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Daf Yomi

March 3, 2020 | 讝壮 讘讗讚专 转砖状驻

  • This month's learning is sponsored by Shifra Tyberg and Rephael Wenger in loving memory of Zvi ben Yisrael Yitzhak Tyberg on his yahrzeit, and in honor of their daughter Ayelet's upcoming marriage to Ori Kinberg.

  • This month's learning is sponsored by Rabbi Hayim Herring with pride and love, in honor of his spouse, Terri Krivosha, who received this year's Sidney Barrows Lifetime Commitment Award from the Mpls. And St. Paul Federations in recognition of her distinguished contribution to the Twin Cities Legal and Jewish Communities.聽

Berakhot 60

Today’s shiur is sponsored by Shlomit Metz-Poolat in memory of her father HaRav Moshe Meiri Ben Tzvi Hirsch haLevi. May his neshama have an aliyah. His favorite masechet was Berakhot. And in honor of his granddaughter Joely Metz of whom he was so proud and who is currently serving in the IDF as a combat medic. May Hashem watch over her and all her fellow soldiers!

Does one say shehechiyani on items or a house that one already has in one’s house? Does it matter if one had inherited them or purchased the original ones? Is it possible to change the sex of a fetus? Can one who trusts in God be confident that no trouble will befall them? What are the prayers said when entering or exiting the city, when entering and exiting the bathhouse, before and after bloodletting, before and after going to the bathroom, when going to sleep and waking up? What are the blessings one says in the morning – birkhot hashachar? How is a doctor permitted to be a doctor if we believe that God is the one who heals?

转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

诪讻诇诇 讚讻讬 拽谞讛 讜讞讝专 讜拽谞讛 讚讘专讬 讛讻诇 讗讬谉 爪专讬讱 诇讘专讱


The Gemara deduces: This proves by inference that if he purchases a new object and then purchases a similar object, everyone agrees that he is not required to recite a blessing, as he has already recited a blessing over the purchase of that type of item.


讜讗讬讻讗 讚讗诪专讬 讗诪专 专讘 讛讜谞讗 诇讗 砖谞讜 讗诇讗 砖诇讗 拽谞讛 讜讞讝专 讜拽谞讛 讗讘诇 拽谞讛 讜讞讝专 讜拽谞讛 讗讬谉 爪专讬讱 诇讘专讱 讜专讘讬 讬讜讞谞谉 讗诪专 讗驻讬诇讜 拽谞讛 讞讝专 讜拽谞讛 爪专讬讱 诇讘专讱 诪讻诇诇 讚讻讬 讬砖 诇讜 讜拽谞讛 讚讘专讬 讛讻诇 爪专讬讱 诇讘专讱


Some say a different version of this dispute: Rav Huna said: They only taught that one recites the blessing: Who has given us life, on a new vessel if he did not purchase that item in the past and purchased the item now, for the first time. However, if he purchased that item in the past and purchased the item again, he need not recite a blessing. And Rabbi Yo岣nan said: Even if one purchased that item in the past and purchased a similar item again, he must recite a blessing. This proves by inference that if one already has a vessel and then purchased similar vessels, everyone agrees that he must recite a blessing.


诪讬转讬讘讬 讘谞讛 讘讬转 讞讚砖 讜讗讬谉 诇讜 讻讬讜爪讗 讘讜 拽谞讛 讻诇讬诐 讞讚砖讬诐 讜讗讬谉 诇讜 讻讬讜爪讗 讘讛诐 爪专讬讱 诇讘专讱 讬砖 诇讜 讻讬讜爪讗 讘讛诐 讗讬谉 爪专讬讱 诇讘专讱 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讘讬谉 讻讱 讜讘讬谉 讻讱 爪专讬讱 诇讘专讱


The Gemara raises an objection based on what was taught in a baraita: One who built a new house and does not already own a similar house, or purchased new vessels and does not already own similar vessels, must recite a blessing. However, if he already owns a similar one, he need not recite a blessing, this is the statement of Rabbi Meir. Rabbi Yehuda, on the other hand, says: In either case, he must recite a blessing.


讘砖诇诪讗 诇诇讬砖谞讗 拽诪讗 专讘 讛讜谞讗 讻专讘讬 诪讗讬专 讜专讘讬 讬讜讞谞谉 讻专讘讬 讬讛讜讚讛 讗诇讗 诇诇讬砖谞讗 讘转专讗 讘砖诇诪讗 专讘 讛讜谞讗 讻专讘讬 讬讛讜讚讛 讗诇讗 专讘讬 讬讜讞谞谉 讚讗诪专 讻诪讗谉 诇讗 讻专讘讬 诪讗讬专 讜诇讗 讻专讘讬 讬讛讜讚讛


The Gemara asks: Granted, according to the first version of the dispute between Rav Huna and Rabbi Yo岣nan, one could say that Rav Huna holds in accordance with the opinion of Rabbi Meir, and that Rabbi Yo岣nan holds in accordance with the opinion of Rabbi Yehuda. However, according to the latter version of the dispute, granted, Rav Huna holds in accordance with the opinion of Rabbi Yehuda, but in accordance with whose opinion did Rabbi Yo岣nan state his opinion? His statement is neither in accordance with the opinion of Rabbi Meir nor in accordance with the opinion of Rabbi Yehuda.


讗诪专 诇讱 专讘讬 讬讜讞谞谉 讛讜讗 讛讚讬谉 讚诇专讘讬 讬讛讜讚讛 拽谞讛 讜讞讝专 讜拽谞讛 谞诪讬 爪专讬讱 诇讘专讱 讜讛讗 讚拽讗 诪讬驻诇讙讬 讘讬砖 诇讜 讜拽谞讛 诇讛讜讚讬注讱 讻讞讜 讚专讘讬 诪讗讬专 讚讗驻讬诇讜 拽谞讛 讜讬砖 诇讜 讗讬谉 爪专讬讱 诇讘专讱 讜讻诇 砖讻谉 拽谞讛 讜讞讝专 讜拽谞讛 讚讗讬谉 爪专讬讱 诇讘专讱


The Gemara responds: Rabbi Yo岣nan could have said to you: The same is true according to Rabbi Yehuda鈥檚 opinion; in a case where one has purchased an item in the past and purchased a similar item again, he must recite a blessing. The fact that they only disagreed with regard to a case where he already owned similar vessels and he purchased new ones does not indicate that this is their only disagreement. The dispute was presented in this way to convey the far-reaching nature of Rabbi Meir鈥檚 opinion; even in a case where one purchased an item while owning a similar item, he need not recite a blessing; all the more so in a case where he purchased an item and then purchased a similar item again, he need not recite a blessing.


讜诇讬驻诇讙讜 讘拽谞讛 讜讞讝专 讜拽谞讛 讚讗讬谉 爪专讬讱 诇讘专讱 诇讛讜讚讬注讱 讻讞讜 讚专讘讬 讬讛讜讚讛 讻讞 讚讛转讬专讗 注讚讬祝 诇讬讛:


The Gemara asks: And if that is the reason for presenting the dispute in this manner, let them disagree with regard to a case where one purchased an item in the past and then purchased a similar item again, where according to Rabbi Meir one need not recite a blessing, in order to convey the far-reaching nature of Rabbi Yehuda鈥檚 opinion; as Rabbi Yehuda requires a blessing in that case. The Gemara responds: The Gemara preferred the version before us in order to demonstrate the extent to which Rabbi Meir was lenient in not requiring a blessing because the strength of leniency is preferable.


诪讘专讱 注诇 讛专注讛 讻讜壮:


We learned in the mishna: One recites a blessing for the bad that befalls him just as he does for the good. This is to say that one recites the blessing appropriate for the present situation even if it is bad, despite the fact that it may develop into a positive situation in the future.


讛讬讻讬 讚诪讬 讻讙讜谉 讚砖拽诇 讘讚拽讗 讘讗专注讬讛 讗祝 注诇 讙讘 讚讟讘讗 讛讬讗 诇讚讬讚讬讛 讚诪住拽讗 讗专注讗 砖讬专讟讜谉 讜砖讘讞讗 讛砖转讗 诪讬讛讗 专注讛 讛讬讗:


The Gemara asks: What are the circumstances? The Gemara explains: In a case where a dam was breached and water flowed onto one鈥檚 land, despite the fact that this will ultimately be beneficial for him, for his land will be covered with sediment from the flowing water which will enhance the quality of his soil, it is nonetheless bad at present.


讜注诇 讛讟讜讘讛 讻讜壮:


One must recite a blessing for the good that befalls him just as for the bad.


讛讬讻讬 讚诪讬 讻讙讜谉 讚讗砖讻讞 诪爪讬讗讛 讗祝 注诇 讙讘 讚专注讛 讛讬讗 诇讚讬讚讬讛 讚讗讬 砖诪注 讘讛 诪诇讻讗 砖拽讬诇 诇讛 诪讬谞讬讛 讛砖转讗 诪讬讛讗 讟讜讘讛 讛讬讗:


The Gemara asks: What are the circumstances? The Gemara explains: In a case where one found a lost object, despite the fact that it is ultimately bad for him because if the king heard about it, he would certainly take it from him. At that time, the law deemed all found objects the property of the king鈥檚 treasury and one who did not report such an object would be punished. Nevertheless, it is favorable at present.


讛讬转讛 讗砖转讜 诪注讜讘专转 讜讗诪专 讬讛讬 专爪讜谉 砖转诇讚 讻讜壮 讛专讬 讝讜 转驻诇转 砖讜讗:


We learned in the mishna: One whose wife was pregnant and he said: May it be God鈥檚 will that my wife will give birth to a male child, it is a vain prayer.


讜诇讗 诪讛谞讬 专讞诪讬 诪转讬讘 专讘 讬讜住祝 讜讗讞专 讬诇讚讛 讘转 讜转拽专讗 讗转 砖诪讛 讚讬谞讛 诪讗讬 讜讗讞专 讗诪专 专讘 诇讗讞专 砖讚谞讛 诇讗讛 讚讬谉 讘注爪诪讛 讜讗诪专讛 砖谞讬诐 注砖专 砖讘讟讬诐 注转讬讚讬谉 诇爪讗转 诪讬注拽讘 砖砖讛 讬爪讗讜 诪诪谞讬 讜讗专讘注讛 诪谉 讛砖驻讞讜转 讛专讬 注砖专讛 讗诐 讝讛 讝讻专 诇讗 转讛讗 讗讞讜转讬 专讞诇 讻讗讞转 讛砖驻讞讜转 诪讬讚 谞讛驻讻讛 诇讘转 砖谞讗诪专 讜转拽专讗 讗转 砖诪讛 讚讬谞讛 讗讬谉 诪讝讻讬专讬谉 诪注砖讛 谞住讬诐


Is a prayer in that case ineffective? Rav Yosef raises an objection based on a baraita: It is stated: 鈥淎nd afterwards she bore a daughter, and called her name Dina鈥 (Genesis 30:21). The Gemara asks: What is meant by the addition of the word: Afterwards? What does the verse seek to convey by emphasizing that after the birth of Zebulun she gave birth to Dina? Rav said: After Leah passed judgment on herself and said: Twelve tribes are destined to descend from Jacob, six came from me and four from the maidservants, that is ten, and if this fetus is male, my sister Rachel will not even be the equivalent of one the maidservants; immediately the fetus was transformed into a daughter, as it is stated: And she called her name Dina; meaning she named her after her judgment [din]. The Gemara rejects this: One does not mention miraculous acts to teach general halakha.


