## Berakhot Daf 12b

###### Berakhot 12b:1
[Berakhot 12b:1](https://torahapp.org/share/book/Berakhot/r/12b:1)

רַב שֵׁשֶׁת, כִּי כָּרַע — כָּרַע כְּחִיזְרָא. כִּי קָא זָקֵיף — זָקֵיף כְּחִיוְיָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to bowing, the Gemara relates: **When Rav Sheshet bowed he bowed** all at once, **like a cane,** without delay. **When he stood upright he stood upright like a snake,** lifting himself slowly, demonstrating that the awe of God was upon him in the manner that he bowed and stood upright (*HaBoneh*).


###### Berakhot 12b:2
[Berakhot 12b:2](https://torahapp.org/share/book/Berakhot/r/12b:2)

וְאָמַר רַבָּה בַּר חִינָּנָא סָבָא מִשְּׁמֵיהּ דְּרַב כָּל הַשָּׁנָה כּוּלָּהּ אָדָם מִתְפַּלֵּל ״הָאֵל הַקָּדוֹשׁ״, ״מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט״, חוּץ מֵעֲשָׂרָה יָמִים שֶׁבֵּין רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים, שֶׁמִּתְפַּלֵּל ״הַמֶּלֶךְ הַקָּדוֹשׁ״, וְ״הַמֶּלֶךְ הַמִּשְׁפָּט״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And,** with regard to the formulation of the blessings, **Rabba bar Ḥinnana Sava said in the name of Rav: Throughout the year a person prays** and concludes the third blessing of the *Amida* prayer with: **The holy God,** and concludes the blessing regarding the restoration of justice to Israel with: **King who loves righteousness and justice, with the exception of the ten days between Rosh HaShana and Yom Kippur,** the Ten Days of Atonement. These days are comprised of Rosh HaShana, Yom Kippur, and the seven days in between, when one emphasizes God’s sovereignty, and so **when he prays** he concludes these blessings with: **The holy King and: The King of justice,** i.e., the King who reveals Himself through justice.


###### Berakhot 12b:3
[Berakhot 12b:3](https://torahapp.org/share/book/Berakhot/r/12b:3)

וְרַבִּי אֶלְעָזָר אָמַר אֲפִילּוּ אָמַר ״הָאֵל הַקָּדוֹשׁ״ — יָצָא. שֶׁנֶּאֱמַר: ״וַיִּגְבַּה ה׳ צְבָאוֹת בַּמִּשְׁפָּט וְהָאֵל הַקָּדוֹשׁ נִקְדָּשׁ בִּצְדָקָה״. אֵימָתַי ״וַיִּגְבַּה ה׳ צְבָאוֹת בַּמִּשְׁפָּט״ — אֵלּוּ עֲשָׂרָה יָמִים שֶׁמֵּרֹאשׁ הַשָּׁנָה וְעַד יוֹם הַכִּפּוּרִים, וְקָאָמַר ״הָאֵל הַקָּדוֹשׁ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In contrast, **Rabbi Elazar said** that one need not be exacting, and **even** if **he said: The holy God** during those ten days, he fulfilled his obligation, **as it is stated: “And the Lord of Hosts is exalted through justice, and the holy God is sanctified through righteousness”** (Isaiah 5:16). The Gemara explains: **When** is it appropriate to describe God with terms like: **And the Lord of Hosts is exalted through justice?** It is appropriate when God reveals Himself through justice, **during the ten days between Rosh HaShana and Yom Kippur,** yet the verse **says: The holy God.** This appellation sufficiently underscores God’s transcendence, and there is no need to change the standard formula.


###### Berakhot 12b:4
[Berakhot 12b:4](https://torahapp.org/share/book/Berakhot/r/12b:4)

מַאי הֲוָה עֲלַהּ?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **What is** the conclusion that was reached **about this** *halakha*?


