## Berakhot Daf 13b

###### Berakhot 13b:1
[Berakhot 13b:1](https://torahapp.org/share/book/Berakhot/r/13b:1)

״אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל לְבָבֶךָ״. מִכָּאן אַתָּה לָמֵד שֶׁכָּל הַפָּרָשָׁה כּוּלָּהּ צְרִיכָה כַּוָּונָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**“Which I command you this day, will be upon your heart.”** Surely the word these, does not come to limit the mitzva of intent. On the contrary, **from here you derive that the entire portion requires intent.**


###### Berakhot 13b:2
[Berakhot 13b:2](https://torahapp.org/share/book/Berakhot/r/13b:2)

אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבִּי עֲקִיבָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: The *halakha* is in accordance with** the opinion of **Rabbi Akiva;** the entire portion requires intent.


###### Berakhot 13b:3
[Berakhot 13b:3](https://torahapp.org/share/book/Berakhot/r/13b:3)

אִיכָּא דְּמַתְנֵי לַהּ אַהָא דְתַנְיָא. הַקּוֹרֵא אֶת שְׁמַע צָרִיךְ שֶׁיְּכַוֵּין אֶת לִבּוֹ, רַבִּי אַחָא מִשּׁוּם רַבִּי יְהוּדָה אוֹמֵר: כֵּיוָן שֶׁכִּוֵּון לִבּוֹ בְּפֶרֶק רִאשׁוֹן שׁוּב אֵינוֹ צָרִיךְ. אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבִּי אַחָא שֶׁאָמַר מִשּׁוּם רַבִּי יְהוּדָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Some teach this** *halakha* stated by Rabbi Yoḥanan **with regard to that which was taught** in a *Tosefta*, where there is a tannaitic dispute. The first *tanna* holds: **One who recites *Shema* must focus his heart** for the entire *Shema*. **Rabbi Aḥa says in the name of Rabbi Yehuda: Once he focused his heart for the first paragraph** alone, **he no longer requires** intent. With regard to this *Tosefta*, **Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: The *halakha* is in accordance with Rabbi Aḥa who said in the name of Rabbi Yehuda.** While this differs from the previous version in form, it arrives at the same conclusion.


###### Berakhot 13b:4
[Berakhot 13b:4](https://torahapp.org/share/book/Berakhot/r/13b:4)

תַּנְיָא אִידָךְ. ״וְהָיוּ״ — שֶׁלֹּא יִקְרָא לְמַפְרֵעַ. ״עַל לְבָבֶךָ״ — רַב זוּטְרָא אוֹמֵר עַד כָּאן מִצְוַת כַּוָּונָה, מִכָּאן וְאֵילָךְ מִצְוַת קְרִיאָה. רַבִּי יֹאשִׁיָּה אוֹמֵר: עַד כָּאן מִצְוַת קְרִיאָה, מִכָּאן וְאֵילָךְ מִצְוַת כַּוָּונָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**It was taught** in **another** *baraita* on this subject, which cited different opinions. From: **And they will be,** recited in *Shema*, it is derived that **it may not be recited out of order.** From: **Upon your heart, Rav Zutra says: To this point,** there is **the mitzva of intent; from here on,** beginning with the second paragraph, there is only **the mitzva of recitation. Rabbi Yoshiya says** that it means the opposite: **To this point,** there is **the mitzva of recitation; from here on** there is only **the mitzva of intent.**


###### Berakhot 13b:5
[Berakhot 13b:5](https://torahapp.org/share/book/Berakhot/r/13b:5)

מַאי שְׁנָא מִכָּאן וְאֵילָךְ מִצְוַת קְרִיאָה — דִּכְתִיב: ״לְדַבֵּר בָּם״? הָכָא נָמֵי הָא כְתִיב ״וְדִבַּרְתָּ בָּם״!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
At first the Gemara understands that Rav Zutra required recitation only in the second paragraph, while in the first paragraph only intent was required. Therefore, the Gemara asks: **What is different,** that **from here on,** beginning with the second paragraph, there is **the mitzva of recitation?** Is it because **it is written:** “And you shall teach them to your children, **to speak of them”** (Deuteronomy 11:19)? This is no proof, as **here too,** in the first paragraph **it is written: “And you shall speak of them.”** The mitzva of recitation applies to the first paragraph as well.


