## Berakhot Daf 14a

###### Berakhot 14a:1
[Berakhot 14a:1](https://torahapp.org/share/book/Berakhot/r/14a:1)

וּבַפְּרָקִים — שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב שָׁלוֹם לְכׇל אָדָם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And at the** breaks between the **paragraphs one may greet due to respect and respond with a greeting to any person.** And if that is the case, the mishna is no longer difficult.


###### Berakhot 14a:2
[Berakhot 14a:2](https://torahapp.org/share/book/Berakhot/r/14a:2)

תַּנְיָא נָמֵי הָכִי: הַקּוֹרֵא אֶת שְׁמַע וּפָגַע בּוֹ רַבּוֹ אוֹ גָּדוֹל הֵימֶנּוּ, 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, וּבַפְּרָקִים — שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב שָׁלוֹם לְכׇל אָדָם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara remarks: **This** version of the dispute **was also taught** in a *baraita*: **One who is reciting *Shema* and happens upon his teacher or one who is greater than he, at the** breaks between the **paragraphs he may greet him due to respect and, needless to say, he may respond. And in the middle** of each paragraph, **he may greet** another **due to fear and, needless to say, he may respond.** 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. And in the** breaks between the **paragraphs one may greet due to respect and respond with a greeting to any person.** The proposed additions to the mishna appear in the version of the dispute cited in the *baraita*.


###### Berakhot 14a:3
[Berakhot 14a:3](https://torahapp.org/share/book/Berakhot/r/14a:3)

בְּעָא מִינֵּיהּ אַחַי תַּנָּא דְבֵי רַבִּי חִיָּיא מֵרַבִּי חִיָּיא: בְּהַלֵּל וּבַמְגִילָּה מַהוּ שֶׁיַּפְסִיק? אָמְרִינַן קַל וָחוֹמֶר: קְרִיאַת שְׁמַע דְּאוֹרָיְיתָא — פּוֹסֵק, הַלֵּל דְּרַבָּנַן מִבַּעְיָא?! אוֹ דִלְמָא פַּרְסוֹמֵי נִיסָּא עֲדִיף.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Aḥai, the *tanna*** who recited *mishnayot* **in the school of Rabbi Ḥiyya, raised a dilemma before Rabbi Ḥiyya: May one interrupt during** the recitation of ***hallel* and** the reading of **the Megilla,** Esther, to greet someone? Do **we say that** it is an ***a fortiori* inference;** if in the middle of ***Shema*, which is** a **biblical** obligation, **one may interrupt** in order to greet someone, **all the more so,** in the middle of ***hallel*, which is** a **rabbinic** obligation, **one may interrupt? Or, perhaps, publicizing the miracle is more significant,** so one may not interrupt *hallel* or the Megilla at all.


###### Berakhot 14a:4
[Berakhot 14a:4](https://torahapp.org/share/book/Berakhot/r/14a:4)

אֲמַר לֵיהּ: פּוֹסֵק, וְאֵין בְּכָךְ כְּלוּם. אָמַר רַבָּה: יָמִים שֶׁהַיָּחִיד גּוֹמֵר בָּהֶן אֶת הַהַלֵּל, בֵּין פֶּרֶק לְפֶרֶק פּוֹסֵק, בְּאֶמְצַע הַפֶּרֶק — אֵינוֹ פּוֹסֵק, וְיָמִים שֶׁאֵין הַיָּחִיד גּוֹמֵר בָּהֶן אֶת הַהַלֵּל — אֲפִילּוּ בְּאֶמְצַע הַפֶּרֶק פּוֹסֵק.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rabbi Ḥiyya **said to him: One interrupts and it is of no concern. Rabba said:** On **days when the individual completes** the entire ***hallel*,** i.e., the days on which there is a rabbinic obligation to recite *hallel*, an individual **may interrupt between one paragraph and another;** however, **one may not interrupt in the middle of the paragraph.** On **days where the individual does not complete** the entire ***hallel*,** i.e., days on which the recitation of *hallel* is merely a custom, not a rabbinic obligation, **one may interrupt even in the middle of the paragraph.**