讜讗讬讘注讬转 讗讬诪讗 诪注砖讛 讚诇讗讛 讘转讜讱 讗专讘注讬诐 讬讜诐 讛讜讛 讻讚转谞讬讗 砖诇砖讛 讬诪讬诐 讛专讗砖讜谞讬诐 讬讘拽砖 讗讚诐 专讞诪讬诐 砖诇讗 讬住专讬讞 诪砖诇砖讛 讜注讚 讗专讘注讬诐 讬讘拽砖 专讞诪讬诐 砖讬讛讗 讝讻专 诪讗专讘注讬诐 讬讜诐 讜注讚 砖诇砖讛 讞讚砖讬诐 讬讘拽砖 专讞诪讬诐 砖诇讗 讬讛讗 住谞讚诇 诪砖诇砖讛 讞讚砖讬诐 讜注讚 砖砖讛 讬讘拽砖 专讞诪讬诐 砖诇讗 讬讛讗 谞驻诇 诪砖砖讛 讜注讚 转砖注讛 讬讘拽砖 专讞诪讬诐 砖讬爪讗 讘砖诇讜诐


The Gemara introduces an alternative explanation: And if you wish, say instead that the story of Leah and her prayer with regard to the fetus was within forty days of conception. As it was taught in a baraita: During the first three days after intercourse, one should pray that the seed not putrefy, that it will fertilize the egg and develop into a fetus. From the third day until the fortieth, one should pray that it will be male. From the fortieth day until three months, one should pray that it will not be deformed, in the shape of a flat fish, as when the fetus does not develop it assumes a shape somewhat similar to a flat sandal fish. From the third month until the sixth, one should pray that it will not be stillborn. And from the sixth month until the ninth, one should pray that it will be emerge safely. Therefore, during the first forty days from conception, one may still pray to affect the gender of the fetus.


讜诪讬 诪讛谞讬 专讞诪讬 讜讛讗诪专 专讘 讬爪讞拽 讘专讬讛 讚专讘 讗诪讬 讗讬砖 诪讝专讬注 转讞诇讛 讬讜诇讚转 谞拽讘讛 讗砖讛 诪讝专注转 转讞诇讛 讬讜诇讚转 讝讻专 砖谞讗诪专 讗砖讛 讻讬 转讝专讬注 讜讬诇讚讛 讝讻专 讛讻讗 讘诪讗讬 注住拽讬谞谉 讻讙讜谉 砖讛讝专讬注讜 砖谞讬讛诐 讘讘转 讗讞转:


The Gemara asks: Is prayer effective for that purpose? Didn鈥檛 Rav Yitz岣k, son of Rav Ami, say: The tradition teaches that the gender of the fetus is determined at the moment of conception. If the man emits seed first, his wife gives birth to a female; if the woman emits seed first, she gives birth to a male, as it is stated: 鈥淲hen a woman emitted seed and bore a male鈥 (Leviticus 12:2). The Gemara answers: With what are we dealing here? We are dealing with a case where they both emit seed simultaneously. In that case, the gender is undetermined and prayer may be effectual.


讛讬讛 讘讗 讘讚专讱:


We learned in the mishna: One who was walking along the way and heard a scream from the city, and says: May it be God鈥檚 will that this scream will not be from my house, it is a vain prayer.


转谞讜 专讘谞谉 诪注砖讛 讘讛诇诇 讛讝拽谉 砖讛讬讛 讘讗 讘讚专讱 讜砖诪注 拽讜诇 爪讜讞讛 讘注讬专 讗诪专 诪讜讘讟讞 讗谞讬 砖讗讬谉 讝讛 讘转讜讱 讘讬转讬 讜注诇讬讜 讛讻转讜讘 讗讜诪专 诪砖诪讜注讛 专注讛 诇讗 讬讬专讗 谞讻讜谉 诇讘讜 讘讟讞 讘讛壮 讗诪专 专讘讗 讻诇 讛讬讻讬 讚讚专砖转 诇讛讗讬 拽专讗 诪专讬砖讬讛 诇住讬驻讬讛 诪讚专讬砖 诪住讬驻讬讛 诇专讬砖讬讛 诪讚专讬砖 诪专讬砖讬讛 诇住讬驻讬讛 诪讚专讬砖 诪砖诪讜注讛 专注讛 诇讗 讬讬专讗 诪讛 讟注诐 谞讻讜谉 诇讘讜 讘讟讞 讘讛壮 诪住讬驻讬讛 诇专讬砖讬讛 诪讚专讬砖 谞讻讜谉 诇讘讜 讘讟讞 讘讛壮 诪砖诪讜注讛 专注讛 诇讗 讬讬专讗


The Sages taught: There was an incident involving Hillel the Elder, who was coming on the road when he heard a scream in the city. He said: I am certain that the scream is not coming from my house. And of him, the verse says: 鈥淗e shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord鈥 (Psalms 112:7). Rava said: Any way that you interpret this verse, its meaning is clear. It can be interpreted from beginning to end or it can be interpreted from end to beginning. The Gemara explains: It can be interpreted from beginning to end: Why is it that: He shall not be afraid of evil tidings? Because his heart is steadfast, trusting in the Lord. The Gemara continues: And it can be interpreted from end to beginning: One whose heart is steadfast, trusting in the Lord is a person who shall not be afraid of evil tidings.


讛讛讜讗 转诇诪讬讚讗 讚讛讜讛 拽讗 讗讝讬诇 讘转专讬讛 讚专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 讘砖讜拽讗 讚爪讬讜谉 讞讝讬讬讛 讚拽讗 诪驻讞讬讚 讗诪专 诇讬讛 讞讟讗讛 讗转 讚讻转讬讘 驻讞讚讜 讘爪讬讜谉 讞讟讗讬诐 讗诪专 诇讬讛 讜讛讻转讬讘 讗砖专讬 讗讚诐 诪驻讞讚 转诪讬讚 讗诪专 诇讬讛 讛讛讜讗 讘讚讘专讬 转讜专讛 讻转讬讘


The Gemara relates: This student was once walking after Rabbi Yishmael, son of Rabbi Yosei, in the marketplace of Zion. Rabbi Yishmael saw that the student was afraid. He said to him: You are a sinner, as it is written: 鈥淭he transgressors in Zion are afraid, trembling has seized the ungodly鈥 (Isaiah 33:14). The student replied: And is it not written: 鈥淗appy is the man that fears always鈥 (Proverbs 28:14)? Rabbi Yishmael said to him: That verse is written with regard to matters of Torah, that one should be afraid lest he forget them. For everything else, one must trust in God.


讬讛讜讚讛 讘专 谞转谉 讛讜讛 砖拽讬诇 讜讗讝讬诇 讘转专讬讛 讚专讘 讛诪谞讜谞讗 讗转谞讞 讗诪专 诇讬讛 讬住讜专讬诐 讘注讬 讛讛讜讗 讙讘专讗 诇讗转讜讬讬 讗谞驻砖讬讛 讚讻转讬讘 讻讬 驻讞讚 驻讞讚转讬 讜讬讗转讬谞讬 讜讗砖专 讬讙专转讬 讬讘讗 诇讬 讜讛讗 讻转讬讘 讗砖专讬 讗讚诐 诪驻讞讚 转诪讬讚 讛讛讜讗 讘讚讘专讬 转讜专讛 讻转讬讘:


In a similar vein, the Gemara relates: Yehuda bar Natan was coming and going after Rav Hamnuna. Yehuda bar Natan sighed; Rav Hamnuna said to him: Do you wish to bring suffering upon yourself; as it is stated: 鈥淔or that which I did fear is come upon me, and that which I was afraid of has overtaken me鈥 (Job 3:25)? He responded: Is it not said: 鈥淗appy is the man who fears always鈥? Rav Hamnuna answered: That verse is written with regard to matters of Torah.


讛谞讻谞住 诇讻专讱:


We learned in the mishna: One who enters a large city recites two prayers; Ben Azzai says he recites four prayers.


转谞讜 专讘谞谉 讘讻谞讬住转讜 诪讛讜 讗讜诪专 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬 砖转讻谞讬住谞讬 诇讻专讱 讝讛 诇砖诇讜诐 谞讻谞住 讗讜诪专 诪讜讚讛 讗谞讬 诇驻谞讬讱 讛壮 讗诇讛讬 砖讛讻谞住转谞讬 诇讻专讱 讝讛 诇砖诇讜诐 讘拽砖 诇爪讗转 讗讜诪专 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬 讜讗诇讛讬 讗讘讜转讬 砖转讜爪讬讗谞讬 诪讻专讱 讝讛 诇砖诇讜诐 讬爪讗 讗讜诪专 诪讜讚讛 讗谞讬 诇驻谞讬讱 讛壮 讗诇讛讬 砖讛讜爪讗转谞讬 诪讻专讱 讝讛 诇砖诇讜诐 讜讻砖诐 砖讛讜爪讗转谞讬 诇砖诇讜诐 讻讱 转讜诇讬讻谞讬 诇砖诇讜诐 讜转住诪讻谞讬 诇砖诇讜诐 讜转爪注讬讚谞讬 诇砖诇讜诐 讜转爪讬诇谞讬 诪讻祝 讻诇 讗讜讬讘 讜讗讜专讘 讘讚专讱


The Sages taught the details of Ben Azzai鈥檚 teaching in a baraita:
Upon his entrance to the city what does he recite?
May it be Your will, O Lord my God, that You bring me into this city to peace.
After he entered the city, he recites: I thank You, O Lord my God, that You brought me into this city to peace.
When he seeks to leave the city, he recites: May it be Your will, O Lord my God and God of my ancestors, that You take me out of this city to peace.
After he left, he recites: I give thanks before You, O Lord my God, that You took me out of this city to peace;
and just as You took me out to peace,
so too lead me to peace, support me to peace, direct my steps to peace,
and rescue me from the hand of any enemy or those lying in ambush along the way.


讗诪专 专讘 诪转谞讗 诇讗 砖谞讜 讗诇讗 讘讻专讱 砖讗讬谉 讚谞讬谉 讜讛讜专讙讬谉 讘讜 讗讘诇 讘讻专讱 砖讚谞讬谉 讜讛讜专讙讬谉 讘讜 诇讬转 诇谉 讘讛


Rav Mattana said: This was taught only with regard to a city where criminals are not tried and executed, as in a place like that he may be killed without trial. However, in a city where criminals are tried and executed, these prayers do not apply, as if one is not guilty he will not be harmed.


讗讬讻讗 讚讗诪专讬 讗诪专 专讘 诪转谞讗 讗驻讬诇讜 讘讻专讱 砖讚谞讬谉 讜讛讜专讙讬谉 讘讜 讝讬诪谞讬谉 讚诇讗 诪转专诪讬 诇讬讛 讗讬谞砖 讚讬诇讬祝 诇讬讛 讝讻讜转讗


Some say that Rav Mattana said the opposite: Even in a city where criminals are tried and executed one must pray for mercy, as sometimes he may not encounter a person who will plead in his favor.


转谞讜 专讘谞谉 讛谞讻谞住 诇讘讬转 讛诪专讞抓 讗讜诪专 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬 砖转爪讬诇谞讬 诪讝讛 讜讻讬讜爪讗 讘讜 讜讗诇 讬讗专注 讘讬 讚讘专 拽诇拽诇讛 讜注讜谉 讜讗诐 讬讗专注 讘讬 讚讘专 拽诇拽诇讛 讜注讜谉 转讛讗 诪讬转转讬 讻驻专讛 诇讻诇 注讜谞讜转讬


The Sages taught: One who enters a Roman bathhouse, where a fire burns beneath the pool of water used for bathing, and where there is the risk of collapse, says:
May it be Your will, O Lord my God, that you save me from this and similar matters,
and do not let ruin or iniquity befall me,
and if ruin or iniquity does befall me, let my death be atonement for all of my transgressions.


讗诪专 讗讘讬讬 诇讗 诇讬诪讗 讗讬谞砖 讛讻讬 讚诇讗 诇驻转讞 驻讜诪讬讛 诇砖讟谉 讚讗诪专 专讬砖 诇拽讬砖 讜讻谉 转谞讗 诪砖诪讬讛 讚专讘 讬讜住讬 诇注讜诇诐 讗诇 讬驻转讞 讗讚诐 驻讬讜 诇砖讟谉


Abaye said: One should not say: If ruin befalls me, so as not to open his mouth to Satan and provoke him. As Rabbi Shimon ben Lakish said and as it was taught in a baraita in the name of Rabbi Yosei: One should never open his mouth to Satan by raising, at his own initiative, the possibility of mishap or death.