###### Berakhot 13b:6
[Berakhot 13b:6](https://torahapp.org/share/book/Berakhot/r/13b:6)

הָכִי קָאָמַר: עַד כָּאן מִצְוַת כַּוָּונָה וּקְרִיאָה, מִכָּאן וְאֵילָךְ — קְרִיאָה בְּלֹא כַּוָּונָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rather, **he is saying as follows: To this point** there is **the mitzva of** both **intent and recitation,** but **from here on,** there is only the mitzva of **recitation without intent.**


###### Berakhot 13b:7
[Berakhot 13b:7](https://torahapp.org/share/book/Berakhot/r/13b:7)

וּמַאי שְׁנָא עַד כָּאן מִצְוַת כַּוָּונָה וּקְרִיאָה דִּכְתִיב ״עַל לְבָבֶךָ … וְדִבַּרְתָּ בָּם״. הָתָם נָמֵי הָא כְּתִיב ״עַל לְבַבְכֶם … לְדַבֵּר בָּם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Again the Gemara asks: According to Rav Zutra, **what is different,** that **to this point,** in the first paragraph, there is **the mitzva of** both **intent and recitation** because there are two requirements in the first paragraph, **as it is written: “Upon your heart…and you shall speak of them”? There, too,** in the second paragraph **it is also written: “And you shall place these words upon your heart…to speak of them,”** indicating that intent is also required in that paragraph.


###### Berakhot 13b:8
[Berakhot 13b:8](https://torahapp.org/share/book/Berakhot/r/13b:8)

הַהוּא מִבְּעֵי לֵיהּ לְכִדְרַבִּי יִצְחָק דְּאָמַר: ״וְשַׂמְתֶּם אֶת דְּבָרַי אֵלֶּה״ — צְרִיכָה שֶׁתְּהֵא שִׂימָה כְּנֶגֶד הַלֵּב.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **That verse is necessary to derive** that which was taught by **Rabbi Yitzḥak, who said: “And you shall place these words”** refers literally to the paragraphs of *Shema* found in the phylacteries. The verse teaches **that the placement** of the phylacteries of the arm **must be opposite the heart.**


###### Berakhot 13b:9
[Berakhot 13b:9](https://torahapp.org/share/book/Berakhot/r/13b:9)

אָמַר מָר, רַבִּי יֹאשִׁיָּה אוֹמֵר: עַד כָּאן מִצְוַת קְרִיאָה, מִכָּאן וְאֵילָךְ — מִצְוַת כַּוָּונָה. מַאי שְׁנָא מִכָּאן וְאֵילָךְ מִצְוַת כַּוָּונָה — מִשּׁוּם דִּכְתִיב ״עַל לְבַבְכֶם״, הָכָא נָמֵי הָא כְּתִיב ״עַל לְבָבֶךָ״!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara now attempts to clarify the second opinion in the *baraita*. **The Master said, Rabbi Yoshiya says: To this point** at the end of the first paragraph, there is **the mitzva of recitation; from here on** there is **the mitzva of intent.** The Gemara asks: **What is different,** that **from here on,** beginning with the second paragraph, there is **the mitzva of intent?** Is it **because it is written** in the second paragraph: “And you shall place these words **upon your heart”?** That is no proof, as **here too,** in the first paragraph **it is written: “Upon your heart.”**


###### Berakhot 13b:10
[Berakhot 13b:10](https://torahapp.org/share/book/Berakhot/r/13b:10)

הָכִי קָאָמַר: עַד כָּאן, מִצְוַת קְרִיאָה וְכַוָּונָה, מִכָּאן וְאֵילָךְ — כַּוָּונָה בְּלֹא קְרִיאָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds that **he is saying as follows: To this point,** there is **the mitzva of** both **recitation and intent,** but **from here on,** there is only the mitzva of **intent without recitation.**


###### Berakhot 13b:11
[Berakhot 13b:11](https://torahapp.org/share/book/Berakhot/r/13b:11)

וּמַאי שְׁנָא עַד כָּאן מִצְוַת קְרִיאָה וְכַוָּונָה — דִּכְתִיב ״עַל לְבָבֶךָ״ ״וְדִבַּרְתָּ בָּם״, הָתָם נָמֵי הָא כְּתִיב ״עַל לְבַבְכֶם … לְדַבֵּר בָּם״!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara continues: **And what is different,** that **to this point,** in the first paragraph, there is **the mitzva of recitation and intent** because there are two requirements, **as it is written: Upon your heart** as well as: **And you shall speak of them? There, too,** with regard to the second paragraph **isn’t it written:** And you shall place these words **upon your heart**…and you shall teach them to your children, **to speak of them?**