###### Berakhot 12b:5
[Berakhot 12b:5](https://torahapp.org/share/book/Berakhot/r/12b:5)

אָמַר רַב יוֹסֵף: ״הָאֵל הַקָּדוֹשׁ״ וּ״מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט״. רַבָּה אָמַר: ״הַמֶּלֶךְ הַקָּדוֹשׁ״ וְ״הַמֶּלֶךְ הַמִּשְׁפָּט״. וְהִלְכְתָא כְּרַבָּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Here, too, opinions differ: **Rav Yosef said** in accordance with the opinion of Rabbi Elazar: There is no need to change the standard formula: **The holy God and: King Who loves righteousness and justice. Rabba said** in accordance with the opinion of Rav: **The holy King and: The King of justice.** The Gemara concludes: **The *halakha* is** in accordance **with** the opinion of **Rabba.**


###### Berakhot 12b:6
[Berakhot 12b:6](https://torahapp.org/share/book/Berakhot/r/12b:6)

וְאָמַר רַבָּה בַּר חִינָּנָא סָבָא מִשְּׁמֵיהּ דְּרַב: כֹּל שֶׁאֶפְשָׁר לוֹ לְבַקֵּשׁ רַחֲמִים עַל חֲבֵירוֹ וְאֵינוֹ מְבַקֵּשׁ — נִקְרָא ״חוֹטֵא״. שֶׁנֶּאֱמַר: ״גַּם אָנֹכִי חָלִילָה לִּי מֵחֲטֹא לַה׳ מֵחֲדֹל לְהִתְפַּלֵּל בַּעַדְכֶם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rabba bar Ḥinnana Sava said in the name of Rav: Anyone who can ask for mercy on behalf of another, and does not ask is called a sinner, as it is stated** following Samuel’s rebuke of the people: **“As for me, far be it from me that I should transgress against the Lord in ceasing to pray for you,** but I will teach you the good and the right way” (I Samuel 12:23). Had Samuel refrained from prayer, he would have committed a sin.


###### Berakhot 12b:7
[Berakhot 12b:7](https://torahapp.org/share/book/Berakhot/r/12b:7)

אָמַר רָבָא: אִם תַּלְמִיד חָכָם הוּא, צָרִיךְ שֶׁיַּחֲלֶה עַצְמוֹ עָלָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rava said: If** the one in need of mercy **is a Torah scholar,** it is insufficient to merely pray on his behalf. Rather, **one must make himself ill** worrying **about him.**


###### Berakhot 12b:8
[Berakhot 12b:8](https://torahapp.org/share/book/Berakhot/r/12b:8)

מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם דִּכְתִיב: ״וְאֵין חֹלֶה מִכֶּם עָלַי וְאֵין גּוֹלֶה אֶת אָזְנִי״ — דִּילְמָא מֶלֶךְ שָׁאנֵי. אֶלָּא מֵהָכָא: ״וַאֲנִי בַּחֲלוֹתָם לְבוּשִׁי וְגוֹ׳״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara seeks to clarify the source of this *halakha*. **What is the reason** that one must make oneself ill over a Torah scholar in need of mercy? **If you say** that it is **because** of what Saul said to his men, **as it is written: “And there is none of you that is ill over me or tells unto me”** (I Samuel 22:8), meaning that because Saul was a Torah scholar, it would have been appropriate for people to make themselves ill worrying about him; this is not an absolute proof. **Perhaps a king is different,** and excessive worry is appropriate in that case. Rather, proof that one must make oneself ill over a Torah scholar in need for mercy is **from here:** When David speaks of his enemies, Doeg and Ahitophel, who were Torah scholars, he says: **“But for me, when they were sick, my clothing was sackcloth,** I afflicted my soul with fasting” (Psalms 35:13). One must be concerned to the extent that he dresses in sackcloth and fasts for the recovery of a Torah scholar.


