with the opinion of Rabban Gamliel, as he holds that one must always recite the full eighteen blessings. This baraita which allows laborers to abridge their prayers is in accordance with the opinion of Rabbi Yehoshua, who permits one to abridge the Amida prayer.

讗讬 专讘讬 讬讛讜砖注 诪讗讬 讗讬专讬讗 驻讜注诇讬诐 讗驻讬诇讜 讻诇 讗讚诐 谞诪讬

The Gemara objects: But if this baraita is in accordance with the opinion of Rabbi Yehoshua, why did the baraita discuss a case involving laborers in particular? Rabbi Yehoshua holds that every person may also recite an abridged version of the Amida prayer.

讗诇讗 讗讬讚讬 讜讗讬讚讬 专讘谉 讙诪诇讬讗诇 讜诇讗 拽砖讬讗 讻讗谉 讘注讜砖讬谉 讘砖讻专谉 讻讗谉 讘注讜砖讬谉 讘住注讜讚转谉

Rather, we must say that this baraita and that baraita are both in accordance with the opinion of Rabban Gamliel, and this is not difficult: Here, in the baraita where laborers pray the abridged version of the Amida prayer, refers to a case where laborers work for their wage beyond the meal provided by their employer; while here, in the baraita where laborers must pray the full Amida prayer, refers to a case where laborers work only for their meal.

讜讛转谞讬讗 讛驻讜注诇讬诐 砖讛讬讜 注讜砖讬诐 诪诇讗讻讛 讗爪诇 讘注诇 讛讘讬转 拽讜专讬谉 拽专讬讗转 砖诪注 讜诪转驻诇诇讬谉 讜讗讜讻诇讬谉 驻转谉 讜讗讬谉 诪讘专讻讬诐 诇驻谞讬讛 讗讘诇 诪讘专讻讬谉 诇讗讞专讬讛 砖转讬诐 讻讬爪讚 讘专讻讛 专讗砖讜谞讛 讻转拽讜谞讛 砖谞讬讛 驻讜转讞 讘讘专讻转 讛讗专抓 讜讻讜诇诇讬谉 讘讜谞讛 讬专讜砖诇讬诐 讘讘专讻转 讛讗专抓

And indeed it was taught in a baraita: Laborers who were performing labor for the homeowner recite Shema and pray; and when they eat their bread they do not recite a blessing beforehand because the blessing recited before food is only an obligation by rabbinic law, but they recite two of the three blessings normally recited in the blessing thereafter, the Grace after Meals, which is an obligation by Torah law. How so? The first blessing is recited in its standard formula; the second blessing, he begins to recite the blessing of the land and they include the blessing: Who builds Jerusalem within the blessing of the land, at which point they conclude the Grace after Meals.

讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘注讜砖讬谉 讘砖讻专谉 讗讘诇 注讜砖讬谉 讘住注讜讚转谉 讗讜 砖讛讬讛 讘注诇 讛讘讬转 诪讬住讘 注诪讛谉 诪讘专讻讬谉 讻转讬拽讜谞讛:

In what case is this said? This is said with regard to laborers who work for their wage, but if they work for their meal or if the homeowner reclined and ate the meal with them, they recite the blessings in their standard formula.

讞转谉 驻讟讜专 诪拽专讬讗转 砖诪注: 转谞讜 专讘谞谉 讘砖讘转讱 讘讘讬转讱 驻专讟 诇注讜住拽 讘诪爪讜讛 讜讘诇讻转讱 讘讚专讱 驻专讟 诇讞转谉 诪讻讗谉 讗诪专讜 讛讻讜谞住 讗转 讛讘转讜诇讛 驻讟讜专 讜讗转 讛讗诇诪谞讛 讞讬讬讘

We learned in the mishna that a groom is exempt from the recitation of Shema on the first night of his marriage. The Sages taught the source of this halakha in a baraita based on the verse: 鈥淲hen you sit in your home, and when you walk along the way.鈥 When you sit in your home, to the exclusion of one who is engaged in performance of a mitzva, who is exempt from the recitation of Shema; and when you walk along the way, to the exclusion of a groom, who is also exempt from the recitation of Shema. The baraita adds that from here, from this interpretation of the verses, they said: One who marries a virgin is exempt from the recitation of Shema on his wedding night, but one who marries a widow is obligated.