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

הַהוּא בְּדִבְרֵי תוֹרָה כְּתִיב. וְהָכִי קָאָמַר רַחֲמָנָא: אַגְמִירוּ בְּנַיְיכוּ תּוֹרָה, כִּי הֵיכִי דְּלִיגְרְסוּ בְּהוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rabbi Yoshiya responded: **That** verse refers to **Torah study** in general, not to the recitation of *Shema* in particular. **And the Torah says the following: Teach your children Torah, that they will be well-versed in them.**


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

תָּנוּ רַבָּנַן: ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״ — עַד כָּאן צְרִיכָה כַּוָּונַת הַלֵּב, דִּבְרֵי רַבִּי מֵאִיר. אָמַר רָבָא: הֲלָכָה כְּרַבִּי מֵאִיר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in another *baraita* with regard to one who recites *Shema* and utters the verse, **“Hear, Israel, the Lord is our God, the Lord is One.” Intent of the heart is** only **required to this point.** This is **the statement of Rabbi Meir. Rava said:** In this matter, **the *halakha* is in accordance with** the opinion of **Rabbi Meir.**


###### Berakhot 13b:14
[Berakhot 13b:14](https://torahapp.org/share/book/Berakhot/r/13b:14)

תַּנְיָא סוֹמְכוֹס אוֹמֵר: כָּל הַמַּאֲרִיךְ בְּ״אֶחָד״, מַאֲרִיכִין לוֹ יָמָיו וּשְׁנוֹתָיו. אָמַר רַב אַחָא בַּר יַעֲקֹב: וּבַדָּלֵית. אָמַר רַב אָשֵׁי: וּבִלְבַד שֶׁלֹּא יַחֲטוֹף בַּחֵית.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**It was taught** in a *baraita*, **Sumakhos says: One who extends** his intonation **of** the word **One [*eḥad*]** while reciting *Shema*, is rewarded that **his days and years are extended. Rav Aḥa bar Ya’akov said:** This is only true if he extends **the** letter ***dalet*,** so the word *eḥad* is sounded in its entirety. **Rav Ashi said:** This is **only so long as one does not** pronounce the letter ***ḥet* hurriedly.**


###### Berakhot 13b:15
[Berakhot 13b:15](https://torahapp.org/share/book/Berakhot/r/13b:15)

רַבִּי יִרְמְיָה הֲוָה יָתֵיב קַמֵּיהּ דְּרַבִּי [חִיָּיא בַּר אַבָּא], חַזְיֵיהּ דַּהֲוָה מַאֲרֵיךְ טוּבָא, אֲמַר לֵיהּ: כֵּיוָן דְּאַמְלֵיכְתֵּיהּ לְמַעְלָה וּלְמַטָּה וּלְאַרְבַּע רוּחוֹת הַשָּׁמַיִם — תּוּ לָא צְרִיכַתְּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates that **Rabbi Yirmeya was seated before Rabbi Ḥiyya bar Abba. He saw that he was greatly extending** his pronunciation of *eḥad*. **He said to him: Once you have crowned Him** in your thoughts **over** everything **above,** in Heaven, **below,** on earth, **and in the four corners of the heavens, you need not** extend any **further.**


###### Berakhot 13b:16
[Berakhot 13b:16](https://torahapp.org/share/book/Berakhot/r/13b:16)

אָמַר רַב נָתָן בַּר מָר עוּקְבָא אָמַר רַב יְהוּדָה: ״עַל לְבָבֶךָ״ בַּעֲמִידָה. ״עַל לְבָבֶךָ״ סָלְקָא דַּעְתָּךְ?! אֶלָּא אֵימָא עַד ״עַל לְבָבֶךָ״ בַּעֲמִידָה. מִכָּאן וְאֵילָךְ — לֹא. וְרַבִּי יוֹחָנָן אָמַר כָּל הַפָּרָשָׁה כּוּלָּהּ בַּעֲמִידָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Natan bar Mar Ukva said** that **Rav Yehuda said:** One must recite **upon your heart, while standing** in one place. The Gemara is perplexed: **Does it enter your mind** that **upon your heart** alone must be recited while standing in one place? What distinguishes that phrase from the rest of *Shema*? **Rather, say:** One must recite **until upon your heart** while **standing** in one place. **From here on,** one need **not** stand in one place. **Rabbi Yoḥanan said:** One must recite **the entire** first **portion** while **standing** in one place.


