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Today's Daf Yomi

February 6, 2020 | 讬状讗 讘砖讘讟 转砖状驻

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Berakhot 34

The mishna mentions other words that if the chazan used them in prayer, he would be removed. What do we do when the chazan makes a mistake? A number of laws are mentioned regarding laws of a chazan. Can one answer to the blessing of the kohen? Can he bless the people if he is the only kohen? How should one respond when asked to be a chazan? What does one do when one makes a msitake in his prayer? We learn from Moshe that short or long prayers are always accepted. When in shmone esreh does one bow? Is it a good thing to bow or not? Does it depend on who you are? Is it different for leaders? Why? One who makes a mistake in prayer, it’s a bad sign. It was known that Rabbi Chanina ben Dosa would pray for people and would know based on his prayer whether or not the person would be healed.

转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

讞讘专讜转讗 讻诇驻讬 砖诪讬讗 诪讬 讗讬讻讗 讗讬 诇讗 讻讜讜谉 讚注转讬讛 诪注讬拽专讗 诪讞讬谞谉 诇讬讛 讘诪专讝驻转讗 讚谞驻讞讗 注讚 讚诪讻讜讬谉 讚注转讬讛:

Can one have that degree of familiarity with Heaven, to the extent that he can take his words lightly and say them however he likes? If he did not focus his attention initially, we beat him with a blacksmith鈥檚 hammer until he focuses his attention, as conduct of that sort is unacceptable.

诪转谞讬壮 (讛讗讜诪专 讬讘专讻讜讱 讟讜讘讬诐 讛专讬 讝讛 讚专讻讬 诪讬谞讜转) 讛注讜讘专 诇驻谞讬 讛转讬讘讛 讜讟注讛 讬注讘讜专 讗讞专 转讞转讬讜 讜诇讗 讬讛讗 住专讘谉 讘讗讜转讛 砖注讛 诪讛讬讻谉 讛讜讗 诪转讞讬诇 诪转讞诇转 讛讘专讻讛 砖讟注讛 讝讛

MISHNA: This mishna and the next one deal with the communal prayer leader. (If one says: 鈥淢ay the good bless You,鈥 this is a path of heresy.) One who is passing before the ark, as prayer leader, and erred, another should immediately pass in his place, and at that moment, this replacement should not refuse in the interest of courtesy. The Amida prayer was interrupted and he should replace him as quickly as possible. From where does the replacement commence? From the beginning of the blessing in which the former had erred.

讛注讜讘专 诇驻谞讬 讛转讬讘讛 诇讗 讬注谞讛 讗诪谉 讗讞专 讛讻讛谞讬诐 诪驻谞讬 讛讟专讜祝 讜讗诐 讗讬谉 砖诐 讻讛谉 讗诇讗 讛讜讗 诇讗 讬砖讗 讗转 讻驻讬讜 讜讗诐 讛讘讟讞转讜 砖讛讜讗 谞讜砖讗 讗转 讻驻讬讜 讜讞讜讝专 诇转驻诇转讜 专砖讗讬:

In order to prevent the prayer leader from erring in his prayer, it was said that one who passes before the ark should not respond amen after the blessing of the priests, because of potential confusion. Since the mishna is describing a situation in which he was praying without a prayer book, responding amen would interrupt the order of the prayer and potentially lead him to begin a different blessing. For this reason, even if there is no priest other than the communal prayer leader, he does not lift his hands to bless the people, lest he become confused. And, however, if he is certain that he can lift his hands and resume his prayer without becoming confused, he is permitted to recite the blessing.

讙诪壮 转谞讜 专讘谞谉 讛注讜讘专 诇驻谞讬 讛转讬讘讛 爪专讬讱 诇住专讘 讜讗诐 讗讬谞讜 诪住专讘 讚讜诪讛 诇转讘砖讬诇 砖讗讬谉 讘讜 诪诇讞 讜讗诐 诪住专讘 讬讜转专 诪讚讗讬 讚讜诪讛 诇转讘砖讬诇 砖讛拽讚讬讞转讜 诪诇讞 讻讬爪讚 讛讜讗 注讜砖讛 驻注诐 专讗砖讜谞讛 讬住专讘 砖谞讬讛 诪讛讘讛讘 砖诇讬砖讬转 驻讜砖讟 讗转 专讙诇讬讜 讜讬讜专讚

GEMARA: The mishna teaches that one who replaces a communal prayer leader who erred in the middle of the Amida prayer should not refuse when approached. The Gemara cites the general halakha with regard to proper conduct when one is approached to serve as prayer leader. The Sages taught in a baraita: One who is approached to pass before the ark to serve as prayer leader, for the sake of propriety should refuse, to avoid creating the impression that he is too eager. And if he does not refuse, but jumps at the opportunity, he is like cooked food without salt, which is to say that he acts in bad taste. However, if he refuses too much this is similarly inappropriate, as he is like cooked food that was ruined by too much salt. So how should he act? The appropriate conduct when approached to serve as communal prayer leader is as follows: When approached the first time, one should refuse; the second time, one should vacillate like a wick that has just begun to catch a flame but is not yet burning; and the third time, he should stretch his legs and descend before the ark.

转谞讜 专讘谞谉 砖诇砖讛 专讜讘谉 拽砖讛 讜诪讬注讜讟谉 讬驻讛 讜讗诇讜 讛谉 砖讗讜专 讜诪诇讞 讜住专讘谞讜转

On this note, the Gemara cites that which the Sages taught in a baraita: There are three things that are harmful in excess but are beneficial when used sparingly. They are: Leavening in dough, salt in a cooked dish and refusal for the sake of propriety.

讗诪专 专讘 讛讜谞讗 讟注讛 讘砖诇砖 专讗砖讜谞讜转 讞讜讝专 诇专讗砖 讘讗诪爪注讬讜转 讞讜讝专 诇讗转讛 讞讜谞谉 讘讗讞专讜谞讜转 讞讜讝专 诇注讘讜讚讛

The mishna states that when one replaces the communal prayer leader, he commences from the beginning of the blessing in which the former had erred. However that is not universally true, as Rav Huna said: One who erred in any of the first three blessings he must return to the beginning of the Amida prayer because the first three blessing comprise a single entity. Likewise, if one erred in any of the thirteen middle blessings, he returns to the blessing of: You grace humanity, the first of the middle blessings. If one erred in any of the three final blessings, he must return to the blessing of Temple service, which is the first of the final blessings.

讜专讘 讗住讬 讗诪专 讗诪爪注讬讜转 讗讬谉 诇讛谉 住讚专

And Rav Asi disputes one aspect of Rav Huna鈥檚 opinion, as he said: The middle blessings have no set order. If one erred in any of them he may insert it at whatever point he becomes aware of his error.

诪转讬讘 专讘 砖砖转 诪讛讬讻谉 讛讜讗 讞讜讝专 诪转讞诇转 讛讘专讻讛 砖讟注讛 讝讛 转讬讜讘转讗 讚专讘 讛讜谞讗

Rav Sheshet raised an objection based on a baraita: From where does he commence repetition of the Amida prayer? He commences from the beginning of the blessing in which the former had erred. If so, this is a conclusive refutation of Rav Huna鈥檚 opinion, as Rav Huna said that if one erred in one of the middle blessings, he returns to the beginning of the middle blessings, not to the beginning of that particular blessing.

讗诪专 诇讱 专讘 讛讜谞讗 讗诪爪注讬讜转 讻讜诇讛讜 讞讚讗 讘专讻转讗 谞讬谞讛讜

Rav Huna could have said to you: The middle blessings are all considered one blessing; commencing from the beginning of the blessing means returning to the beginning of the middle blessings.

讗诪专 专讘 讬讛讜讚讛 诇注讜诇诐 讗诇 讬砖讗诇 讗讚诐 爪专讻讬讜 诇讗 讘砖诇砖 专讗砖讜谞讜转 讜诇讗 讘砖诇砖 讗讞专讜谞讜转 讗诇讗 讘讗诪爪注讬讜转 讚讗诪专 专讘讬 讞谞讬谞讗 专讗砖讜谞讜转 讚讜诪讛 诇注讘讚 砖诪住讚专 砖讘讞 诇驻谞讬 专讘讜 讗诪爪注讬讜转 讚讜诪讛 诇注讘讚 砖诪讘拽砖 驻专住 诪专讘讜 讗讞专讜谞讜转 讚讜诪讛 诇注讘讚 砖拽讘诇 驻专住 诪专讘讜 讜谞驻讟专 讜讛讜诇讱 诇讜

Rav Yehuda said: There is an additional distinction between the various sections of the Amida prayer: One must never request his own needs in the first three or in the last three blessings; rather, he should do so in the middle blessings. As Rabbi 岣nina said: During the first three blessings, he is like a servant who arranges praise before his master; during the middle blessings, he is like a servant who requests a reward from his master; during the final three blessings, one is like a servant who already received a reward from his master and is taking his leave and departing.