###### Berakhot 12b:9
[Berakhot 12b:9](https://torahapp.org/share/book/Berakhot/r/12b:9)

וְאָמַר רַבָּה בַּר חִינָּנָא סָבָא מִשְּׁמֵיהּ דְּרַב: כָּל הָעוֹשֶׂה דְּבַר עֲבֵירָה וּמִתְבַּיֵּישׁ בּוֹ — מוֹחֲלִין לוֹ עַל כָּל עֲוֹנוֹתָיו. שֶׁנֶּאֱמַר: ״לְמַעַן תִּזְכְּרִי וָבֹשְׁתְּ וְלֹא יִהְיֶה לָּךְ עוֹד פִּתְחוֹן פֶּה מִפְּנֵי כְּלִמָּתֵךְ בְּכַפְּרִי לָךְ לְכָל אֲשֶׁר עָשִׂית נְאֻם ה׳ אֱלֹהִים״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rabba bar Ḥinnana Sava said in the name of Rav: One who commits an act of transgression and is ashamed of it, all of his transgressions are forgiven.** Shame is a sign that one truly despises his transgressions and that shame has the power to atone for his actions (Rabbi Yoshiyahu Pinto), **as it is stated: “In order that you remember, and be embarrassed, and never open your mouth anymore, because of your shame, when I have forgiven you for all that you have done, said the Lord, God”** (Ezekiel 16:63).


###### Berakhot 12b:10
[Berakhot 12b:10](https://torahapp.org/share/book/Berakhot/r/12b:10)

דִּילְמָא צִבּוּר שָׁאנֵי. אֶלָּא מֵהָכָא: ״וַיֹּאמֶר שְׁמוּאֵל אֶל שָׁאוּל לָמָּה הִרְגַּזְתַּנִי לְהַעֲלוֹת אֹתִי וַיֹּאמֶר שָׁאוּל צַר לִי מְאֹד וּפְלִשְׁתִּים נִלְחָמִים בִּי וַה׳ סָר מֵעָלַי וְלֹא עָנָנִי עוֹד גַּם בְּיַד הַנְּבִיאִים גַּם בַּחֲלֹמוֹת וָאֶקְרָאֶה לְךָ לְהוֹדִיעֵנִי מָה אֶעֱשֶׂה״. וְאִילּוּ ״אוּרִים וְתֻמִּים״ לָא קָאָמַר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
However this proof is rejected: **Perhaps a community is different,** as a community is forgiven more easily than an individual. **Rather,** proof that an individual ashamed of his actions is forgiven for his transgressions is cited **from here,** when King Saul consulted Samuel by means of a necromancer before his final war with the Philistines: **“And Samuel said to Saul, why have you angered me to bring me up? And Saul said, I am very pained, and the Philistines are waging war against me, and God has removed Himself from me and answers me no more, neither by the hands of the prophets nor by dreams. And I call to you to tell me what to do”** (I Samuel 28:15). Saul says that he consulted prophets and dreams, but **he did not say** that he consulted **the *Urim VeTummim*.**


###### Berakhot 12b:11
[Berakhot 12b:11](https://torahapp.org/share/book/Berakhot/r/12b:11)

מִשּׁוּם דְּקַטְלֵיהּ לְנוֹב עִיר הַכֹּהֲנִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The reason for this is **because he killed** all the residents of **Nov, the city of priests,** and because of this transgression Saul was ashamed to consult the *Urim VeTummim*, which was accomplished by means of a priest.


###### Berakhot 12b:12
[Berakhot 12b:12](https://torahapp.org/share/book/Berakhot/r/12b:12)

וּמִנַּיִן דְּאַחִילוּ לֵיהּ מִן שְׁמַיָּא — שֶׁנֶּאֱמַר: ״וַיֹּאמֶר שְׁמוּאֵל אֶל שָׁאוּל (מָחָר) [וּמָחָר] אַתָּה וּבָנֶיךָ עִמִּי״, וְאָמַר רַבִּי יוֹחָנָן ״עִמִּי״ — בִּמְחִיצָתִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara concludes: **And from where** is it derived **that Saul was pardoned by** God in **the heavens** for his transgressions? **As it is stated: “And Samuel said to Saul: Tomorrow you and your sons will be with me”** (I Samuel 28:19). **And Rabbi Yoḥanan said: With me** does not only mean that they will die, but also means, in a statement that contains an aspect of consolation, that they will be **in my company** among the righteous in heaven, as Saul was pardoned for his transgressions.