诪讗讬 诪砖诪注 讗诪专 专讘 驻驻讗 讻讬 讚专讱 诪讛 讚专讱 专砖讜转 讗祝 讛讻讗 谞诪讬 专砖讜转

The Gemara clarifies the meaning of this baraita, and asks: From where is it inferred that the verse: 鈥淲hen you walk along the way,鈥 enables us to derive that a groom is exempt from the obligation to recite Shema? Rav Pappa said that it is derived: Like the way; just as the journey along a specific way described in the verse is voluntary and involves no mitzva, so too all of those who are obligated to recite Shema are engaged in voluntary activities. However, one engaged in performance of a mitzva is exempt from the obligation to recite Shema.

诪讬 诇讗 注住拽讬谞谉 讚拽讗讝讬诇 诇讚讘专 诪爪讜讛 讜讗驻讬诇讜 讛讻讬 讗诪专 专讞诪谞讗 诇讬拽专讬

The Gemara asks: Are we not dealing with a case where one is walking along on his way to perform a mitzva; nevertheless, the Torah said to recite Shema, indicating that he is obligated even if he set out to perform a mitzva.

讗诐 讻谉 诇讬诪讗 拽专讗 讘诇讻转 诪讗讬 讘诇讻转讱 砖诪注 诪讬谞讛 讘诇讻转 讚讬讚讱 讛讜讗 讚诪讞讬讬讘转 讛讗 讚诪爪讜讛 驻讟讬专转

The Gemara explains: If so, that the intention was to obligate in all cases, let the Torah say: When walking along the way. What is the meaning of: When you walk along the way? Conclude from this: It is in a case of your walking, meaning that when you do this for your own purposes and of your own volition, you are obligated to recite Shema, but when you go with the objective of performing a mitzva, you are exempt.

讗讬 讛讻讬 诪讗讬 讗讬专讬讗 讛讻讜谞住 讗转 讛讘转讜诇讛 讗驻讬诇讜 讻讜谞住 讗转 讛讗诇诪谞讛 谞诪讬

The Gemara questions this: If so, why discuss a case of one who is marrying a virgin in particular? Even one who is marrying a widow is performing a mitzva and should also be exempt.

讛讻讗 讟专讬讚 讜讛讻讗 诇讗 讟专讬讚

The Gemara responds that nevertheless, there is a distinction between one marrying a virgin and one marrying a widow. Here, in the case of one who marries a virgin, the groom is preoccupied by his thoughts, while here, in the case of one who marries a widow, he is not preoccupied.

讗讬 诪砖讜诐 讟专讚讗 讗驻讬诇讜 讟讘注讛 住驻讬谞转讜 讘讬诐 谞诪讬 讗诇诪讛 讗诪专 专讘讬 讗讘讗 讘专 讝讘讚讗 讗诪专 专讘 讗讘诇 讞讬讬讘 讘讻诇 诪爪讜转 讛讗诪讜专讜转 讘转讜专讛 讞讜抓 诪谉 讛转驻讬诇讬谉 砖讛专讬 谞讗诪专 讘讛谉 驻讗专 砖谞讗诪专 驻讗专讱 讞讘讜砖 注诇讬讱 讜讙讜壮

The Gemara challenges: If a groom is exempt from the recitation of Shema simply due to preoccupation, then even one who is preoccupied because his ship sank at sea should be exempt. If so, why then did Rabbi Abba bar Zavda say that Rav said: A mourner is obligated in all the mitzvot mentioned in the Torah except for the mitzva to don phylacteries, as the term splendor is stated with regard to phylacteries, as it is stated that the prophet Ezekiel was prohibited to mourn and was told: 鈥淏ind your splendor upon yourself鈥 (Ezekiel 24:17). If even a mourner, who is pained and preoccupied, is obligated to recite Shema, clearly preoccupation has no bearing upon one鈥檚 obligation.

