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

May 26, 2022 | ื›ืดื” ื‘ืื™ื™ืจ ืชืฉืคืดื‘ | TODAY'S DAF: Yevamot 80

Today's Daf Yomi

February 1, 2020 | ื•ืณ ื‘ืฉื‘ื˜ ืชืฉืดืค

  • This monthโ€™s learning is sponsored by Yad Binyamin ladies for the refuah shleima of Asher ben Devorah Fayga.

    This month's learning is sponsored by Bracha Rutner in loving memory of her mother, Anna Rutner, Sarah bat Yom Tov and Rachel, on her 5th yahrzeit.

  • This month's shiurim are sponsored by Leora & Jonathan Kukin and Cynthia & Abe Steinberger in honor of Rella Feldman and Curtiss Pulitzer.

Berakhot 29

When was the blessing against the Saducees instituted – by who and why? Once Shimon HaKatan was davening and forgot the words for that plessing and they waited for him a few hours – why didn’t they remove him from being the chazan? Why weren’t they concerned maybe he was a Saducee? Can good people turn bad? Where can we find references in the texts to the number of blessings in different shmone esrehs? What is the shortened version on shmone esreh that Rabbi Yehoshua says one can say? Are there days where one can’t use the shortened version? Why? What does Rabbi Eliezer mean when he discourages people from making their prayer “set”? One who is in a dangerous place can say a short prayer instead of shmone esreh. What is that? One who goes on a journey shoudl say a prayer. What is the text?

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

ื•ื”ืฉืงื™ืฃ ื‘ื” ืฉืชื™ื ื•ืฉืœืฉ ืฉืขื•ืช ื•ืœื ื”ืขืœื•ื”ื•

and scrutinized it, in an attempt to remember the blessing for two or three hours, and they did not remove him from serving as prayer leader.

ืืžืื™ ืœื ื”ืขืœื•ื”ื• ื•ื”ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ื˜ืขื” ื‘ื›ืœ ื”ื‘ืจื›ื•ืช ื›ืœืŸ ืื™ืŸ ืžืขืœื™ืŸ ืื•ืชื• ื‘ื‘ืจื›ืช ื”ืžื™ื ื™ื ืžืขืœื™ืŸ ืื•ืชื• ื—ื™ื™ืฉื™ื ืŸ ืฉืžื ืžื™ืŸ ื”ื•ื

The Gemara asks: Why did they not remove him? Didnโ€™t Rav Yehuda say that Rav said: One who was serving as the prayer leader before the congregation and erred in reciting any of the blessings, they do not remove him from serving as the prayer leader. However, one who erred while reciting the blessing of the heretics they remove him, as we suspect that perhaps he is a heretic and intentionally omitted the blessing to avoid cursing himself. Why, then, did they not remove Shmuel HaKatan?

ืฉืื ื™ ืฉืžื•ืืœ ื”ืงื˜ืŸ ื“ืื™ื”ื• ืชืงื ื”

The Gemara answers: Shmuel HaKatan is different because he instituted this blessing and there is no suspicion of him.

ื•ื ื™ื—ื•ืฉ ื“ืœืžื ื”ื“ืจ ื‘ื™ื” ืืžืจ ืื‘ื™ื™ ื’ืžื™ืจื™ ื˜ื‘ื ืœื ื”ื•ื™ ื‘ื™ืฉื

The Gemara continues: Let us suspect that perhaps he reconsidered and, although he had been righteous, he had a change of heart? Abaye said: We learned through tradition that a good person does not become wicked.

ื•ืœื ื•ื”ื›ืชื™ื‘ ื•ื‘ืฉื•ื‘ ืฆื“ื™ืง ืžืฆื“ืงืชื• ื•ืขืฉื” ืขื•ืœ ื”ื”ื•ื ืจืฉืข ืžืขื™ืงืจื• ืื‘ืœ ืฆื“ื™ืง ืžืขื™ืงืจื• ืœื

The Gemara challenges this: And does he not become wicked? Isnโ€™t it explicitly written: โ€œAnd when the righteous one returns from his righteousness and does wicked like all of the abominations that the wicked one has done, will he live? All of the righteous deeds that he has done will not be remembered given the treachery that he has carried out, and in his sin that he has transgressed, for these he shall dieโ€ (Ezekiel 18:24)? Abaye responds: That verse refers to a righteous individual who was initially wicked and repented, but ultimately returned to his evil ways. However, one who is initially righteous does not become wicked.

ื•ืœื ื•ื”ื ืชื ืŸ ืืœ ืชืืžื™ืŸ ื‘ืขืฆืžืš ืขื“ ื™ื•ื ืžื•ืชืš ืฉื”ืจื™ ื™ื•ื—ื ืŸ ื›ื”ืŸ ื’ื“ื•ืœ ืฉืžืฉ ื‘ื›ื”ื•ื ื” ื’ื“ื•ืœื” ืฉืžื ื™ื ืฉื ื” ื•ืœื‘ืกื•ืฃ ื ืขืฉื” ืฆื“ื•ืงื™

The Gemara asks: And does he not become wicked? Didnโ€™t we learn in a mishna: Do not be sure of yourself until the day you die, as Yoแธฅanan the High Priest served in the High Priesthood for eighty years and ultimately became a Sadducee. Even one who is outstanding in his righteousness can become a heretic.

ืืžืจ ืื‘ื™ื™ ื”ื•ื ื™ื ืื™ ื”ื•ื ื™ื•ื—ื ืŸ ืจื‘ื ืืžืจ ื™ื ืื™ ืœื—ื•ื“ ื•ื™ื•ื—ื ืŸ ืœื—ื•ื“ ื™ื ืื™ ืจืฉืข ืžืขื™ืงืจื• ื•ื™ื•ื—ื ืŸ ืฆื“ื™ืง ืžืขื™ืงืจื• ื”ื ื™ื—ื ืœืื‘ื™ื™ ืืœื ืœืจื‘ื ืงืฉื™ื

Abaye responded: He is Yannai he is Yoแธฅanan. In other words, from its inception, the entire Hasmonean dynasty had the same positive attitude toward the Sadducees, and there was no distinction between Yoแธฅanan Hyrcanus and Alexander Yannai. Yoแธฅanan the High Priest had Sadducee leanings from the outset. Rava said: Yannai is distinct and Yoแธฅanan is distinct. They did not share the same position in this regard. Yannai was wicked from the outset and Yoแธฅanan was righteous from the outset. If so, it works out well according to Abayeโ€™s opinion; however, according to Ravaโ€™s opinion, it is difficult. How could Yoแธฅanan, a righteous individual, have changed and turned wicked?

ืืžืจ ืœืš ืจื‘ื ืฆื“ื™ืง ืžืขื™ืงืจื• ื ืžื™ ื“ืœืžื ื”ื“ืจ ื‘ื™ื” ืื™ ื”ื›ื™ ืืžืื™ ืœื ืืกืงื•ื”ื•

The Gemara responds: Rava could have said to you: There is also room for concern that one who is righteous from the outset will perhaps reconsider and turn wicked, as was the case with Yoแธฅanan the High Priest. If so, the original question is difficult: Why did they not remove Shmuel HaKatan from serving as the prayer leader?

ืฉืื ื™ ืฉืžื•ืืœ ื”ืงื˜ืŸ ื“ืืชื—ื™ืœ ื‘ื” ื“ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ื•ืื™ืชื™ืžื ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืœื•ื™ ืœื ืฉื ื• ืืœื ืฉืœื ื”ืชื—ื™ืœ ื‘ื” ืื‘ืœ ื”ืชื—ื™ืœ ื‘ื” ื’ื•ืžืจื”:

The Gemara answers: The case of Shmuel HaKatan is different, as he began reciting the blessing of the heretics and while reciting it he became confused and forgot the end of the blessing. Consequently, he was not suspected of heretical leanings. Indeed, Rav Yehuda said that Rav, and some say that Rabbi Yehoshua ben Levi, said: They only taught that one who errs while reciting the blessing of the heretics is removed in a case where he did not begin reciting it. But if he began reciting it, then we allow him to collect his thoughts and finish reciting it.

ื”ื ื™ ืฉื‘ืข ื“ืฉื‘ืชื ื›ื ื’ื“ ืžื™ ืืžืจ ืจื‘ื™ ื—ืœืคืชื ื‘ืŸ ืฉืื•ืœ ื›ื ื’ื“ ืฉื‘ืขื” ืงื•ืœื•ืช ืฉืืžืจ ื“ื•ื“ ืขืœ ื”ืžื™ื

To this point, the Gemara discussed allusions to the nineteen blessings that constitute the weekday Amida prayer. The Gemara asks: Corresponding to what were these seven blessings of the Shabbat Amida prayer instituted? The Gemara answers: Rabbi แธคalafta ben Shaul said: Corresponding to the seven โ€œvoicesโ€ which David mentioned on the waters; in other words, the seven times that โ€œthe voice of Godโ€ is mentioned in Psalms 29, which served as the source for the weekday prayer.

ื”ื ื™ ืชืฉืข ื“ืจืืฉ ื”ืฉื ื” ื›ื ื’ื“ ืžื™ ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื“ืžืŸ ืงืจื˜ื™ื’ื ื™ืŸ ื›ื ื’ื“ ืชืฉืขื” ืื–ื›ืจื•ืช ืฉืืžืจื” ื—ื ื” ื‘ืชืคืœืชื” ื“ืืžืจ ืžืจ ื‘ืจืืฉ ื”ืฉื ื” ื ืคืงื“ื” ืฉืจื” ืจื—ืœ ื•ื—ื ื”

The Gemara asks further: Corresponding to what were these nine blessings of the Rosh HaShana additional prayer instituted? Rabbi Yitzแธฅak of Kartignin said: They correspond to the nine mentions of Godโ€™s name that Hannah said in her prayer (I Samuel 2:10). The connection between Hannahโ€™s prayer and Rosh HaShana is based on what the Master said: On Rosh HaShana, Sarah, Rachel, and Hannah were remembered and the divine decree that they would conceive their sons was issued.

ื”ื ื™ ืขืฉืจื™ื ื•ืืจื‘ืข ื“ืชืขื ื™ืชื ื›ื ื’ื“ ืžื™ ืืžืจ ืจื‘ื™ ื—ืœื‘ื• ื›ื ื’ื“ ืขืฉืจื™ื ื•ืืจื‘ืข ืจื ื ื•ืช ืฉืืžืจ ืฉืœืžื” ื‘ืฉืขื” ืฉื”ื›ื ื™ืก ืืจื•ืŸ ืœื‘ื™ืช ืงื“ืฉื™ ื”ืงื“ืฉื™ื ืื™ ื”ื›ื™ ื›ืœ ื™ื•ืžื ื ืžื™ ื ืžืจื™ื ื”ื• ืื™ืžืช ืืžืจื™ื ื”ื• ืฉืœืžื” ื‘ื™ื•ืžื ื“ืจื—ืžื™ ืื ืŸ ื ืžื™ ื‘ื™ื•ืžื ื“ืจื—ืžื™ ืืžืจื™ ืœื”ื•:

The Gemara continues: Corresponding to what were these twenty-four blessings of the Amida prayer of the fast days instituted? Rabbi แธคelbo said: They correspond to the twenty-four โ€œsongsโ€ that Solomon said when he brought the ark into the Holy of Holies during the dedication of the Temple, as there are twenty-four expressions of song, prayer, and supplication there (I Kings 8). The Gemara asks: If so, then let us say these twenty-four blessing every day. The Gemara answers: When did Solomon say them? On a day of supplication for mercy. We, too, say them on a day of supplication for mercy.