###### Berakhot 13b:17
[Berakhot 13b:17](https://torahapp.org/share/book/Berakhot/r/13b:17)

וְאַזְדָּא רַבִּי יוֹחָנָן לְטַעְמֵיהּ, דְּאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבִּי אַחָא שֶׁאָמַר מִשּׁוּם רַבִּי יְהוּדָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara notes: **Rabbi Yoḥanan** is consistent **and follows his reasoning** expressed elsewhere, as **Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: The *halakha* is in accordance with** the opinion of **Rabbi Aḥa who said in the name of Rabbi Yehuda;** one is required to recite the entire first paragraph of *Shema* with intent.


###### Berakhot 13b:18
[Berakhot 13b:18](https://torahapp.org/share/book/Berakhot/r/13b:18)

תָּנוּ רַבָּנַן: ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״ זוֹ קְרִיאַת שְׁמַע שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא. אֲמַר לֵיהּ רַב לְרַבִּי חִיָּיא: לָא חֲזֵינָא לֵיהּ לְרַבִּי דִּמְקַבֵּל עֲלֵיהּ מַלְכוּת שָׁמַיִם. אֲמַר לֵיהּ: בַּר פַּחֲתֵי, בְּשָׁעָה שֶׁמַּעֲבִיר יָדָיו עַל פָּנָיו, מְקַבֵּל עָלָיו עוֹל מַלְכוּת שָׁמַיִם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *baraita*: The single verse, **“Hear, Israel, the Lord is our God, the Lord is One”; this is Rabbi Yehuda HaNasi’s recitation of *Shema*.** The Gemara relates: **Rav said to** his uncle, **Rabbi Ḥiyya: I did not see Rabbi** Yehuda HaNasi **accept the kingship of Heaven upon himself,** meaning that he did not see him recite *Shema*. Rabbi Ḥiyya **said to him: Son of noblemen [*bar paḥtei***], **when** Rabbi Yehuda HaNasi **passed his hands over his face** in the study hall in the middle of his lesson, **he accepted the yoke of the kingdom of Heaven upon himself,** as his *Shema* was comprised of a single verse.


###### Berakhot 13b:19
[Berakhot 13b:19](https://torahapp.org/share/book/Berakhot/r/13b:19)

חוֹזֵר וְגוֹמְרָהּ, אוֹ אֵינוֹ חוֹזֵר וְגוֹמְרָהּ? בַּר קַפָּרָא אוֹמֵר: אֵינוֹ חוֹזֵר וְגוֹמְרָהּ. רַבִּי שִׁמְעוֹן בְּרַבִּי אוֹמֵר: חוֹזֵר וְגוֹמְרָהּ. אֲמַר לֵיהּ בַּר קַפָּרָא לְרַבִּי שִׁמְעוֹן בְּרַבִּי: בִּשְׁלָמָא לְדִידִי דְּאָמֵינָא ״אֵינוֹ חוֹזֵר וְגוֹמְרָהּ״, הַיְינוּ דִּמְהַדַּר רַבִּי אַשְּׁמַעְתָּא דְּאִית בַּהּ יְצִיאַת מִצְרַיִם. אֶלָּא לְדִידָךְ דְּאָמְרַתְּ חוֹזֵר וְגוֹמְרָהּ, לְמָה לֵיהּ לְאַהְדּוֹרֵי?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rabbi Yehuda HaNasi’s students and members of his household disputed: **Does he complete** *Shema* **later or does he not complete it later? Bar Kappara says: He does not complete it later. Rabbi Shimon, son of Rabbi** Yehuda HaNasi, **says: He completes it later. Bar Kappara said to Rabbi Shimon, son of Rabbi** Yehuda HaNasi: **Granted, according to my** position, **that I say that** Rabbi Yehuda HaNasi **does not complete** *Shema* **later, that is why** when he taught, **Rabbi** Yehuda HaNasi would specifically **seek a topic that included the exodus from Egypt,** as by so doing he fulfills the mitzva to remember the Exodus; a mitzva that others fulfill in their recitation of the last paragraph of *Shema*. **But according to you, who says that he completes** his recitation of *Shema* **later, why,** when he teaches, **would** he specifically **seek** a topic that included the exodus from Egypt?