###### Berakhot 12b:13
[Berakhot 12b:13](https://torahapp.org/share/book/Berakhot/r/12b:13)

וְרַבָּנַן אָמְרִי, מֵהָכָא: ״וְהוֹקַעְנוּם לַה׳ בְּגִבְעַת שָׁאוּל בְּחִיר ה׳״. יָצְתָה בַּת קוֹל וְאָמְרָה ״בְּחִיר ה׳״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And the Rabbis say** that proof that Saul was pardoned is derived **from here,** from what the Gibeonites said to David: “Let seven men of his sons be given to us **and we will hang them up unto the Lord in the Giva of Saul, the chosen of the Lord”** (II Samuel 21:6). Certainly the Gibeonites, who were furious at Saul, would not refer to him as the chosen of the Lord. Therefore, this phrase must be understood as having been spoken by **a Divine Voice that emerged and said the chosen of the Lord,** because Saul had been pardoned for his transgressions and included among the completely righteous.
The Gemara returns to the primary focus of the chapter, the recitation of *Shema*.


###### Berakhot 12b:14
[Berakhot 12b:14](https://torahapp.org/share/book/Berakhot/r/12b:14)

אָמַר רַבִּי אֲבָהוּ בֶּן זוּטַרְתִּי אָמַר רַבִּי יְהוּדָה בַּר זְבִידָא: בִּקְּשׁוּ לִקְבּוֹעַ פָּרָשַׁת בָּלָק בִּקְרִיאַת שְׁמַע, וּמִפְּנֵי מָה לֹא קְבָעוּהָ — מִשּׁוּם טוֹרַח צִבּוּר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Abbahu ben Zutarti said** that **Rabbi Yehuda bar Zevida said:** The Sages **sought to establish** the blessings of Balaam that appear in **the** Torah **portion of Balak,** as part of **the** twice-daily **recitation of** *Shema*. **And why did they not establish it** there? **Because** extending *Shema* would place an **encumbrance on the congregation,** from which the Sages sought to refrain.


###### Berakhot 12b:15
[Berakhot 12b:15](https://torahapp.org/share/book/Berakhot/r/12b:15)

מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם דִּכְתִיב בָּהּ: ״אֵל מֹצִיאָם מִמִּצְרַיִם״ — לֵימָא פָּרָשַׁת רִבִּית וּפָרָשַׁת מִשְׁקָלוֹת דִּכְתִיב בָּהֶן יְצִיאַת מִצְרַיִם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara seeks: **Why** did the Sages seek to add the blessings of Balaam in the first place? **If you say** that they did so **because** the exodus from Egypt is mentioned, **as it is written therein: “God, who brought them forth out of Egypt,** is like the horns of the wild ram” (Numbers 23:22), certainly mention of the Exodus is not unique to this Torah portion. Many other portions mention the exodus as well. **Let us say the portion of usury** (Leviticus 25:35–38) or the **portion of weights** (Leviticus 19:35–37), **as the exodus from Egypt is written therein** as well. In addition, they are brief and would not constitute an encumbrance on the congregation.