ืจื‘ื™ ื™ื”ื•ืฉืข ืื•ืžืจ ืžืขื™ืŸ ืฉืžื ื” ืขืฉืจื”: ืžืื™ ืžืขื™ืŸ ืฉืžื•ื ื” ืขืฉืจื” ืจื‘ ืืžืจ ืžืขื™ืŸ ื›ืœ ื‘ืจื›ื” ื•ื‘ืจื›ื” ื•ืฉืžื•ืืœ ืืžืจ ื”ื‘ื™ื ื ื• ื”ืณ ืืœื”ื™ื ื• ืœื“ืขืช ื“ืจื›ื™ืš ื•ืžื•ืœ ืืช ืœื‘ื‘ื ื• ืœื™ืจืืชืš ื•ืชืกืœื— ืœื ื• ืœื”ื™ื•ืช ื’ืื•ืœื™ื ื•ืจื—ืงื ื• ืžืžื›ืื•ื‘ื™ื ื• ื•ื“ืฉื ื ื• ื‘ื ืื•ืช ืืจืฆืš ื•ื ืคื•ืฆื•ืชื™ื ื• ืžืืจื‘ืข ืชืงื‘ืฅ ื•ื”ืชื•ืขื™ื ืขืœ ื“ืขืชืš ื™ืฉืคื˜ื• ื•ืขืœ ื”ืจืฉืขื™ื ืชื ื™ืฃ ื™ื“ื™ืš ื•ื™ืฉืžื—ื• ืฆื“ื™ืงื™ื ื‘ื‘ื ื™ืŸ ืขื™ืจืš ื•ื‘ืชืงื•ืŸ ื”ื™ื›ืœืš ื•ื‘ืฆืžื™ื—ืช ืงืจืŸ ืœื“ื•ื“ ืขื‘ื“ืš ื•ื‘ืขืจื™ื›ืช ื ืจ ืœื‘ืŸ ื™ืฉื™ ืžืฉื™ื—ืš ื˜ืจื ื ืงืจื ืืชื” ืชืขื ื” ื‘ืจื•ืš ืืชื” ื”ืณ ืฉื•ืžืข ืชืคืœื”

We learned in the mishna that Rabbi Yehoshua says that each day one recites an abridged version of the prayer of eighteen blessings. The Gemara asks: What is the abridged version of the prayer of eighteen blessings? There are different opinions. Rav said: One recites an abridged version of each and every blessing. Shmuel said: An abridged version of the prayer of eighteen blessings refers to a blessing composed specifically to be recited in place of the thirteen middle blessings. It contains references to each of the thirteen middle blessings. The formula for that blessing is: Grant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scattered people from the four corners of the earth, and those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Yishai. Before we call, may You answer. Blessed are You, Lord, Who listens to prayer.โ€

ืœื™ื™ื˜ ืขืœื” ืื‘ื™ื™ ืืžืืŸ ื“ืžืฆืœื™ ื”ื‘ื™ื ื ื•

Although Shmuel mentioned this abridged prayer, Abaye would curse anyone who recited the prayer: Grant us understanding, as he held that one may recite it only in exigent circumstances (Rabbi แธคananel, Meโ€™iri).

ืืžืจ ืจื‘ ื ื—ืžืŸ ืืžืจ ืฉืžื•ืืœ ื›ืœ ื”ืฉื ื” ื›ื•ืœื” ืžืชืคืœืœ ืื“ื ื”ื‘ื™ื ื ื• ื—ื•ืฅ ืžืžื•ืฆืื™ ืฉื‘ืช ื•ืžืžื•ืฆืื™ ื™ืžื™ื ื˜ื•ื‘ื™ื ืžืคื ื™ ืฉืฆืจื™ืš ืœื•ืžืจ ื”ื‘ื“ืœื” ื‘ื—ื•ื ืŸ ื”ื“ืขืช

The Gemara further restricts the occasions when one may recite the abridged prayer. Rav Naแธฅman said that Shmuel said: One may recite: Grant us understanding throughout the entire year, except for in the evening prayer at the conclusion of Shabbat and at the conclusion of Festivals, because he must recite the prayer of distinction [havdala] in the blessing: Who graciously grants knowledge.

ืžืชืงื™ืฃ ืœื” ืจื‘ื” ื‘ืจ ืฉืžื•ืืœ ื•ื ื™ืžืจื” ื‘ืจื›ื” ืจื‘ื™ืขื™ืช ื‘ืคื ื™ ืขืฆืžื” ืžื™ ืœื ืชื ืŸ ืจื‘ื™ ืขืงื™ื‘ื ืื•ืžืจ ืื•ืžืจื” ื‘ืจื›ื” ืจื‘ื™ืขื™ืช ื‘ืคื ื™ ืขืฆืžื” ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ื‘ื”ื•ื“ืื”

Rabba bar Shmuel strongly objects to this: After reciting the three initial blessings, let us say havdala as an independent fourth blessing, and afterwards recite the prayer of Grant us understanding. This is feasible. Didnโ€™t we learn in a mishna that Rabbi Akiva says: He says havdala as an independent fourth blessing? Rabbi Eliezer says: He says havdala in the blessing of thanksgiving.

ืื˜ื• ื›ืœ ื”ืฉื ื” ื›ื•ืœื” ืžื™ ืขื‘ื“ื™ื ืŸ ื›ืจื‘ื™ ืขืงื™ื‘ื ื“ื”ืฉืชื ื ืžื™ ื ืขื‘ื™ื“ ื›ืœ ื”ืฉื ื” ื›ื•ืœื” ืžืื™ ื˜ืขืžื ืœื ืขื‘ื“ื™ื ืŸ ื›ืจื‘ื™ ืขืงื™ื‘ื ืชืžื ื™ ืกืจื™ ืชืงื•ืŸ ืชืฉืกืจื™ ืœื ืชืงื•ืŸ ื”ื›ื ื ืžื™ ืฉื‘ืข ืชืงื•ืŸ ืชืžื ื™ ืœื ืชืงื•ืŸ

The Gemara responds: Do we practice in accordance with the opinion of Rabbi Akiva throughout the entire year regarding this issue, that we will also practice this way now? Throughout the entire year, what is the reason that we do not practice in accordance with the opinion of Rabbi Akiva? Because they instituted eighteen blessings, they did not institute nineteen. Here too, they instituted seven blessings, they did not institute eight. Therefore, the possibility to recite havdala as an independent fourth blessing is rejected.

ืžืชืงื™ืฃ ืœื” ืžืจ ื–ื•ื˜ืจื ื•ื ื›ืœืœื” ืžื›ืœืœ ื”ื‘ื™ื ื ื• ื”ืณ ืืœื”ื™ื ื• ื”ืžื‘ื“ื™ืœ ื‘ื™ืŸ ืงื“ืฉ ืœื—ื•ืœ ืงืฉื™ื:

Mar Zutra strongly objects to this: Let us include havdala in the framework of the abridged blessing: Grant us understanding, Lord our God, Who distinguishes between sacred and profane. No response was offered to this objection, and it remains difficult.

ืืžืจ ืจื‘ ื‘ื™ื‘ื™ ื‘ืจ ืื‘ื™ื™ ื›ืœ ื”ืฉื ื” ื›ื•ืœื” ืžืชืคืœืœ ืื“ื ื”ื‘ื™ื ื ื• ื—ื•ืฅ ืžื™ืžื•ืช ื”ื’ืฉืžื™ื ืžืคื ื™ ืฉืฆืจื™ืš ืœื•ืžืจ ืฉืืœื” ื‘ื‘ืจื›ืช ื”ืฉื ื™ื ืžืชืงื™ืฃ ืœื” ืžืจ ื–ื•ื˜ืจื ื•ื ื›ืœืœื” ืžื›ืœืœ ื•ื“ืฉื ื ื• ื‘ื ืื•ืช ืืจืฆืš ื•ืชืŸ ื˜ืœ ื•ืžื˜ืจ

Rav Beivai bar Abaye said: There is an additional restriction that applies to the abridged prayer. One may recite Grant us understanding throughout the entire year, except during the rainy season, because he must recite the request for rain in the blessing of the years. Mar Zutra strongly objects to this: Let us include the request for rain in the framework of the abridged blessing: And satisfy us with the pastures of Your land, and grant dew and rain.

ืืชื™ ืœืื˜ืจื•ื“ื™ ืื™ ื”ื›ื™ ื”ื‘ื“ืœื” ื‘ื—ื•ื ืŸ ื”ื“ืขืช ื ืžื™ ืืชื™ ืœืื˜ืจื•ื“ื™

The Gemara responds: That is unfeasible, as he will become confused by introducing a new element to the standard formula of the blessing. The Gemara asks: If so, by introducing havdala in the framework of the abridged blessing in the section alluding to the blessing, Who graciously grants knowledge, he will also become confused. Why did the Gemara fail to respond to Mar Zutraโ€™s strong objection with regard to havdala in that manner?

ืืžืจื™ ื”ืชื ื›ื™ื•ืŸ ื“ืืชื™ื ื‘ืชื—ืœืช ืฆืœื•ืชื ืœื ืžื˜ืจื™ื“ ื”ื›ื ื›ื™ื•ืŸ ื“ืืชื™ื ื‘ืืžืฆืข ืฆืœื•ืชื ืžื˜ืจื™ื“

The Gemara answers: They say that these cases are different: There, regarding havdala, since the introduction of the new element comes at the beginning of the prayer, he will not become confused. Here, since the request for rain comes in the middle of the prayer, he will become confused.

ืžืชืงื™ืฃ ืœื” ืจื‘ ืืฉื™ ื•ื ื™ืžืจื” ื‘ืฉื•ืžืข ืชืคืœื” ื“ืืžืจ ืจื‘ื™ ืชื ื—ื•ื ืืžืจ ืจื‘ ืืกื™ ื˜ืขื” ื•ืœื ื”ื–ื›ื™ืจ ื’ื‘ื•ืจื•ืช ื’ืฉืžื™ื ื‘ืชื—ื™ื™ืช ื”ืžืชื™ื ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืฉืืœื” ื‘ื‘ืจื›ืช ื”ืฉื ื™ื ืื™ืŸ ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืžืคื ื™ ืฉื™ื›ื•ืœ ืœืื•ืžืจื” ื‘ืฉื•ืžืข ืชืคืœื” ื•ื”ื‘ื“ืœื” ื‘ื—ื•ื ืŸ ื”ื“ืขืช ืื™ืŸ ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืžืคื ื™ ืฉื™ื›ื•ืœ ืœืื•ืžืจื” ืขืœ ื”ื›ื•ืก ื˜ืขื” ืฉืื ื™:

Rav Ashi strongly objects to this: If so, let us say the request for rain in the framework of the abridged blessing in the section alluding to the blessing Who listens to prayer. As Rabbi Tanแธฅum said that Rav Asi said: One who erred and did not mention the might of the rains in the blessing on the revival of the dead, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we do not require him to return to the beginning of the prayer and repeat it because he can recite it in the blessing Who listens to prayer. And one who erred and failed to recite havdala in the blessing Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine. One can ask for rain in the blessing Who listens to prayer, and, consequently, can introduce it at the end of the abridged blessing without becoming confused. The Gemara responds: One who erred is different, and only then does he have the option to ask for rain in the blessing Who listens to prayer. Ab initio, the request for rain may not be inserted there.