转谞讜 专讘谞谉 诪注砖讛 讘转诇诪讬讚 讗讞讚 砖讬专讚 诇驻谞讬 讛转讬讘讛 讘驻谞讬 专讘讬 讗诇讬注讝专 讜讛讬讛 诪讗专讬讱 讬讜转专 诪讚讗讬 讗诪专讜 诇讜 转诇诪讬讚讬讜 讻诪讛 讗专讻谉 讛讜讗 讝讛 讗诪专 诇讛诐 讻诇讜诐 诪讗专讬讱 讬讜转专 诪诪砖讛 专讘讬谞讜 讚讻转讬讘 讘讬讛 讗转 讗专讘注讬诐 讛讬讜诐 讜讗转 讗专讘注讬诐 讛诇讬诇讛 讜讙讜壮

Continuing on the subject of prayer, the Sages taught: There was an incident where one student descended to serve as prayer leader before the ark in the presence of Rabbi Eliezer, and he was excessively prolonging his prayer. His students complained and said to him: How long-winded he is. He said to them: Is this student prolonging his prayer any more than Moses our teacher did? As about Moses it is written: 鈥淎nd I prostrated myself before the Lord for the forty days and forty nights that I prostrated myself鈥 (Deuteronomy 9:25). There is no limit to the duration of a prayer.

砖讜讘 诪注砖讛 讘转诇诪讬讚 讗讞讚 砖讬专讚 诇驻谞讬 讛转讬讘讛 讘驻谞讬 专讘讬 讗诇讬注讝专 讜讛讬讛 诪拽爪专 讬讜转专 诪讚讗讬 讗诪专讜 诇讜 转诇诪讬讚讬讜 讻诪讛 拽爪专谉 讛讜讗 讝讛 讗诪专 诇讛诐 讻诇讜诐 诪拽爪专 讬讜转专 诪诪砖讛 专讘讬谞讜 讚讻转讬讘 讗诇 谞讗 专驻讗 谞讗 诇讛

There was again an incident where one student descended to serve as prayer leader before the ark in the presence of Rabbi Eliezer, and he was excessively abbreviating his prayer. His students protested and said to him: How brief is his prayer. He said to them: Is he abbreviating his prayer any more than Moses our teacher did? As it is written with regard to the prayer Moses recited imploring God to cure Miriam of her leprosy: 鈥淎nd Moses cried out to the Lord, saying: 鈥楶lease, God, heal her, please鈥欌 (Numbers 12:13). This student鈥檚 prayer was certainly no briefer than the few words recited by Moses.

讗诪专 专讘讬 讬注拽讘 讗诪专 专讘 讞住讚讗 讻诇 讛诪讘拽砖 专讞诪讬诐 注诇 讞讘讬专讜 讗讬谉 爪专讬讱 诇讛讝讻讬专 砖诪讜 砖谞讗诪专 讗诇 谞讗 专驻讗 谞讗 诇讛 讜诇讗 拽诪讚讻专 砖诪讛 讚诪专讬诐:

Having mentioned Moses鈥 prayer for Miriam, the Gemara cites what Rabbi Ya鈥檃kov said that Rav 岣sda said: Anyone who requests mercy on behalf of another need not mention his name, as it is stated: 鈥淧lease, God, heal her, please,鈥 and he did not mention Miriam鈥檚 name.

转谞讜 专讘谞谉 讗诇讜 讘专讻讜转 砖讗讚诐 砖讜讞讛 讘讛谉 讘讗讘讜转 转讞诇讛 讜住讜祝 讘讛讜讚讗讛 转讞诇讛 讜住讜祝 讜讗诐 讘讗 诇砖讜讞 讘住讜祝 讻诇 讘专讻讛 讜讘专讻讛 讜讘转讞诇转 讻诇 讘专讻讛 讜讘专讻讛 诪诇诪讚讬谉 讗讜转讜 砖诇讗 讬砖讞讛

The Sages taught in a Tosefta: These are the blessings in the Amida prayer in which a person bows: In the first blessing, the blessing of the Patriarchs, one bows at the beginning and the end; in the blessing of thanksgiving, one bows at the beginning and the end; and if one seeks to bow at the end of each and every blessing and at the beginning of each and every blessing, they teach him not to bow so as not to go beyond the ordinance instituted by the Sages.

讗诪专 专讘讬 砖诪注讜谉 讘谉 驻讝讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪砖讜诐 讘专 拽驻专讗 讛讚讬讜讟 讻诪讜 砖讗诪专谞讜

Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of the tanna bar Kappara: An ordinary person [hedyot], conducts himself as we said; he bows at the beginning and the end of the blessings of Patriarchs and thanksgiving and is admonished if he seeks to bow at the beginning and end of the other blessings.

讻讛谉 讙讚讜诇 讘住讜祝 讻诇 讘专讻讛 讜讘专讻讛 讜讛诪诇讱 转讞诇转 讻诇 讘专讻讛 讜讘专讻讛 讜住讜祝 讻诇 讘专讻讛 讜讘专讻讛

It is appropriate, though, for a High Priest to bow at the end of each and every blessing; and for a king to bow at the beginning of each and every blessing and at the end of each and every blessing. This is because the more lofty one鈥檚 status, the more important it is to demonstrate his subservience to God.

讗诪专 专讘讬 讬爪讞拽 讘专 谞讞诪谞讬 诇讚讬讚讬 诪驻专砖讗 诇讬 诪讬谞讬讛 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讛讚讬讜讟 讻诪讜 砖讗诪专谞讜 讻讛谉 讙讚讜诇 转讞诇转 讻诇 讘专讻讛 讜讘专讻讛 讛诪诇讱 讻讬讜谉 砖讻专注 砖讜讘 讗讬谞讜 讝讜拽祝 砖谞讗诪专 讜讬讛讬 讻讻诇讜转 砖诇诪讛 诇讛转驻诇诇 讜讙讜壮 拽诐 诪诇驻谞讬 诪讝讘讞 讛壮 诪讻专注 注诇 讘专讻讬讜:

Rabbi Yitz岣k bar Na岣ani said: It was explained to me directly from Rabbi Yehoshua ben Levi himself differently: An ordinary person, conducts himself as we said; a High Priest bows at the beginning of each and every blessing; the king, once he has bowed at the beginning of the first blessing, does not rise until he concludes the entire prayer, as it is stated: 鈥淎nd it was that when Solomon finished praying all of his prayer to the Lord, he rose from before the altar of the Lord, from kneeling upon his knees with his hands spread forth toward the heavens鈥 (I Kings 8:54).

转谞讜 专讘谞谉 拽讬讚讛 注诇 讗驻讬诐 砖谞讗诪专 讜转拽讚 讘转 砖讘注 讗驻讬诐 讗专抓 讻专讬注讛 注诇 讘专讻讬诐 砖谞讗诪专 诪讻专注 注诇 讘专讻讬讜 讛砖转讞讜讗讛 讝讜 驻砖讜讟 讬讚讬诐 讜专讙诇讬诐 砖谞讗诪专 讛讘讜讗 谞讘讜讗 讗谞讬 讜讗诪讱 讜讗讞讬讱 诇讛砖转讞讜转 诇讱 讗专爪讛

Having mentioned Solomon bowing, the Gemara distinguishes between various types of bowing. The Sages taught in a baraita: The term kidda means bowing upon one鈥檚 face, with his face toward the ground, as it is stated: 鈥淭hen Bathsheba bowed [vatikod] with her face to the ground鈥 (I Kings 1:31). Keria means bowing upon one鈥檚 knees, as regarding Solomon it is stated: He finished praying and 鈥渉e rose from before the altar of the Lord, from kneeling [mikkeroa] upon his knees.鈥 Finally, hishta岣va鈥檃, that is bowing with one鈥檚 hands and legs spread in total submission, as it is stated in Jacob鈥檚 question to Joseph in response to his dream: 鈥淪hall we, I and your mother and your brothers, come and bow down [lehishta岣vot] to you to the ground?鈥 (Genesis 37:10).

讗诪专 专讘 讞讬讬讗 讘专讬讛 讚专讘 讛讜谞讗 讞讝讬谞讗 诇讛讜 讗讘讬讬 讜专讘讗 讚诪爪诇讜 讗爪诇讜讬讬

On the topic of bowing, Rav 岣yya, son of Rav Huna, said: I saw Abaye and Rava, who would lean their heads and not actually prostrate themselves on the ground.

转谞讬 讞讚讗 讛讻讜专注 讘讛讜讚讗讛 讛专讬 讝讛 诪砖讜讘讞 讜转谞讬讗 讗讬讚讱 讛专讬 讝讛 诪讙讜谞讛

The Gemara asks: One baraita taught: One who bows in the blessing of thanksgiving, it is praiseworthy. And it was taught in another baraita: One who bows in the blessing of thanksgiving, it is reprehensible. These baraitot are contradictory.

诇讗 拽砖讬讗 讛讗 讘转讞诇讛 讛讗 诇讘住讜祝

The Gemara reconciles these two baraitot: This is not difficult; this baraita, which praises one who bows in the blessing of thanksgiving, refers to one who bows at the beginning of the blessing. This baraita, which condemns one who bows in the blessing of thanksgiving, refers to one who bows at the end of the blessing.

专讘讗 讻专注 讘讛讜讚讗讛 转讞诇讛 讜住讜祝 讗诪专讬 诇讬讛 专讘谞谉 讗诪讗讬 拽讗 注讘讬讚 诪专 讛讻讬 讗诪专 诇讛讜 讞讝讬谞讗 诇专讘 谞讞诪谉 讚讻专注 讜讞讝讬谞讗 诇讬讛 诇专讘 砖砖转 讚拽讗 注讘讚 讛讻讬

Rava bowed in the blessing of thanksgiving, both beginning and end. The Sages said to him: Why does our master do this? He said to them: I saw Rav Na岣an who bowed in the blessing of thanksgiving, and I saw Rav Sheshet who did so as well.