###### Berakhot 12b:16
[Berakhot 12b:16](https://torahapp.org/share/book/Berakhot/r/12b:16)

אֶלָּא אָמַר רַבִּי יוֹסֵי בַּר אָבִין, מִשּׁוּם דִּכְתִיב בָּהּ הַאי קְרָא: ״כָּרַע שָׁכַב כַּאֲרִי וּכְלָבִיא מִי יְקִימֶנּוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather, Rabbi Yosei bar Avin said:** The reason the Sages sought to establish the portion of Balak as part of the recitation of *Shema* is **because it is written therein: “He couched, He lay down like a lion and a lioness; who shall rouse Him?** Those who bless You are blessed and those who curse You are cursed” (Numbers 24:9). This is reminiscent of what is said in *Shema*: When you lie down, and when you rise.


###### Berakhot 12b:17
[Berakhot 12b:17](https://torahapp.org/share/book/Berakhot/r/12b:17)

וְלֵימָא הַאי פְּסוּקָא וְתוּ לָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On this, the Gemara asks: **And** if it is important to include this as part of *Shema* because of this single verse, then **let us say this verse and nothing more.**


###### Berakhot 12b:18
[Berakhot 12b:18](https://torahapp.org/share/book/Berakhot/r/12b:18)

גְּמִירִי: כֹּל פָּרָשָׁה דְּפַסְקַהּ מֹשֶׁה רַבֵּינוּ — פָּסְקִינַן, דְּלָא פַּסְקַהּ מֹשֶׁה רַבֵּינוּ — לָא פָּסְקִינַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara rejects this: It is impossible to do this, as **they learned** through tradition that **any portion that Moses, our teacher, divided, we** too **divide** and read separately. However, a portion **that Moses, our teacher, did not divide, we do not divide** and read separately. And, as stated above, the Sages did not wish to institute the recitation of the entire portion of Balak to avoid placing an encumbrance on the congregation.


###### Berakhot 12b:19
[Berakhot 12b:19](https://torahapp.org/share/book/Berakhot/r/12b:19)

פָּרָשַׁת צִיצִית מִפְּנֵי מָה קְבָעוּהָ?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara continues: **Why was the portion of ritual fringes established** as part of the recitation of *Shema* when its content is unrelated to that of the preceding portions?


###### Berakhot 12b:20
[Berakhot 12b:20](https://torahapp.org/share/book/Berakhot/r/12b:20)

אָמַר רַבִּי יְהוּדָה בַּר חֲבִיבָא, מִפְּנֵי שֶׁיֵּשׁ בָּהּ חֲמִשָּׁה דְּבָרִים: מִצְוַת צִיצִית, יְצִיאַת מִצְרַיִם, עוֹל מִצְוֹת, וְדַעַת מִינִים, הִרְהוּר עֲבֵירָה, וְהִרְהוּר עֲבוֹדָה זָרָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Yehuda bar Ḥaviva said:** The portion of ritual fringes was added **because it includes five elements** including the primary reason for its inclusion, the exodus from Egypt (*Melo HaRo’im*): **The mitzva of ritual fringes,** mention of **the exodus from Egypt,** the acceptance of **the yoke of mitzvot,** admonition against **the opinions of the heretics,** admonition against **thoughts of** the **transgressions** of licentiousness, **and** admonition against **thoughts of idolatry.**


###### Berakhot 12b:21
[Berakhot 12b:21](https://torahapp.org/share/book/Berakhot/r/12b:21)

בִּשְׁלָמָא הָנֵי תְּלָת מְפָרְשָׁן. עוֹל מִצְוֹת, דִּכְתִיב: ״וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת כָּל מִצְוֹת ה׳״. צִיצִית, דִּכְתִיב: ״וְעָשׂוּ לָהֶם צִיצִית וְגוֹ׳״. יְצִיאַת מִצְרַיִם, דִּכְתִיב: ״אֲשֶׁר הוֹצֵאתִי וְגוֹ׳״. אֶלָּא: דַּעַת מִינִים, הִרְהוּר עֲבֵירָה, וְהִרְהוּר עֲבוֹדָה זָרָה — מְנָלַן?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara clarifies: **Granted, these three are mentioned explicitly: The yoke of mitzvot** is mentioned in the portion of ritual fringes, **as it is written: “And you shall look upon them and remember all the mitzvot of the Lord** and you shall do them” (Numbers 15:39). **Ritual fringes** are mentioned explicitly, **as it is written: “And they will make for themselves ritual fringes”** (Numbers 15:38). **The exodus from Egypt** is also mentioned explicitly, **as it is written:** “I am the Lord, your God, **who took you out** from the Land of Egypt” (Numbers 15:41). **But where do we** derive the other elements mentioned above: Admonition against **the opinions of the heretics,** admonition against **thoughts of transgressions** of licentiousness, **and** admonition against **thoughts of idolatry?**