讗诪专 专讘 讬讜住祝 诪讗讬 拽专讗讛 讚讻转讬讘 讻诪注讟 讻住讚诐 讛讬讬谞讜 诇注诪专讛 讚诪讬谞讜 诪讗讬 讗讛讚专 诇讛讜 谞讘讬讗 砖诪注讜 讚讘专 讛壮 拽爪讬谞讬 住讚诐 讜讙讜壮


Rav Yosef said: What is the verse that alludes to this? As it is written: 鈥淲e should have almost been as Sodom, we should have been like unto Gomorrah鈥 (Isaiah 1:9), after which what did the prophet reply to them? 鈥淗ear the word of the Lord, rulers of Sodom; give ear unto the law of our God, people of Gomorrah鈥 (Isaiah 1:10). After the analogy to Sodom was raised, it was realized.


讻讬 谞驻讬拽 诪讗讬 讗讜诪专 讗诪专 专讘 讗讞讗 诪讜讚讛 讗谞讬 诇驻谞讬讱 讛壮 砖讛爪诇转谞讬 诪谉 讛讗讜专


Returning to the subject of the Roman bathhouse, the Gemara asks: When he emerges from the bathhouse, what does he say? Rav A岣 said: I give thanks to You, Lord, that You saved me from the fire.


专讘讬 讗讘讛讜 注诇 诇讘讬 讘谞讬 讗驻讞讬转 讘讬 讘谞讬 诪转讜转讬讛 讗转专讞讬砖 诇讬讛 谞讬住讗 拽诐 注诇 注诪讜讚讗 砖讝讬讘 诪讗讛 讜讞讚 讙讘专讬 讘讞讚 讗讘专讬讛 讗诪专 讛讬讬谞讜 讚专讘 讗讞讗


The Gemara relates: Rabbi Abbahu entered a bathhouse when the bathhouse floor collapsed beneath him and a miracle transpired on his behalf. He stood on a pillar and saved one hundred and one men with one arm. He held one or two people in his arm, with others holding on them and so on, so that all were saved. He said: This is confirmation of the statement of Rav A岣, who said that one should offer thanks upon leaving the bathhouse safely.


讚讗诪专 专讘 讗讞讗 讛谞讻谞住 诇讛拽讬讝 讚诐 讗讜诪专 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬 砖讬讛讗 注住拽 讝讛 诇讬 诇专驻讜讗讛 讜转专驻讗谞讬 讻讬 讗诇 专讜驻讗 谞讗诪谉 讗转讛 讜专驻讜讗转讱 讗诪转 诇驻讬 砖讗讬谉 讚专讻谉 砖诇 讘谞讬 讗讚诐 诇专驻讗讜转 讗诇讗 砖谞讛讙讜


As Rav A岣 said: One who enters to let blood says:
May it be Your will, O Lord my God,
that this enterprise be for healing and that You should heal me.
As You are a faithful God of healing and Your healing is truth.
Because it is not the way of people to heal, but they have become accustomed.
Rav A岣 is saying that people should not practice medicine as they lack the ability to heal; rather, healing should be left to God.


讗诪专 讗讘讬讬 诇讗 诇讬诪讗 讗讬谞砖 讛讻讬 讚转谞讬 讚讘讬 专讘讬 讬砖诪注讗诇 讜专驻讗 讬专驻讗 诪讻讗谉 砖谞讬转谞讛 专砖讜转 诇专讜驻讗 诇专驻讗讜转


Abaye responded and said: One should not say this, as it was taught in the school of Rabbi Yishmael that from the verse, 鈥淎nd shall cause him to be thoroughly healed鈥 (Exodus 21:19), from here we derive that permission is granted to a doctor to heal. The practice of medicine is in accordance with the will of God.


讻讬 拽讗讬 诪讗讬 讗讜诪专 讗诪专 专讘 讗讞讗 讘专讜讱 专讜驻讗 讞谞诐


As for bloodletting, the Gemara asks: When one stands after having let blood, what does he say? Rav A岣 said: He recites in gratitude: Blessed鈥ho heals without payment.


讛谞讻谞住 诇讘讬转 讛讻住讗 讗讜诪专 讛转讻讘讚讜 诪讻讜讘讚讬诐 拽讚讜砖讬诐 诪砖专转讬 注诇讬讜谉 转谞讜 讻讘讜讚 诇讗诇讛讬 讬砖专讗诇 讛专驻讜 诪诪谞讬 注讚 砖讗讻谞住 讜讗注砖讛 专爪讜谞讬 讜讗讘讗 讗诇讬讻诐 讗诪专 讗讘讬讬 诇讗 诇讬诪讗 讗讬谞砖 讛讻讬 讚诇诪讗 砖讘拽讬 诇讬讛 讜讗讝诇讬 讗诇讗 诇讬诪讗 砖诪专讜谞讬 砖诪专讜谞讬 注讝专讜谞讬 注讝专讜谞讬 住诪讻讜谞讬 住诪讻讜谞讬 讛诪转讬谞讜 诇讬 讛诪转讬谞讜 诇讬 注讚 砖讗讻谞住 讜讗爪讗 砖讻谉 讚专讻谉 砖诇 讘谞讬 讗讚诐 讻讬 谞驻讬拽 讗讜诪专 讘专讜讱 讗砖专 讬爪专 讗转 讛讗讚诐 讘讞讻诪讛 讜讘专讗 讘讜 谞拽讘讬诐 谞拽讘讬诐 讞诇诇讬诐 讞诇诇讬诐 讙诇讜讬 讜讬讚讜注 诇驻谞讬 讻住讗 讻讘讜讚讱 砖讗诐 讬驻转讞 讗讞讚 诪讛诐 讗讜 讗诐 讬住转诐 讗讞讚 诪讛诐 讗讬 讗驻砖专 诇注诪讜讚 诇驻谞讬讱


One who enters a bathroom says to the angels who accompany him at all times:
Be honored, honorable holy ones, servants of the One on High,
give honor to the God of Israel,
leave me until I enter and do my will and come back to you.
Abaye said: A person should not say this, lest they abandon him and go. Rather he should say:
Guard me, guard me,
help me, help me,
support me, support me,
wait for me, wait for me until I enter and come out, as this is the way of man.
Upon exiting, one says:
Blessed鈥ho formed man in wisdom,
and created in him many orifices and cavities.
It is revealed and known before the throne of Your glory
that were one of them to be ruptured or blocked, it would be impossible to survive and stand before You.


诪讗讬 讞转讬诐 讗诪专 专讘 专讜驻讗 讞讜诇讬诐 讗诪专 砖诪讜讗诇 拽讗 砖讜讬谞讛讜 讗讘讗 诇讻讜诇讬 注诇诪讗 拽爪讬专讬 讗诇讗 专讜驻讗 讻诇 讘砖专 专讘 砖砖转 讗诪专 诪驻诇讬讗 诇注砖讜转 讗诪专 专讘 驻驻讗 讛诇讻讱 谞诪专讬谞讛讜 诇转专讜讬讬讛讜 专讜驻讗 讻诇 讘砖专 讜诪驻诇讬讗 诇注砖讜转


The Gemara asks: With what should one conclude this blessing? Rav said: One should conclude: Blessed鈥Healer of the sick. Shmuel said: Abba, Rav, has rendered everyone sick. Rather, one should say: Healer of all flesh. Rav Sheshet said: One should conclude: Who performs wondrous deeds. Rav Pappa said: Therefore, let us say them both: Healer of all flesh, Who performs wondrous deeds.


讛谞讻谞住 诇讬砖谉 注诇 诪讟转讜 讗讜诪专 诪砖诪注 讬砖专讗诇 注讚 讜讛讬讛 讗诐 砖诪讜注 讜讗讜诪专 讘专讜讱 讛诪驻讬诇 讞讘诇讬 砖讬谞讛 注诇 注讬谞讬 讜转谞讜诪讛 注诇 注驻注驻讬 讜诪讗讬专 诇讗讬砖讜谉 讘转 注讬谉 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬 砖转砖讻讬讘谞讬 诇砖诇讜诐 讜转谉 讞诇拽讬 讘转讜专转讱 讜转专讙讬诇谞讬 诇讬讚讬 诪爪讜讛 讜讗诇 转专讙讬诇谞讬 诇讬讚讬 注讘讬专讛 讜讗诇 转讘讬讗谞讬 诇讬讚讬 讞讟讗 讜诇讗 诇讬讚讬 注讜谉 讜诇讗 诇讬讚讬 谞住讬讜谉 讜诇讗 诇讬讚讬 讘讝讬讜谉 讜讬砖诇讜讟 讘讬 讬爪专 讟讜讘 讜讗诇 讬砖诇讜讟 讘讬 讬爪专 讛专注 讜转爪讬诇谞讬 诪驻讙注 专注 讜诪讞诇讗讬诐 专注讬诐 讜讗诇 讬讘讛诇讜谞讬 讞诇讜诪讜转 专注讬诐 讜讛专讛讜专讬诐 专注讬诐 讜转讛讗 诪讟转讬 砖诇诪讛 诇驻谞讬讱 讜讛讗专 注讬谞讬 驻谉 讗讬砖谉 讛诪讜转 讘专讜讱 讗转讛 讛壮 讛诪讗讬专 诇注讜诇诐 讻讜诇讜 讘讻讘讜讚讜


The Gemara proceeds to cite additional blessings recited as part of one鈥檚 daily routine. One who enters to sleep on his bed recites Shema in his bed from Shema Yisrael to VeHaya Im Shamoa. Then he recites:
Blessed鈥ho makes the bands of sleep fall upon my eyes and slumber upon my eyelids,
and illuminates the pupil of the eye.
May it be Your will, O Lord my God,
that You make me lie down in peace and give me my portion in Your Torah,
accustom me to mitzvot and do not accustom me to transgression,
lead me not into error, nor into iniquity, nor into temptation nor into disgrace.
May the good inclination have dominion over me
and may the evil inclination not have dominion over me.
Save me from an evil mishap and evil diseases.
Let neither bad dreams nor troubling thoughts disturb me.
May my bed be flawless before You, that my progeny should not be flawed.
Enlighten my eyes in the morning lest I sleep the sleep of death, never to awaken.
Blessed are You, O Lord, Who gives light to the whole world in His glory.


讻讬 诪转注专 讗讜诪专 讗诇讛讬 谞砖诪讛 砖谞转转 讘讬 讟讛讜专讛 讗转讛 讬爪专转讛 讘讬 讗转讛 谞驻讞转讛 讘讬 讜讗转讛 诪砖诪专讛 讘拽专讘讬 讜讗转讛 注转讬讚 诇讬讟诇讛 诪诪谞讬 讜诇讛讞讝讬专讛 讘讬 诇注转讬讚 诇讘讗 讻诇 讝诪谉 砖讛谞砖诪讛 讘拽专讘讬 诪讜讚讛 讗谞讬 诇驻谞讬讱 讛壮 讗诇讛讬 讜讗诇讛讬 讗讘讜转讬 专讘讜谉 讻诇 讛注讜诇诪讬诐 讗讚讜谉 讻诇 讛谞砖诪讜转 讘专讜讱 讗转讛 讛壮 讛诪讞讝讬专 谞砖诪讜转 诇驻讙专讬诐 诪转讬诐


When one awakens, he recites:
My God, the soul You have placed within me is pure.
You formed it within me,
You breathed it into me,
and You guard it while it is within me.
One day You will take it from me and restore it within me in the time to come.
As long as the soul is within me, I thank You,
O Lord my God and God of my ancestors, Master of all worlds, Lord of all souls.
Blessed are You, O Lord, who restores souls to lifeless bodies.