讗诪专讬 讛转诐 讟专讚讗 讚专砖讜转 讛讻讗 讟专讚讗 讚诪爪讜讛:

The Gemara responds: Nevertheless, there is a distinction between the cases. There, it is a case of preoccupation with a voluntary act, as there is no mitzva to be preoccupied with his mourning, but here, in the case of a groom, the cause of the preoccupation is the mitzva itself.

诪转谞讬壮 专讞抓 诇讬诇讛 讛专讗砖讜谉 砖诪转讛 讗砖转讜 讗诪专讜 诇讜 转诇诪讬讚讬讜 诇诪讚转谞讜 专讘讬谞讜 砖讗讘诇 讗住讜专 诇专讞讜抓 讗诪专 诇讛诐 讗讬谞讬 讻砖讗专 讘谞讬 讗讚诐 讗住讟谞讬住 讗谞讬

MISHNA: The mishna relates another episode portraying unusual conduct by Rabban Gamliel. He bathed on the first night after his wife died. His students said to him: Have you not taught us, our teacher, that a mourner is prohibited to bathe? He answered them: I am not like other people, I am delicate [istenis]. For me, not bathing causes actual physical distress, and even a mourner need not suffer physical distress as part of his mourning.

讜讻砖诪转 讟讘讬 注讘讚讜 拽讘诇 注诇讬讜 转谞讞讜诪讬谉 讗诪专讜 诇讜 转诇诪讬讚讬讜 诇诪讚转谞讜 专讘讬谞讜 砖讗讬谉 诪拽讘诇讬谉 转谞讞讜诪讬谉 注诇 讛注讘讚讬诐 讗诪专 诇讛诐 讗讬谉 讟讘讬 注讘讚讬 讻砖讗专 讻诇 讛注讘讚讬诐 讻砖专 讛讬讛

Another exceptional incident is related: And when his slave, Tavi, died, Rabban Gamliel accepted condolences for his death as one would for a close family member. His students said to him: Have you not taught us, our teacher, that one does not accept condolences for the death of slaves? Rabban Gamliel said to his students: My slave, Tavi, is not like all the rest of the slaves, he was virtuous and it is appropriate to accord him the same respect accorded to a family member.

讞转谉 讗诐 专讜爪讛 诇拽专讜转 拽专讬讗转 砖诪注 诇讬诇讛 讛专讗砖讜谉 拽讜专讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诇讗 讻诇 讛专讜爪讛 诇讬讟讜诇 讗转 讛砖诐 讬讟讜诇:

With regard to the recitation of Shema on one鈥檚 wedding night, the Sages said that if, despite his exemption, a groom wishes to recite Shema on the first night, he may do so. Rabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputation of a God-fearing person may assume it, and consequently, not everyone who wishes to recite Shema on his wedding night may do so.

讙诪壮 诪讗讬 讟注诪讗 讚专讘谉 (砖诪注讜谉 讘谉) 讙诪诇讬讗诇 拽住讘专 讗谞讬谞讜转 诇讬诇讛 讚专讘谞谉 讚讻转讬讘 讜讗讞专讬转讛 讻讬讜诐 诪专 讜讘诪拽讜诐 讗讬住讟谞讬住 诇讗 讙讝专讜 讘讬讛 专讘谞谉:

GEMARA: With regard to Rabban Gamliel鈥檚 bathing on the first night after the death of his wife, the Gemara asks: What is the reason that Rabban Gamliel did not practice the customs of mourning after his wife died? The Gemara answers: He holds that acute mourning [aninut] is in effect only on the day of the death itself, but acute mourning at night is only by rabbinic law, as it is written: 鈥淎nd I will turn your feasts into mourning, and all your songs into lamentations; I will bring sackcloth upon your loins and baldness upon every head; and I will make you like a mourner for an only child, and the end will be like a bitter day鈥 (Amos 8:10). Therefore, by Torah law one鈥檚 acute mourning is only during the day, like a bitter day, while the acute mourning at night that follows is only rabbinic. And in the case of a delicate person, the Sages did not issue a decree that one should afflict himself during the period of acute mourning.