###### Berakhot 12b:22
[Berakhot 12b:22](https://torahapp.org/share/book/Berakhot/r/12b:22)

דְּתַנְיָא: ״אַחֲרֵי לְבַבְכֶם״ — זוֹ מִינוּת, וְכֵן הוּא אוֹמֵר: ״אָמַר נָבָל בְּלִבּוֹ אֵין אֱלֹהִים״. ״אַחֲרֵי עֵינֵיכֶם״ — זֶה הִרְהוּר עֲבֵירָה, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר שִׁמְשׁוֹן אֶל אָבִיו אוֹתָהּ קַח לִי, כִּי הִיא יָשְׁרָה בְעֵינָי״. ״אַתֶּם זוֹנִים״ — זֶה הִרְהוּר עֲבוֹדָה זָרָה, וְכֵן הוּא אוֹמֵר ״וַיִּזְנוּ אַחֲרֵי הַבְּעָלִים״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In response, the Gemara cites a *baraita* where these elements were derived from allusions in the verse, “You shall stray neither after your hearts nor after your eyes, after which you would lust” (Numbers 15:39). **As it was taught: “After your hearts” refers to** following opinions **of heresy** that may arise in one’s heart. The Gemara offers a proof, **as it is stated: “The fool said in his heart: ‘There is no God’;** they have been corrupt, they have acted abominably; there is none who does good” (Psalms 14:1). The phrase: **“After your eyes,”** in **this** verse refers to following **thoughts of transgressions** of licentiousness, that a person might see and desire, **as it is stated: “And Samson said to his father, ‘That one take for me, for she is upright in my eyes’”** (Judges 14:3). The passage: **“You shall stray after”** refers to promiscuity, which in the parlance of the prophets is a metaphor for **idol worship, as it is stated:** “The children of Israel again **went astray after the Be’alim”** (Judges 8:33).


###### Berakhot 12b:23
[Berakhot 12b:23](https://torahapp.org/share/book/Berakhot/r/12b:23)

**מַתְנִי׳** מַזְכִּירִין יְצִיאַת מִצְרַיִם בַּלֵּילוֹת. אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: הֲרֵי אֲנִי כְּבֶן שִׁבְעִים שָׁנָה, וְלֹא זָכִיתִי שֶׁתֵּאָמֵר יְצִיאַת מִצְרַיִם בַּלֵּילוֹת, עַד שֶׁדְּרָשָׁהּ בֶּן זוֹמָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** It is a mitzva by Torah law to mention the exodus from Egypt at night, but some held that this mitzva was, like phylacteries or ritual fringes, fulfilled only during the day and not at night. For this reason it was decided: **The exodus from Egypt is mentioned at night,** adjacent to the recitation of *Shema*. **Rabbi Elazar ben Azarya said: I am approximately seventy years old, and** although I have long held this opinion, **I was never privileged** to prevail (*Me’iri*) and prove that there is a biblical obligation to fulfill the accepted custom (Ra’avad) and have **the exodus from Egypt mentioned at night, until Ben Zoma interpreted it homiletically** and proved it obligatory.