讻讬 砖诪注 拽讜诇 转专谞讙讜诇讗 诇讬诪讗 讘专讜讱 讗砖专 谞转谉 诇砖讻讜讬 讘讬谞讛 诇讛讘讞讬谉 讘讬谉 讬讜诐 讜讘讬谉 诇讬诇讛 讻讬 驻转讞 注讬谞讬讛 诇讬诪讗 讘专讜讱 驻讜拽讞 注讜专讬诐 讻讬 转专讬抓 讜讬转讬讘 诇讬诪讗 讘专讜讱 诪转讬专 讗住讜专讬诐 讻讬 诇讘讬砖 诇讬诪讗 讘专讜讱 诪诇讘讬砖 注专讜诪讬诐 讻讬 讝拽讬祝 诇讬诪讗 讘专讜讱 讝讜拽祝 讻驻讜驻讬诐 讻讬 谞讞讬转 诇讗专注讗 诇讬诪讗 讘专讜讱 专讜拽注 讛讗专抓 注诇 讛诪讬诐 讻讬 诪住讙讬 诇讬诪讗 讘专讜讱 讛诪讻讬谉 诪爪注讚讬 讙讘专 讻讬 住讬讬诐 诪住讗谞讬讛 诇讬诪讗 讘专讜讱 砖注砖讛 诇讬 讻诇 爪专讻讬 讻讬 讗住专 讛诪讬讬谞讬讛 诇讬诪讗 讘专讜讱 讗讜讝专 讬砖专讗诇 讘讙讘讜专讛 讻讬 驻专讬住 住讜讚专讗 注诇 专讬砖讬讛 诇讬诪讗 讘专讜讱 注讜讟专 讬砖专讗诇 讘转驻讗专讛


Upon hearing the sound of the rooster, one should recite: Blessed鈥ho gave the heart [sekhvi] understanding to distinguish between day and night.
Upon opening his eyes, one should recite: Blessed鈥ho gives sight to the blind.
Upon sitting up straight, one should recite: Blessed鈥ho sets captives free.
Upon dressing, one should recite: Blessed鈥ho clothes the naked, as they would sleep unclothed.
Upon standing up straight, one should recite: Blessed鈥ho raises those bowed down.
Upon descending from one鈥檚 bed to the ground, one should recite: Blessed鈥ho spreads the earth above the waters, in thanksgiving for the creation of solid ground upon which to walk.
Upon walking, one should recite: Blessed鈥ho makes firm the steps of man.
Upon putting on his shoes, one should recite: Blessed鈥ho has provided me with all I need, as shoes are a basic necessity.
Upon putting on his belt, one should recite: Blessed鈥ho girds Israel with strength.
Upon spreading a shawl upon his head, one should recite: Blessed鈥ho crowns Israel with glory.


讻讬 诪注讟祝 讘爪讬爪讬转 诇讬诪讗 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 诇讛转注讟祝 讘爪讬爪讬转 讻讬 诪谞讞 转驻讬诇讬谉 讗讚专注讬讛 诇讬诪讗 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 诇讛谞讬讞 转驻讬诇讬谉 讗专讬砖讬讛 诇讬诪讗 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 注诇 诪爪讜转 转驻讬诇讬谉 讻讬 诪砖讬 讬讚讬讛 诇讬诪讗 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 注诇 谞讟讬诇转 讬讚讬诐 讻讬 诪砖讬 讗驻讬讛 诇讬诪讗 讘专讜讱 讛诪注讘讬专 讞讘诇讬 砖讬谞讛 诪注讬谞讬 讜转谞讜诪讛 诪注驻注驻讬 讜讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬 砖转专讙讬诇谞讬 讘转讜专转讱 讜讚讘拽谞讬 讘诪爪讜转讬讱 讜讗诇 转讘讬讗谞讬 诇讗 诇讬讚讬 讞讟讗 讜诇讗 诇讬讚讬 注讜谉 讜诇讗 诇讬讚讬 谞住讬讜谉 讜诇讗 诇讬讚讬 讘讝讬讜谉 讜讻讜祝 讗转 讬爪专讬 诇讛砖转注讘讚 诇讱 讜专讞拽谞讬 诪讗讚诐 专注 讜诪讞讘专 专注 讜讚讘拽谞讬 讘讬爪专 讟讜讘 讜讘讞讘专 讟讜讘 讘注讜诇诪讱 讜转谞谞讬 讛讬讜诐 讜讘讻诇 讬讜诐 诇讞谉 讜诇讞住讚 讜诇专讞诪讬诐 讘注讬谞讬讱 讜讘注讬谞讬 讻诇 专讜讗讬 讜转讙诪诇谞讬 讞住讚讬诐 讟讜讘讬诐 讘专讜讱 讗转讛 讛壮 讙讜诪诇 讞住讚讬诐 讟讜讘讬诐 诇注诪讜 讬砖专讗诇:


Upon wrapping himself in ritual fringes, one should recite: Blessed鈥ho has made us holy through His commandments and has commanded us to wrap ourselves in a garment with ritual fringes.
Upon donning his phylacteries on his arm, one should recite: Blessed鈥ho has made us holy through His commandments and has commanded us to don phylacteries.
Upon donning phylacteries on his head one should recite: Blessed鈥ho has made us holy through His commandments and has commanded us with regard to the mitzva of phylacteries.
Upon ritually washing his hands: Blessed鈥ho has made us holy through His commandments and has commanded us with regard to the washing of the hands.
Upon washing his face, one recites: Blessed鈥ho removes the bands of sleep from my eyes and slumber from my eyelids.
And may it be Your will, O Lord my God, to accustom me in Your Torah,
attach me to Your mitzvot, and lead me not into transgression,
nor into error, nor into iniquity, nor into temptation nor into disgrace.
Bend my evil inclination to be subservient to You,
and distance me from an evil person and an evil acquaintance.
Help me attach myself to the good inclination and to a good friend in Your world.
Grant me, today and every day, grace, loving-kindness, and compassion in Your eyes and the eyes of all who see me,
and bestow loving-kindness upon me.
Blessed are You, O Lord, Who bestows loving-kindness on His people, Israel.


讞讬讬讘 讗讚诐 诇讘专讱 讻讜壮: 诪讗讬 讞讬讬讘 诇讘专讱 注诇 讛专注讛 讻砖诐 砖诪讘专讱 注诇 讛讟讜讘讛 讗讬诇讬诪讗 讻砖诐 砖诪讘专讱 注诇 讛讟讜讘讛 讛讟讜讘 讜讛诪讟讬讘 讻讱 诪讘专讱 注诇 讛专注讛 讛讟讜讘 讜讛诪讟讬讘 讜讛转谞谉 注诇 讘砖讜专讜转 讟讜讘讜转 讗讜诪专 讛讟讜讘 讜讛诪讟讬讘 注诇 讘砖讜专讜转 专注讜转 讗讜诪专 讘专讜讱 讚讬讬谉 讛讗诪转 讗诪专 专讘讗 诇讗 谞爪专讻讛 讗诇讗 诇拽讘讜诇讬谞讛讜 讘砖诪讞讛


We learned in the mishna: One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him. The Gemara asks: What does it mean: One is obligated to recite a blessing for the bad just as for the good? If we say this means that just as one recites a blessing for a positive event with the formula: Who is good and does good, so too one recites a blessing for a calamity with the formula: Who is good and does good, didn鈥檛 we learn in our mishna that over good tidings one recites: Who is good and does good, while over bad tidings one recites: Blessed鈥he true Judge? Rather, Rava said: The mishna鈥檚 statement was only necessary to instruct us to accept bad tidings with the same joy with which we accept good tidings, not to instruct with regard to which blessing to recite.


讗诪专 专讘 讗讞讗 诪砖讜诐 专讘讬 诇讜讬 诪讗讬 拽专讗 讞住讚 讜诪砖驻讟 讗砖讬专讛 诇讱 讛壮 讗讝诪专讛 讗诐 讞住讚 讗砖讬专讛 讜讗诐 诪砖驻讟 讗砖讬专讛


Rav A岣 said in the name of Rabbi Levi: What is the verse that alludes to this? 鈥淚 will sing of loving-kindness and justice; unto You, O Lord, will I sing praises鈥 (Psalms 101:1). Rav A岣 explains: If it is loving-kindness, I will sing, and if it is justice, I will sing. I will thank God in song for the bad just as for the good.


专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 诪讛讻讗 讘讛壮 讗讛诇诇 讚讘专 讘讗诇讛讬诐 讗讛诇诇 讚讘专 讘讛壮 讗讛诇诇 讚讘专 讝讜 诪讚讛 讟讜讘讛 讘讗诇讛讬诐 讗讛诇诇 讚讘专 讝讜 诪讚转 驻讜专注谞讜转


Rabbi Shmuel bar Na岣ani said: The proof is from here, as it is stated: 鈥淚n God, I will praise His word; in the Lord, I will praise His word鈥 (Psalms 56:11). The Gemara explains that In God, I will praise His word; that is the revelation of God鈥檚 attribute of benevolence, while: In the Lord, I will praise His word; that is the attribute of suffering; even if God brings suffering to bear upon me, I will still praise Him.


专讘讬 转谞讞讜诐 讗诪专 诪讛讻讗 讻讜住 讬砖讜注讜转 讗砖讗 讜讘砖诐 讛壮 讗拽专讗 爪专讛 讜讬讙讜谉 讗诪爪讗 讜讘砖诐 讛壮 讗拽专讗


Rabbi Tan岣m said: The proof is from here, as it is stated: 鈥淚 will lift up the cup of salvation and call upon the name of the Lord鈥 (Psalms 116:13), and: 鈥淚 found trouble and sorrow, but I called upon the name of the Lord鈥 (Psalms 116:3鈥4).


讜专讘谞谉 讗诪专讬 诪讛讻讗 讛壮 谞转谉 讜讛壮 诇拽讞 讬讛讬 砖诐 讛壮 诪讘专讱


And the Rabbis said: The proof is from here, as it is stated: 鈥淭he Lord has given and the Lord has taken away; blessed be the name of the Lord鈥 (Job 1:21).


讗诪专 专讘 讛讜谞讗 讗诪专 专讘 诪砖讜诐 专讘讬 诪讗讬专 讜讻谉 转谞讗 诪砖诪讬讛 讚专讘讬 注拽讬讘讗 诇注讜诇诐 讬讛讗 讗讚诐 专讙讬诇 诇讜诪专 讻诇 讚注讘讬讚 专讞诪谞讗 诇讟讘 注讘讬讚


Rav Huna said that Rav said that Rabbi Meir said; and so it was taught in a baraita in the name of Rabbi Akiva: One must always accustom oneself to say: Everything that God does, He does for the best.


讻讬 讛讗 讚专讘讬 注拽讬讘讗 讚讛讜讛 拽讗讝讬诇 讘讗讜专讞讗 诪讟讗 诇讛讛讬讗 诪转讗 讘注讗 讗讜砖驻讬讝讗 讜诇讗 讬讛讘讬 诇讬讛 讗诪专 讻诇 讚注讘讬讚 专讞诪谞讗 诇讟讘 讗讝诇 讜讘转 讘讚讘专讗 讜讛讜讛 讘讛讚讬讛 转专谞讙讜诇讗 讜讞诪专讗 讜砖专讙讗 讗转讗 讝讬拽讗 讻讘讬讬讛 诇砖专讙讗 讗转讗 砖讜谞专讗 讗讻诇讬讛 诇转专谞讙讜诇讗 讗转讗 讗专讬讛 讗讻诇讬讛 诇讞诪专讗 讗诪专 讻诇 讚注讘讬讚 专讞诪谞讗 诇讟讘 讘讬讛 讘诇讬诇讬讗 讗转讗 讙讬讬住讗 砖讘讬讬讛 诇诪转讗 讗诪专 诇讛讜 诇讗讜 讗诪专讬 诇讻讜 讻诇 诪讛 砖注讜砖讛 讛拽讚讜砖 讘专讜讱 讛讜讗


The Gemara relates: Like this incident, when Rabbi Akiva was walking along the road and came to a certain city, he inquired about lodging and they did not give him any. He said: Everything that God does, He does for the best. He went and slept in a field, and he had with him a rooster, a donkey and a candle. A gust of wind came and extinguished the candle; a cat came and ate the rooster; and a lion came and ate the donkey. He said: Everything that God does, He does for the best. That night, an army came and took the city into captivity. It turned out that Rabbi Akiva alone, who was not in the city and had no lit candle, noisy rooster or donkey to give away his location, was saved. He said to them: Didn鈥檛 I tell you? Everything that God does,


  • This month's learning is sponsored by Shifra Tyberg and Rephael Wenger in loving memory of Zvi ben Yisrael Yitzhak Tyberg on his yahrzeit, and in honor of their daughter Ayelet's upcoming marriage to Ori Kinberg.