ื’ื•ืคื ืืžืจ ืจื‘ื™ ืชื ื—ื•ื ืืžืจ ืจื‘ ืืกื™ ื˜ืขื” ื•ืœื ื”ื–ื›ื™ืจ ื’ื‘ื•ืจื•ืช ื’ืฉืžื™ื ื‘ืชื—ื™ื™ืช ื”ืžืชื™ื ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืฉืืœื” ื‘ื‘ืจื›ืช ื”ืฉื ื™ื ืื™ืŸ ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืžืคื ื™ ืฉื™ื›ื•ืœ ืœืื•ืžืจื” ื‘ืฉื•ืžืข ืชืคืœื” ื•ื”ื‘ื“ืœื” ื‘ื—ื•ื ืŸ ื”ื“ืขืช ืื™ืŸ ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืžืคื ื™ ืฉื™ื›ื•ืœ ืœืื•ืžืจื” ืขืœ ื”ื›ื•ืก

The statement that Rabbi Tanแธฅum said that Rav Asi said was incidental to the previous discussion. The Gemara attempts to understand the matter itself. Rabbi Tanแธฅum said that Rav Asi said: One who erred and did not mention the might of the rains in the blessing on the revival of the dead, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite the request for rain in the blessing of the years, we do not require him to return to the beginning of the prayer and repeat it because he can recite it in the blessing Who listens to prayer. And one who erred and failed to recite havdala in the blessing Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine.

ืžื™ืชื™ื‘ื™ ื˜ืขื” ื•ืœื ื”ื–ื›ื™ืจ ื’ื‘ื•ืจื•ืช ื’ืฉืžื™ื ื‘ืชื—ื™ื™ืช ื”ืžืชื™ื ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืฉืืœื” ื‘ื‘ืจื›ืช ื”ืฉื ื™ื ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ื•ื”ื‘ื“ืœื” ื‘ื—ื•ื ืŸ ื”ื“ืขืช ืื™ืŸ ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืžืคื ื™ ืฉื™ื›ื•ืœ ืœืื•ืžืจื” ืขืœ ื”ื›ื•ืก

The Gemara raised an objection based on what was taught in the Tosefta: One who erred and did not mention the might of the rains in the blessing on the revival of the dead, we require him to return to the beginning of the prayer and repeat it. One who erred and failed to recite the request for rain in the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine. The Tosefta contradicts the statement of Rabbi Tanแธฅum with regard to one who erred and failed to recite the request for rain in the blessing of the years.

ืœื ืงืฉื™ื ื”ื ื‘ื™ื—ื™ื“ ื”ื ื‘ืฆื‘ื•ืจ

The Gemara responds: This is not difficult. This case, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying as an individual. While that case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying as part of a congregation.

ื‘ืฆื‘ื•ืจ ืžืื™ ื˜ืขืžื ืœื ืžืฉื•ื ื“ืฉืžืขื” ืžืฉืœื™ื— ืฆื‘ื•ืจ ืื™ ื”ื›ื™ ื”ืื™ ืžืคื ื™ ืฉื™ื›ื•ืœ ืœืื•ืžืจื” ื‘ืฉื•ืžืข ืชืคื™ืœื” ืžืคื ื™ ืฉืฉื•ืžืข ืžืฉืœื™ื— ืฆื™ื‘ื•ืจ ืžื™ื‘ืขื™ ืœื™ื”

The Gemara raises a difficulty: When praying as part of a congregation, what is the reason that he need not need return to the beginning of the prayer and repeat it? Because he can fulfill his obligation when he hears it from the communal prayer leader in the repetition of the Amida prayer. If so, Rabbi Tanแธฅumโ€™s formulation is imprecise. That which he said that he need not return to the beginning of the prayer and repeat it because he can recite it in the blessing: Who listens to prayer, should have been: Because he hears it from the communal prayer leader. This proves that the attempt to rebuff the challenge from the Tosefta to Rabbi Tanแธฅum was incorrect.

ืืœื ืื™ื“ื™ ื•ืื™ื“ื™ ื‘ื™ื—ื™ื“ ื•ืœื ืงืฉื™ื ื”ื ื“ืื“ื›ืจ ืงื•ื“ื ืฉื•ืžืข ืชืคืœื”

Rather, both this statement of Rabbi Tanแธฅum and that statement in the Tosefta refer to one praying as an individual, and it is, nevertheless, not difficult. This case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a case where he recalls his error before he reaches the blessing: Who listens to prayer, in which case he can ask for rain in that blessing.

ื”ื ื“ืื“ื›ืจ ื‘ืชืจ ืฉื•ืžืข ืชืคืœื”:

This case, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he recalls his error after he reaches the blessing: Who listens to prayer, in which case the option of asking for rain in that blessing no longer exists and he must return to the beginning of the prayer.

ืืžืจ ืจื‘ื™ ืชื ื—ื•ื ืืžืจ ืจื‘ ืืกื™ ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืœื•ื™ ื˜ืขื” ื•ืœื ื”ื–ื›ื™ืจ ืฉืœ ืจืืฉ ื—ื“ืฉ ื‘ืขื‘ื•ื“ื” ื—ื•ื–ืจ ืœืขื‘ื•ื“ื” ื ื–ื›ืจ ื‘ื”ื•ื“ืื” ื—ื•ื–ืจ ืœืขื‘ื•ื“ื” ื‘ืฉื™ื ืฉืœื•ื ื—ื•ื–ืจ ืœืขื‘ื•ื“ื” ื•ืื ืกื™ื™ื ื—ื•ื–ืจ ืœืจืืฉ

On a similar note, the Gemara cites an additional statement of Rabbi Tanแธฅum. Rabbi Tanแธฅum said that Rav Asi said that Rabbi Yehoshua ben Levi said: One who erred and did not mention the New Moon, the addition: May there rise and come [yaโ€™aleh veyavo] in the blessing of Temple service, the seventeenth blessing in the Amida prayer, he returns to the blessing of Temple service. So too, if he remembers during the blessing of thanksgiving, he returns to the blessing of Temple service. If he remembers in the blessing: Grant peace, he returns to the blessing of Temple service. If he remembers after he completed the Amida prayer, he returns to the beginning of the prayer.

ืืžืจ ืจื‘ ืคืคื ื‘ืจื™ื” ื“ืจื‘ ืื—ื ื‘ืจ ืื“ื ื”ื ื“ืืžืจืŸ ืกื™ื™ื ื—ื•ื–ืจ ืœืจืืฉ ืœื ืืžืจืŸ ืืœื ืฉืขืงืจ ืจื’ืœื™ื• ืื‘ืœ ืœื ืขืงืจ ืจื’ืœื™ื• ื—ื•ื–ืจ ืœืขื‘ื•ื“ื”

Rav Pappa son of Rav Aแธฅa bar Adda said: That which we said that if he already finished the Amida prayer he returns to the beginning, we only said that in a case where he already moved his feet from where he stood in prayer. However, if he did not yet move his feet, he need only return to the blessing of Temple service, and include the addition for the New Moon therein.

ืืžืจ ืœื™ื” ืžื ื ืœืš ื”ื ืืžืจ ืœื™ื” ืžืื‘ื ืžืจื™ ืฉืžื™ืข ืœื™ ื•ืื‘ื ืžืจื™ ืžืจื‘

He said to him: From where do you derive this halakha? He said to him: My father my teacher told it to me and my father my teacher heard it from Rav.

ืืžืจ ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ื”ื ื“ืืžืจืŸ ืขืงืจ ืจื’ืœื™ื• ื—ื•ื–ืจ ืœืจืืฉ ืœื ืืžืจืŸ ืืœื ืฉืื™ื ื• ืจื’ื™ืœ ืœื•ืžืจ ืชื—ื ื•ื ื™ื ืื—ืจ ืชืคืœืชื• ืื‘ืœ ืจื’ื™ืœ ืœื•ืžืจ ืชื—ื ื•ื ื™ื ืื—ืจ ืชืคืœืชื• ื—ื•ื–ืจ ืœืขื‘ื•ื“ื”

On a similar note, Rav Naแธฅman bar Yitzแธฅak said: That which we said that if he already moved his feet he returns to the beginning, we only said that in a case where he is unaccustomed to reciting additional supplications after his prayer. However, if he is accustomed to reciting supplications after his prayer, and while reciting them he remembers that he omitted mention of the New Moon from his prayer, he need only return to the blessing of Temple service, and he includes the addition for the New Moon therein.

ืื™ื›ื ื“ืืžืจื™ ืืžืจ ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ื”ื ื“ืืžืจืŸ ื›ื™ ืœื ืขืงืจ ืจื’ืœื™ื• ื—ื•ื–ืจ ืœืขื‘ื•ื“ื” ืœื ืืžืจืŸ ืืœื ืฉืจื’ื™ืœ ืœื•ืžืจ ืชื—ื ื•ื ื™ื ืื—ืจ ืชืคืœืชื• ืื‘ืœ ืื ืื™ื ื• ืจื’ื™ืœ ืœื•ืžืจ ืชื—ื ื•ื ื™ื ืื—ืจ ืชืคืœืชื• ื—ื•ื–ืจ ืœืจืืฉ:

Some say, Rav Naแธฅman bar Yitzแธฅak said: That which we said that if he did not yet move his feet, he need only return to the blessing of Temple service, we only said that in a case where he is accustomed to reciting additional supplications after his prayer. However, if he is unaccustomed to reciting supplications after his prayer, he must return to the beginning of the prayer, as it is considered as if he already completed it.

ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ื›ืœ ื”ืขื•ืฉื” ืชืคืœืชื• ืงื‘ืข ื•ื›ื•ืณ: ืžืื™ ืงื‘ืข ืืžืจ ืจื‘ื™ ื™ืขืงื‘ ื‘ืจ ืื™ื“ื™ ืืžืจ ืจื‘ื™ ืื•ืฉืขื™ื ื›ืœ ืฉืชืคืœืชื• ื“ื•ืžื” ืขืœื™ื• ื›ืžืฉื•ื™ ื•ืจื‘ื ืŸ ืืžืจื™ ื›ืœ ืžื™ ืฉืื™ื ื• ืื•ืžืจื” ื‘ืœืฉื•ืŸ ืชื—ื ื•ื ื™ื ืจื‘ื” ื•ืจื‘ ื™ื•ืกืฃ ื“ืืžืจื™ ืชืจื•ื™ื™ื”ื• ื›ืœ ืฉืื™ื ื• ื™ื›ื•ืœ ืœื—ื“ืฉ ื‘ื” ื“ื‘ืจ

We learned in the mishna that Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication. The Gemara asks: What is the meaning of fixed in this context? Rabbi Yaโ€™akov bar Idi said that Rabbi Oshaya said: It means anyone for whom his prayer is like a burden upon him, from which he seeks to be quickly unburdened. The Rabbis say: This refers to anyone who does not recite prayer in the language of supplication, but as a standardized recitation without emotion. Rabba and Rav Yosef both said: It refers to anyone unable to introduce a novel element, i.e., something personal reflecting his personal needs, to his prayer, and only recites the standard formula.