讜讛转谞讬讗 讛讻讜专注 讘讛讜讚讗讛 讛专讬 讝讛 诪讙讜谞讛

But wasn鈥檛 it taught in a baraita that one who bows in thanksgiving, it is reprehensible?

讛讛讬讗 讘讛讜讚讗讛 砖讘讛诇诇

Rava explained: That baraita refers to one who bows in the thanksgiving that is in hallel, when one recites: Give thanks to the Lord. Then, bowing is inappropriate.

讜讛转谞讬讗 讛讻讜专注 讘讛讜讚讗讛 讜讘讛讜讚讗讛 砖诇 讛诇诇 讛专讬 讝讛 诪讙讜谞讛

The Sages continue to question Rava鈥檚 conduct: But wasn鈥檛 it taught explicitly in a baraita: One who bows in thanksgiving or in thanksgiving of hallel, it is reprehensible? The term thanksgiving unqualified does not refer to thanksgiving of hallel; it obviously refers to the blessing of thanksgiving recited in the Amida prayer. One who bows in either, it is reprehensible.

讻讬 转谞讬讗 讛讛讬讗 讘讛讜讚讗讛 讚讘专讻转 讛诪讝讜谉:

The Gemara rejects this challenge as well: When that baraita was taught, it was in reference to the blessing of thanksgiving, the second blessing recited in Grace after Meals: We thank You.

诪转谞讬壮 讛诪转驻诇诇 讜讟注讛 住讬诪谉 专注 诇讜 讜讗诐 砖诇讬讞 爪讘讜专 讛讜讗 住讬诪谉 专注 诇砖讜诇讞讬讜 诪驻谞讬 砖砖诇讜讞讜 砖诇 讗讚诐 讻诪讜转讜 讗诪专讜 注诇讬讜 注诇 专讘讬 讞谞讬谞讗 讘谉 讚讜住讗 砖讛讬讛 诪转驻诇诇 注诇 讛讞讜诇讬诐 讜讗讜诪专 讝讛 讞讬 讜讝讛 诪转 讗诪专讜 诇讜 诪谞讬谉 讗转讛 讬讜讚注 讗诪专 诇讛诐 讗诐 砖讙讜专讛 转驻诇转讬 讘驻讬 讬讜讚注 讗谞讬 砖讛讜讗 诪拽讜讘诇 讜讗诐 诇讗讜 讬讜讚注 讗谞讬 砖讛讜讗 诪讟讜专祝:

MISHNA: Concluding its discussion of the halakhot of prayer, the mishna discusses less practical aspects of prayer. One who prays and realizes that he erred in his prayer, it is a bad omen for him; it indicates to him that his prayer was not accepted. And if he who erred is the communal prayer leader, it is a bad omen for those who sent him, because a person鈥檚 agent has legal status equivalent to his own. On a similar note, they said about Rabbi 岣nina ben Dosa that he would pray on behalf of the sick and immediately after his prayer he would say: This one shall recover from his illness and live and this one shall die. When they said to him: From where do you know? He said to them: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected.

讙诪壮 讗讛讬讬讗

GEMARA: We learned in the mishna that if one errs in his prayer it is a bad omen. The Gemara asks: In which blessing is an error a bad omen?

讗诪专 专讘 讞讬讬讗 讗诪专 专讘 住驻专讗 诪砖讜诐 讞讚 讚讘讬 专讘讬 讘讗讘讜转

Rabbi 岣yya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: An error is a bad omen in the first blessing of the Amida prayer, the blessing of Patriarchs.鈥

讗讬讻讗 讚诪转谞讬 诇讛 讗讘专讬讬转讗 讛诪转驻诇诇 爪专讬讱 砖讬讻讜讬谉 讗转 诇讘讜 讘讻讜诇谉 讜讗诐 讗讬谞讜 讬讻讜诇 诇讻讜讬谉 讘讻讜诇谉 讬讻讜讬谉 讗转 诇讘讜 讘讗讞转

Some teach that this statement was made on a baraita referring to another topic. It was taught in a baraita: One who prays must focus his heart in all of the blessings. And if he is unable to focus his heart in all of them, he should focus his heart at least in one.

讗诪专 专讘讬 讞讬讬讗 讗诪专 专讘 住驻专讗 诪砖讜诐 讞讚 讚讘讬 专讘讬 讘讗讘讜转

Regarding this baraita, Rabbi 岣yya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: In one refers to the blessing of Patriarchs.

讗诪专讜 注诇讬讜 注诇 专讘讬 讞谞讬谞讗 讜讻讜壮: 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讚讗诪专 拽专讗 讘讜专讗 谞讬讘 砖驻转讬诐 砖诇讜诐 砖诇讜诐 诇专讞讜拽 讜诇拽专讜讘 讗诪专 讛壮 讜专驻讗转讬讜

We learned in the mishna: They said about Rabbi 岣nina ben Dosa that the indication whether or not his prayer was accepted was whether the prayer was fluent in his mouth as he recited it. The Gemara asks: From where are these matters, that this is an accurate indication of whether or not his prayer was accepted, derived? Rabbi Yehoshua ben Levi said: As the verse stated: 鈥淭he Lord that creates the expression of the lips says, Peace, peace, to him that is far off and to him that is near; and I will heal him鈥 (Isaiah 57:19). It can be inferred from this verse that if speech of the lips, fluent speech, is granted to one who prays, it indicates that his prayer on behalf of the ill has been accepted and I will heal him, that person will be healed.

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讛谞讘讬讗讬诐 讻讜诇谉 诇讗 谞转谞讘讗讜 讗诇讗 诇诪砖讬讗 讘转讜 诇转诇诪讬讚 讞讻诐 讜诇注讜砖讛 驻专拽诪讟讬讗 诇转诇诪讬讚 讞讻诐 讜诇诪讛谞讛 转诇诪讬讚 讞讻诐 诪谞讻住讬讜 讗讘诇 转诇诪讬讚讬 讞讻诪讬诐 注爪诪谉 注讬谉 诇讗 专讗转讛 讗诇讛讬诐 讝讜诇转讱 讬注砖讛 诇诪讞讻讛 诇讜

In conclusion of this discussion, the Gemara cites that which Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said with regard to the reward of the righteous: All the prophets only prophesied in their prophecies of consolation, with regard to one who values wisdom and therefore marries his daughter to a Torah scholar and to one who conducts business [perakmatya] on behalf of a Torah scholar as well as to one who utilizes his wealth to benefit a Torah scholar in some other way. However, the prophets did not describe the extent of the reward for Torah scholars themselves, whose reward is not quantifiable as it is stated: 鈥淎nd from of old they have not heard, they have not lent an ear, no eye has seen it, God, aside from You, who will do for those who await Him鈥 (Isaiah 64:3).

讜讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讛谞讘讬讗讬诐 讻讜诇谉 诇讗 谞转谞讘讗讜 讗诇讗 诇讬诪讜转 讛诪砖讬讞 讗讘诇 诇注讜诇诐 讛讘讗 注讬谉 诇讗 专讗转讛 讗诇讛讬诐 讝讜诇转讱

And Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: All the prophets only prophesied with regard to the change in world order in the end of days with regard to the days of the Messiah. However, with regard to the World-to-Come, which exists on a higher level, it is stated: 鈥淣o eye has seen it, God, aside from You.鈥

讜驻诇讬讙讗 讚砖诪讜讗诇 讚讗诪专 砖诪讜讗诇 讗讬谉 讘讬谉 讛注讜诇诐 讛讝讛 诇讬诪讜转 讛诪砖讬讞 讗诇讗 砖注讘讜讚 诪诇讻讜讬讜转 讘诇讘讚 砖谞讗诪专 讻讬 诇讗 讬讞讚诇 讗讘讬讜谉 诪拽专讘 讛讗专抓

And the Gemara notes that this statement disagrees with the opinion of Shmuel, as Shmuel said: The only difference between this world and the days of the Messiah is with regard to servitude to foreign kingdoms alone. While in the days of the Messiah, Israel will be independent and free from enslavement to foreign powers, the world order will remain otherwise unchanged, as it is stated: 鈥淔or the poor shall not cease from the land鈥 (Deuteronomy 15:11), which indicates that the ways of the world are set and unchanging.

讜讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讛谞讘讬讗讬诐 讻讜诇谉 诇讗 谞转谞讘讗讜 讗诇讗 诇讘注诇讬 转砖讜讘讛 讗讘诇 爪讚讬拽讬诐 讙诪讜专讬诐 注讬谉 诇讗 专讗转讛 讗诇讛讬诐 讝讜诇转讱

And Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: All of the prophets only prophesied their prophecies of consolation with regard to penitents but with regard to the full-fledged righteous it is stated: 鈥淣o eye has seen it, God, aside from You.鈥

讜驻诇讬讙讗 讚专讘讬 讗讘讛讜 讚讗诪专 专讘讬 讗讘讛讜 诪拽讜诐 砖讘注诇讬 转砖讜讘讛 注讜诪讚讬谉 爪讚讬拽讬诐 讙诪讜专讬诐 讗讬谞诐 注讜诪讚讬谉 砖谞讗诪专 砖诇讜诐 砖诇讜诐 诇专讞讜拽 讜诇拽专讜讘 诇专讞讜拽 讘专讬砖讗 讜讛讚专 诇拽专讜讘

And the Gemara notes that this statement disagrees with the opinion of Rabbi Abbahu who holds that penitents are superior to the righteous. As Rabbi Abbahu said: In the place where penitents stand, even the full-fledged righteous do not stand, as it is stated: 鈥淧eace, peace upon him who is far and him who is near.鈥 Peace and greeting is extended first to him who is far, the penitent, and only thereafter is peace extended to him who is near, the full-fledged righteous.