  • This month's learning is sponsored by Rabbi Hayim Herring with pride and love, in honor of his spouse, Terri Krivosha, who received this year's Sidney Barrows Lifetime Commitment Award from the Mpls. And St. Paul Federations in recognition of her distinguished contribution to the Twin Cities Legal and Jewish Communities.聽

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Daf Yomi: One Week at a Time -Daf 54-60

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Berakhot 60

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Berakhot 60

诪讻诇诇 讚讻讬 拽谞讛 讜讞讝专 讜拽谞讛 讚讘专讬 讛讻诇 讗讬谉 爪专讬讱 诇讘专讱


The Gemara deduces: This proves by inference that if he purchases a new object and then purchases a similar object, everyone agrees that he is not required to recite a blessing, as he has already recited a blessing over the purchase of that type of item.


讜讗讬讻讗 讚讗诪专讬 讗诪专 专讘 讛讜谞讗 诇讗 砖谞讜 讗诇讗 砖诇讗 拽谞讛 讜讞讝专 讜拽谞讛 讗讘诇 拽谞讛 讜讞讝专 讜拽谞讛 讗讬谉 爪专讬讱 诇讘专讱 讜专讘讬 讬讜讞谞谉 讗诪专 讗驻讬诇讜 拽谞讛 讞讝专 讜拽谞讛 爪专讬讱 诇讘专讱 诪讻诇诇 讚讻讬 讬砖 诇讜 讜拽谞讛 讚讘专讬 讛讻诇 爪专讬讱 诇讘专讱


Some say a different version of this dispute: Rav Huna said: They only taught that one recites the blessing: Who has given us life, on a new vessel if he did not purchase that item in the past and purchased the item now, for the first time. However, if he purchased that item in the past and purchased the item again, he need not recite a blessing. And Rabbi Yo岣nan said: Even if one purchased that item in the past and purchased a similar item again, he must recite a blessing. This proves by inference that if one already has a vessel and then purchased similar vessels, everyone agrees that he must recite a blessing.


诪讬转讬讘讬 讘谞讛 讘讬转 讞讚砖 讜讗讬谉 诇讜 讻讬讜爪讗 讘讜 拽谞讛 讻诇讬诐 讞讚砖讬诐 讜讗讬谉 诇讜 讻讬讜爪讗 讘讛诐 爪专讬讱 诇讘专讱 讬砖 诇讜 讻讬讜爪讗 讘讛诐 讗讬谉 爪专讬讱 诇讘专讱 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讘讬谉 讻讱 讜讘讬谉 讻讱 爪专讬讱 诇讘专讱


The Gemara raises an objection based on what was taught in a baraita: One who built a new house and does not already own a similar house, or purchased new vessels and does not already own similar vessels, must recite a blessing. However, if he already owns a similar one, he need not recite a blessing, this is the statement of Rabbi Meir. Rabbi Yehuda, on the other hand, says: In either case, he must recite a blessing.


讘砖诇诪讗 诇诇讬砖谞讗 拽诪讗 专讘 讛讜谞讗 讻专讘讬 诪讗讬专 讜专讘讬 讬讜讞谞谉 讻专讘讬 讬讛讜讚讛 讗诇讗 诇诇讬砖谞讗 讘转专讗 讘砖诇诪讗 专讘 讛讜谞讗 讻专讘讬 讬讛讜讚讛 讗诇讗 专讘讬 讬讜讞谞谉 讚讗诪专 讻诪讗谉 诇讗 讻专讘讬 诪讗讬专 讜诇讗 讻专讘讬 讬讛讜讚讛


The Gemara asks: Granted, according to the first version of the dispute between Rav Huna and Rabbi Yo岣nan, one could say that Rav Huna holds in accordance with the opinion of Rabbi Meir, and that Rabbi Yo岣nan holds in accordance with the opinion of Rabbi Yehuda. However, according to the latter version of the dispute, granted, Rav Huna holds in accordance with the opinion of Rabbi Yehuda, but in accordance with whose opinion did Rabbi Yo岣nan state his opinion? His statement is neither in accordance with the opinion of Rabbi Meir nor in accordance with the opinion of Rabbi Yehuda.


讗诪专 诇讱 专讘讬 讬讜讞谞谉 讛讜讗 讛讚讬谉 讚诇专讘讬 讬讛讜讚讛 拽谞讛 讜讞讝专 讜拽谞讛 谞诪讬 爪专讬讱 诇讘专讱 讜讛讗 讚拽讗 诪讬驻诇讙讬 讘讬砖 诇讜 讜拽谞讛 诇讛讜讚讬注讱 讻讞讜 讚专讘讬 诪讗讬专 讚讗驻讬诇讜 拽谞讛 讜讬砖 诇讜 讗讬谉 爪专讬讱 诇讘专讱 讜讻诇 砖讻谉 拽谞讛 讜讞讝专 讜拽谞讛 讚讗讬谉 爪专讬讱 诇讘专讱


The Gemara responds: Rabbi Yo岣nan could have said to you: The same is true according to Rabbi Yehuda鈥檚 opinion; in a case where one has purchased an item in the past and purchased a similar item again, he must recite a blessing. The fact that they only disagreed with regard to a case where he already owned similar vessels and he purchased new ones does not indicate that this is their only disagreement. The dispute was presented in this way to convey the far-reaching nature of Rabbi Meir鈥檚 opinion; even in a case where one purchased an item while owning a similar item, he need not recite a blessing; all the more so in a case where he purchased an item and then purchased a similar item again, he need not recite a blessing.


讜诇讬驻诇讙讜 讘拽谞讛 讜讞讝专 讜拽谞讛 讚讗讬谉 爪专讬讱 诇讘专讱 诇讛讜讚讬注讱 讻讞讜 讚专讘讬 讬讛讜讚讛 讻讞 讚讛转讬专讗 注讚讬祝 诇讬讛:


The Gemara asks: And if that is the reason for presenting the dispute in this manner, let them disagree with regard to a case where one purchased an item in the past and then purchased a similar item again, where according to Rabbi Meir one need not recite a blessing, in order to convey the far-reaching nature of Rabbi Yehuda鈥檚 opinion; as Rabbi Yehuda requires a blessing in that case. The Gemara responds: The Gemara preferred the version before us in order to demonstrate the extent to which Rabbi Meir was lenient in not requiring a blessing because the strength of leniency is preferable.


诪讘专讱 注诇 讛专注讛 讻讜壮:


We learned in the mishna: One recites a blessing for the bad that befalls him just as he does for the good. This is to say that one recites the blessing appropriate for the present situation even if it is bad, despite the fact that it may develop into a positive situation in the future.


讛讬讻讬 讚诪讬 讻讙讜谉 讚砖拽诇 讘讚拽讗 讘讗专注讬讛 讗祝 注诇 讙讘 讚讟讘讗 讛讬讗 诇讚讬讚讬讛 讚诪住拽讗 讗专注讗 砖讬专讟讜谉 讜砖讘讞讗 讛砖转讗 诪讬讛讗 专注讛 讛讬讗:


The Gemara asks: What are the circumstances? The Gemara explains: In a case where a dam was breached and water flowed onto one鈥檚 land, despite the fact that this will ultimately be beneficial for him, for his land will be covered with sediment from the flowing water which will enhance the quality of his soil, it is nonetheless bad at present.


讜注诇 讛讟讜讘讛 讻讜壮:


One must recite a blessing for the good that befalls him just as for the bad.


讛讬讻讬 讚诪讬 讻讙讜谉 讚讗砖讻讞 诪爪讬讗讛 讗祝 注诇 讙讘 讚专注讛 讛讬讗 诇讚讬讚讬讛 讚讗讬 砖诪注 讘讛 诪诇讻讗 砖拽讬诇 诇讛 诪讬谞讬讛 讛砖转讗 诪讬讛讗 讟讜讘讛 讛讬讗:


The Gemara asks: What are the circumstances? The Gemara explains: In a case where one found a lost object, despite the fact that it is ultimately bad for him because if the king heard about it, he would certainly take it from him. At that time, the law deemed all found objects the property of the king鈥檚 treasury and one who did not report such an object would be punished. Nevertheless, it is favorable at present.


讛讬转讛 讗砖转讜 诪注讜讘专转 讜讗诪专 讬讛讬 专爪讜谉 砖转诇讚 讻讜壮 讛专讬 讝讜 转驻诇转 砖讜讗:


We learned in the mishna: One whose wife was pregnant and he said: May it be God鈥檚 will that my wife will give birth to a male child, it is a vain prayer.


讜诇讗 诪讛谞讬 专讞诪讬 诪转讬讘 专讘 讬讜住祝 讜讗讞专 讬诇讚讛 讘转 讜转拽专讗 讗转 砖诪讛 讚讬谞讛 诪讗讬 讜讗讞专 讗诪专 专讘 诇讗讞专 砖讚谞讛 诇讗讛 讚讬谉 讘注爪诪讛 讜讗诪专讛 砖谞讬诐 注砖专 砖讘讟讬诐 注转讬讚讬谉 诇爪讗转 诪讬注拽讘 砖砖讛 讬爪讗讜 诪诪谞讬 讜讗专讘注讛 诪谉 讛砖驻讞讜转 讛专讬 注砖专讛 讗诐 讝讛 讝讻专 诇讗 转讛讗 讗讞讜转讬 专讞诇 讻讗讞转 讛砖驻讞讜转 诪讬讚 谞讛驻讻讛 诇讘转 砖谞讗诪专 讜转拽专讗 讗转 砖诪讛 讚讬谞讛 讗讬谉 诪讝讻讬专讬谉 诪注砖讛 谞住讬诐


Is a prayer in that case ineffective? Rav Yosef raises an objection based on a baraita: It is stated: 鈥淎nd afterwards she bore a daughter, and called her name Dina鈥 (Genesis 30:21). The Gemara asks: What is meant by the addition of the word: Afterwards? What does the verse seek to convey by emphasizing that after the birth of Zebulun she gave birth to Dina? Rav said: After Leah passed judgment on herself and said: Twelve tribes are destined to descend from Jacob, six came from me and four from the maidservants, that is ten, and if this fetus is male, my sister Rachel will not even be the equivalent of one the maidservants; immediately the fetus was transformed into a daughter, as it is stated: And she called her name Dina; meaning she named her after her judgment [din]. The Gemara rejects this: One does not mention miraculous acts to teach general halakha.


讜讗讬讘注讬转 讗讬诪讗 诪注砖讛 讚诇讗讛 讘转讜讱 讗专讘注讬诐 讬讜诐 讛讜讛 讻讚转谞讬讗 砖诇砖讛 讬诪讬诐 讛专讗砖讜谞讬诐 讬讘拽砖 讗讚诐 专讞诪讬诐 砖诇讗 讬住专讬讞 诪砖诇砖讛 讜注讚 讗专讘注讬诐 讬讘拽砖 专讞诪讬诐 砖讬讛讗 讝讻专 诪讗专讘注讬诐 讬讜诐 讜注讚 砖诇砖讛 讞讚砖讬诐 讬讘拽砖 专讞诪讬诐 砖诇讗 讬讛讗 住谞讚诇 诪砖诇砖讛 讞讚砖讬诐 讜注讚 砖砖讛 讬讘拽砖 专讞诪讬诐 砖诇讗 讬讛讗 谞驻诇 诪砖砖讛 讜注讚 转砖注讛 讬讘拽砖 专讞诪讬诐 砖讬爪讗 讘砖诇讜诐


The Gemara introduces an alternative explanation: And if you wish, say instead that the story of Leah and her prayer with regard to the fetus was within forty days of conception. As it was taught in a baraita: During the first three days after intercourse, one should pray that the seed not putrefy, that it will fertilize the egg and develop into a fetus. From the third day until the fortieth, one should pray that it will be male. From the fortieth day until three months, one should pray that it will not be deformed, in the shape of a flat fish, as when the fetus does not develop it assumes a shape somewhat similar to a flat sandal fish. From the third month until the sixth, one should pray that it will not be stillborn. And from the sixth month until the ninth, one should pray that it will be emerge safely. Therefore, during the first forty days from conception, one may still pray to affect the gender of the fetus.