ืืžืจ ืจื‘ื™ ื–ื™ืจื ืื ื ื™ื›ื™ืœื ื ืœื—ื“ื•ืฉื™ ื‘ื” ืžื™ืœืชื ื•ืžืกืชืคื™ื ื ื“ืœืžื ืžื˜ืจื™ื“ื ื

Rabbi Zeira said: I could introduce a novel element in every prayer, but I am afraid that perhaps I will become confused. Consequently, there is no room to require the masses to introduce a novel element into their prayers.

ืื‘ื™ื™ ื‘ืจ ืื‘ื™ืŸ ื•ืจื‘ื™ ื—ื ื™ื ื ื‘ืจ ืื‘ื™ืŸ ื“ืืžืจื™ ืชืจื•ื™ื™ื”ื• ื›ืœ ืฉืื™ืŸ ืžืชืคืœืœ ืขื ื“ืžื“ื•ืžื™ ื—ืžื” ื“ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžืฆื•ื” ืœื”ืชืคืœืœ ืขื ื“ืžื“ื•ืžื™ ื—ืžื” ื•ืืžืจ ืจื‘ื™ ื–ื™ืจื ืžืื™ ืงืจืื” ื™ื™ืจืื•ืš ืขื ืฉืžืฉ ื•ืœืคื ื™ ื™ืจื— ื“ื•ืจ ื“ื•ืจื™ื ืœื™ื™ื˜ื™ ืขืœื” ื‘ืžืขืจื‘ื ืืžืืŸ ื“ืžืฆืœื™ ืขื ื“ืžื“ื•ืžื™ ื—ืžื” ืžืื™ ื˜ืขืžื ื“ืœืžื ืžื™ื˜ืจืคื ืœื™ื” ืฉืขืชื:

The brothers, Abaye bar Avin and Rabbi แธคanina bar Avin, both said: One whose prayer is fixed refers to anyone who does not make the effort to pray with the reddening of the sun, just after sunrise and just before sunset, which are auspicious times for prayer. As Rabbi แธคiyya bar Abba said that Rabbi Yoแธฅanan said: It is a mitzva to pray with the reddening of the sun. And Rabbi Zeira said: What is the verse that alludes to this? โ€œLet them fear You with the sun and before the moon, generation after generationโ€ (Psalms 72:5). Prayer, the manifestation of the fear of God, should be undertaken adjacent to sunrise and sunset. Nevertheless, in the West, Eretz Yisrael, they cursed one who prays with the reddening of the sun, adjacent to sunset. What is the reason? Perhaps, due to preoccupation, he will become confused about the hour and the time for prayer will pass.

ืจื‘ื™ ื™ื”ื•ืฉืข ืื•ืžืจ ื”ืžื”ืœืš ื‘ืžืงื•ื ืกื›ื ื” ืžืชืคืœืœ ืชืคืœื” ืงืฆืจื” ื•ื›ื•ืณ ื‘ื›ืœ ืคืจืฉืช ื”ืขื‘ื•ืจ: ืžืื™ ืคืจืฉืช ื”ืขื‘ื•ืจ ืืžืจ ืจื‘ ื—ืกื“ื ืืžืจ ืžืจ ืขื•ืงื‘ื ืืคื™ืœื• ื‘ืฉืขื” ืฉืืชื” ืžืชืžืœื ืขืœื™ื”ื ืขื‘ืจื” ื›ืืฉื” ืขื•ื‘ืจื” ื™ื”ื™ื• ื›ืœ ืฆืจื›ื™ื”ื ืœืคื ื™ืš ืื™ื›ื ื“ืืžืจื™ ืืžืจ ืจื‘ ื—ืกื“ื ืืžืจ ืžืจ ืขื•ืงื‘ื ืืคื™ืœื• ื‘ืฉืขื” ืฉื”ื ืขื•ื‘ืจื™ื ืขืœ ื“ื‘ืจื™ ืชื•ืจื” ื™ื”ื™ื• ื›ืœ ืฆืจื›ื™ื”ื ืœืคื ื™ืš

We learned in the mishna that Rabbi Yehoshua says: One who is walking in a place of danger, recites a brief prayerโ€ฆat parashat haโ€™ibur. The Gemara asks: What is the meaning of parashat haโ€™ibur? Rav แธคisda said that Mar Ukva said: This can be interpreted in a manner underscoring two connotations of the term ibur: Even at a time when You are as filled with anger [evra], towards them, as a pregnant woman [ubara], may all of their needs be before You. Some say a different version of what Rav แธคisda said that Mar Ukva said: Even when they violate [ovrim] the commandments of the Torah, may all of their needs be before You.

ืชื ื• ืจื‘ื ืŸ ื”ืžื”ืœืš ื‘ืžืงื•ื ื’ื“ื•ื“ื™ ื—ื™ื” ื•ืœืกื˜ื™ื ืžืชืคืœืœ ืชืคืœื” ืงืฆืจื” ื•ืื™ื–ื” ื”ื™ื ืชืคืœื” ืงืฆืจื” ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ืขืฉื” ืจืฆื•ื ืš ื‘ืฉืžื™ื ืžืžืขืœ ื•ืชืŸ ื ื—ืช ืจื•ื— ืœื™ืจืื™ืš ืžืชื—ืช ื•ื”ื˜ื•ื‘ ื‘ืขื™ื ื™ืš ืขืฉื” ื‘ืจื•ืš ืืชื” ื”ืณ ืฉื•ืžืข ืชืคืœื”

One formula for the prayer recited in places of danger is cited in the mishna. Additional formulas are cited in the Tosefta. The Sages taught: One who walks in a place where there are groups of wild beasts and robbers recites an abbreviated prayer. Which is an abbreviated prayer? Rabbi Eliezer says, โ€œCarry out Your will in the heavens above, and give peace of mind to those who fear You below, and perform that which is good in Your eyes. Blessed are You, Lord, Who listens to prayer.โ€

ืจื‘ื™ ื™ื”ื•ืฉืข ืื•ืžืจ ืฉืžืข ืฉื•ืขืช ืขืžืš ื™ืฉืจืืœ ื•ืขืฉื” ืžื”ืจื” ื‘ืงืฉืชื ื‘ืจื•ืš ืืชื” ื”ืณ ืฉื•ืžืข ืชืคืœื”

Rabbi Yehoshua says that he recites: Hear the cry of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer.

ืจื‘ื™ ืืœืขื–ืจ ื‘ืจื‘ื™ ืฆื“ื•ืง ืื•ืžืจ ืฉืžืข ืฆืขืงืช ืขืžืš ื™ืฉืจืืœ ื•ืขืฉื” ืžื”ืจื” ื‘ืงืฉืชื ื‘ืจื•ืš ืืชื” ื”ืณ ืฉื•ืžืข ืชืคืœื”

Rabbi Elazar, son of Rabbi Tzadok says that he recites: Hear the shout of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer.

ืื—ืจื™ื ืื•ืžืจื™ื ืฆืจื›ื™ ืขืžืš ื™ืฉืจืืœ ืžืจื•ื‘ื™ืŸ ื•ื“ืขืชื ืงืฆืจื” ื™ื”ื™ ืจืฆื•ืŸ ืžืœืคื ื™ืš ื”ืณ ืืœื”ื™ื ื• ืฉืชืชืŸ ืœื›ืœ ืื—ื“ ื•ืื—ื“ ื›ื“ื™ ืคืจื ืกืชื• ื•ืœื›ืœ ื’ื•ื™ื” ื•ื’ื•ื™ื” ื“ื™ ืžื—ืกื•ืจื” ื‘ืจื•ืš ืืชื” ื”ืณ ืฉื•ืžืข ืชืคืœื”

Aแธฅerim say that he recites: The needs of Your nation, Israel, are many and their intelligence is limited, and, consequently, they are unable to effectively articulate their thoughts in prayer (Maharsha). So may it be Your will, Lord our God, to provide each and every one with his necessary sustenance, and to each and every body all that it lacks. Blessed are You, Lord, Who listens to prayer.

ืืžืจ ืจื‘ ื”ื•ื ื ื”ืœื›ื” ื›ืื—ืจื™ื

Rav Huna said: The halakha with regard to the version of the prayer recited in a place of danger is in accordance with the opinion of Aแธฅerim.

ืืžืจ ืœื™ื” ืืœื™ื”ื• ืœืจื‘ ื™ื”ื•ื“ื” ืื—ื•ื” ืจื‘ ืกืœื ื—ืกื™ื“ื ืœื ืชืจืชื— ื•ืœื ืชื—ื˜ื™ ืœื ืชืจื•ื™ ื•ืœื ืชื—ื˜ื™ ื•ื›ืฉืืชื” ื™ื•ืฆื ืœื“ืจืš ื”ืžืœืš ื‘ืงื•ื ืš ื•ืฆื ืžืื™ ื”ืžืœืš ื‘ืงื•ื ืš ื•ืฆื ืืžืจ ืจื‘ื™ ื™ืขืงื‘ ืืžืจ ืจื‘ ื—ืกื“ื ื–ื• ืชืคืœืช ื”ื“ืจืš ื•ืืžืจ ืจื‘ื™ ื™ืขืงื‘ ืืžืจ ืจื‘ ื—ืกื“ื ื›ืœ ื”ื™ื•ืฆื ืœื“ืจืš ืฆืจื™ืš ืœื”ืชืคืœืœ ืชืคืœืช ื”ื“ืจืš

On the topic of prayers recited while traveling and in times of danger, the Gemara discusses the travelerโ€™s prayer. When he appeared to him, Elijah the Prophet said to Rav Yehuda brother of Rav Sala แธคasida: Do not get angry and you will not sin. Do not get drunk and you will not sin. And when you set out on a journey, consult with your Creator, and then set out. The Gemara asks: What is the meaning of: Consult with your Creator, and then set out? Rabbi Yaโ€™akov said that Rav แธคisda said: That is the travelerโ€™s prayer. And Rabbi Yaโ€™akov said that Rav แธคisda said: It is not only good advice, but established halakha that anyone who sets out on a journey must recite the travelerโ€™s prayer prior to embarking on his journey.

ืžืื™ ืชืคืœืช ื”ื“ืจืš ื™ื”ื™ ืจืฆื•ืŸ ืžืœืคื ื™ืš ื”ืณ ืืœื”ื™ ืฉืชื•ืœื™ื›ื ื™ ืœืฉืœื•ื ื•ืชืฆืขื™ื“ื ื™ ืœืฉืœื•ื ื•ืชืกืžื›ื ื™ ืœืฉืœื•ื ื•ืชืฆื™ืœื ื™ ืžื›ืฃ ื›ืœ ืื•ื™ื‘ ื•ืื•ืจื‘ ื‘ื“ืจืš ื•ืชืฉืœื— ื‘ืจื›ื” ื‘ืžืขืฉื™ ื™ื“ื™ ื•ืชืชื ื ื™ ืœื—ืŸ ืœื—ืกื“ ื•ืœืจื—ืžื™ื ื‘ืขื™ื ื™ืš ื•ื‘ืขื™ื ื™ ื›ืœ ืจื•ืื™ ื‘ืจื•ืš ืืชื” ื”ืณ ืฉื•ืžืข ืชืคืœื”

The Gemara asks: What is the formula for the travelerโ€™s prayer? The Gemara answers: May it be Your will, Lord my God, to lead me to peace, direct my steps to peace, and guide me to peace, and rescue me from the hands of any enemy or ambush along the way, and send blessing to the work of my hands, and let me find grace, kindness, and compassion in Your eyes and in the eyes of all who see me. Blessed are You, Lord, Who hears prayer.