###### Berakhot 14a:5
[Berakhot 14a:5](https://torahapp.org/share/book/Berakhot/r/14a:5)

אִינִי?! וְהָא רַב בַּר שְׁבָא אִיקְּלַע לְגַבֵּיהּ דְּרָבִינָא, וְיָמִים שֶׁאֵין הַיָּחִיד גּוֹמֵר אֶת הַהַלֵּל הֲוָה, וְלָא פְּסֵיק לֵיהּ!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara questions this: **It that so? Didn’t Rav bar Shaba once happen** to come **before Ravina** on one of **the days when the individual does not complete** the entire ***hallel*,** and Ravina **did not interrupt** his recitation of *hallel* to greet him?


###### Berakhot 14a:6
[Berakhot 14a:6](https://torahapp.org/share/book/Berakhot/r/14a:6)

שָׁאנֵי רַב בַּר שְׁבָא דְּלָא חֲשִׁיב עֲלֵיהּ דְּרָבִינָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: The case of Rav bar Shaba **is different, as Rav bar Shaba was not considered important** to **Ravina.** That is the reason that he did not interrupt his recitation of *hallel* to greet him.


###### Berakhot 14a:7
[Berakhot 14a:7](https://torahapp.org/share/book/Berakhot/r/14a:7)

בְּעָא מִינֵּיהּ אַשְׁיָאן תַּנָּא דְבֵי רַבִּי אַמֵּי מֵרַבִּי אַמֵּי: הַשָּׁרוּי בְּתַעֲנִית מַהוּ שֶׁיִּטְעוֹם? אֲכִילָה וּשְׁתִיָּה קַבֵּיל עֲלֵיהּ — וְהָא לֵיכָּא. אוֹ דִילְמָא: הֲנָאָה קַבֵּיל עֲלֵיהּ — וְהָא אִיכָּא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Having mentioned the dilemma raised by one of those who recite the *mishnayot* in the study hall, the Gemara cites that **Ashyan, the *tanna*** who recited *mishnayot* **in the school of Rabbi Ami, raised a dilemma before Rabbi Ami: May one who is fasting taste** the food that he is preparing to determine if it spiced properly? **Did he accept upon himself** to refrain from **eating and drinking, and that** is **not** eating and drinking; it is merely tasting? **Or, perhaps, he accepted upon himself** to refrain from deriving **pleasure** from food, **and that is** pleasure when he tastes.


###### Berakhot 14a:8
[Berakhot 14a:8](https://torahapp.org/share/book/Berakhot/r/14a:8)

אָמַר לֵיהּ: טוֹעֵם וְאֵין בְּכָךְ כְּלוּם. תַּנְיָא נָמֵי הָכִי: מַטְעֶמֶת אֵינָהּ טְעוּנָה בְּרָכָה, וְהַשָּׁרוּי בְּתַעֲנִית טוֹעֵם וְאֵין בְּכָךְ כְּלוּם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rabbi Ami **said to him: He tastes and it is of no concern. This was also taught** in a *baraita*: **Tasting** a cooked dish **does not require a blessing** beforehand, **and one who is fasting** may **taste and it is of no concern.**


###### Berakhot 14a:9
[Berakhot 14a:9](https://torahapp.org/share/book/Berakhot/r/14a:9)

עַד כַּמָּה?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **How much** may one who is fasting taste?


###### Berakhot 14a:10
[Berakhot 14a:10](https://torahapp.org/share/book/Berakhot/r/14a:10)

רַבִּי אַמֵּי וְרַבִּי אַסִּי טָעֲמִי עַד שִׁיעוּר רְבִיעֲתָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: When **Rabbi Ami and Rabbi Asi** would fast, **they would taste up to a quarter** of a *log*.