讜诪讬 诪讛谞讬 专讞诪讬 讜讛讗诪专 专讘 讬爪讞拽 讘专讬讛 讚专讘 讗诪讬 讗讬砖 诪讝专讬注 转讞诇讛 讬讜诇讚转 谞拽讘讛 讗砖讛 诪讝专注转 转讞诇讛 讬讜诇讚转 讝讻专 砖谞讗诪专 讗砖讛 讻讬 转讝专讬注 讜讬诇讚讛 讝讻专 讛讻讗 讘诪讗讬 注住拽讬谞谉 讻讙讜谉 砖讛讝专讬注讜 砖谞讬讛诐 讘讘转 讗讞转:


The Gemara asks: Is prayer effective for that purpose? Didn鈥檛 Rav Yitz岣k, son of Rav Ami, say: The tradition teaches that the gender of the fetus is determined at the moment of conception. If the man emits seed first, his wife gives birth to a female; if the woman emits seed first, she gives birth to a male, as it is stated: 鈥淲hen a woman emitted seed and bore a male鈥 (Leviticus 12:2). The Gemara answers: With what are we dealing here? We are dealing with a case where they both emit seed simultaneously. In that case, the gender is undetermined and prayer may be effectual.


讛讬讛 讘讗 讘讚专讱:


We learned in the mishna: One who was walking along the way and heard a scream from the city, and says: May it be God鈥檚 will that this scream will not be from my house, it is a vain prayer.


转谞讜 专讘谞谉 诪注砖讛 讘讛诇诇 讛讝拽谉 砖讛讬讛 讘讗 讘讚专讱 讜砖诪注 拽讜诇 爪讜讞讛 讘注讬专 讗诪专 诪讜讘讟讞 讗谞讬 砖讗讬谉 讝讛 讘转讜讱 讘讬转讬 讜注诇讬讜 讛讻转讜讘 讗讜诪专 诪砖诪讜注讛 专注讛 诇讗 讬讬专讗 谞讻讜谉 诇讘讜 讘讟讞 讘讛壮 讗诪专 专讘讗 讻诇 讛讬讻讬 讚讚专砖转 诇讛讗讬 拽专讗 诪专讬砖讬讛 诇住讬驻讬讛 诪讚专讬砖 诪住讬驻讬讛 诇专讬砖讬讛 诪讚专讬砖 诪专讬砖讬讛 诇住讬驻讬讛 诪讚专讬砖 诪砖诪讜注讛 专注讛 诇讗 讬讬专讗 诪讛 讟注诐 谞讻讜谉 诇讘讜 讘讟讞 讘讛壮 诪住讬驻讬讛 诇专讬砖讬讛 诪讚专讬砖 谞讻讜谉 诇讘讜 讘讟讞 讘讛壮 诪砖诪讜注讛 专注讛 诇讗 讬讬专讗


The Sages taught: There was an incident involving Hillel the Elder, who was coming on the road when he heard a scream in the city. He said: I am certain that the scream is not coming from my house. And of him, the verse says: 鈥淗e shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord鈥 (Psalms 112:7). Rava said: Any way that you interpret this verse, its meaning is clear. It can be interpreted from beginning to end or it can be interpreted from end to beginning. The Gemara explains: It can be interpreted from beginning to end: Why is it that: He shall not be afraid of evil tidings? Because his heart is steadfast, trusting in the Lord. The Gemara continues: And it can be interpreted from end to beginning: One whose heart is steadfast, trusting in the Lord is a person who shall not be afraid of evil tidings.


讛讛讜讗 转诇诪讬讚讗 讚讛讜讛 拽讗 讗讝讬诇 讘转专讬讛 讚专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 讘砖讜拽讗 讚爪讬讜谉 讞讝讬讬讛 讚拽讗 诪驻讞讬讚 讗诪专 诇讬讛 讞讟讗讛 讗转 讚讻转讬讘 驻讞讚讜 讘爪讬讜谉 讞讟讗讬诐 讗诪专 诇讬讛 讜讛讻转讬讘 讗砖专讬 讗讚诐 诪驻讞讚 转诪讬讚 讗诪专 诇讬讛 讛讛讜讗 讘讚讘专讬 转讜专讛 讻转讬讘


The Gemara relates: This student was once walking after Rabbi Yishmael, son of Rabbi Yosei, in the marketplace of Zion. Rabbi Yishmael saw that the student was afraid. He said to him: You are a sinner, as it is written: 鈥淭he transgressors in Zion are afraid, trembling has seized the ungodly鈥 (Isaiah 33:14). The student replied: And is it not written: 鈥淗appy is the man that fears always鈥 (Proverbs 28:14)? Rabbi Yishmael said to him: That verse is written with regard to matters of Torah, that one should be afraid lest he forget them. For everything else, one must trust in God.


讬讛讜讚讛 讘专 谞转谉 讛讜讛 砖拽讬诇 讜讗讝讬诇 讘转专讬讛 讚专讘 讛诪谞讜谞讗 讗转谞讞 讗诪专 诇讬讛 讬住讜专讬诐 讘注讬 讛讛讜讗 讙讘专讗 诇讗转讜讬讬 讗谞驻砖讬讛 讚讻转讬讘 讻讬 驻讞讚 驻讞讚转讬 讜讬讗转讬谞讬 讜讗砖专 讬讙专转讬 讬讘讗 诇讬 讜讛讗 讻转讬讘 讗砖专讬 讗讚诐 诪驻讞讚 转诪讬讚 讛讛讜讗 讘讚讘专讬 转讜专讛 讻转讬讘:


In a similar vein, the Gemara relates: Yehuda bar Natan was coming and going after Rav Hamnuna. Yehuda bar Natan sighed; Rav Hamnuna said to him: Do you wish to bring suffering upon yourself; as it is stated: 鈥淔or that which I did fear is come upon me, and that which I was afraid of has overtaken me鈥 (Job 3:25)? He responded: Is it not said: 鈥淗appy is the man who fears always鈥? Rav Hamnuna answered: That verse is written with regard to matters of Torah.


讛谞讻谞住 诇讻专讱:


We learned in the mishna: One who enters a large city recites two prayers; Ben Azzai says he recites four prayers.


转谞讜 专讘谞谉 讘讻谞讬住转讜 诪讛讜 讗讜诪专 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬 砖转讻谞讬住谞讬 诇讻专讱 讝讛 诇砖诇讜诐 谞讻谞住 讗讜诪专 诪讜讚讛 讗谞讬 诇驻谞讬讱 讛壮 讗诇讛讬 砖讛讻谞住转谞讬 诇讻专讱 讝讛 诇砖诇讜诐 讘拽砖 诇爪讗转 讗讜诪专 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬 讜讗诇讛讬 讗讘讜转讬 砖转讜爪讬讗谞讬 诪讻专讱 讝讛 诇砖诇讜诐 讬爪讗 讗讜诪专 诪讜讚讛 讗谞讬 诇驻谞讬讱 讛壮 讗诇讛讬 砖讛讜爪讗转谞讬 诪讻专讱 讝讛 诇砖诇讜诐 讜讻砖诐 砖讛讜爪讗转谞讬 诇砖诇讜诐 讻讱 转讜诇讬讻谞讬 诇砖诇讜诐 讜转住诪讻谞讬 诇砖诇讜诐 讜转爪注讬讚谞讬 诇砖诇讜诐 讜转爪讬诇谞讬 诪讻祝 讻诇 讗讜讬讘 讜讗讜专讘 讘讚专讱


The Sages taught the details of Ben Azzai鈥檚 teaching in a baraita:
Upon his entrance to the city what does he recite?
May it be Your will, O Lord my God, that You bring me into this city to peace.
After he entered the city, he recites: I thank You, O Lord my God, that You brought me into this city to peace.
When he seeks to leave the city, he recites: May it be Your will, O Lord my God and God of my ancestors, that You take me out of this city to peace.
After he left, he recites: I give thanks before You, O Lord my God, that You took me out of this city to peace;
and just as You took me out to peace,
so too lead me to peace, support me to peace, direct my steps to peace,
and rescue me from the hand of any enemy or those lying in ambush along the way.


讗诪专 专讘 诪转谞讗 诇讗 砖谞讜 讗诇讗 讘讻专讱 砖讗讬谉 讚谞讬谉 讜讛讜专讙讬谉 讘讜 讗讘诇 讘讻专讱 砖讚谞讬谉 讜讛讜专讙讬谉 讘讜 诇讬转 诇谉 讘讛


Rav Mattana said: This was taught only with regard to a city where criminals are not tried and executed, as in a place like that he may be killed without trial. However, in a city where criminals are tried and executed, these prayers do not apply, as if one is not guilty he will not be harmed.


讗讬讻讗 讚讗诪专讬 讗诪专 专讘 诪转谞讗 讗驻讬诇讜 讘讻专讱 砖讚谞讬谉 讜讛讜专讙讬谉 讘讜 讝讬诪谞讬谉 讚诇讗 诪转专诪讬 诇讬讛 讗讬谞砖 讚讬诇讬祝 诇讬讛 讝讻讜转讗


Some say that Rav Mattana said the opposite: Even in a city where criminals are tried and executed one must pray for mercy, as sometimes he may not encounter a person who will plead in his favor.


转谞讜 专讘谞谉 讛谞讻谞住 诇讘讬转 讛诪专讞抓 讗讜诪专 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬 砖转爪讬诇谞讬 诪讝讛 讜讻讬讜爪讗 讘讜 讜讗诇 讬讗专注 讘讬 讚讘专 拽诇拽诇讛 讜注讜谉 讜讗诐 讬讗专注 讘讬 讚讘专 拽诇拽诇讛 讜注讜谉 转讛讗 诪讬转转讬 讻驻专讛 诇讻诇 注讜谞讜转讬


The Sages taught: One who enters a Roman bathhouse, where a fire burns beneath the pool of water used for bathing, and where there is the risk of collapse, says:
May it be Your will, O Lord my God, that you save me from this and similar matters,
and do not let ruin or iniquity befall me,
and if ruin or iniquity does befall me, let my death be atonement for all of my transgressions.


讗诪专 讗讘讬讬 诇讗 诇讬诪讗 讗讬谞砖 讛讻讬 讚诇讗 诇驻转讞 驻讜诪讬讛 诇砖讟谉 讚讗诪专 专讬砖 诇拽讬砖 讜讻谉 转谞讗 诪砖诪讬讛 讚专讘 讬讜住讬 诇注讜诇诐 讗诇 讬驻转讞 讗讚诐 驻讬讜 诇砖讟谉


Abaye said: One should not say: If ruin befalls me, so as not to open his mouth to Satan and provoke him. As Rabbi Shimon ben Lakish said and as it was taught in a baraita in the name of Rabbi Yosei: One should never open his mouth to Satan by raising, at his own initiative, the possibility of mishap or death.