讜讻砖诪转 讟讘讬 注讘讚讜 讜讻讜壮:

We learned in our mishna that: When his servant, Tavi, died, Rabban Gamliel accepted condolences for him.

转谞讜 专讘谞谉 注讘讚讬诐 讜砖驻讞讜转 讗讬谉 注讜诪讚讬谉 注诇讬讛诐 讘砖讜专讛 讜讗讬谉 讗讜诪专讬诐 注诇讬讛诐 讘专讻转 讗讘诇讬诐 讜转谞讞讜诪讬 讗讘诇讬诐

The Sages taught in a baraita: For slaves and maidservants who die, one does not stand in a row of comforters to console the mourners, and one recites neither the blessing of the mourners nor the consolation of the mourners.

诪注砖讛 讜诪转讛 砖驻讞转讜 砖诇 专讘讬 讗诇讬注讝专 谞讻谞住讜 转诇诪讬讚讬讜 诇谞讞诪讜 讻讬讜谉 砖专讗讛 讗讜转诐 注诇讛 诇注诇讬讬讛 讜注诇讜 讗讞专讬讜 谞讻谞住 诇讗谞驻讬诇讜谉 谞讻谞住讜 讗讞专讬讜 谞讻谞住 诇讟专拽诇讬谉 谞讻谞住讜 讗讞专讬讜 讗诪专 诇讛诐 讻诪讚讜诪讛 讗谞讬 砖讗转诐 谞讻讜讬诐 讘驻讜砖专讬诐 注讻砖讬讜 讗讬 讗转诐 谞讻讜讬诐 讗驻讬诇讜 讘讞诪讬 讞诪讬谉 诇讗 讻讱 砖谞讬转讬 诇讻诐 注讘讚讬诐 讜砖驻讞讜转 讗讬谉 注讜诪讚讬诐 注诇讬讛诐 讘砖讜专讛 讜讗讬谉 讗讜诪专讬诐 注诇讬讛诐 讘专讻转 讗讘诇讬诐 讜诇讗 转谞讞讜诪讬 讗讘诇讬诐 讗诇讗 诪讛 讗讜诪专讬诐 注诇讬讛诐 讻砖诐 砖讗讜诪专讬诐 诇讜 诇讗讚诐 注诇 砖讜专讜 讜注诇 讞诪讜专讜 砖诪转讜 讛诪拽讜诐 讬诪诇讗 诇讱 讞住专讜谞讱 讻讱 讗讜诪专讬诐 诇讜 注诇 注讘讚讜 讜注诇 砖驻讞转讜 讛诪拽讜诐 讬诪诇讗 诇讱 讞住专讜谞讱

An incident is related that when Rabbi Eliezer鈥檚 maidservant died, his students entered to console him. When he saw them approaching he went up to the second floor, and they went up after him. He entered the gatehouse [anpilon], and they entered after him. He entered the banquet hall [teraklin], and they entered after him. Having seen them follow him everywhere, he said to them: It seems to me that you would be burned by lukewarm water, meaning that you could take a hint and when I went up to the second floor, you would understand that I did not wish to receive your consolations. Now I see that you are not even burned by boiling hot water. Did I not teach you the following: For slaves and maidservants who die, one does not stand in a row of comforters to console the mourners, and one neither recites the blessing of the mourners nor does he recite the consolation of the mourners, as the relationship between master and slave is not like a familial relationship? Rather, what does one say about them when they die? Just as we say to a person about his ox or donkey which died: May the Omnipresent replenish your loss, so too do we say for one鈥檚 slave or maidservant who died: May the Omnipresent replenish your loss, as the connection between a master and his slave is only financial in nature.