讜专讘讬 讬讜讞谞谉 讗诪专 诇讱 诪讗讬 专讞讜拽 砖讛讬讛 专讞讜拽 诪讚讘专 注讘讬专讛 诪注讬拽专讗 讜诪讗讬 拽专讜讘 砖讛讬讛 拽专讜讘 诇讚讘专 注讘讬专讛 讜谞转专讞拽 诪诪谞讜 讛砖转讗

And Rabbi Yo岣nan could have said to you: What is the meaning of him who is far? This refers to the full-fledged righteous who was distant from an act of transgression from the outset, and to whom peace is extended first. What is meant by him who is near? This refers to the penitent who was close to an act of transgression but has now distanced himself from it, and to whom peace is extended only after it has been extended to him who has been righteous from the outset.

诪讗讬 注讬谉 诇讗 专讗转讛 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讝讛 讬讬谉 讛诪砖讜诪专 讘注谞讘讬讜 诪砖砖转 讬诪讬 讘专讗砖讬转 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 讝讛 注讚谉 砖诇讗 砖诇讟讛 讘讜 注讬谉 讻诇 讘专讬讛

Earlier, Rabbi Yo岣nan said that there is a reward referred to in the verse: 鈥淣o eye has seen it.鈥 The Gemara asks: What is this reward about which it is said: 鈥淣o eye has seen it鈥? Rabbi Yehoshua ben Levi said: That is the wine that has been preserved in its grapes since the six days of creation and which no eye has ever seen. Rabbi Shmuel bar Na岣ani said: That is Eden, which no creature鈥檚 eye has ever surveyed.

砖诪讗 转讗诪专 讗讚诐 讛专讗砖讜谉 讛讬讻谉 讛讬讛 讘讙谉

Lest you will say: Where was Adam the first man? Wasn鈥檛 he there and didn鈥檛 he survey Eden? The Gemara responds: Adam was only in the Garden of Eden, not in Eden itself.

讜砖诪讗 转讗诪专 讛讜讗 讙谉 讛讜讗 注讚谉 转诇诪讜讚 诇讜诪专 讜谞讛专 讬讜爪讗 诪注讚谉 诇讛砖拽讜转 讗转 讛讙谉 讙谉 诇讞讜讚 讜注讚谉 诇讞讜讚:

And lest you will say: It is the Garden and it is Eden; two names describing the same place. That is not the case, as the verse states: 鈥淎nd a river went out from Eden to water the Garden鈥 (Genesis 2:10). Obviously, the Garden exists on its own and Eden exists on its own.

转谞讜 专讘谞谉 诪注砖讛 砖讞诇讛 讘谞讜 砖诇 专讘谉 讙诪诇讬讗诇 砖讙专 砖谞讬 转诇诪讬讚讬 讞讻诪讬诐 讗爪诇 专讘讬 讞谞讬谞讗 讘谉 讚讜住讗 诇讘拽砖 注诇讬讜 专讞诪讬诐 讻讬讜谉 砖专讗讛 讗讜转诐 注诇讛 诇注诇讬讬讛 讜讘拽砖 注诇讬讜 专讞诪讬诐 讘讬专讬讚转讜 讗诪专 诇讛诐 诇讻讜 砖讞诇爪转讜 讞诪讛 讗诪专讜 诇讜 讜讻讬 谞讘讬讗 讗转讛 讗诪专 诇讛谉 诇讗 谞讘讬讗 讗谞讻讬 讜诇讗 讘谉 谞讘讬讗 讗谞讻讬 讗诇讗 讻讱 诪拽讜讘诇谞讬 讗诐 砖讙讜专讛 转驻诇转讬 讘驻讬 讬讜讚注 讗谞讬 砖讛讜讗 诪拽讜讘诇 讜讗诐 诇讗讜 讬讜讚注 讗谞讬 砖讛讜讗 诪讟讜专祝 讬砖讘讜 讜讻转讘讜 讜讻讜讜谞讜 讗讜转讛 砖注讛 讜讻砖讘讗讜 讗爪诇 专讘谉 讙诪诇讬讗诇 讗诪专 诇讛谉 讛注讘讜讚讛 诇讗 讞住专转诐 讜诇讗 讛讜转专转诐 讗诇讗 讻讱 讛讬讛 诪注砖讛 讘讗讜转讛 砖注讛 讞诇爪转讜 讞诪讛 讜砖讗诇 诇谞讜 诪讬诐 诇砖转讜转

Having mentioned Rabbi 岣nina ben Dosa in our mishna, the Gemara proceeds to further praise the efficacy of his prayer: The Sages taught: There was an incident where Rabban Gamliel鈥檚 son fell ill. Rabban Gamliel dispatched two scholars to Rabbi 岣nina ben Dosa to pray for mercy and healing on his behalf. When Rabbi 岣nina ben Dosa saw them approaching, he went up to the attic on the roof of his house and prayed for mercy on his behalf. Upon his descent, he said to the messengers: You may go and return to Rabban Gamliel, as the fever has already left his son and he has been healed. The messengers asked him: How do you know? Are you a prophet? He replied to them: I am neither a prophet nor son of a prophet (see Amos 7:14), but I have received a tradition with regard to this indication: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected. The Gemara relates that these messengers sat and wrote and approximated that precise moment when Rabbi 岣nina ben Dosa told them this. When they came before Rabban Gamliel and related all that had happened and showed him what they had written, Rabban Gamliel said to them: I swear by the Temple service that in the time you wrote you were neither earlier or later; rather, this is how the event transpired: Precisely at that moment his fever broke and he asked us for water to drink.

讜砖讜讘 诪注砖讛 讘专讘讬 讞谞讬谞讗 讘谉 讚讜住讗 砖讛诇讱 诇诇诪讜讚 转讜专讛 讗爪诇 专讘讬 讬讜讞谞谉 讘谉 讝讻讗讬 讜讞诇讛 讘谞讜 砖诇 专讘讬 讬讜讞谞谉 讘谉 讝讻讗讬 讗诪专 诇讜 讞谞讬谞讗 讘谞讬 讘拽砖 注诇讬讜 专讞诪讬诐 讜讬讞讬讛 讛谞讬讞 专讗砖讜 讘讬谉 讘专讻讬讜 讜讘拽砖 注诇讬讜 专讞诪讬诐 讜讞讬讛 讗诪专 专讘讬 讬讜讞谞谉 讘谉 讝讻讗讬 讗诇诪诇讬 讛讟讬讞 讘谉 讝讻讗讬 讗转 专讗砖讜 讘讬谉 讘专讻讬讜 讻诇 讛讬讜诐 讻讜诇讜 诇讗 讛讬讜 诪砖讙讬讞讬诐 注诇讬讜 讗诪专讛 诇讜 讗砖转讜 讜讻讬 讞谞讬谞讗 讙讚讜诇 诪诪讱 讗诪专 诇讛 诇讗讜 讗诇讗 讛讜讗 讚讜诪讛 讻注讘讚 诇驻谞讬 讛诪诇讱 讜讗谞讬 讚讜诪讛 讻砖专 诇驻谞讬 讛诪诇讱:

And there was another incident involving Rabbi 岣nina ben Dosa, who went to study Torah before Rabbi Yo岣nan ben Zakkai, and Rabbi Yo岣nan鈥檚 son fell ill. He said to him: 岣nina, my son, pray for mercy on behalf of my son so that he will live. Rabbi 岣nina ben Dosa placed his head between his knees in order to meditate and prayed for mercy upon his behalf, and Rabbi Yo岣nan ben Zakkai鈥檚 son lived. Rabbi Yo岣nan ben Zakkai said about himself: Had ben Zakkai stuck his head between his knees throughout the entire day, they would have paid him no attention. His wife said to him: And is 岣nina greater than you? He replied to her: No, but his prayer is better received than my own because he is like a servant before the King, and as such he is able to enter before the King and make various requests at all times. I, on the other hand, am like a minister before the King, and I can enter only when invited and can make requests only with regard to especially significant matters.

讜讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讗诇 讬转驻诇诇 讗讚诐 讗诇讗 讘讘讬转 砖讬砖 砖诐 讞诇讜谞讜转 砖谞讗诪专 讜讻讜讬谉 驻转讬讞谉 诇讬讛 讘注诇讬转讛 (诇拽讘诇) 谞讙讚 讬专讜砖诇诐

And on the topic of prayer, Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: One may only pray in a house with windows, as then he can see the heavens and focus his heart, as it is stated with regard to Daniel鈥檚 prayer: 鈥淚n his attic there were open windows facing Jerusalem鈥 (Daniel 6:11).

讗诪专 专讘 讻讛谞讗 讞爪讬祝 注诇讬 诪讗谉 讚诪爪诇讬 讘讘拽转讗

With regard to the appropriate place to pray, Rav Kahana said: I consider impudent one who prays in a field.

讜讗诪专 专讘 讻讛谞讗 讞爪讬祝 注诇讬 诪讗谉 讚诪驻专砖 讞讟讗讬讛 砖谞讗诪专 讗砖专讬 谞砖讜讬 驻砖注 讻住讜讬 讞讟讗讛:

Employing parallel language, Rav Kahana also said: I consider impudent one who specifies his transgression, as it is stated: 鈥淗appy is he whose iniquity is forgiven, whose transgression is covered over鈥 (Psalms 32:1); one who conceals his transgressions indicates that he is ashamed of them, and due to his shame he will be forgiven.