讗诪专 专讘 讬讜住祝 诪讗讬 拽专讗讛 讚讻转讬讘 讻诪注讟 讻住讚诐 讛讬讬谞讜 诇注诪专讛 讚诪讬谞讜 诪讗讬 讗讛讚专 诇讛讜 谞讘讬讗 砖诪注讜 讚讘专 讛壮 拽爪讬谞讬 住讚诐 讜讙讜壮


Rav Yosef said: What is the verse that alludes to this? As it is written: 鈥淲e should have almost been as Sodom, we should have been like unto Gomorrah鈥 (Isaiah 1:9), after which what did the prophet reply to them? 鈥淗ear the word of the Lord, rulers of Sodom; give ear unto the law of our God, people of Gomorrah鈥 (Isaiah 1:10). After the analogy to Sodom was raised, it was realized.


讻讬 谞驻讬拽 诪讗讬 讗讜诪专 讗诪专 专讘 讗讞讗 诪讜讚讛 讗谞讬 诇驻谞讬讱 讛壮 砖讛爪诇转谞讬 诪谉 讛讗讜专


Returning to the subject of the Roman bathhouse, the Gemara asks: When he emerges from the bathhouse, what does he say? Rav A岣 said: I give thanks to You, Lord, that You saved me from the fire.


专讘讬 讗讘讛讜 注诇 诇讘讬 讘谞讬 讗驻讞讬转 讘讬 讘谞讬 诪转讜转讬讛 讗转专讞讬砖 诇讬讛 谞讬住讗 拽诐 注诇 注诪讜讚讗 砖讝讬讘 诪讗讛 讜讞讚 讙讘专讬 讘讞讚 讗讘专讬讛 讗诪专 讛讬讬谞讜 讚专讘 讗讞讗


The Gemara relates: Rabbi Abbahu entered a bathhouse when the bathhouse floor collapsed beneath him and a miracle transpired on his behalf. He stood on a pillar and saved one hundred and one men with one arm. He held one or two people in his arm, with others holding on them and so on, so that all were saved. He said: This is confirmation of the statement of Rav A岣, who said that one should offer thanks upon leaving the bathhouse safely.


讚讗诪专 专讘 讗讞讗 讛谞讻谞住 诇讛拽讬讝 讚诐 讗讜诪专 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬 砖讬讛讗 注住拽 讝讛 诇讬 诇专驻讜讗讛 讜转专驻讗谞讬 讻讬 讗诇 专讜驻讗 谞讗诪谉 讗转讛 讜专驻讜讗转讱 讗诪转 诇驻讬 砖讗讬谉 讚专讻谉 砖诇 讘谞讬 讗讚诐 诇专驻讗讜转 讗诇讗 砖谞讛讙讜


As Rav A岣 said: One who enters to let blood says:
May it be Your will, O Lord my God,
that this enterprise be for healing and that You should heal me.
As You are a faithful God of healing and Your healing is truth.
Because it is not the way of people to heal, but they have become accustomed.
Rav A岣 is saying that people should not practice medicine as they lack the ability to heal; rather, healing should be left to God.


讗诪专 讗讘讬讬 诇讗 诇讬诪讗 讗讬谞砖 讛讻讬 讚转谞讬 讚讘讬 专讘讬 讬砖诪注讗诇 讜专驻讗 讬专驻讗 诪讻讗谉 砖谞讬转谞讛 专砖讜转 诇专讜驻讗 诇专驻讗讜转


Abaye responded and said: One should not say this, as it was taught in the school of Rabbi Yishmael that from the verse, 鈥淎nd shall cause him to be thoroughly healed鈥 (Exodus 21:19), from here we derive that permission is granted to a doctor to heal. The practice of medicine is in accordance with the will of God.


讻讬 拽讗讬 诪讗讬 讗讜诪专 讗诪专 专讘 讗讞讗 讘专讜讱 专讜驻讗 讞谞诐


As for bloodletting, the Gemara asks: When one stands after having let blood, what does he say? Rav A岣 said: He recites in gratitude: Blessed鈥ho heals without payment.


讛谞讻谞住 诇讘讬转 讛讻住讗 讗讜诪专 讛转讻讘讚讜 诪讻讜讘讚讬诐 拽讚讜砖讬诐 诪砖专转讬 注诇讬讜谉 转谞讜 讻讘讜讚 诇讗诇讛讬 讬砖专讗诇 讛专驻讜 诪诪谞讬 注讚 砖讗讻谞住 讜讗注砖讛 专爪讜谞讬 讜讗讘讗 讗诇讬讻诐 讗诪专 讗讘讬讬 诇讗 诇讬诪讗 讗讬谞砖 讛讻讬 讚诇诪讗 砖讘拽讬 诇讬讛 讜讗讝诇讬 讗诇讗 诇讬诪讗 砖诪专讜谞讬 砖诪专讜谞讬 注讝专讜谞讬 注讝专讜谞讬 住诪讻讜谞讬 住诪讻讜谞讬 讛诪转讬谞讜 诇讬 讛诪转讬谞讜 诇讬 注讚 砖讗讻谞住 讜讗爪讗 砖讻谉 讚专讻谉 砖诇 讘谞讬 讗讚诐 讻讬 谞驻讬拽 讗讜诪专 讘专讜讱 讗砖专 讬爪专 讗转 讛讗讚诐 讘讞讻诪讛 讜讘专讗 讘讜 谞拽讘讬诐 谞拽讘讬诐 讞诇诇讬诐 讞诇诇讬诐 讙诇讜讬 讜讬讚讜注 诇驻谞讬 讻住讗 讻讘讜讚讱 砖讗诐 讬驻转讞 讗讞讚 诪讛诐 讗讜 讗诐 讬住转诐 讗讞讚 诪讛诐 讗讬 讗驻砖专 诇注诪讜讚 诇驻谞讬讱


One who enters a bathroom says to the angels who accompany him at all times:
Be honored, honorable holy ones, servants of the One on High,
give honor to the God of Israel,
leave me until I enter and do my will and come back to you.
Abaye said: A person should not say this, lest they abandon him and go. Rather he should say:
Guard me, guard me,
help me, help me,
support me, support me,
wait for me, wait for me until I enter and come out, as this is the way of man.
Upon exiting, one says:
Blessed鈥ho formed man in wisdom,
and created in him many orifices and cavities.
It is revealed and known before the throne of Your glory
that were one of them to be ruptured or blocked, it would be impossible to survive and stand before You.


诪讗讬 讞转讬诐 讗诪专 专讘 专讜驻讗 讞讜诇讬诐 讗诪专 砖诪讜讗诇 拽讗 砖讜讬谞讛讜 讗讘讗 诇讻讜诇讬 注诇诪讗 拽爪讬专讬 讗诇讗 专讜驻讗 讻诇 讘砖专 专讘 砖砖转 讗诪专 诪驻诇讬讗 诇注砖讜转 讗诪专 专讘 驻驻讗 讛诇讻讱 谞诪专讬谞讛讜 诇转专讜讬讬讛讜 专讜驻讗 讻诇 讘砖专 讜诪驻诇讬讗 诇注砖讜转


The Gemara asks: With what should one conclude this blessing? Rav said: One should conclude: Blessed鈥Healer of the sick. Shmuel said: Abba, Rav, has rendered everyone sick. Rather, one should say: Healer of all flesh. Rav Sheshet said: One should conclude: Who performs wondrous deeds. Rav Pappa said: Therefore, let us say them both: Healer of all flesh, Who performs wondrous deeds.


讛谞讻谞住 诇讬砖谉 注诇 诪讟转讜 讗讜诪专 诪砖诪注 讬砖专讗诇 注讚 讜讛讬讛 讗诐 砖诪讜注 讜讗讜诪专 讘专讜讱 讛诪驻讬诇 讞讘诇讬 砖讬谞讛 注诇 注讬谞讬 讜转谞讜诪讛 注诇 注驻注驻讬 讜诪讗讬专 诇讗讬砖讜谉 讘转 注讬谉 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬 砖转砖讻讬讘谞讬 诇砖诇讜诐 讜转谉 讞诇拽讬 讘转讜专转讱 讜转专讙讬诇谞讬 诇讬讚讬 诪爪讜讛 讜讗诇 转专讙讬诇谞讬 诇讬讚讬 注讘讬专讛 讜讗诇 转讘讬讗谞讬 诇讬讚讬 讞讟讗 讜诇讗 诇讬讚讬 注讜谉 讜诇讗 诇讬讚讬 谞住讬讜谉 讜诇讗 诇讬讚讬 讘讝讬讜谉 讜讬砖诇讜讟 讘讬 讬爪专 讟讜讘 讜讗诇 讬砖诇讜讟 讘讬 讬爪专 讛专注 讜转爪讬诇谞讬 诪驻讙注 专注 讜诪讞诇讗讬诐 专注讬诐 讜讗诇 讬讘讛诇讜谞讬 讞诇讜诪讜转 专注讬诐 讜讛专讛讜专讬诐 专注讬诐 讜转讛讗 诪讟转讬 砖诇诪讛 诇驻谞讬讱 讜讛讗专 注讬谞讬 驻谉 讗讬砖谉 讛诪讜转 讘专讜讱 讗转讛 讛壮 讛诪讗讬专 诇注讜诇诐 讻讜诇讜 讘讻讘讜讚讜


The Gemara proceeds to cite additional blessings recited as part of one鈥檚 daily routine. One who enters to sleep on his bed recites Shema in his bed from Shema Yisrael to VeHaya Im Shamoa. Then he recites:
Blessed鈥ho makes the bands of sleep fall upon my eyes and slumber upon my eyelids,
and illuminates the pupil of the eye.
May it be Your will, O Lord my God,
that You make me lie down in peace and give me my portion in Your Torah,
accustom me to mitzvot and do not accustom me to transgression,
lead me not into error, nor into iniquity, nor into temptation nor into disgrace.
May the good inclination have dominion over me
and may the evil inclination not have dominion over me.
Save me from an evil mishap and evil diseases.
Let neither bad dreams nor troubling thoughts disturb me.
May my bed be flawless before You, that my progeny should not be flawed.
Enlighten my eyes in the morning lest I sleep the sleep of death, never to awaken.
Blessed are You, O Lord, Who gives light to the whole world in His glory.


讻讬 诪转注专 讗讜诪专 讗诇讛讬 谞砖诪讛 砖谞转转 讘讬 讟讛讜专讛 讗转讛 讬爪专转讛 讘讬 讗转讛 谞驻讞转讛 讘讬 讜讗转讛 诪砖诪专讛 讘拽专讘讬 讜讗转讛 注转讬讚 诇讬讟诇讛 诪诪谞讬 讜诇讛讞讝讬专讛 讘讬 诇注转讬讚 诇讘讗 讻诇 讝诪谉 砖讛谞砖诪讛 讘拽专讘讬 诪讜讚讛 讗谞讬 诇驻谞讬讱 讛壮 讗诇讛讬 讜讗诇讛讬 讗讘讜转讬 专讘讜谉 讻诇 讛注讜诇诪讬诐 讗讚讜谉 讻诇 讛谞砖诪讜转 讘专讜讱 讗转讛 讛壮 讛诪讞讝讬专 谞砖诪讜转 诇驻讙专讬诐 诪转讬诐


When one awakens, he recites:
My God, the soul You have placed within me is pure.
You formed it within me,
You breathed it into me,
and You guard it while it is within me.
One day You will take it from me and restore it within me in the time to come.
As long as the soul is within me, I thank You,
O Lord my God and God of my ancestors, Master of all worlds, Lord of all souls.
Blessed are You, O Lord, who restores souls to lifeless bodies.