转谞讬讗 讗讬讚讱 注讘讚讬诐 讜砖驻讞讜转 讗讬谉 诪住驻讬讚讬谉 讗讜转谉 专讘讬 讬讜住讬 讗讜诪专 讗诐 注讘讚 讻砖专 讛讜讗 讗讜诪专讬诐 注诇讬讜 讛讜讬 讗讬砖 讟讜讘 讜谞讗诪谉 讜谞讛谞讛 诪讬讙讬注讜 讗诪专讜 诇讜 讗诐 讻谉 诪讛 讛谞讞转 诇讻砖专讬诐:

It was taught in another baraita: One does not eulogize slaves and maidservants. Rabbi Yosei says: If he was a virtuous servant, one recites over him a eulogy of sorts: Alas, a good and loyal man who enjoyed the fruits of his hard labor. They said to him: If so, what praise have you left for virtuous Jews? A Jewish person would be proud to be eulogized in that manner.

转谞讜 专讘谞谉 讗讬谉 拽讜专讬谉 讗讘讜转 讗诇讗 诇砖诇砖讛 讜讗讬谉 拽讜专讬谉 讗诪讛讜转 讗诇讗 诇讗专讘注

The Sages taught in a baraita: One may only call three people patriarchs, Abraham, Isaac, and Jacob, but not Jacob鈥檚 children. And one may only call four people matriarchs, Sarah, Rebecca, Rachel, and Leah.

讗讘讜转 诪讗讬 讟注诪讗 讗讬诇讬诪讗 诪砖讜诐 讚诇讗 讬讚注讬谞谉 讗讬 诪专讗讜讘谉 拽讗 讗转讬谞谉 讗讬 诪砖诪注讜谉 拽讗 讗转讬谞谉 讗讬 讛讻讬 讗诪讛讜转 谞诪讬 诇讗 讬讚注讬谞谉 讗讬 诪专讞诇 拽讗 讗转讬谞谉 讗讬 诪诇讗讛 拽讗 讗转讬谞谉 讗诇讗 注讚 讛讻讗 讞砖讬讘讬 讟驻讬 诇讗 讞砖讬讘讬

The Gemara asks: What is the reason for this exclusivity with regard to the Patriarchs? If you say that it is because we do not know whether we descend from Reuben or from Simon, so we cannot accurately say our father Reuben, for example, if so, with regard to the Matriarchs as well, we do not know whether we descend from Rachel or from Leah, and we should not call Rachel and Leah matriarchs either. Instead, the reason the sons of Jacob are not called patriarchs is not for that reason, but because until Jacob they are significant enough to be referred to as patriarchs, but beyond Jacob, they are not significant enough to be referred to as patriarchs.

转谞讬讗 讗讬讚讱 注讘讚讬诐 讜砖驻讞讜转 讗讬谉 拽讜专讬谉 讗讜转诐 讗讘讗 驻诇讜谞讬 讜讗诪讗 驻诇讜谞讬转 讜砖诇 专讘谉 讙诪诇讬讗诇 讛讬讜 拽讜专讬诐 讗讜转诐 讗讘讗 驻诇讜谞讬 讜讗诪讗 驻诇讜谞讬转

This serves as an introduction; although older people are often referred to with the honorific: Father so-and-so, it was taught in another baraita: One may not refer to slaves and maidservants as father [abba] so-and-so or mother [imma] so-and-so. But they would call the slaves and maidservants of Rabban Gamliel 鈥渇ather so-and-so鈥 and 鈥渕other so-and-so.鈥

诪注砖讛 诇住转讜专 诪砖讜诐 讚讞砖讬讘讬:

The Gemara asks: Is a story cited in order to contradict the previously stated halakha? The Gemara answers: There is no contradiction; rather, because Rabban Gamliel鈥檚 servants were significant, they were addressed with these honorifics.