ืืžืจ ืื‘ื™ื™ ืœืขื•ืœื

Abaye said: At all times

  • This monthโ€™s learning is sponsored by Yad Binyamin ladies for the refuah shleima of Asher ben Devorah Fayga.

    This month's learning is sponsored by Bracha Rutner in loving memory of her mother, Anna Rutner, Sarah bat Yom Tov and Rachel, on her 5th yahrzeit.

  • This month's shiurim are sponsored by Leora & Jonathan Kukin and Cynthia & Abe Steinberger in honor of Rella Feldman and Curtiss Pulitzer.

Want to explore more about the Daf?

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

talking talmud_square

The Advantages of Praying by Heart

In which the Gemara focuses on a whole lot of prayer. And so we discuss the Amidah, the addition of...

Berakhot 29

The William Davidson Talmud | Powered by Sefaria

Berakhot 29

ื•ื”ืฉืงื™ืฃ ื‘ื” ืฉืชื™ื ื•ืฉืœืฉ ืฉืขื•ืช ื•ืœื ื”ืขืœื•ื”ื•

and scrutinized it, in an attempt to remember the blessing for two or three hours, and they did not remove him from serving as prayer leader.

ืืžืื™ ืœื ื”ืขืœื•ื”ื• ื•ื”ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ื˜ืขื” ื‘ื›ืœ ื”ื‘ืจื›ื•ืช ื›ืœืŸ ืื™ืŸ ืžืขืœื™ืŸ ืื•ืชื• ื‘ื‘ืจื›ืช ื”ืžื™ื ื™ื ืžืขืœื™ืŸ ืื•ืชื• ื—ื™ื™ืฉื™ื ืŸ ืฉืžื ืžื™ืŸ ื”ื•ื

The Gemara asks: Why did they not remove him? Didnโ€™t Rav Yehuda say that Rav said: One who was serving as the prayer leader before the congregation and erred in reciting any of the blessings, they do not remove him from serving as the prayer leader. However, one who erred while reciting the blessing of the heretics they remove him, as we suspect that perhaps he is a heretic and intentionally omitted the blessing to avoid cursing himself. Why, then, did they not remove Shmuel HaKatan?

ืฉืื ื™ ืฉืžื•ืืœ ื”ืงื˜ืŸ ื“ืื™ื”ื• ืชืงื ื”

The Gemara answers: Shmuel HaKatan is different because he instituted this blessing and there is no suspicion of him.

ื•ื ื™ื—ื•ืฉ ื“ืœืžื ื”ื“ืจ ื‘ื™ื” ืืžืจ ืื‘ื™ื™ ื’ืžื™ืจื™ ื˜ื‘ื ืœื ื”ื•ื™ ื‘ื™ืฉื

The Gemara continues: Let us suspect that perhaps he reconsidered and, although he had been righteous, he had a change of heart? Abaye said: We learned through tradition that a good person does not become wicked.

ื•ืœื ื•ื”ื›ืชื™ื‘ ื•ื‘ืฉื•ื‘ ืฆื“ื™ืง ืžืฆื“ืงืชื• ื•ืขืฉื” ืขื•ืœ ื”ื”ื•ื ืจืฉืข ืžืขื™ืงืจื• ืื‘ืœ ืฆื“ื™ืง ืžืขื™ืงืจื• ืœื

The Gemara challenges this: And does he not become wicked? Isnโ€™t it explicitly written: โ€œAnd when the righteous one returns from his righteousness and does wicked like all of the abominations that the wicked one has done, will he live? All of the righteous deeds that he has done will not be remembered given the treachery that he has carried out, and in his sin that he has transgressed, for these he shall dieโ€ (Ezekiel 18:24)? Abaye responds: That verse refers to a righteous individual who was initially wicked and repented, but ultimately returned to his evil ways. However, one who is initially righteous does not become wicked.

ื•ืœื ื•ื”ื ืชื ืŸ ืืœ ืชืืžื™ืŸ ื‘ืขืฆืžืš ืขื“ ื™ื•ื ืžื•ืชืš ืฉื”ืจื™ ื™ื•ื—ื ืŸ ื›ื”ืŸ ื’ื“ื•ืœ ืฉืžืฉ ื‘ื›ื”ื•ื ื” ื’ื“ื•ืœื” ืฉืžื ื™ื ืฉื ื” ื•ืœื‘ืกื•ืฃ ื ืขืฉื” ืฆื“ื•ืงื™

The Gemara asks: And does he not become wicked? Didnโ€™t we learn in a mishna: Do not be sure of yourself until the day you die, as Yoแธฅanan the High Priest served in the High Priesthood for eighty years and ultimately became a Sadducee. Even one who is outstanding in his righteousness can become a heretic.

ืืžืจ ืื‘ื™ื™ ื”ื•ื ื™ื ืื™ ื”ื•ื ื™ื•ื—ื ืŸ ืจื‘ื ืืžืจ ื™ื ืื™ ืœื—ื•ื“ ื•ื™ื•ื—ื ืŸ ืœื—ื•ื“ ื™ื ืื™ ืจืฉืข ืžืขื™ืงืจื• ื•ื™ื•ื—ื ืŸ ืฆื“ื™ืง ืžืขื™ืงืจื• ื”ื ื™ื—ื ืœืื‘ื™ื™ ืืœื ืœืจื‘ื ืงืฉื™ื

Abaye responded: He is Yannai he is Yoแธฅanan. In other words, from its inception, the entire Hasmonean dynasty had the same positive attitude toward the Sadducees, and there was no distinction between Yoแธฅanan Hyrcanus and Alexander Yannai. Yoแธฅanan the High Priest had Sadducee leanings from the outset. Rava said: Yannai is distinct and Yoแธฅanan is distinct. They did not share the same position in this regard. Yannai was wicked from the outset and Yoแธฅanan was righteous from the outset. If so, it works out well according to Abayeโ€™s opinion; however, according to Ravaโ€™s opinion, it is difficult. How could Yoแธฅanan, a righteous individual, have changed and turned wicked?

ืืžืจ ืœืš ืจื‘ื ืฆื“ื™ืง ืžืขื™ืงืจื• ื ืžื™ ื“ืœืžื ื”ื“ืจ ื‘ื™ื” ืื™ ื”ื›ื™ ืืžืื™ ืœื ืืกืงื•ื”ื•

The Gemara responds: Rava could have said to you: There is also room for concern that one who is righteous from the outset will perhaps reconsider and turn wicked, as was the case with Yoแธฅanan the High Priest. If so, the original question is difficult: Why did they not remove Shmuel HaKatan from serving as the prayer leader?

ืฉืื ื™ ืฉืžื•ืืœ ื”ืงื˜ืŸ ื“ืืชื—ื™ืœ ื‘ื” ื“ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ื•ืื™ืชื™ืžื ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืœื•ื™ ืœื ืฉื ื• ืืœื ืฉืœื ื”ืชื—ื™ืœ ื‘ื” ืื‘ืœ ื”ืชื—ื™ืœ ื‘ื” ื’ื•ืžืจื”:

The Gemara answers: The case of Shmuel HaKatan is different, as he began reciting the blessing of the heretics and while reciting it he became confused and forgot the end of the blessing. Consequently, he was not suspected of heretical leanings. Indeed, Rav Yehuda said that Rav, and some say that Rabbi Yehoshua ben Levi, said: They only taught that one who errs while reciting the blessing of the heretics is removed in a case where he did not begin reciting it. But if he began reciting it, then we allow him to collect his thoughts and finish reciting it.

ื”ื ื™ ืฉื‘ืข ื“ืฉื‘ืชื ื›ื ื’ื“ ืžื™ ืืžืจ ืจื‘ื™ ื—ืœืคืชื ื‘ืŸ ืฉืื•ืœ ื›ื ื’ื“ ืฉื‘ืขื” ืงื•ืœื•ืช ืฉืืžืจ ื“ื•ื“ ืขืœ ื”ืžื™ื

To this point, the Gemara discussed allusions to the nineteen blessings that constitute the weekday Amida prayer. The Gemara asks: Corresponding to what were these seven blessings of the Shabbat Amida prayer instituted? The Gemara answers: Rabbi แธคalafta ben Shaul said: Corresponding to the seven โ€œvoicesโ€ which David mentioned on the waters; in other words, the seven times that โ€œthe voice of Godโ€ is mentioned in Psalms 29, which served as the source for the weekday prayer.

ื”ื ื™ ืชืฉืข ื“ืจืืฉ ื”ืฉื ื” ื›ื ื’ื“ ืžื™ ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื“ืžืŸ ืงืจื˜ื™ื’ื ื™ืŸ ื›ื ื’ื“ ืชืฉืขื” ืื–ื›ืจื•ืช ืฉืืžืจื” ื—ื ื” ื‘ืชืคืœืชื” ื“ืืžืจ ืžืจ ื‘ืจืืฉ ื”ืฉื ื” ื ืคืงื“ื” ืฉืจื” ืจื—ืœ ื•ื—ื ื”

The Gemara asks further: Corresponding to what were these nine blessings of the Rosh HaShana additional prayer instituted? Rabbi Yitzแธฅak of Kartignin said: They correspond to the nine mentions of Godโ€™s name that Hannah said in her prayer (I Samuel 2:10). The connection between Hannahโ€™s prayer and Rosh HaShana is based on what the Master said: On Rosh HaShana, Sarah, Rachel, and Hannah were remembered and the divine decree that they would conceive their sons was issued.

ื”ื ื™ ืขืฉืจื™ื ื•ืืจื‘ืข ื“ืชืขื ื™ืชื ื›ื ื’ื“ ืžื™ ืืžืจ ืจื‘ื™ ื—ืœื‘ื• ื›ื ื’ื“ ืขืฉืจื™ื ื•ืืจื‘ืข ืจื ื ื•ืช ืฉืืžืจ ืฉืœืžื” ื‘ืฉืขื” ืฉื”ื›ื ื™ืก ืืจื•ืŸ ืœื‘ื™ืช ืงื“ืฉื™ ื”ืงื“ืฉื™ื ืื™ ื”ื›ื™ ื›ืœ ื™ื•ืžื ื ืžื™ ื ืžืจื™ื ื”ื• ืื™ืžืช ืืžืจื™ื ื”ื• ืฉืœืžื” ื‘ื™ื•ืžื ื“ืจื—ืžื™ ืื ืŸ ื ืžื™ ื‘ื™ื•ืžื ื“ืจื—ืžื™ ืืžืจื™ ืœื”ื•:

The Gemara continues: Corresponding to what were these twenty-four blessings of the Amida prayer of the fast days instituted? Rabbi แธคelbo said: They correspond to the twenty-four โ€œsongsโ€ that Solomon said when he brought the ark into the Holy of Holies during the dedication of the Temple, as there are twenty-four expressions of song, prayer, and supplication there (I Kings 8). The Gemara asks: If so, then let us say these twenty-four blessing every day. The Gemara answers: When did Solomon say them? On a day of supplication for mercy. We, too, say them on a day of supplication for mercy.