讛讚专谉 注诇讱 讗讬谉 注讜诪讚讬谉

 

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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God Knows Who You’re Praying For

In which a number of small topics presented themselves for perusal, in what we call: Tidbit Day. The fine-tuned demurral...

Berakhot 34

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Berakhot 34

讞讘专讜转讗 讻诇驻讬 砖诪讬讗 诪讬 讗讬讻讗 讗讬 诇讗 讻讜讜谉 讚注转讬讛 诪注讬拽专讗 诪讞讬谞谉 诇讬讛 讘诪专讝驻转讗 讚谞驻讞讗 注讚 讚诪讻讜讬谉 讚注转讬讛:

Can one have that degree of familiarity with Heaven, to the extent that he can take his words lightly and say them however he likes? If he did not focus his attention initially, we beat him with a blacksmith鈥檚 hammer until he focuses his attention, as conduct of that sort is unacceptable.

诪转谞讬壮 (讛讗讜诪专 讬讘专讻讜讱 讟讜讘讬诐 讛专讬 讝讛 讚专讻讬 诪讬谞讜转) 讛注讜讘专 诇驻谞讬 讛转讬讘讛 讜讟注讛 讬注讘讜专 讗讞专 转讞转讬讜 讜诇讗 讬讛讗 住专讘谉 讘讗讜转讛 砖注讛 诪讛讬讻谉 讛讜讗 诪转讞讬诇 诪转讞诇转 讛讘专讻讛 砖讟注讛 讝讛

MISHNA: This mishna and the next one deal with the communal prayer leader. (If one says: 鈥淢ay the good bless You,鈥 this is a path of heresy.) One who is passing before the ark, as prayer leader, and erred, another should immediately pass in his place, and at that moment, this replacement should not refuse in the interest of courtesy. The Amida prayer was interrupted and he should replace him as quickly as possible. From where does the replacement commence? From the beginning of the blessing in which the former had erred.

讛注讜讘专 诇驻谞讬 讛转讬讘讛 诇讗 讬注谞讛 讗诪谉 讗讞专 讛讻讛谞讬诐 诪驻谞讬 讛讟专讜祝 讜讗诐 讗讬谉 砖诐 讻讛谉 讗诇讗 讛讜讗 诇讗 讬砖讗 讗转 讻驻讬讜 讜讗诐 讛讘讟讞转讜 砖讛讜讗 谞讜砖讗 讗转 讻驻讬讜 讜讞讜讝专 诇转驻诇转讜 专砖讗讬:

In order to prevent the prayer leader from erring in his prayer, it was said that one who passes before the ark should not respond amen after the blessing of the priests, because of potential confusion. Since the mishna is describing a situation in which he was praying without a prayer book, responding amen would interrupt the order of the prayer and potentially lead him to begin a different blessing. For this reason, even if there is no priest other than the communal prayer leader, he does not lift his hands to bless the people, lest he become confused. And, however, if he is certain that he can lift his hands and resume his prayer without becoming confused, he is permitted to recite the blessing.

讙诪壮 转谞讜 专讘谞谉 讛注讜讘专 诇驻谞讬 讛转讬讘讛 爪专讬讱 诇住专讘 讜讗诐 讗讬谞讜 诪住专讘 讚讜诪讛 诇转讘砖讬诇 砖讗讬谉 讘讜 诪诇讞 讜讗诐 诪住专讘 讬讜转专 诪讚讗讬 讚讜诪讛 诇转讘砖讬诇 砖讛拽讚讬讞转讜 诪诇讞 讻讬爪讚 讛讜讗 注讜砖讛 驻注诐 专讗砖讜谞讛 讬住专讘 砖谞讬讛 诪讛讘讛讘 砖诇讬砖讬转 驻讜砖讟 讗转 专讙诇讬讜 讜讬讜专讚

GEMARA: The mishna teaches that one who replaces a communal prayer leader who erred in the middle of the Amida prayer should not refuse when approached. The Gemara cites the general halakha with regard to proper conduct when one is approached to serve as prayer leader. The Sages taught in a baraita: One who is approached to pass before the ark to serve as prayer leader, for the sake of propriety should refuse, to avoid creating the impression that he is too eager. And if he does not refuse, but jumps at the opportunity, he is like cooked food without salt, which is to say that he acts in bad taste. However, if he refuses too much this is similarly inappropriate, as he is like cooked food that was ruined by too much salt. So how should he act? The appropriate conduct when approached to serve as communal prayer leader is as follows: When approached the first time, one should refuse; the second time, one should vacillate like a wick that has just begun to catch a flame but is not yet burning; and the third time, he should stretch his legs and descend before the ark.

转谞讜 专讘谞谉 砖诇砖讛 专讜讘谉 拽砖讛 讜诪讬注讜讟谉 讬驻讛 讜讗诇讜 讛谉 砖讗讜专 讜诪诇讞 讜住专讘谞讜转

On this note, the Gemara cites that which the Sages taught in a baraita: There are three things that are harmful in excess but are beneficial when used sparingly. They are: Leavening in dough, salt in a cooked dish and refusal for the sake of propriety.

讗诪专 专讘 讛讜谞讗 讟注讛 讘砖诇砖 专讗砖讜谞讜转 讞讜讝专 诇专讗砖 讘讗诪爪注讬讜转 讞讜讝专 诇讗转讛 讞讜谞谉 讘讗讞专讜谞讜转 讞讜讝专 诇注讘讜讚讛

The mishna states that when one replaces the communal prayer leader, he commences from the beginning of the blessing in which the former had erred. However that is not universally true, as Rav Huna said: One who erred in any of the first three blessings he must return to the beginning of the Amida prayer because the first three blessing comprise a single entity. Likewise, if one erred in any of the thirteen middle blessings, he returns to the blessing of: You grace humanity, the first of the middle blessings. If one erred in any of the three final blessings, he must return to the blessing of Temple service, which is the first of the final blessings.

讜专讘 讗住讬 讗诪专 讗诪爪注讬讜转 讗讬谉 诇讛谉 住讚专

And Rav Asi disputes one aspect of Rav Huna鈥檚 opinion, as he said: The middle blessings have no set order. If one erred in any of them he may insert it at whatever point he becomes aware of his error.

诪转讬讘 专讘 砖砖转 诪讛讬讻谉 讛讜讗 讞讜讝专 诪转讞诇转 讛讘专讻讛 砖讟注讛 讝讛 转讬讜讘转讗 讚专讘 讛讜谞讗

Rav Sheshet raised an objection based on a baraita: From where does he commence repetition of the Amida prayer? He commences from the beginning of the blessing in which the former had erred. If so, this is a conclusive refutation of Rav Huna鈥檚 opinion, as Rav Huna said that if one erred in one of the middle blessings, he returns to the beginning of the middle blessings, not to the beginning of that particular blessing.

讗诪专 诇讱 专讘 讛讜谞讗 讗诪爪注讬讜转 讻讜诇讛讜 讞讚讗 讘专讻转讗 谞讬谞讛讜

Rav Huna could have said to you: The middle blessings are all considered one blessing; commencing from the beginning of the blessing means returning to the beginning of the middle blessings.

讗诪专 专讘 讬讛讜讚讛 诇注讜诇诐 讗诇 讬砖讗诇 讗讚诐 爪专讻讬讜 诇讗 讘砖诇砖 专讗砖讜谞讜转 讜诇讗 讘砖诇砖 讗讞专讜谞讜转 讗诇讗 讘讗诪爪注讬讜转 讚讗诪专 专讘讬 讞谞讬谞讗 专讗砖讜谞讜转 讚讜诪讛 诇注讘讚 砖诪住讚专 砖讘讞 诇驻谞讬 专讘讜 讗诪爪注讬讜转 讚讜诪讛 诇注讘讚 砖诪讘拽砖 驻专住 诪专讘讜 讗讞专讜谞讜转 讚讜诪讛 诇注讘讚 砖拽讘诇 驻专住 诪专讘讜 讜谞驻讟专 讜讛讜诇讱 诇讜

Rav Yehuda said: There is an additional distinction between the various sections of the Amida prayer: One must never request his own needs in the first three or in the last three blessings; rather, he should do so in the middle blessings. As Rabbi 岣nina said: During the first three blessings, he is like a servant who arranges praise before his master; during the middle blessings, he is like a servant who requests a reward from his master; during the final three blessings, one is like a servant who already received a reward from his master and is taking his leave and departing.

转谞讜 专讘谞谉 诪注砖讛 讘转诇诪讬讚 讗讞讚 砖讬专讚 诇驻谞讬 讛转讬讘讛 讘驻谞讬 专讘讬 讗诇讬注讝专 讜讛讬讛 诪讗专讬讱 讬讜转专 诪讚讗讬 讗诪专讜 诇讜 转诇诪讬讚讬讜 讻诪讛 讗专讻谉 讛讜讗 讝讛 讗诪专 诇讛诐 讻诇讜诐 诪讗专讬讱 讬讜转专 诪诪砖讛 专讘讬谞讜 讚讻转讬讘 讘讬讛 讗转 讗专讘注讬诐 讛讬讜诐 讜讗转 讗专讘注讬诐 讛诇讬诇讛 讜讙讜壮

Continuing on the subject of prayer, the Sages taught: There was an incident where one student descended to serve as prayer leader before the ark in the presence of Rabbi Eliezer, and he was excessively prolonging his prayer. His students complained and said to him: How long-winded he is. He said to them: Is this student prolonging his prayer any more than Moses our teacher did? As about Moses it is written: 鈥淎nd I prostrated myself before the Lord for the forty days and forty nights that I prostrated myself鈥 (Deuteronomy 9:25). There is no limit to the duration of a prayer.