讻讬 砖诪注 拽讜诇 转专谞讙讜诇讗 诇讬诪讗 讘专讜讱 讗砖专 谞转谉 诇砖讻讜讬 讘讬谞讛 诇讛讘讞讬谉 讘讬谉 讬讜诐 讜讘讬谉 诇讬诇讛 讻讬 驻转讞 注讬谞讬讛 诇讬诪讗 讘专讜讱 驻讜拽讞 注讜专讬诐 讻讬 转专讬抓 讜讬转讬讘 诇讬诪讗 讘专讜讱 诪转讬专 讗住讜专讬诐 讻讬 诇讘讬砖 诇讬诪讗 讘专讜讱 诪诇讘讬砖 注专讜诪讬诐 讻讬 讝拽讬祝 诇讬诪讗 讘专讜讱 讝讜拽祝 讻驻讜驻讬诐 讻讬 谞讞讬转 诇讗专注讗 诇讬诪讗 讘专讜讱 专讜拽注 讛讗专抓 注诇 讛诪讬诐 讻讬 诪住讙讬 诇讬诪讗 讘专讜讱 讛诪讻讬谉 诪爪注讚讬 讙讘专 讻讬 住讬讬诐 诪住讗谞讬讛 诇讬诪讗 讘专讜讱 砖注砖讛 诇讬 讻诇 爪专讻讬 讻讬 讗住专 讛诪讬讬谞讬讛 诇讬诪讗 讘专讜讱 讗讜讝专 讬砖专讗诇 讘讙讘讜专讛 讻讬 驻专讬住 住讜讚专讗 注诇 专讬砖讬讛 诇讬诪讗 讘专讜讱 注讜讟专 讬砖专讗诇 讘转驻讗专讛


Upon hearing the sound of the rooster, one should recite: Blessed鈥ho gave the heart [sekhvi] understanding to distinguish between day and night.
Upon opening his eyes, one should recite: Blessed鈥ho gives sight to the blind.
Upon sitting up straight, one should recite: Blessed鈥ho sets captives free.
Upon dressing, one should recite: Blessed鈥ho clothes the naked, as they would sleep unclothed.
Upon standing up straight, one should recite: Blessed鈥ho raises those bowed down.
Upon descending from one鈥檚 bed to the ground, one should recite: Blessed鈥ho spreads the earth above the waters, in thanksgiving for the creation of solid ground upon which to walk.
Upon walking, one should recite: Blessed鈥ho makes firm the steps of man.
Upon putting on his shoes, one should recite: Blessed鈥ho has provided me with all I need, as shoes are a basic necessity.
Upon putting on his belt, one should recite: Blessed鈥ho girds Israel with strength.
Upon spreading a shawl upon his head, one should recite: Blessed鈥ho crowns Israel with glory.


讻讬 诪注讟祝 讘爪讬爪讬转 诇讬诪讗 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 诇讛转注讟祝 讘爪讬爪讬转 讻讬 诪谞讞 转驻讬诇讬谉 讗讚专注讬讛 诇讬诪讗 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 诇讛谞讬讞 转驻讬诇讬谉 讗专讬砖讬讛 诇讬诪讗 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 注诇 诪爪讜转 转驻讬诇讬谉 讻讬 诪砖讬 讬讚讬讛 诇讬诪讗 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 注诇 谞讟讬诇转 讬讚讬诐 讻讬 诪砖讬 讗驻讬讛 诇讬诪讗 讘专讜讱 讛诪注讘讬专 讞讘诇讬 砖讬谞讛 诪注讬谞讬 讜转谞讜诪讛 诪注驻注驻讬 讜讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬 砖转专讙讬诇谞讬 讘转讜专转讱 讜讚讘拽谞讬 讘诪爪讜转讬讱 讜讗诇 转讘讬讗谞讬 诇讗 诇讬讚讬 讞讟讗 讜诇讗 诇讬讚讬 注讜谉 讜诇讗 诇讬讚讬 谞住讬讜谉 讜诇讗 诇讬讚讬 讘讝讬讜谉 讜讻讜祝 讗转 讬爪专讬 诇讛砖转注讘讚 诇讱 讜专讞拽谞讬 诪讗讚诐 专注 讜诪讞讘专 专注 讜讚讘拽谞讬 讘讬爪专 讟讜讘 讜讘讞讘专 讟讜讘 讘注讜诇诪讱 讜转谞谞讬 讛讬讜诐 讜讘讻诇 讬讜诐 诇讞谉 讜诇讞住讚 讜诇专讞诪讬诐 讘注讬谞讬讱 讜讘注讬谞讬 讻诇 专讜讗讬 讜转讙诪诇谞讬 讞住讚讬诐 讟讜讘讬诐 讘专讜讱 讗转讛 讛壮 讙讜诪诇 讞住讚讬诐 讟讜讘讬诐 诇注诪讜 讬砖专讗诇:


Upon wrapping himself in ritual fringes, one should recite: Blessed鈥ho has made us holy through His commandments and has commanded us to wrap ourselves in a garment with ritual fringes.
Upon donning his phylacteries on his arm, one should recite: Blessed鈥ho has made us holy through His commandments and has commanded us to don phylacteries.
Upon donning phylacteries on his head one should recite: Blessed鈥ho has made us holy through His commandments and has commanded us with regard to the mitzva of phylacteries.
Upon ritually washing his hands: Blessed鈥ho has made us holy through His commandments and has commanded us with regard to the washing of the hands.
Upon washing his face, one recites: Blessed鈥ho removes the bands of sleep from my eyes and slumber from my eyelids.
And may it be Your will, O Lord my God, to accustom me in Your Torah,
attach me to Your mitzvot, and lead me not into transgression,
nor into error, nor into iniquity, nor into temptation nor into disgrace.
Bend my evil inclination to be subservient to You,
and distance me from an evil person and an evil acquaintance.
Help me attach myself to the good inclination and to a good friend in Your world.
Grant me, today and every day, grace, loving-kindness, and compassion in Your eyes and the eyes of all who see me,
and bestow loving-kindness upon me.
Blessed are You, O Lord, Who bestows loving-kindness on His people, Israel.


讞讬讬讘 讗讚诐 诇讘专讱 讻讜壮: 诪讗讬 讞讬讬讘 诇讘专讱 注诇 讛专注讛 讻砖诐 砖诪讘专讱 注诇 讛讟讜讘讛 讗讬诇讬诪讗 讻砖诐 砖诪讘专讱 注诇 讛讟讜讘讛 讛讟讜讘 讜讛诪讟讬讘 讻讱 诪讘专讱 注诇 讛专注讛 讛讟讜讘 讜讛诪讟讬讘 讜讛转谞谉 注诇 讘砖讜专讜转 讟讜讘讜转 讗讜诪专 讛讟讜讘 讜讛诪讟讬讘 注诇 讘砖讜专讜转 专注讜转 讗讜诪专 讘专讜讱 讚讬讬谉 讛讗诪转 讗诪专 专讘讗 诇讗 谞爪专讻讛 讗诇讗 诇拽讘讜诇讬谞讛讜 讘砖诪讞讛


We learned in the mishna: One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him. The Gemara asks: What does it mean: One is obligated to recite a blessing for the bad just as for the good? If we say this means that just as one recites a blessing for a positive event with the formula: Who is good and does good, so too one recites a blessing for a calamity with the formula: Who is good and does good, didn鈥檛 we learn in our mishna that over good tidings one recites: Who is good and does good, while over bad tidings one recites: Blessed鈥he true Judge? Rather, Rava said: The mishna鈥檚 statement was only necessary to instruct us to accept bad tidings with the same joy with which we accept good tidings, not to instruct with regard to which blessing to recite.


讗诪专 专讘 讗讞讗 诪砖讜诐 专讘讬 诇讜讬 诪讗讬 拽专讗 讞住讚 讜诪砖驻讟 讗砖讬专讛 诇讱 讛壮 讗讝诪专讛 讗诐 讞住讚 讗砖讬专讛 讜讗诐 诪砖驻讟 讗砖讬专讛


Rav A岣 said in the name of Rabbi Levi: What is the verse that alludes to this? 鈥淚 will sing of loving-kindness and justice; unto You, O Lord, will I sing praises鈥 (Psalms 101:1). Rav A岣 explains: If it is loving-kindness, I will sing, and if it is justice, I will sing. I will thank God in song for the bad just as for the good.


专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 诪讛讻讗 讘讛壮 讗讛诇诇 讚讘专 讘讗诇讛讬诐 讗讛诇诇 讚讘专 讘讛壮 讗讛诇诇 讚讘专 讝讜 诪讚讛 讟讜讘讛 讘讗诇讛讬诐 讗讛诇诇 讚讘专 讝讜 诪讚转 驻讜专注谞讜转


Rabbi Shmuel bar Na岣ani said: The proof is from here, as it is stated: 鈥淚n God, I will praise His word; in the Lord, I will praise His word鈥 (Psalms 56:11). The Gemara explains that In God, I will praise His word; that is the revelation of God鈥檚 attribute of benevolence, while: In the Lord, I will praise His word; that is the attribute of suffering; even if God brings suffering to bear upon me, I will still praise Him.


专讘讬 转谞讞讜诐 讗诪专 诪讛讻讗 讻讜住 讬砖讜注讜转 讗砖讗 讜讘砖诐 讛壮 讗拽专讗 爪专讛 讜讬讙讜谉 讗诪爪讗 讜讘砖诐 讛壮 讗拽专讗


Rabbi Tan岣m said: The proof is from here, as it is stated: 鈥淚 will lift up the cup of salvation and call upon the name of the Lord鈥 (Psalms 116:13), and: 鈥淚 found trouble and sorrow, but I called upon the name of the Lord鈥 (Psalms 116:3鈥4).


讜专讘谞谉 讗诪专讬 诪讛讻讗 讛壮 谞转谉 讜讛壮 诇拽讞 讬讛讬 砖诐 讛壮 诪讘专讱


And the Rabbis said: The proof is from here, as it is stated: 鈥淭he Lord has given and the Lord has taken away; blessed be the name of the Lord鈥 (Job 1:21).


讗诪专 专讘 讛讜谞讗 讗诪专 专讘 诪砖讜诐 专讘讬 诪讗讬专 讜讻谉 转谞讗 诪砖诪讬讛 讚专讘讬 注拽讬讘讗 诇注讜诇诐 讬讛讗 讗讚诐 专讙讬诇 诇讜诪专 讻诇 讚注讘讬讚 专讞诪谞讗 诇讟讘 注讘讬讚


Rav Huna said that Rav said that Rabbi Meir said; and so it was taught in a baraita in the name of Rabbi Akiva: One must always accustom oneself to say: Everything that God does, He does for the best.


讻讬 讛讗 讚专讘讬 注拽讬讘讗 讚讛讜讛 拽讗讝讬诇 讘讗讜专讞讗 诪讟讗 诇讛讛讬讗 诪转讗 讘注讗 讗讜砖驻讬讝讗 讜诇讗 讬讛讘讬 诇讬讛 讗诪专 讻诇 讚注讘讬讚 专讞诪谞讗 诇讟讘 讗讝诇 讜讘转 讘讚讘专讗 讜讛讜讛 讘讛讚讬讛 转专谞讙讜诇讗 讜讞诪专讗 讜砖专讙讗 讗转讗 讝讬拽讗 讻讘讬讬讛 诇砖专讙讗 讗转讗 砖讜谞专讗 讗讻诇讬讛 诇转专谞讙讜诇讗 讗转讗 讗专讬讛 讗讻诇讬讛 诇讞诪专讗 讗诪专 讻诇 讚注讘讬讚 专讞诪谞讗 诇讟讘 讘讬讛 讘诇讬诇讬讗 讗转讗 讙讬讬住讗 砖讘讬讬讛 诇诪转讗 讗诪专 诇讛讜 诇讗讜 讗诪专讬 诇讻讜 讻诇 诪讛 砖注讜砖讛 讛拽讚讜砖 讘专讜讱 讛讜讗


The Gemara relates: Like this incident, when Rabbi Akiva was walking along the road and came to a certain city, he inquired about lodging and they did not give him any. He said: Everything that God does, He does for the best. He went and slept in a field, and he had with him a rooster, a donkey and a candle. A gust of wind came and extinguished the candle; a cat came and ate the rooster; and a lion came and ate the donkey. He said: Everything that God does, He does for the best. That night, an army came and took the city into captivity. It turned out that Rabbi Akiva alone, who was not in the city and had no lit candle, noisy rooster or donkey to give away his location, was saved. He said to them: Didn鈥檛 I tell you? Everything that God does,


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