ืจื‘ื™ ื™ื”ื•ืฉืข ืื•ืžืจ ืžืขื™ืŸ ืฉืžื ื” ืขืฉืจื”: ืžืื™ ืžืขื™ืŸ ืฉืžื•ื ื” ืขืฉืจื” ืจื‘ ืืžืจ ืžืขื™ืŸ ื›ืœ ื‘ืจื›ื” ื•ื‘ืจื›ื” ื•ืฉืžื•ืืœ ืืžืจ ื”ื‘ื™ื ื ื• ื”ืณ ืืœื”ื™ื ื• ืœื“ืขืช ื“ืจื›ื™ืš ื•ืžื•ืœ ืืช ืœื‘ื‘ื ื• ืœื™ืจืืชืš ื•ืชืกืœื— ืœื ื• ืœื”ื™ื•ืช ื’ืื•ืœื™ื ื•ืจื—ืงื ื• ืžืžื›ืื•ื‘ื™ื ื• ื•ื“ืฉื ื ื• ื‘ื ืื•ืช ืืจืฆืš ื•ื ืคื•ืฆื•ืชื™ื ื• ืžืืจื‘ืข ืชืงื‘ืฅ ื•ื”ืชื•ืขื™ื ืขืœ ื“ืขืชืš ื™ืฉืคื˜ื• ื•ืขืœ ื”ืจืฉืขื™ื ืชื ื™ืฃ ื™ื“ื™ืš ื•ื™ืฉืžื—ื• ืฆื“ื™ืงื™ื ื‘ื‘ื ื™ืŸ ืขื™ืจืš ื•ื‘ืชืงื•ืŸ ื”ื™ื›ืœืš ื•ื‘ืฆืžื™ื—ืช ืงืจืŸ ืœื“ื•ื“ ืขื‘ื“ืš ื•ื‘ืขืจื™ื›ืช ื ืจ ืœื‘ืŸ ื™ืฉื™ ืžืฉื™ื—ืš ื˜ืจื ื ืงืจื ืืชื” ืชืขื ื” ื‘ืจื•ืš ืืชื” ื”ืณ ืฉื•ืžืข ืชืคืœื”

We learned in the mishna that Rabbi Yehoshua says that each day one recites an abridged version of the prayer of eighteen blessings. The Gemara asks: What is the abridged version of the prayer of eighteen blessings? There are different opinions. Rav said: One recites an abridged version of each and every blessing. Shmuel said: An abridged version of the prayer of eighteen blessings refers to a blessing composed specifically to be recited in place of the thirteen middle blessings. It contains references to each of the thirteen middle blessings. The formula for that blessing is: Grant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scattered people from the four corners of the earth, and those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Yishai. Before we call, may You answer. Blessed are You, Lord, Who listens to prayer.โ€

ืœื™ื™ื˜ ืขืœื” ืื‘ื™ื™ ืืžืืŸ ื“ืžืฆืœื™ ื”ื‘ื™ื ื ื•

Although Shmuel mentioned this abridged prayer, Abaye would curse anyone who recited the prayer: Grant us understanding, as he held that one may recite it only in exigent circumstances (Rabbi แธคananel, Meโ€™iri).

ืืžืจ ืจื‘ ื ื—ืžืŸ ืืžืจ ืฉืžื•ืืœ ื›ืœ ื”ืฉื ื” ื›ื•ืœื” ืžืชืคืœืœ ืื“ื ื”ื‘ื™ื ื ื• ื—ื•ืฅ ืžืžื•ืฆืื™ ืฉื‘ืช ื•ืžืžื•ืฆืื™ ื™ืžื™ื ื˜ื•ื‘ื™ื ืžืคื ื™ ืฉืฆืจื™ืš ืœื•ืžืจ ื”ื‘ื“ืœื” ื‘ื—ื•ื ืŸ ื”ื“ืขืช

The Gemara further restricts the occasions when one may recite the abridged prayer. Rav Naแธฅman said that Shmuel said: One may recite: Grant us understanding throughout the entire year, except for in the evening prayer at the conclusion of Shabbat and at the conclusion of Festivals, because he must recite the prayer of distinction [havdala] in the blessing: Who graciously grants knowledge.

ืžืชืงื™ืฃ ืœื” ืจื‘ื” ื‘ืจ ืฉืžื•ืืœ ื•ื ื™ืžืจื” ื‘ืจื›ื” ืจื‘ื™ืขื™ืช ื‘ืคื ื™ ืขืฆืžื” ืžื™ ืœื ืชื ืŸ ืจื‘ื™ ืขืงื™ื‘ื ืื•ืžืจ ืื•ืžืจื” ื‘ืจื›ื” ืจื‘ื™ืขื™ืช ื‘ืคื ื™ ืขืฆืžื” ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ื‘ื”ื•ื“ืื”

Rabba bar Shmuel strongly objects to this: After reciting the three initial blessings, let us say havdala as an independent fourth blessing, and afterwards recite the prayer of Grant us understanding. This is feasible. Didnโ€™t we learn in a mishna that Rabbi Akiva says: He says havdala as an independent fourth blessing? Rabbi Eliezer says: He says havdala in the blessing of thanksgiving.

ืื˜ื• ื›ืœ ื”ืฉื ื” ื›ื•ืœื” ืžื™ ืขื‘ื“ื™ื ืŸ ื›ืจื‘ื™ ืขืงื™ื‘ื ื“ื”ืฉืชื ื ืžื™ ื ืขื‘ื™ื“ ื›ืœ ื”ืฉื ื” ื›ื•ืœื” ืžืื™ ื˜ืขืžื ืœื ืขื‘ื“ื™ื ืŸ ื›ืจื‘ื™ ืขืงื™ื‘ื ืชืžื ื™ ืกืจื™ ืชืงื•ืŸ ืชืฉืกืจื™ ืœื ืชืงื•ืŸ ื”ื›ื ื ืžื™ ืฉื‘ืข ืชืงื•ืŸ ืชืžื ื™ ืœื ืชืงื•ืŸ

The Gemara responds: Do we practice in accordance with the opinion of Rabbi Akiva throughout the entire year regarding this issue, that we will also practice this way now? Throughout the entire year, what is the reason that we do not practice in accordance with the opinion of Rabbi Akiva? Because they instituted eighteen blessings, they did not institute nineteen. Here too, they instituted seven blessings, they did not institute eight. Therefore, the possibility to recite havdala as an independent fourth blessing is rejected.

ืžืชืงื™ืฃ ืœื” ืžืจ ื–ื•ื˜ืจื ื•ื ื›ืœืœื” ืžื›ืœืœ ื”ื‘ื™ื ื ื• ื”ืณ ืืœื”ื™ื ื• ื”ืžื‘ื“ื™ืœ ื‘ื™ืŸ ืงื“ืฉ ืœื—ื•ืœ ืงืฉื™ื:

Mar Zutra strongly objects to this: Let us include havdala in the framework of the abridged blessing: Grant us understanding, Lord our God, Who distinguishes between sacred and profane. No response was offered to this objection, and it remains difficult.

ืืžืจ ืจื‘ ื‘ื™ื‘ื™ ื‘ืจ ืื‘ื™ื™ ื›ืœ ื”ืฉื ื” ื›ื•ืœื” ืžืชืคืœืœ ืื“ื ื”ื‘ื™ื ื ื• ื—ื•ืฅ ืžื™ืžื•ืช ื”ื’ืฉืžื™ื ืžืคื ื™ ืฉืฆืจื™ืš ืœื•ืžืจ ืฉืืœื” ื‘ื‘ืจื›ืช ื”ืฉื ื™ื ืžืชืงื™ืฃ ืœื” ืžืจ ื–ื•ื˜ืจื ื•ื ื›ืœืœื” ืžื›ืœืœ ื•ื“ืฉื ื ื• ื‘ื ืื•ืช ืืจืฆืš ื•ืชืŸ ื˜ืœ ื•ืžื˜ืจ

Rav Beivai bar Abaye said: There is an additional restriction that applies to the abridged prayer. One may recite Grant us understanding throughout the entire year, except during the rainy season, because he must recite the request for rain in the blessing of the years. Mar Zutra strongly objects to this: Let us include the request for rain in the framework of the abridged blessing: And satisfy us with the pastures of Your land, and grant dew and rain.

ืืชื™ ืœืื˜ืจื•ื“ื™ ืื™ ื”ื›ื™ ื”ื‘ื“ืœื” ื‘ื—ื•ื ืŸ ื”ื“ืขืช ื ืžื™ ืืชื™ ืœืื˜ืจื•ื“ื™

The Gemara responds: That is unfeasible, as he will become confused by introducing a new element to the standard formula of the blessing. The Gemara asks: If so, by introducing havdala in the framework of the abridged blessing in the section alluding to the blessing, Who graciously grants knowledge, he will also become confused. Why did the Gemara fail to respond to Mar Zutraโ€™s strong objection with regard to havdala in that manner?

ืืžืจื™ ื”ืชื ื›ื™ื•ืŸ ื“ืืชื™ื ื‘ืชื—ืœืช ืฆืœื•ืชื ืœื ืžื˜ืจื™ื“ ื”ื›ื ื›ื™ื•ืŸ ื“ืืชื™ื ื‘ืืžืฆืข ืฆืœื•ืชื ืžื˜ืจื™ื“

The Gemara answers: They say that these cases are different: There, regarding havdala, since the introduction of the new element comes at the beginning of the prayer, he will not become confused. Here, since the request for rain comes in the middle of the prayer, he will become confused.

ืžืชืงื™ืฃ ืœื” ืจื‘ ืืฉื™ ื•ื ื™ืžืจื” ื‘ืฉื•ืžืข ืชืคืœื” ื“ืืžืจ ืจื‘ื™ ืชื ื—ื•ื ืืžืจ ืจื‘ ืืกื™ ื˜ืขื” ื•ืœื ื”ื–ื›ื™ืจ ื’ื‘ื•ืจื•ืช ื’ืฉืžื™ื ื‘ืชื—ื™ื™ืช ื”ืžืชื™ื ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืฉืืœื” ื‘ื‘ืจื›ืช ื”ืฉื ื™ื ืื™ืŸ ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืžืคื ื™ ืฉื™ื›ื•ืœ ืœืื•ืžืจื” ื‘ืฉื•ืžืข ืชืคืœื” ื•ื”ื‘ื“ืœื” ื‘ื—ื•ื ืŸ ื”ื“ืขืช ืื™ืŸ ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืžืคื ื™ ืฉื™ื›ื•ืœ ืœืื•ืžืจื” ืขืœ ื”ื›ื•ืก ื˜ืขื” ืฉืื ื™:

Rav Ashi strongly objects to this: If so, let us say the request for rain in the framework of the abridged blessing in the section alluding to the blessing Who listens to prayer. As Rabbi Tanแธฅum said that Rav Asi said: One who erred and did not mention the might of the rains in the blessing on the revival of the dead, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we do not require him to return to the beginning of the prayer and repeat it because he can recite it in the blessing Who listens to prayer. And one who erred and failed to recite havdala in the blessing Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine. One can ask for rain in the blessing Who listens to prayer, and, consequently, can introduce it at the end of the abridged blessing without becoming confused. The Gemara responds: One who erred is different, and only then does he have the option to ask for rain in the blessing Who listens to prayer. Ab initio, the request for rain may not be inserted there.