砖讜讘 诪注砖讛 讘转诇诪讬讚 讗讞讚 砖讬专讚 诇驻谞讬 讛转讬讘讛 讘驻谞讬 专讘讬 讗诇讬注讝专 讜讛讬讛 诪拽爪专 讬讜转专 诪讚讗讬 讗诪专讜 诇讜 转诇诪讬讚讬讜 讻诪讛 拽爪专谉 讛讜讗 讝讛 讗诪专 诇讛诐 讻诇讜诐 诪拽爪专 讬讜转专 诪诪砖讛 专讘讬谞讜 讚讻转讬讘 讗诇 谞讗 专驻讗 谞讗 诇讛

There was again an incident where one student descended to serve as prayer leader before the ark in the presence of Rabbi Eliezer, and he was excessively abbreviating his prayer. His students protested and said to him: How brief is his prayer. He said to them: Is he abbreviating his prayer any more than Moses our teacher did? As it is written with regard to the prayer Moses recited imploring God to cure Miriam of her leprosy: 鈥淎nd Moses cried out to the Lord, saying: 鈥楶lease, God, heal her, please鈥欌 (Numbers 12:13). This student鈥檚 prayer was certainly no briefer than the few words recited by Moses.

讗诪专 专讘讬 讬注拽讘 讗诪专 专讘 讞住讚讗 讻诇 讛诪讘拽砖 专讞诪讬诐 注诇 讞讘讬专讜 讗讬谉 爪专讬讱 诇讛讝讻讬专 砖诪讜 砖谞讗诪专 讗诇 谞讗 专驻讗 谞讗 诇讛 讜诇讗 拽诪讚讻专 砖诪讛 讚诪专讬诐:

Having mentioned Moses鈥 prayer for Miriam, the Gemara cites what Rabbi Ya鈥檃kov said that Rav 岣sda said: Anyone who requests mercy on behalf of another need not mention his name, as it is stated: 鈥淧lease, God, heal her, please,鈥 and he did not mention Miriam鈥檚 name.

转谞讜 专讘谞谉 讗诇讜 讘专讻讜转 砖讗讚诐 砖讜讞讛 讘讛谉 讘讗讘讜转 转讞诇讛 讜住讜祝 讘讛讜讚讗讛 转讞诇讛 讜住讜祝 讜讗诐 讘讗 诇砖讜讞 讘住讜祝 讻诇 讘专讻讛 讜讘专讻讛 讜讘转讞诇转 讻诇 讘专讻讛 讜讘专讻讛 诪诇诪讚讬谉 讗讜转讜 砖诇讗 讬砖讞讛

The Sages taught in a Tosefta: These are the blessings in the Amida prayer in which a person bows: In the first blessing, the blessing of the Patriarchs, one bows at the beginning and the end; in the blessing of thanksgiving, one bows at the beginning and the end; and if one seeks to bow at the end of each and every blessing and at the beginning of each and every blessing, they teach him not to bow so as not to go beyond the ordinance instituted by the Sages.

讗诪专 专讘讬 砖诪注讜谉 讘谉 驻讝讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪砖讜诐 讘专 拽驻专讗 讛讚讬讜讟 讻诪讜 砖讗诪专谞讜

Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of the tanna bar Kappara: An ordinary person [hedyot], conducts himself as we said; he bows at the beginning and the end of the blessings of Patriarchs and thanksgiving and is admonished if he seeks to bow at the beginning and end of the other blessings.

讻讛谉 讙讚讜诇 讘住讜祝 讻诇 讘专讻讛 讜讘专讻讛 讜讛诪诇讱 转讞诇转 讻诇 讘专讻讛 讜讘专讻讛 讜住讜祝 讻诇 讘专讻讛 讜讘专讻讛

It is appropriate, though, for a High Priest to bow at the end of each and every blessing; and for a king to bow at the beginning of each and every blessing and at the end of each and every blessing. This is because the more lofty one鈥檚 status, the more important it is to demonstrate his subservience to God.

讗诪专 专讘讬 讬爪讞拽 讘专 谞讞诪谞讬 诇讚讬讚讬 诪驻专砖讗 诇讬 诪讬谞讬讛 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讛讚讬讜讟 讻诪讜 砖讗诪专谞讜 讻讛谉 讙讚讜诇 转讞诇转 讻诇 讘专讻讛 讜讘专讻讛 讛诪诇讱 讻讬讜谉 砖讻专注 砖讜讘 讗讬谞讜 讝讜拽祝 砖谞讗诪专 讜讬讛讬 讻讻诇讜转 砖诇诪讛 诇讛转驻诇诇 讜讙讜壮 拽诐 诪诇驻谞讬 诪讝讘讞 讛壮 诪讻专注 注诇 讘专讻讬讜:

Rabbi Yitz岣k bar Na岣ani said: It was explained to me directly from Rabbi Yehoshua ben Levi himself differently: An ordinary person, conducts himself as we said; a High Priest bows at the beginning of each and every blessing; the king, once he has bowed at the beginning of the first blessing, does not rise until he concludes the entire prayer, as it is stated: 鈥淎nd it was that when Solomon finished praying all of his prayer to the Lord, he rose from before the altar of the Lord, from kneeling upon his knees with his hands spread forth toward the heavens鈥 (I Kings 8:54).

转谞讜 专讘谞谉 拽讬讚讛 注诇 讗驻讬诐 砖谞讗诪专 讜转拽讚 讘转 砖讘注 讗驻讬诐 讗专抓 讻专讬注讛 注诇 讘专讻讬诐 砖谞讗诪专 诪讻专注 注诇 讘专讻讬讜 讛砖转讞讜讗讛 讝讜 驻砖讜讟 讬讚讬诐 讜专讙诇讬诐 砖谞讗诪专 讛讘讜讗 谞讘讜讗 讗谞讬 讜讗诪讱 讜讗讞讬讱 诇讛砖转讞讜转 诇讱 讗专爪讛

Having mentioned Solomon bowing, the Gemara distinguishes between various types of bowing. The Sages taught in a baraita: The term kidda means bowing upon one鈥檚 face, with his face toward the ground, as it is stated: 鈥淭hen Bathsheba bowed [vatikod] with her face to the ground鈥 (I Kings 1:31). Keria means bowing upon one鈥檚 knees, as regarding Solomon it is stated: He finished praying and 鈥渉e rose from before the altar of the Lord, from kneeling [mikkeroa] upon his knees.鈥 Finally, hishta岣va鈥檃, that is bowing with one鈥檚 hands and legs spread in total submission, as it is stated in Jacob鈥檚 question to Joseph in response to his dream: 鈥淪hall we, I and your mother and your brothers, come and bow down [lehishta岣vot] to you to the ground?鈥 (Genesis 37:10).

讗诪专 专讘 讞讬讬讗 讘专讬讛 讚专讘 讛讜谞讗 讞讝讬谞讗 诇讛讜 讗讘讬讬 讜专讘讗 讚诪爪诇讜 讗爪诇讜讬讬

On the topic of bowing, Rav 岣yya, son of Rav Huna, said: I saw Abaye and Rava, who would lean their heads and not actually prostrate themselves on the ground.

转谞讬 讞讚讗 讛讻讜专注 讘讛讜讚讗讛 讛专讬 讝讛 诪砖讜讘讞 讜转谞讬讗 讗讬讚讱 讛专讬 讝讛 诪讙讜谞讛

The Gemara asks: One baraita taught: One who bows in the blessing of thanksgiving, it is praiseworthy. And it was taught in another baraita: One who bows in the blessing of thanksgiving, it is reprehensible. These baraitot are contradictory.

诇讗 拽砖讬讗 讛讗 讘转讞诇讛 讛讗 诇讘住讜祝

The Gemara reconciles these two baraitot: This is not difficult; this baraita, which praises one who bows in the blessing of thanksgiving, refers to one who bows at the beginning of the blessing. This baraita, which condemns one who bows in the blessing of thanksgiving, refers to one who bows at the end of the blessing.

专讘讗 讻专注 讘讛讜讚讗讛 转讞诇讛 讜住讜祝 讗诪专讬 诇讬讛 专讘谞谉 讗诪讗讬 拽讗 注讘讬讚 诪专 讛讻讬 讗诪专 诇讛讜 讞讝讬谞讗 诇专讘 谞讞诪谉 讚讻专注 讜讞讝讬谞讗 诇讬讛 诇专讘 砖砖转 讚拽讗 注讘讚 讛讻讬

Rava bowed in the blessing of thanksgiving, both beginning and end. The Sages said to him: Why does our master do this? He said to them: I saw Rav Na岣an who bowed in the blessing of thanksgiving, and I saw Rav Sheshet who did so as well.

讜讛转谞讬讗 讛讻讜专注 讘讛讜讚讗讛 讛专讬 讝讛 诪讙讜谞讛

But wasn鈥檛 it taught in a baraita that one who bows in thanksgiving, it is reprehensible?