###### Berakhot 14a:11
[Berakhot 14a:11](https://torahapp.org/share/book/Berakhot/r/14a:11)

אָמַר רַב: כָּל הַנּוֹתֵן שָׁלוֹם לַחֲבֵירוֹ קוֹדֶם שֶׁיִּתְפַּלֵּל כְּאִילּוּ עֲשָׂאוֹ בָּמָה. שֶׁנֶּאֱמַר: ״חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַמֶּה נֶחְשָׁב הוּא״. אַל תִּקְרֵי, ״בַּמֶּה״ אֶלָּא ״בָּמָה״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav said: Anyone who greets another** person in the morning **before he prayed, it is as if he built an altar** for idol worship, **as it is stated: “Cease you from man, in whose nostrils there is breath, for how little is he to be accounted”** (Isaiah 2:22). When one’s soul is breathed in through his nostrils in the morning (*ge’onim*) he should turn to no one other than God. **And do not read** it as it is written, ***bameh*, how; but rather,** read ***bama*, altar.**


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

וּשְׁמוּאֵל אָמַר: בַּמֶּה חֲשַׁבְתּוֹ לָזֶה וְלֹא לָאֱלוֹהַּ?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Shmuel said:** The word *bameh* should not be taken in anything other than its literal connotation. The verse must therefore be understood: **How did you consider him** so significant, that you gave him priority **and not God?** Certainly you should have honored God first.


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

מֵתִיב רַב שֵׁשֶׁת: בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Sheshet raises an objection:** We learned in our mishna that **in the** breaks between the **paragraphs one may greet** an individual **due to respect, and respond** to another’s greeting due to respect, despite the fact that the recitation of *Shema* precedes the *Amida* prayer.


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

תַּרְגְּמַהּ רַבִּי אַבָּא: בְּמַשְׁכִּים לְפִתְחוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Abba explained this:** The prohibition against greeting another in the morning refers specifically to **when one** sets out **early to** greet him at **his door.** If one simply happens to encounter another person, he is permitted to greet him.


###### Berakhot 14a:15
[Berakhot 14a:15](https://torahapp.org/share/book/Berakhot/r/14a:15)

אָמַר רַבִּי יוֹנָה אָמַר רַבִּי זֵירָא: כָּל הָעוֹשֶׂה חֲפָצָיו קוֹדֶם שֶׁיִּתְפַּלֵּל — כְּאִלּוּ בָּנָה בָּמָה. אָמְרוּ לוֹ ״בָּמָה״ אָמְרַתְּ? אָמַר לְהוּ: לָא, ״אָסוּר״ קָא אָמֵינָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to this same verse, **Rabbi Yona said** that **Rabbi Zeira said: Anyone who tends to his own affairs before he prays, it is as though he built an altar. They said to Rabbi Yona: Did you say** that it was as if one built **an altar?** Rabbi Yona **responded to them: No; I said** simply that it is **prohibited.**


###### Berakhot 14a:16
[Berakhot 14a:16](https://torahapp.org/share/book/Berakhot/r/14a:16)

(וְכִדְרַב אִידִי בַּר אָבִין דְּאָמַר) רַב אִידִי בַּר אָבִין אָמַר רַב יִצְחָק בַּר אַשְׁיָאן: אָסוּר לוֹ לָאָדָם לַעֲשׂוֹת חֲפָצָיו קוֹדֶם שֶׁיִּתְפַּלֵּל, שֶׁנֶּאֱמַר: ״צֶדֶק לְפָנָיו יְהַלֵּךְ וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And as Rav Idi bar Avin said** that **Rav Yitzḥak bar Ashyan said: A person is prohibited to attend to his own affairs before he prays, as it is stated: “Righteousness shall go before Him, and shall make His footsteps on a path”** (Psalms 85:14). One should first pray and acknowledge the righteousness of his Creator, and only then should he set out on his way.