ื’ื•ืคื ืืžืจ ืจื‘ื™ ืชื ื—ื•ื ืืžืจ ืจื‘ ืืกื™ ื˜ืขื” ื•ืœื ื”ื–ื›ื™ืจ ื’ื‘ื•ืจื•ืช ื’ืฉืžื™ื ื‘ืชื—ื™ื™ืช ื”ืžืชื™ื ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืฉืืœื” ื‘ื‘ืจื›ืช ื”ืฉื ื™ื ืื™ืŸ ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืžืคื ื™ ืฉื™ื›ื•ืœ ืœืื•ืžืจื” ื‘ืฉื•ืžืข ืชืคืœื” ื•ื”ื‘ื“ืœื” ื‘ื—ื•ื ืŸ ื”ื“ืขืช ืื™ืŸ ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืžืคื ื™ ืฉื™ื›ื•ืœ ืœืื•ืžืจื” ืขืœ ื”ื›ื•ืก

The statement that Rabbi Tanแธฅum said that Rav Asi said was incidental to the previous discussion. The Gemara attempts to understand the matter itself. Rabbi Tanแธฅum said that Rav Asi said: One who erred and did not mention the might of the rains in the blessing on the revival of the dead, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite the request for rain in the blessing of the years, we do not require him to return to the beginning of the prayer and repeat it because he can recite it in the blessing Who listens to prayer. And one who erred and failed to recite havdala in the blessing Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine.

ืžื™ืชื™ื‘ื™ ื˜ืขื” ื•ืœื ื”ื–ื›ื™ืจ ื’ื‘ื•ืจื•ืช ื’ืฉืžื™ื ื‘ืชื—ื™ื™ืช ื”ืžืชื™ื ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืฉืืœื” ื‘ื‘ืจื›ืช ื”ืฉื ื™ื ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ื•ื”ื‘ื“ืœื” ื‘ื—ื•ื ืŸ ื”ื“ืขืช ืื™ืŸ ืžื—ื–ื™ืจื™ืŸ ืื•ืชื• ืžืคื ื™ ืฉื™ื›ื•ืœ ืœืื•ืžืจื” ืขืœ ื”ื›ื•ืก

The Gemara raised an objection based on what was taught in the Tosefta: One who erred and did not mention the might of the rains in the blessing on the revival of the dead, we require him to return to the beginning of the prayer and repeat it. One who erred and failed to recite the request for rain in the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine. The Tosefta contradicts the statement of Rabbi Tanแธฅum with regard to one who erred and failed to recite the request for rain in the blessing of the years.

ืœื ืงืฉื™ื ื”ื ื‘ื™ื—ื™ื“ ื”ื ื‘ืฆื‘ื•ืจ

The Gemara responds: This is not difficult. This case, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying as an individual. While that case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying as part of a congregation.

ื‘ืฆื‘ื•ืจ ืžืื™ ื˜ืขืžื ืœื ืžืฉื•ื ื“ืฉืžืขื” ืžืฉืœื™ื— ืฆื‘ื•ืจ ืื™ ื”ื›ื™ ื”ืื™ ืžืคื ื™ ืฉื™ื›ื•ืœ ืœืื•ืžืจื” ื‘ืฉื•ืžืข ืชืคื™ืœื” ืžืคื ื™ ืฉืฉื•ืžืข ืžืฉืœื™ื— ืฆื™ื‘ื•ืจ ืžื™ื‘ืขื™ ืœื™ื”

The Gemara raises a difficulty: When praying as part of a congregation, what is the reason that he need not need return to the beginning of the prayer and repeat it? Because he can fulfill his obligation when he hears it from the communal prayer leader in the repetition of the Amida prayer. If so, Rabbi Tanแธฅumโ€™s formulation is imprecise. That which he said that he need not return to the beginning of the prayer and repeat it because he can recite it in the blessing: Who listens to prayer, should have been: Because he hears it from the communal prayer leader. This proves that the attempt to rebuff the challenge from the Tosefta to Rabbi Tanแธฅum was incorrect.

ืืœื ืื™ื“ื™ ื•ืื™ื“ื™ ื‘ื™ื—ื™ื“ ื•ืœื ืงืฉื™ื ื”ื ื“ืื“ื›ืจ ืงื•ื“ื ืฉื•ืžืข ืชืคืœื”

Rather, both this statement of Rabbi Tanแธฅum and that statement in the Tosefta refer to one praying as an individual, and it is, nevertheless, not difficult. This case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a case where he recalls his error before he reaches the blessing: Who listens to prayer, in which case he can ask for rain in that blessing.

ื”ื ื“ืื“ื›ืจ ื‘ืชืจ ืฉื•ืžืข ืชืคืœื”:

This case, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he recalls his error after he reaches the blessing: Who listens to prayer, in which case the option of asking for rain in that blessing no longer exists and he must return to the beginning of the prayer.

ืืžืจ ืจื‘ื™ ืชื ื—ื•ื ืืžืจ ืจื‘ ืืกื™ ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืœื•ื™ ื˜ืขื” ื•ืœื ื”ื–ื›ื™ืจ ืฉืœ ืจืืฉ ื—ื“ืฉ ื‘ืขื‘ื•ื“ื” ื—ื•ื–ืจ ืœืขื‘ื•ื“ื” ื ื–ื›ืจ ื‘ื”ื•ื“ืื” ื—ื•ื–ืจ ืœืขื‘ื•ื“ื” ื‘ืฉื™ื ืฉืœื•ื ื—ื•ื–ืจ ืœืขื‘ื•ื“ื” ื•ืื ืกื™ื™ื ื—ื•ื–ืจ ืœืจืืฉ

On a similar note, the Gemara cites an additional statement of Rabbi Tanแธฅum. Rabbi Tanแธฅum said that Rav Asi said that Rabbi Yehoshua ben Levi said: One who erred and did not mention the New Moon, the addition: May there rise and come [yaโ€™aleh veyavo] in the blessing of Temple service, the seventeenth blessing in the Amida prayer, he returns to the blessing of Temple service. So too, if he remembers during the blessing of thanksgiving, he returns to the blessing of Temple service. If he remembers in the blessing: Grant peace, he returns to the blessing of Temple service. If he remembers after he completed the Amida prayer, he returns to the beginning of the prayer.

ืืžืจ ืจื‘ ืคืคื ื‘ืจื™ื” ื“ืจื‘ ืื—ื ื‘ืจ ืื“ื ื”ื ื“ืืžืจืŸ ืกื™ื™ื ื—ื•ื–ืจ ืœืจืืฉ ืœื ืืžืจืŸ ืืœื ืฉืขืงืจ ืจื’ืœื™ื• ืื‘ืœ ืœื ืขืงืจ ืจื’ืœื™ื• ื—ื•ื–ืจ ืœืขื‘ื•ื“ื”

Rav Pappa son of Rav Aแธฅa bar Adda said: That which we said that if he already finished the Amida prayer he returns to the beginning, we only said that in a case where he already moved his feet from where he stood in prayer. However, if he did not yet move his feet, he need only return to the blessing of Temple service, and include the addition for the New Moon therein.

ืืžืจ ืœื™ื” ืžื ื ืœืš ื”ื ืืžืจ ืœื™ื” ืžืื‘ื ืžืจื™ ืฉืžื™ืข ืœื™ ื•ืื‘ื ืžืจื™ ืžืจื‘

He said to him: From where do you derive this halakha? He said to him: My father my teacher told it to me and my father my teacher heard it from Rav.

ืืžืจ ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ื”ื ื“ืืžืจืŸ ืขืงืจ ืจื’ืœื™ื• ื—ื•ื–ืจ ืœืจืืฉ ืœื ืืžืจืŸ ืืœื ืฉืื™ื ื• ืจื’ื™ืœ ืœื•ืžืจ ืชื—ื ื•ื ื™ื ืื—ืจ ืชืคืœืชื• ืื‘ืœ ืจื’ื™ืœ ืœื•ืžืจ ืชื—ื ื•ื ื™ื ืื—ืจ ืชืคืœืชื• ื—ื•ื–ืจ ืœืขื‘ื•ื“ื”

On a similar note, Rav Naแธฅman bar Yitzแธฅak said: That which we said that if he already moved his feet he returns to the beginning, we only said that in a case where he is unaccustomed to reciting additional supplications after his prayer. However, if he is accustomed to reciting supplications after his prayer, and while reciting them he remembers that he omitted mention of the New Moon from his prayer, he need only return to the blessing of Temple service, and he includes the addition for the New Moon therein.

ืื™ื›ื ื“ืืžืจื™ ืืžืจ ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ื”ื ื“ืืžืจืŸ ื›ื™ ืœื ืขืงืจ ืจื’ืœื™ื• ื—ื•ื–ืจ ืœืขื‘ื•ื“ื” ืœื ืืžืจืŸ ืืœื ืฉืจื’ื™ืœ ืœื•ืžืจ ืชื—ื ื•ื ื™ื ืื—ืจ ืชืคืœืชื• ืื‘ืœ ืื ืื™ื ื• ืจื’ื™ืœ ืœื•ืžืจ ืชื—ื ื•ื ื™ื ืื—ืจ ืชืคืœืชื• ื—ื•ื–ืจ ืœืจืืฉ:

Some say, Rav Naแธฅman bar Yitzแธฅak said: That which we said that if he did not yet move his feet, he need only return to the blessing of Temple service, we only said that in a case where he is accustomed to reciting additional supplications after his prayer. However, if he is unaccustomed to reciting supplications after his prayer, he must return to the beginning of the prayer, as it is considered as if he already completed it.

ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ื›ืœ ื”ืขื•ืฉื” ืชืคืœืชื• ืงื‘ืข ื•ื›ื•ืณ: ืžืื™ ืงื‘ืข ืืžืจ ืจื‘ื™ ื™ืขืงื‘ ื‘ืจ ืื™ื“ื™ ืืžืจ ืจื‘ื™ ืื•ืฉืขื™ื ื›ืœ ืฉืชืคืœืชื• ื“ื•ืžื” ืขืœื™ื• ื›ืžืฉื•ื™ ื•ืจื‘ื ืŸ ืืžืจื™ ื›ืœ ืžื™ ืฉืื™ื ื• ืื•ืžืจื” ื‘ืœืฉื•ืŸ ืชื—ื ื•ื ื™ื ืจื‘ื” ื•ืจื‘ ื™ื•ืกืฃ ื“ืืžืจื™ ืชืจื•ื™ื™ื”ื• ื›ืœ ืฉืื™ื ื• ื™ื›ื•ืœ ืœื—ื“ืฉ ื‘ื” ื“ื‘ืจ

We learned in the mishna that Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication. The Gemara asks: What is the meaning of fixed in this context? Rabbi Yaโ€™akov bar Idi said that Rabbi Oshaya said: It means anyone for whom his prayer is like a burden upon him, from which he seeks to be quickly unburdened. The Rabbis say: This refers to anyone who does not recite prayer in the language of supplication, but as a standardized recitation without emotion. Rabba and Rav Yosef both said: It refers to anyone unable to introduce a novel element, i.e., something personal reflecting his personal needs, to his prayer, and only recites the standard formula.

ืืžืจ ืจื‘ื™ ื–ื™ืจื ืื ื ื™ื›ื™ืœื ื ืœื—ื“ื•ืฉื™ ื‘ื” ืžื™ืœืชื ื•ืžืกืชืคื™ื ื ื“ืœืžื ืžื˜ืจื™ื“ื ื

Rabbi Zeira said: I could introduce a novel element in every prayer, but I am afraid that perhaps I will become confused. Consequently, there is no room to require the masses to introduce a novel element into their prayers.