###### Berakhot 12b:24
[Berakhot 12b:24](https://torahapp.org/share/book/Berakhot/r/12b:24)

שֶׁנֶּאֱמַר ״לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ״. ״יְמֵי חַיֶּיךָ״ — הַיָּמִים, ״כֹּל יְמֵי חַיֶּיךָ״ — הַלֵּילוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Ben Zoma derived it **as it is stated: “That you may remember the day you went out of the land of Egypt all the days of your life”** (Deuteronomy 16:3). **The days of your life,** refers to daytime alone; however, the addition of the word all, as it is stated: **All the days of your life,** comes to add nights as well.


###### Berakhot 12b:25
[Berakhot 12b:25](https://torahapp.org/share/book/Berakhot/r/12b:25)

וַחֲכָמִים אוֹמְרִים: ״יְמֵי חַיֶּיךָ״ — הָעוֹלָם הַזֶּה. ״כֹּל״ — לְהָבִיא לִימוֹת הַמָּשִׁיחַ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And the Rabbis,** who posit that there is no biblical obligation to mention the exodus from Egypt at night, explain the word, all, differently and **say: The days of your life,** refers to the days in **this world, all** is added **to include the days of the Messiah.**


###### Berakhot 12b:26
[Berakhot 12b:26](https://torahapp.org/share/book/Berakhot/r/12b:26)

**גְּמָ׳** תַּנְיָא, אָמַר לָהֶם בֶּן זוֹמָא לַחֲכָמִים: וְכִי מַזְכִּירִין יְצִיאַת מִצְרַיִם לִימוֹת הַמָּשִׁיחַ! וַהֲלֹא כְּבָר נֶאֱמַר ״הִנֵּה יָמִים בָּאִים נְאֻם ה׳ וְלֹא יֹאמְרוּ עוֹד חַי ה׳ אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם כִּי אִם חַי ה׳ אֲשֶׁר הֶעֱלָה וַאֲשֶׁר הֵבִיא אֶת זֶרַע בֵּית יִשְׂרָאֵל מֵאֶרֶץ צָפוֹנָה וּמִכֹּל הָאֲרָצוֹת אֲשֶׁר הִדַּחְתִּים שָׁם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** The fundamental dispute between Ben Zoma and the Sages appears in the mishna, and the *baraita* cites its continuation. Disputing the position of the Sages that: All the days of your life, refers to both this world and the days of the Messiah, **it was taught** in a *baraita* that **Ben Zoma said to the Sages: And is the exodus from Egypt mentioned in the days of the Messiah? Was it not already said** that Jeremiah prophesied that in the days of the Messiah: **“Behold, days are coming, says the Lord, that they will no longer say: The Lord lives Who brought up the children of Israel out of the Land of Egypt. Rather: As the Lord lives, that brought up and led the seed of the house of Israel up out of the north country and from all the countries where I had driven them”** (Jeremiah 23:7–8).


###### Berakhot 12b:27
[Berakhot 12b:27](https://torahapp.org/share/book/Berakhot/r/12b:27)

אָמְרוּ לוֹ: לֹא שֶׁתֵּעָקֵר יְצִיאַת מִצְרַיִם מִמְּקוֹמָהּ, אֶלָּא שֶׁתְּהֵא שִׁעְבּוּד מַלְכֻיוֹת עִיקָּר, וִיצִיאַת מִצְרַיִם טָפֵל לוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Sages rejected this claim **and they said to him** that these verses do **not** mean **that** in the future **the exodus from Egypt will be uprooted from its place** and will be mentioned no more. **Rather,** redemption from **the subjugation of the kingdoms will be primary and the exodus from Egypt will be secondary.**


###### Berakhot 12b:28
[Berakhot 12b:28](https://torahapp.org/share/book/Berakhot/r/12b:28)

כַּיּוֹצֵא בּוֹ אַתָּה אוֹמֵר: ״לֹא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ״,

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**On a similar** note, **you say:** The meaning of the expressions: It will not say, and they will no longer mention, are not absolute, as in the verse: **“Your name shall no longer be called Jacob; rather, Israel will be your name”** (Genesis 35:10). There, too, the meaning is