###### Berakhot 13b:20
[Berakhot 13b:20](https://torahapp.org/share/book/Berakhot/r/13b:20)

כְּדֵי לְהַזְכִּיר יְצִיאַת מִצְרַיִם בִּזְמַנָּהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rabbi Shimon responded: Rabbi Yehuda HaNasi did so **in order to mention the exodus from Egypt at its** appointed **time,** during the time of the recitation of *Shema*.


###### Berakhot 13b:21
[Berakhot 13b:21](https://torahapp.org/share/book/Berakhot/r/13b:21)

אָמַר רַבִּי אִילָא בְּרֵיהּ דְרַב שְׁמוּאֵל בַּר מָרְתָּא מִשְּׁמֵיהּ דְרַב: אָמַר ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״ וְנֶאֱנַס בְּשֵׁינָה — יָצָא. אֲמַר לֵיהּ רַב נַחְמָן לְדָרוּ עַבְדֵּיהּ: בִּפְסוּקָא קַמָּא — צַעֲרַן, טְפֵי — לָא תְּצַעֲרַן. אֲמַר לֵיהּ רַב יוֹסֵף לְרַב יוֹסֵף בְּרֵיהּ דְּרַבָּה: אֲבוּךְ הֵיכִי הֲוָה עָבֵיד? אֲמַר לֵיהּ: בִּפְסוּקָא קַמָּא הֲוָה קָא מְצַעַר נַפְשֵׁיהּ, טְפֵי — לָא הֲוָה מְצַעַר נַפְשֵׁיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Based on this *halakha*, **Rabbi Ila, son of Rav Shmuel bar Marta, said in the name of Rav: One who recited** the verse, **“Hear, Israel, the Lord is our God, the Lord is One,” and was** immediately **overcome by sleep, fulfilled** his obligation to recite *Shema*. Similarly, **Rav Naḥman said to his slave, Daru:** If you see that I have fallen asleep, **bother me** to recite **the first verse, do not bother me** to recite any **more** than that. Similarly, **Rav Yosef said to Rav Yosef, son of Rabba: What would your father do?** Rav Yosef, son of Rabba, **said to him: He would exert himself** not to fall asleep in order to recite **the first verse, he would not exert himself** to recite any **more** than that.


###### Berakhot 13b:22
[Berakhot 13b:22](https://torahapp.org/share/book/Berakhot/r/13b:22)

אָמַר רַב יוֹסֵף: פְּרַקְדָּן, לֹא יִקְרָא קְרִיאַת שְׁמַע. מִקְרָא הוּא דְּלָא לִיקְרֵי, הָא מִיגְנָא שַׁפִּיר דָּמֵי? וְהָא רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לָיֵיט אַמַּאן דְּגָנֵי אַפַּרְקִיד!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef said: One who is lying [*perakdan*] on his back may not recite *Shema*,** for lying that way is unbecoming. The Gemara asks: Is that to say that **one may not recite** *Shema* in this position, **but to** sleep **lying** in that position **is permissible? Didn’t Rabbi Yehoshua ben Levi curse one who** sleeps **lying on his back?**


###### Berakhot 13b:23
[Berakhot 13b:23](https://torahapp.org/share/book/Berakhot/r/13b:23)

אָמְרִי, מִיגְנָא כִּי מַצְלֵי — שַׁפִּיר דָּמֵי, מִקְרָא אַף עַל גַּב דְּמַצְלֵי נָמֵי — אָסוּר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: **If one** lies on his back **while leaning** slightly to the side, **it is permissible.** Nonetheless, **to recite** *Shema* in this position, **even though he is leaning, is prohibited.**


###### Berakhot 13b:24
[Berakhot 13b:24](https://torahapp.org/share/book/Berakhot/r/13b:24)

וְהָא רַבִּי יוֹחָנָן מַצְלֵי וְקָרֵי!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Wouldn’t Rabbi Yoḥanan** lie on his back, **lean** slightly **and recite** *Shema*?