讛讛讬讗 讘讛讜讚讗讛 砖讘讛诇诇

Rava explained: That baraita refers to one who bows in the thanksgiving that is in hallel, when one recites: Give thanks to the Lord. Then, bowing is inappropriate.

讜讛转谞讬讗 讛讻讜专注 讘讛讜讚讗讛 讜讘讛讜讚讗讛 砖诇 讛诇诇 讛专讬 讝讛 诪讙讜谞讛

The Sages continue to question Rava鈥檚 conduct: But wasn鈥檛 it taught explicitly in a baraita: One who bows in thanksgiving or in thanksgiving of hallel, it is reprehensible? The term thanksgiving unqualified does not refer to thanksgiving of hallel; it obviously refers to the blessing of thanksgiving recited in the Amida prayer. One who bows in either, it is reprehensible.

讻讬 转谞讬讗 讛讛讬讗 讘讛讜讚讗讛 讚讘专讻转 讛诪讝讜谉:

The Gemara rejects this challenge as well: When that baraita was taught, it was in reference to the blessing of thanksgiving, the second blessing recited in Grace after Meals: We thank You.

诪转谞讬壮 讛诪转驻诇诇 讜讟注讛 住讬诪谉 专注 诇讜 讜讗诐 砖诇讬讞 爪讘讜专 讛讜讗 住讬诪谉 专注 诇砖讜诇讞讬讜 诪驻谞讬 砖砖诇讜讞讜 砖诇 讗讚诐 讻诪讜转讜 讗诪专讜 注诇讬讜 注诇 专讘讬 讞谞讬谞讗 讘谉 讚讜住讗 砖讛讬讛 诪转驻诇诇 注诇 讛讞讜诇讬诐 讜讗讜诪专 讝讛 讞讬 讜讝讛 诪转 讗诪专讜 诇讜 诪谞讬谉 讗转讛 讬讜讚注 讗诪专 诇讛诐 讗诐 砖讙讜专讛 转驻诇转讬 讘驻讬 讬讜讚注 讗谞讬 砖讛讜讗 诪拽讜讘诇 讜讗诐 诇讗讜 讬讜讚注 讗谞讬 砖讛讜讗 诪讟讜专祝:

MISHNA: Concluding its discussion of the halakhot of prayer, the mishna discusses less practical aspects of prayer. One who prays and realizes that he erred in his prayer, it is a bad omen for him; it indicates to him that his prayer was not accepted. And if he who erred is the communal prayer leader, it is a bad omen for those who sent him, because a person鈥檚 agent has legal status equivalent to his own. On a similar note, they said about Rabbi 岣nina ben Dosa that he would pray on behalf of the sick and immediately after his prayer he would say: This one shall recover from his illness and live and this one shall die. When they said to him: From where do you know? He said to them: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected.

讙诪壮 讗讛讬讬讗

GEMARA: We learned in the mishna that if one errs in his prayer it is a bad omen. The Gemara asks: In which blessing is an error a bad omen?

讗诪专 专讘 讞讬讬讗 讗诪专 专讘 住驻专讗 诪砖讜诐 讞讚 讚讘讬 专讘讬 讘讗讘讜转

Rabbi 岣yya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: An error is a bad omen in the first blessing of the Amida prayer, the blessing of Patriarchs.鈥

讗讬讻讗 讚诪转谞讬 诇讛 讗讘专讬讬转讗 讛诪转驻诇诇 爪专讬讱 砖讬讻讜讬谉 讗转 诇讘讜 讘讻讜诇谉 讜讗诐 讗讬谞讜 讬讻讜诇 诇讻讜讬谉 讘讻讜诇谉 讬讻讜讬谉 讗转 诇讘讜 讘讗讞转

Some teach that this statement was made on a baraita referring to another topic. It was taught in a baraita: One who prays must focus his heart in all of the blessings. And if he is unable to focus his heart in all of them, he should focus his heart at least in one.

讗诪专 专讘讬 讞讬讬讗 讗诪专 专讘 住驻专讗 诪砖讜诐 讞讚 讚讘讬 专讘讬 讘讗讘讜转

Regarding this baraita, Rabbi 岣yya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: In one refers to the blessing of Patriarchs.

讗诪专讜 注诇讬讜 注诇 专讘讬 讞谞讬谞讗 讜讻讜壮: 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讚讗诪专 拽专讗 讘讜专讗 谞讬讘 砖驻转讬诐 砖诇讜诐 砖诇讜诐 诇专讞讜拽 讜诇拽专讜讘 讗诪专 讛壮 讜专驻讗转讬讜

We learned in the mishna: They said about Rabbi 岣nina ben Dosa that the indication whether or not his prayer was accepted was whether the prayer was fluent in his mouth as he recited it. The Gemara asks: From where are these matters, that this is an accurate indication of whether or not his prayer was accepted, derived? Rabbi Yehoshua ben Levi said: As the verse stated: 鈥淭he Lord that creates the expression of the lips says, Peace, peace, to him that is far off and to him that is near; and I will heal him鈥 (Isaiah 57:19). It can be inferred from this verse that if speech of the lips, fluent speech, is granted to one who prays, it indicates that his prayer on behalf of the ill has been accepted and I will heal him, that person will be healed.

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讛谞讘讬讗讬诐 讻讜诇谉 诇讗 谞转谞讘讗讜 讗诇讗 诇诪砖讬讗 讘转讜 诇转诇诪讬讚 讞讻诐 讜诇注讜砖讛 驻专拽诪讟讬讗 诇转诇诪讬讚 讞讻诐 讜诇诪讛谞讛 转诇诪讬讚 讞讻诐 诪谞讻住讬讜 讗讘诇 转诇诪讬讚讬 讞讻诪讬诐 注爪诪谉 注讬谉 诇讗 专讗转讛 讗诇讛讬诐 讝讜诇转讱 讬注砖讛 诇诪讞讻讛 诇讜

In conclusion of this discussion, the Gemara cites that which Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said with regard to the reward of the righteous: All the prophets only prophesied in their prophecies of consolation, with regard to one who values wisdom and therefore marries his daughter to a Torah scholar and to one who conducts business [perakmatya] on behalf of a Torah scholar as well as to one who utilizes his wealth to benefit a Torah scholar in some other way. However, the prophets did not describe the extent of the reward for Torah scholars themselves, whose reward is not quantifiable as it is stated: 鈥淎nd from of old they have not heard, they have not lent an ear, no eye has seen it, God, aside from You, who will do for those who await Him鈥 (Isaiah 64:3).

讜讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讛谞讘讬讗讬诐 讻讜诇谉 诇讗 谞转谞讘讗讜 讗诇讗 诇讬诪讜转 讛诪砖讬讞 讗讘诇 诇注讜诇诐 讛讘讗 注讬谉 诇讗 专讗转讛 讗诇讛讬诐 讝讜诇转讱

And Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: All the prophets only prophesied with regard to the change in world order in the end of days with regard to the days of the Messiah. However, with regard to the World-to-Come, which exists on a higher level, it is stated: 鈥淣o eye has seen it, God, aside from You.鈥

讜驻诇讬讙讗 讚砖诪讜讗诇 讚讗诪专 砖诪讜讗诇 讗讬谉 讘讬谉 讛注讜诇诐 讛讝讛 诇讬诪讜转 讛诪砖讬讞 讗诇讗 砖注讘讜讚 诪诇讻讜讬讜转 讘诇讘讚 砖谞讗诪专 讻讬 诇讗 讬讞讚诇 讗讘讬讜谉 诪拽专讘 讛讗专抓

And the Gemara notes that this statement disagrees with the opinion of Shmuel, as Shmuel said: The only difference between this world and the days of the Messiah is with regard to servitude to foreign kingdoms alone. While in the days of the Messiah, Israel will be independent and free from enslavement to foreign powers, the world order will remain otherwise unchanged, as it is stated: 鈥淔or the poor shall not cease from the land鈥 (Deuteronomy 15:11), which indicates that the ways of the world are set and unchanging.

讜讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讛谞讘讬讗讬诐 讻讜诇谉 诇讗 谞转谞讘讗讜 讗诇讗 诇讘注诇讬 转砖讜讘讛 讗讘诇 爪讚讬拽讬诐 讙诪讜专讬诐 注讬谉 诇讗 专讗转讛 讗诇讛讬诐 讝讜诇转讱

And Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: All of the prophets only prophesied their prophecies of consolation with regard to penitents but with regard to the full-fledged righteous it is stated: 鈥淣o eye has seen it, God, aside from You.鈥

讜驻诇讬讙讗 讚专讘讬 讗讘讛讜 讚讗诪专 专讘讬 讗讘讛讜 诪拽讜诐 砖讘注诇讬 转砖讜讘讛 注讜诪讚讬谉 爪讚讬拽讬诐 讙诪讜专讬诐 讗讬谞诐 注讜诪讚讬谉 砖谞讗诪专 砖诇讜诐 砖诇讜诐 诇专讞讜拽 讜诇拽专讜讘 诇专讞讜拽 讘专讬砖讗 讜讛讚专 诇拽专讜讘

And the Gemara notes that this statement disagrees with the opinion of Rabbi Abbahu who holds that penitents are superior to the righteous. As Rabbi Abbahu said: In the place where penitents stand, even the full-fledged righteous do not stand, as it is stated: 鈥淧eace, peace upon him who is far and him who is near.鈥 Peace and greeting is extended first to him who is far, the penitent, and only thereafter is peace extended to him who is near, the full-fledged righteous.