###### Berakhot 14a:17
[Berakhot 14a:17](https://torahapp.org/share/book/Berakhot/r/14a:17)

וְאָמַר רַב אִידִי בַּר אָבִין אָמַר רַב יִצְחָק בַּר אַשְׁיָאן: כָּל הַמִּתְפַּלֵּל וְאַחַר כָּךְ יוֹצֵא לַדֶּרֶךְ, הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לוֹ חֲפָצָיו, שֶׁנֶּאֱמַר: ״צֶדֶק לְפָנָיו יְהַלֵּךְ וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
And, **Rav Idi bar Avin said** that **Rav Yitzḥak bar Ashyan said: Anyone who** first **prays and** only **then sets out on his way, the Holy One, Blessed be He, tends to his affairs, as it is stated: “Righteousness shall go before Him, and shall make His footsteps on a path.”** God will set righteousness before him and satisfy all his wishes, when he sets out on his way.


###### Berakhot 14a:18
[Berakhot 14a:18](https://torahapp.org/share/book/Berakhot/r/14a:18)

וְאָמַר רַבִּי יוֹנָה אָמַר רַבִּי זֵירָא: כָּל הַלָּן שִׁבְעַת יָמִים בְּלֹא חֲלוֹם נִקְרָא ״רַע״, שֶׁנֶּאֱמַר: ״וְשָׂבֵעַ יָלִין בַּל יִפָּקֶד רָע״, אַל תִּקְרֵי ״שָׂבֵעַ״ אֶלָּא ״שֶׁבַע״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Having mentioned his name, the Gemara tangentially cites what **Rabbi Yona said** that **Rabbi Zeira said: One who goes seven nights without a dream, is called evil, as it is stated: “He who has it will abide satisfied [*save’a*], he will not be visited by evil”** (Proverbs 19:23). Rabbi Yona reinterprets the verse: **Do not read *save’a*, satisfied, but *sheva*, seven.** One who sleeps for seven nights without being visited by a dream, is called evil.


###### Berakhot 14a:19
[Berakhot 14a:19](https://torahapp.org/share/book/Berakhot/r/14a:19)

אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרַבִּי חִיָּיא בַּר אַבָּא: הָכִי אָמַר רַבִּי חִיָּיא אָמַר רַבִּי יוֹחָנָן: כָּל הַמַּשְׂבִּיעַ עַצְמוֹ מִדִּבְרֵי תּוֹרָה וְלָן — אֵין מְבַשְּׂרִין אוֹתוֹ בְּשׂוֹרוֹת רָעוֹת, שֶׁנֶּאֱמַר: ״וְשָׂבֵעַ יָלִין בַּל יִפָּקֶד רָע״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Aḥa, son of Rabbi Ḥiyya bar Abba, said to him: Rabbi Ḥiyya said** that **Rabbi Yoḥanan said as follows: Anyone who fills himself with matters of Torah and goes to sleep, they do not deliver evil tidings to him, as it is stated: “He who lies satisfied, will not be visited by evil.”**


###### Berakhot 14a:20
[Berakhot 14a:20](https://torahapp.org/share/book/Berakhot/r/14a:20)

אֵלּוּ הֵן בֵּין הַפְּרָקִים וְכוּ׳.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna: **These are** the breaks **between the paragraphs** at which one is permitted to interrupt under certain circumstances. According to the first *tanna*, one may interrupt between the last paragraph of *Shema* and the blessing that follows it, but Rabbi Yehuda prohibits this.


###### Berakhot 14a:21
[Berakhot 14a:21](https://torahapp.org/share/book/Berakhot/r/14a:21)

אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבִּי יְהוּדָה דְּאָמַר בֵּין ״אֱלֹהֵיכֶם״ לֶ״אֱמֶת וְיַצִּיב״ לֹא יַפְסִיק. אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: מַאי טַעְמֵיהּ דְּרַבִּי יְהוּדָה — דִּכְתִיב:

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Abbahu said** that **Rabbi Yoḥanan said: The *halakha* is in accordance with** the opinion of **Rabbi Yehuda who said that one may not interrupt between *eloheikhem* and *emet veyatziv*.** Furthermore, **Rabbi Abbahu said** that **Rabbi Yoḥanan said: What is the reason for Rabbi Yehuda’s** opinion? This phrase evokes the verse **as it is written:**