###### Berakhot 13b:25
[Berakhot 13b:25](https://torahapp.org/share/book/Berakhot/r/13b:25)

שָׁאנֵי רַבִּי יוֹחָנָן דְּבַעַל בָּשָׂר הֲוָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: The case of **Rabbi Yoḥanan is different,** because **he was corpulent** and it was difficult for him to read any other way.


###### Berakhot 13b:26
[Berakhot 13b:26](https://torahapp.org/share/book/Berakhot/r/13b:26)

בַּפְּרָקִים שׁוֹאֵל וְכוּ׳.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The mishna cited Rabbi Meir’s statement: **At the** breaks between **paragraphs, one may greet** an individual due to the respect that he is obligated to show him, and may respond. And in the middle of each paragraph, one may greet an individual due to the fear that the individual may harm him if he fails do so, and may respond.


###### Berakhot 13b:27
[Berakhot 13b:27](https://torahapp.org/share/book/Berakhot/r/13b:27)

מֵשִׁיב מֵחֲמַת מַאי? אִילֵּימָא מִפְּנֵי הַכָּבוֹד, הַשְׁתָּא מִשְׁאָל שָׁאֵיל, אַהְדּוֹרֵי מִבַּעְיָא?! אֶלָּא: שׁוֹאֵל — מִפְּנֵי הַכָּבוֹד, וּמֵשִׁיב שָׁלוֹם — לְכָל אָדָם. אֵימָא סֵיפָא: ״וּבָאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה, וּמֵשִׁיב״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
About this, the Gemara asks: He may **respond due to what** circumstance? **If you say** that one may respond **due to respect; now that** we learned that **one may greet** another due to respect, **is it necessary** to say that **one may respond** due to respect? **Rather,** it must be explained as follows: **One may greet due to respect and respond with a greeting to any person.** But if that is the case, **say the latter clause** of the mishna: **In the middle** of each paragraph **one may greet due to fear and return** another’s greeting due to fear.


###### Berakhot 13b:28
[Berakhot 13b:28](https://torahapp.org/share/book/Berakhot/r/13b:28)

מֵשִׁיב מֵחֲמַת מַאי? אִילֵּימָא מִפְּנֵי הַיִּרְאָה — הַשְׁתָּא מִשְׁאַל שָׁאֵיל, אַהְדּוֹרֵי מִבַּעְיָא? אֶלָּא — מִפְּנֵי הַכָּבוֹד. הַיְינוּ דְּרַבִּי יְהוּדָה! — דִּתְנַן, רַבִּי יְהוּדָה אוֹמֵר: בָּאֶמְצַע — שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב מִפְּנֵי הַכָּבוֹד, וּבַפְּרָקִים — שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Here too, it must be clarified: He may **respond due to what** circumstance? **If you say** that one may respond **due to fear; now that** we have learned that **one may greet** another due to fear, **is it necessary** to say that **one may respond** due to fear? **Rather,** it must mean that one may respond to another’s greeting even **due to honor.** If so, **that is** identical to the opinion of **Rabbi Yehuda, as we learned** in the mishna: **In the middle** of each paragraph, **one may greet** another **due to fear and respond due to respect. At the** breaks between **paragraphs, one may greet** another **due to respect and respond with a greeting to any person.** If so, what is the dispute between them?


###### Berakhot 13b:29
[Berakhot 13b:29](https://torahapp.org/share/book/Berakhot/r/13b:29)

חַסּוֹרֵי מְחַסְּרָא, וְהָכִי קָתָנֵי: בַּפְּרָקִים — שׁוֹאֵל מִפְּנֵי הַכָּבוֹד, וְאֵין צָרִיךְ לוֹמַר שֶׁהוּא מֵשִׁיב. וּבָאֶמְצַע — שׁוֹאֵל מִפְּנֵי הַיִּרְאָה, וְאֵין צָרִיךְ לוֹמַר שֶׁהוּא מֵשִׁיב, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: בָּאֶמְצַע — שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב מִפְּנֵי הַכָּבוֹד,

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara says: The mishna **is incomplete;** it is missing an important element, **and it teaches the following: At the** breaks between the **paragraphs, one may greet due to respect, and, needless to say, he may respond** due to respect. **In the middle** of each paragraph **one may greet due to fear, and, needless to say, he may respond** due to fear. This is the **statement of Rabbi Meir. Rabbi Yehuda says: In the middle** of each paragraph **one may greet due to fear and respond due to respect.**