讜专讘讬 讬讜讞谞谉 讗诪专 诇讱 诪讗讬 专讞讜拽 砖讛讬讛 专讞讜拽 诪讚讘专 注讘讬专讛 诪注讬拽专讗 讜诪讗讬 拽专讜讘 砖讛讬讛 拽专讜讘 诇讚讘专 注讘讬专讛 讜谞转专讞拽 诪诪谞讜 讛砖转讗

And Rabbi Yo岣nan could have said to you: What is the meaning of him who is far? This refers to the full-fledged righteous who was distant from an act of transgression from the outset, and to whom peace is extended first. What is meant by him who is near? This refers to the penitent who was close to an act of transgression but has now distanced himself from it, and to whom peace is extended only after it has been extended to him who has been righteous from the outset.

诪讗讬 注讬谉 诇讗 专讗转讛 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讝讛 讬讬谉 讛诪砖讜诪专 讘注谞讘讬讜 诪砖砖转 讬诪讬 讘专讗砖讬转 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 讝讛 注讚谉 砖诇讗 砖诇讟讛 讘讜 注讬谉 讻诇 讘专讬讛

Earlier, Rabbi Yo岣nan said that there is a reward referred to in the verse: 鈥淣o eye has seen it.鈥 The Gemara asks: What is this reward about which it is said: 鈥淣o eye has seen it鈥? Rabbi Yehoshua ben Levi said: That is the wine that has been preserved in its grapes since the six days of creation and which no eye has ever seen. Rabbi Shmuel bar Na岣ani said: That is Eden, which no creature鈥檚 eye has ever surveyed.

砖诪讗 转讗诪专 讗讚诐 讛专讗砖讜谉 讛讬讻谉 讛讬讛 讘讙谉

Lest you will say: Where was Adam the first man? Wasn鈥檛 he there and didn鈥檛 he survey Eden? The Gemara responds: Adam was only in the Garden of Eden, not in Eden itself.

讜砖诪讗 转讗诪专 讛讜讗 讙谉 讛讜讗 注讚谉 转诇诪讜讚 诇讜诪专 讜谞讛专 讬讜爪讗 诪注讚谉 诇讛砖拽讜转 讗转 讛讙谉 讙谉 诇讞讜讚 讜注讚谉 诇讞讜讚:

And lest you will say: It is the Garden and it is Eden; two names describing the same place. That is not the case, as the verse states: 鈥淎nd a river went out from Eden to water the Garden鈥 (Genesis 2:10). Obviously, the Garden exists on its own and Eden exists on its own.

转谞讜 专讘谞谉 诪注砖讛 砖讞诇讛 讘谞讜 砖诇 专讘谉 讙诪诇讬讗诇 砖讙专 砖谞讬 转诇诪讬讚讬 讞讻诪讬诐 讗爪诇 专讘讬 讞谞讬谞讗 讘谉 讚讜住讗 诇讘拽砖 注诇讬讜 专讞诪讬诐 讻讬讜谉 砖专讗讛 讗讜转诐 注诇讛 诇注诇讬讬讛 讜讘拽砖 注诇讬讜 专讞诪讬诐 讘讬专讬讚转讜 讗诪专 诇讛诐 诇讻讜 砖讞诇爪转讜 讞诪讛 讗诪专讜 诇讜 讜讻讬 谞讘讬讗 讗转讛 讗诪专 诇讛谉 诇讗 谞讘讬讗 讗谞讻讬 讜诇讗 讘谉 谞讘讬讗 讗谞讻讬 讗诇讗 讻讱 诪拽讜讘诇谞讬 讗诐 砖讙讜专讛 转驻诇转讬 讘驻讬 讬讜讚注 讗谞讬 砖讛讜讗 诪拽讜讘诇 讜讗诐 诇讗讜 讬讜讚注 讗谞讬 砖讛讜讗 诪讟讜专祝 讬砖讘讜 讜讻转讘讜 讜讻讜讜谞讜 讗讜转讛 砖注讛 讜讻砖讘讗讜 讗爪诇 专讘谉 讙诪诇讬讗诇 讗诪专 诇讛谉 讛注讘讜讚讛 诇讗 讞住专转诐 讜诇讗 讛讜转专转诐 讗诇讗 讻讱 讛讬讛 诪注砖讛 讘讗讜转讛 砖注讛 讞诇爪转讜 讞诪讛 讜砖讗诇 诇谞讜 诪讬诐 诇砖转讜转

Having mentioned Rabbi 岣nina ben Dosa in our mishna, the Gemara proceeds to further praise the efficacy of his prayer: The Sages taught: There was an incident where Rabban Gamliel鈥檚 son fell ill. Rabban Gamliel dispatched two scholars to Rabbi 岣nina ben Dosa to pray for mercy and healing on his behalf. When Rabbi 岣nina ben Dosa saw them approaching, he went up to the attic on the roof of his house and prayed for mercy on his behalf. Upon his descent, he said to the messengers: You may go and return to Rabban Gamliel, as the fever has already left his son and he has been healed. The messengers asked him: How do you know? Are you a prophet? He replied to them: I am neither a prophet nor son of a prophet (see Amos 7:14), but I have received a tradition with regard to this indication: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected. The Gemara relates that these messengers sat and wrote and approximated that precise moment when Rabbi 岣nina ben Dosa told them this. When they came before Rabban Gamliel and related all that had happened and showed him what they had written, Rabban Gamliel said to them: I swear by the Temple service that in the time you wrote you were neither earlier or later; rather, this is how the event transpired: Precisely at that moment his fever broke and he asked us for water to drink.

讜砖讜讘 诪注砖讛 讘专讘讬 讞谞讬谞讗 讘谉 讚讜住讗 砖讛诇讱 诇诇诪讜讚 转讜专讛 讗爪诇 专讘讬 讬讜讞谞谉 讘谉 讝讻讗讬 讜讞诇讛 讘谞讜 砖诇 专讘讬 讬讜讞谞谉 讘谉 讝讻讗讬 讗诪专 诇讜 讞谞讬谞讗 讘谞讬 讘拽砖 注诇讬讜 专讞诪讬诐 讜讬讞讬讛 讛谞讬讞 专讗砖讜 讘讬谉 讘专讻讬讜 讜讘拽砖 注诇讬讜 专讞诪讬诐 讜讞讬讛 讗诪专 专讘讬 讬讜讞谞谉 讘谉 讝讻讗讬 讗诇诪诇讬 讛讟讬讞 讘谉 讝讻讗讬 讗转 专讗砖讜 讘讬谉 讘专讻讬讜 讻诇 讛讬讜诐 讻讜诇讜 诇讗 讛讬讜 诪砖讙讬讞讬诐 注诇讬讜 讗诪专讛 诇讜 讗砖转讜 讜讻讬 讞谞讬谞讗 讙讚讜诇 诪诪讱 讗诪专 诇讛 诇讗讜 讗诇讗 讛讜讗 讚讜诪讛 讻注讘讚 诇驻谞讬 讛诪诇讱 讜讗谞讬 讚讜诪讛 讻砖专 诇驻谞讬 讛诪诇讱:

And there was another incident involving Rabbi 岣nina ben Dosa, who went to study Torah before Rabbi Yo岣nan ben Zakkai, and Rabbi Yo岣nan鈥檚 son fell ill. He said to him: 岣nina, my son, pray for mercy on behalf of my son so that he will live. Rabbi 岣nina ben Dosa placed his head between his knees in order to meditate and prayed for mercy upon his behalf, and Rabbi Yo岣nan ben Zakkai鈥檚 son lived. Rabbi Yo岣nan ben Zakkai said about himself: Had ben Zakkai stuck his head between his knees throughout the entire day, they would have paid him no attention. His wife said to him: And is 岣nina greater than you? He replied to her: No, but his prayer is better received than my own because he is like a servant before the King, and as such he is able to enter before the King and make various requests at all times. I, on the other hand, am like a minister before the King, and I can enter only when invited and can make requests only with regard to especially significant matters.

讜讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讗诇 讬转驻诇诇 讗讚诐 讗诇讗 讘讘讬转 砖讬砖 砖诐 讞诇讜谞讜转 砖谞讗诪专 讜讻讜讬谉 驻转讬讞谉 诇讬讛 讘注诇讬转讛 (诇拽讘诇) 谞讙讚 讬专讜砖诇诐

And on the topic of prayer, Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: One may only pray in a house with windows, as then he can see the heavens and focus his heart, as it is stated with regard to Daniel鈥檚 prayer: 鈥淚n his attic there were open windows facing Jerusalem鈥 (Daniel 6:11).

讗诪专 专讘 讻讛谞讗 讞爪讬祝 注诇讬 诪讗谉 讚诪爪诇讬 讘讘拽转讗

With regard to the appropriate place to pray, Rav Kahana said: I consider impudent one who prays in a field.

讜讗诪专 专讘 讻讛谞讗 讞爪讬祝 注诇讬 诪讗谉 讚诪驻专砖 讞讟讗讬讛 砖谞讗诪专 讗砖专讬 谞砖讜讬 驻砖注 讻住讜讬 讞讟讗讛:

Employing parallel language, Rav Kahana also said: I consider impudent one who specifies his transgression, as it is stated: 鈥淗appy is he whose iniquity is forgiven, whose transgression is covered over鈥 (Psalms 32:1); one who conceals his transgressions indicates that he is ashamed of them, and due to his shame he will be forgiven.

讛讚专谉 注诇讱 讗讬谉 注讜诪讚讬谉

 

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