讗诪专 专讘讬 讗诇注讝专 诪讗讬 讚讻转讬讘 讻谉 讗讘专讻讱 讘讞讬讬 讘砖诪讱 讗砖讗 讻驻讬 讻谉 讗讘专讻讱 讘讞讬讬 讝讜 拽专讬讗转 砖诪注 讘砖诪讱 讗砖讗 讻驻讬 讝讜 转驻诇讛 讜讗诐 注讜砖讛 讻谉 注诇讬讜 讛讻转讜讘 讗讜诪专 讻诪讜 讞诇讘 讜讚砖谉 转砖讘注 谞驻砖讬 讜诇讗 注讜讚 讗诇讗 砖谞讜讞诇 砖谞讬 注讜诇诪讬诐 讛注讜诇诐 讛讝讛 讜讛注讜诇诐 讛讘讗 砖谞讗诪专 讜砖驻转讬 专谞谞讜转 讬讛诇诇 驻讬:

The Gemara cites an aggadic statement concerning prayer and the recitation of Shema. Rabbi Elazar said: What is the meaning of that which is written: 鈥淪o I will bless You as I live, to Your name I will raise my hands鈥 (Psalms 63:5)? So I will bless You as I live, refers to the recitation of Shema, and to Your name I will raise my hands, refers to the Amida prayer, which is characterized as lifting one鈥檚 hands to God. And if one does so, recites Shema and prays, the verse says about him: 鈥淎s with fat and marrow, my soul will be satisfied鈥 (Psalms 63:6). And not only does he receive this reward, but he inherits two worlds, this world and the World-to-Come, as it is stated: 鈥淲ith lips of joys [renanot], my mouth praises You鈥 (Psalms 63:6). The plural, joys, refers to two joys, that of this world and that of the World-to-Come.

专讘讬 讗诇注讝专 讘转专 讚诪住讬讬诐 爪诇讜转讬讛 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖转砖讻谉 讘驻讜专讬谞讜 讗讛讘讛 讜讗讞讜讛 讜砖诇讜诐 讜专讬注讜转 讜转专讘讛 讙讘讜诇谞讜 讘转诇诪讬讚讬诐 讜转爪诇讬讞 住讜驻谞讜 讗讞专讬转 讜转拽讜讛 讜转砖讬诐 讞诇拽谞讜 讘讙谉 注讚谉 讜转拽谞谞讜 讘讞讘专 讟讜讘 讜讬爪专 讟讜讘 讘注讜诇诪讱 讜谞砖讻讬诐 讜谞诪爪讗 讬讞讜诇 诇讘讘谞讜 诇讬专讗讛 讗转 砖诪讱 讜转讘讗 诇驻谞讬讱 拽讜专转 谞驻砖谞讜 诇讟讜讘讛

The Gemara describes how after Rabbi Elazar concluded his prayer, he said the following additional prayer:
May it be Your will, Lord our God,
to cause to dwell in our lot love and brotherhood, peace and friendship.
And may You make our borders rich in disciples
and cause us to ultimately succeed, that we will have a good end and hope.
And may You set our portion in the Garden of Eden,
and may You establish for us a good companion and a good inclination in Your world.
And may we rise early and find the aspiration of our hearts to fear Your name,
and may the satisfaction of our souls come before You, i.e., may You hear our prayers that we may have spiritual contentment in this world for the best.

专讘讬 讬讜讞谞谉 讘转专 讚诪住讬讬诐 爪诇讜转讬讛 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖转爪讬抓 讘讘砖转谞讜 讜转讘讬讟 讘专注转谞讜 讜转转诇讘砖 讘专讞诪讬讱 讜转转讻住讛 讘注讝讱 讜转转注讟祝 讘讞住讬讚讜转讱 讜转转讗讝专 讘讞谞讬谞讜转讱 讜转讘讗 诇驻谞讬讱 诪讚转 讟讜讘讱 讜注谞讜转谞讜转讱

Similarly, the Gemara recounts that after Rabbi Yo岣nan concluded his prayer, he said the following additional prayer:
May it be Your will, Lord our God,
that You look upon our shame and behold our plight,
that You clothe Yourself in Your mercy,
and cover Yourself with Your might,
that You wrap Yourself in Your loving-kindness,
and gird Yourself with Your grace,
and may Your attributes of goodness and humility come before You.