ืื‘ื™ื™ ื‘ืจ ืื‘ื™ืŸ ื•ืจื‘ื™ ื—ื ื™ื ื ื‘ืจ ืื‘ื™ืŸ ื“ืืžืจื™ ืชืจื•ื™ื™ื”ื• ื›ืœ ืฉืื™ืŸ ืžืชืคืœืœ ืขื ื“ืžื“ื•ืžื™ ื—ืžื” ื“ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžืฆื•ื” ืœื”ืชืคืœืœ ืขื ื“ืžื“ื•ืžื™ ื—ืžื” ื•ืืžืจ ืจื‘ื™ ื–ื™ืจื ืžืื™ ืงืจืื” ื™ื™ืจืื•ืš ืขื ืฉืžืฉ ื•ืœืคื ื™ ื™ืจื— ื“ื•ืจ ื“ื•ืจื™ื ืœื™ื™ื˜ื™ ืขืœื” ื‘ืžืขืจื‘ื ืืžืืŸ ื“ืžืฆืœื™ ืขื ื“ืžื“ื•ืžื™ ื—ืžื” ืžืื™ ื˜ืขืžื ื“ืœืžื ืžื™ื˜ืจืคื ืœื™ื” ืฉืขืชื:

The brothers, Abaye bar Avin and Rabbi แธคanina bar Avin, both said: One whose prayer is fixed refers to anyone who does not make the effort to pray with the reddening of the sun, just after sunrise and just before sunset, which are auspicious times for prayer. As Rabbi แธคiyya bar Abba said that Rabbi Yoแธฅanan said: It is a mitzva to pray with the reddening of the sun. And Rabbi Zeira said: What is the verse that alludes to this? โ€œLet them fear You with the sun and before the moon, generation after generationโ€ (Psalms 72:5). Prayer, the manifestation of the fear of God, should be undertaken adjacent to sunrise and sunset. Nevertheless, in the West, Eretz Yisrael, they cursed one who prays with the reddening of the sun, adjacent to sunset. What is the reason? Perhaps, due to preoccupation, he will become confused about the hour and the time for prayer will pass.

ืจื‘ื™ ื™ื”ื•ืฉืข ืื•ืžืจ ื”ืžื”ืœืš ื‘ืžืงื•ื ืกื›ื ื” ืžืชืคืœืœ ืชืคืœื” ืงืฆืจื” ื•ื›ื•ืณ ื‘ื›ืœ ืคืจืฉืช ื”ืขื‘ื•ืจ: ืžืื™ ืคืจืฉืช ื”ืขื‘ื•ืจ ืืžืจ ืจื‘ ื—ืกื“ื ืืžืจ ืžืจ ืขื•ืงื‘ื ืืคื™ืœื• ื‘ืฉืขื” ืฉืืชื” ืžืชืžืœื ืขืœื™ื”ื ืขื‘ืจื” ื›ืืฉื” ืขื•ื‘ืจื” ื™ื”ื™ื• ื›ืœ ืฆืจื›ื™ื”ื ืœืคื ื™ืš ืื™ื›ื ื“ืืžืจื™ ืืžืจ ืจื‘ ื—ืกื“ื ืืžืจ ืžืจ ืขื•ืงื‘ื ืืคื™ืœื• ื‘ืฉืขื” ืฉื”ื ืขื•ื‘ืจื™ื ืขืœ ื“ื‘ืจื™ ืชื•ืจื” ื™ื”ื™ื• ื›ืœ ืฆืจื›ื™ื”ื ืœืคื ื™ืš

We learned in the mishna that Rabbi Yehoshua says: One who is walking in a place of danger, recites a brief prayerโ€ฆat parashat haโ€™ibur. The Gemara asks: What is the meaning of parashat haโ€™ibur? Rav แธคisda said that Mar Ukva said: This can be interpreted in a manner underscoring two connotations of the term ibur: Even at a time when You are as filled with anger [evra], towards them, as a pregnant woman [ubara], may all of their needs be before You. Some say a different version of what Rav แธคisda said that Mar Ukva said: Even when they violate [ovrim] the commandments of the Torah, may all of their needs be before You.

ืชื ื• ืจื‘ื ืŸ ื”ืžื”ืœืš ื‘ืžืงื•ื ื’ื“ื•ื“ื™ ื—ื™ื” ื•ืœืกื˜ื™ื ืžืชืคืœืœ ืชืคืœื” ืงืฆืจื” ื•ืื™ื–ื” ื”ื™ื ืชืคืœื” ืงืฆืจื” ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ืขืฉื” ืจืฆื•ื ืš ื‘ืฉืžื™ื ืžืžืขืœ ื•ืชืŸ ื ื—ืช ืจื•ื— ืœื™ืจืื™ืš ืžืชื—ืช ื•ื”ื˜ื•ื‘ ื‘ืขื™ื ื™ืš ืขืฉื” ื‘ืจื•ืš ืืชื” ื”ืณ ืฉื•ืžืข ืชืคืœื”

One formula for the prayer recited in places of danger is cited in the mishna. Additional formulas are cited in the Tosefta. The Sages taught: One who walks in a place where there are groups of wild beasts and robbers recites an abbreviated prayer. Which is an abbreviated prayer? Rabbi Eliezer says, โ€œCarry out Your will in the heavens above, and give peace of mind to those who fear You below, and perform that which is good in Your eyes. Blessed are You, Lord, Who listens to prayer.โ€

ืจื‘ื™ ื™ื”ื•ืฉืข ืื•ืžืจ ืฉืžืข ืฉื•ืขืช ืขืžืš ื™ืฉืจืืœ ื•ืขืฉื” ืžื”ืจื” ื‘ืงืฉืชื ื‘ืจื•ืš ืืชื” ื”ืณ ืฉื•ืžืข ืชืคืœื”

Rabbi Yehoshua says that he recites: Hear the cry of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer.

ืจื‘ื™ ืืœืขื–ืจ ื‘ืจื‘ื™ ืฆื“ื•ืง ืื•ืžืจ ืฉืžืข ืฆืขืงืช ืขืžืš ื™ืฉืจืืœ ื•ืขืฉื” ืžื”ืจื” ื‘ืงืฉืชื ื‘ืจื•ืš ืืชื” ื”ืณ ืฉื•ืžืข ืชืคืœื”

Rabbi Elazar, son of Rabbi Tzadok says that he recites: Hear the shout of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer.

ืื—ืจื™ื ืื•ืžืจื™ื ืฆืจื›ื™ ืขืžืš ื™ืฉืจืืœ ืžืจื•ื‘ื™ืŸ ื•ื“ืขืชื ืงืฆืจื” ื™ื”ื™ ืจืฆื•ืŸ ืžืœืคื ื™ืš ื”ืณ ืืœื”ื™ื ื• ืฉืชืชืŸ ืœื›ืœ ืื—ื“ ื•ืื—ื“ ื›ื“ื™ ืคืจื ืกืชื• ื•ืœื›ืœ ื’ื•ื™ื” ื•ื’ื•ื™ื” ื“ื™ ืžื—ืกื•ืจื” ื‘ืจื•ืš ืืชื” ื”ืณ ืฉื•ืžืข ืชืคืœื”

Aแธฅerim say that he recites: The needs of Your nation, Israel, are many and their intelligence is limited, and, consequently, they are unable to effectively articulate their thoughts in prayer (Maharsha). So may it be Your will, Lord our God, to provide each and every one with his necessary sustenance, and to each and every body all that it lacks. Blessed are You, Lord, Who listens to prayer.

ืืžืจ ืจื‘ ื”ื•ื ื ื”ืœื›ื” ื›ืื—ืจื™ื

Rav Huna said: The halakha with regard to the version of the prayer recited in a place of danger is in accordance with the opinion of Aแธฅerim.

ืืžืจ ืœื™ื” ืืœื™ื”ื• ืœืจื‘ ื™ื”ื•ื“ื” ืื—ื•ื” ืจื‘ ืกืœื ื—ืกื™ื“ื ืœื ืชืจืชื— ื•ืœื ืชื—ื˜ื™ ืœื ืชืจื•ื™ ื•ืœื ืชื—ื˜ื™ ื•ื›ืฉืืชื” ื™ื•ืฆื ืœื“ืจืš ื”ืžืœืš ื‘ืงื•ื ืš ื•ืฆื ืžืื™ ื”ืžืœืš ื‘ืงื•ื ืš ื•ืฆื ืืžืจ ืจื‘ื™ ื™ืขืงื‘ ืืžืจ ืจื‘ ื—ืกื“ื ื–ื• ืชืคืœืช ื”ื“ืจืš ื•ืืžืจ ืจื‘ื™ ื™ืขืงื‘ ืืžืจ ืจื‘ ื—ืกื“ื ื›ืœ ื”ื™ื•ืฆื ืœื“ืจืš ืฆืจื™ืš ืœื”ืชืคืœืœ ืชืคืœืช ื”ื“ืจืš

On the topic of prayers recited while traveling and in times of danger, the Gemara discusses the travelerโ€™s prayer. When he appeared to him, Elijah the Prophet said to Rav Yehuda brother of Rav Sala แธคasida: Do not get angry and you will not sin. Do not get drunk and you will not sin. And when you set out on a journey, consult with your Creator, and then set out. The Gemara asks: What is the meaning of: Consult with your Creator, and then set out? Rabbi Yaโ€™akov said that Rav แธคisda said: That is the travelerโ€™s prayer. And Rabbi Yaโ€™akov said that Rav แธคisda said: It is not only good advice, but established halakha that anyone who sets out on a journey must recite the travelerโ€™s prayer prior to embarking on his journey.

ืžืื™ ืชืคืœืช ื”ื“ืจืš ื™ื”ื™ ืจืฆื•ืŸ ืžืœืคื ื™ืš ื”ืณ ืืœื”ื™ ืฉืชื•ืœื™ื›ื ื™ ืœืฉืœื•ื ื•ืชืฆืขื™ื“ื ื™ ืœืฉืœื•ื ื•ืชืกืžื›ื ื™ ืœืฉืœื•ื ื•ืชืฆื™ืœื ื™ ืžื›ืฃ ื›ืœ ืื•ื™ื‘ ื•ืื•ืจื‘ ื‘ื“ืจืš ื•ืชืฉืœื— ื‘ืจื›ื” ื‘ืžืขืฉื™ ื™ื“ื™ ื•ืชืชื ื ื™ ืœื—ืŸ ืœื—ืกื“ ื•ืœืจื—ืžื™ื ื‘ืขื™ื ื™ืš ื•ื‘ืขื™ื ื™ ื›ืœ ืจื•ืื™ ื‘ืจื•ืš ืืชื” ื”ืณ ืฉื•ืžืข ืชืคืœื”

The Gemara asks: What is the formula for the travelerโ€™s prayer? The Gemara answers: May it be Your will, Lord my God, to lead me to peace, direct my steps to peace, and guide me to peace, and rescue me from the hands of any enemy or ambush along the way, and send blessing to the work of my hands, and let me find grace, kindness, and compassion in Your eyes and in the eyes of all who see me. Blessed are You, Lord, Who hears prayer.

ืืžืจ ืื‘ื™ื™ ืœืขื•ืœื

Abaye said: At all times

Scroll To Top