专讘讬 讝讬专讗 讘转专 讚诪住讬讬诐 爪诇讜转讬讛 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖诇讗 谞讞讟讗 讜诇讗 谞讘讜砖 讜诇讗 谞讻诇诐 诪讗讘讜转讬谞讜

Similarly, after Rabbi Zeira concluded his prayers he said the following additional prayer:
May it be Your will, Lord our God,
that we not sin or shame ourselves,
and that we not disgrace ourselves before our forefathers,
in the sense that our actions should not disgrace the actions of our forefathers.

专讘讬 讞讬讬讗 讘转专 讚诪爪诇讬 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖转讛讗 转讜专转讱 讗讜诪谞讜转谞讜 讜讗诇 讬讚讜讛 诇讘谞讜 讜讗诇 讬讞砖讻讜 注讬谞讬谞讜

After Rabbi 岣yya prayed he said the following:
May it be Your will, Lord our God,
that Your Torah should be our vocation,
and may our heart not become faint nor our eyes dim.

专讘 讘转专 爪诇讜转讬讛 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖转转谉 诇谞讜 讞讬讬诐 讗专讜讻讬诐 讞讬讬诐 砖诇 砖诇讜诐 讞讬讬诐 砖诇 讟讜讘讛 讞讬讬诐 砖诇 讘专讻讛 讞讬讬诐 砖诇 驻专谞住讛 讞讬讬诐 砖诇 讞诇讜抓 注爪诪讜转 讞讬讬诐 砖讬砖 讘讛诐 讬专讗转 讞讟讗 讞讬讬诐 砖讗讬谉 讘讛诐 讘讜砖讛 讜讻诇讬诪讛 讞讬讬诐 砖诇 注讜砖专 讜讻讘讜讚 讞讬讬诐 砖转讛讗 讘谞讜 讗讛讘转 转讜专讛 讜讬专讗转 砖诪讬诐 讞讬讬诐 砖转诪诇讗 诇谞讜 讗转 讻诇 诪砖讗诇讜转 诇讘谞讜 诇讟讜讘讛

After his prayer, Rav said the following:
May it be Your will, Lord our God,
that You grant us long life, a life of peace,
a life of goodness, a life of blessing,
a life of sustenance, a life of freedom of movement from place to place, where we are not tied to one place,
a life of dread of sin, a life without shame and disgrace,
a life of wealth and honor,
a life in which we have love of Torah and reverence for Heaven,
a life in which You fulfill all the desires of our heart for good.

专讘讬 讘转专 爪诇讜转讬讛 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 讜讗诇讛讬 讗讘讜转讬谞讜 砖转爪讬诇谞讜 诪注讝讬 驻谞讬诐 讜诪注讝讜转 驻谞讬诐 诪讗讚诐 专注 讜诪驻讙注 专注 诪讬爪专 专注 诪讞讘专 专注 诪砖讻谉 专注 讜诪砖讟谉 讛诪砖讞讬转 讜诪讚讬谉 拽砖讛 讜诪讘注诇 讚讬谉 拽砖讛 讘讬谉 砖讛讜讗 讘谉 讘专讬转 讘讬谉 砖讗讬谞讜 讘谉 讘专讬转

After his prayer, Rabbi Yehuda HaNasi said the following:
May it be Your will, Lord our God, and God of our forefathers,
that You save us from the arrogant and from arrogance in general,
from a bad man, from a bad mishap,
from an evil instinct, from a bad companion,
from a bad neighbor, from the destructive Satan,
from a harsh trial and from a harsh opponent,
whether he is a member of the covenant, a Jew,
or whether he is not a member of the covenant.

讜讗祝 注诇 讙讘 讚拽讬讬诪讬 拽爪讜爪讬 注诇讬讛 讚专讘讬

And the Gemara notes that Rabbi Yehuda HaNasi would recite this prayer every day despite the fact that royal officers stood watch over Rabbi Yehuda HaNasi for his protection; nevertheless, he prayed to avoid conflict or hindrance resulting from arrogance.

专讘 住驻专讗 讘转专 爪诇讜转讬讛 讗诪专 讛讻讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖转砖讬诐 砖诇讜诐

After his prayer, Rav Safra said the following:
May it be Your will, Lord our God, that You establish peace

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