## Berakhot Daf 14b

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

״וַה׳ אֱלֹהִים אֱמֶת״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**“And the Lord, God, is True”** (Jeremiah 10:10).


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

חוֹזֵר וְאוֹמֵר ״אֱמֶת״, אוֹ אֵינוֹ חוֹזֵר וְאוֹמֵר ״אֱמֶת״?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
After the conclusion of the final paragraph of *Shema* along with the first word of the subsequent blessing, with the words: “The Lord, your God, is True [*Hashem Eloheikhem emet*],” the question is posed: **Does one repeat *emet*** when he begins the blessing of *emet veyatziv*, **or does he not repeat *emet*?**


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

אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: חוֹזֵר וְאוֹמֵר ״אֱמֶת״. רַבָּה אָמַר: אֵינוֹ חוֹזֵר וְאוֹמֵר ״אֱמֶת״. הָהוּא דִּנְחֵית קַמֵּיהּ דְּרַבָּה. שַׁמְעֵיהּ רַבָּה דְּאָמַר ״אֱמֶת״ ״אֱמֶת״ תְּרֵי זִימְנֵי. אֲמַר רַבָּה: כֹּל ״אֱמֶת״ ״אֱמֶת״ תַּפְסֵיהּ לְהַאי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Abbahu said** that **Rabbi Yoḥanan said: He repeats *emet*. Rabba said: He does not repeat *emet*.** The Gemara relates: **This person who descended** to lead the service **before Rabba, Rabba heard that he said *emet*, *emet* twice. Rabba** mocked him and **said: Every *emet*, *emet* has caught this one;** he must be passionate about the pursuit of truth.


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

אָמַר רַב יוֹסֵף: כַּמָּה מְעַלְּיָא הָא שְׁמַעְתְּתָא, דְּכִי אֲתָא רַב שְׁמוּאֵל בַּר יְהוּדָה אֲמַר: אָמְרִי בְּמַעְרְבָא עַרְבִית — ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם אֲנִי ה׳ אֱלֹהֵיכֶם אֱמֶת״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef said: How excellent is this tradition** that I heard, **as when Rav Shmuel bar Yehuda came** from Eretz Yisrael to Babylonia he said: **In Eretz Yisrael, at the evening prayer** they do not recite the entire third portion of *Shema*, which deals with ritual fringes, as there is no obligation to wear ritual fringes at night. Rather, **they say** a condensed version of that portion that includes an excerpt from the beginning and an excerpt from the end: **“Speak to the children of Israel and say to them…I am the Lord, your God, True”** (Numbers 15:38, Numbers 15:41).


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

אֲמַר לֵיהּ אַבָּיֵי: מַאי מְעַלְּיוּתָא? וְהָא אָמַר רַב כָּהֲנָא אָמַר רַב: לֹא יַתְחִיל, וְאִם הִתְחִיל — גּוֹמֵר. וְכִי תֵּימָא ״וְאָמַרְתָּ אֲלֵיהֶם״ לָא הָוֵי הַתְחָלָה — וְהָאָמַר רַב שְׁמוּאֵל בַּר יִצְחָק אָמַר רַב: ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל״ לָא הָוֵי הַתְחָלָה, ״וְאָמַרְתָּ אֲלֵיהֶם״ הָוֵי הַתְחָלָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Abaye said to him: What is excellent** about this tradition? **Didn’t Rav Kahana say** that **Rav said: One** should **not begin** to recite the portion of ritual fringes at night, **but if he does begin, he completes** it? **And if you say that:** Speak to the children of Israel **and say to them, is not considered the beginning** of the portion of ritual fringes, **didn’t Rav Shmuel bar Yitzḥak say** that **Rav said: Speak to the children of Israel, is not** considered **a beginning** of the portion of ritual fringes, as many passages in the Torah begin this way; **and say to them, is** considered **a beginning.**


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

אָמַר רַב פָּפָּא: קָסָבְרִי בְּמַעְרְבָא ״וְאָמַרְתָּ אֲלֵיהֶם״ נָמֵי לָא הָוְיָא הַתְחָלָה עַד דְּאָמַר ״וְעָשׂוּ לָהֶם צִיצִית״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Pappa said: In Eretz Yisrael, they hold** that **and say to them, is not** considered **a beginning, until he said: And make for them ritual fringes.**


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

אָמַר אַבָּיֵי: הִלְכָּךְ, אֲנַן אַתְחוֹלֵי מַתְחֲלִינַן, דְּקָא מַתְחֲלִי בְּמַעְרְבָא, וְכֵיוָן דְּאַתְחֲלִינַן — מִגְמָר נָמֵי גָּמְרִינַן. דְּהָא אָמַר רַב כָּהֲנָא אָמַר רַב לֹא יַתְחִיל, וְאִם הִתְחִיל גּוֹמֵר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Abaye said: Therefore, we begin** to recite the portion of ritual fringes, **since they begin** to recite it **in Eretz Yisrael. And once we begin** to recite it, **we complete it as well, as Rav Kahana said** that **Rav said: One** should **not begin** to recite the portion of ritual fringes at night, **but if he does begin, he completes** it.


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

חִיָּיא בַּר רַב אָמַר: אָמַר ״אֲנִי ה׳ אֱלֹהֵיכֶם״, צָרִיךְ לוֹמַר ״אֱמֶת״. לֹא אָמַר ״אֲנִי ה׳ אֱלֹהֵיכֶם״ — אֵינוֹ צָרִיךְ לוֹמַר ״אֱמֶת״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Ḥiyya bar Rav said: If** in the evening **one recited** the portion of ritual fringes concluding with: **I am the Lord, your God, he must recite: True** and Faithful [***emet*** *ve’emuna*], and the entire blessing of redemption. However, **if he did not recite: I am the Lord, your God, he need not recite *emet*** *ve’emuna*.


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

וְהָא בָּעֵי לְאַדְכּוֹרֵי יְצִיאַת מִצְרַיִם!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Isn’t he required to mention the exodus from Egypt** at night as well?


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

דְּאָמַר הָכִי: ״מוֹדִים אֲנַחְנוּ לָךְ ה׳ אֱלֹהֵינוּ שֶׁהוֹצֵאתָנוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים וְעָשִׂיתָ לָנוּ נִסִּים וּגְבוּרוֹת עַל הַיָּם וְשַׁרְנוּ לָךְ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: In place of reciting *emet ve’emuna* **he said the following** shorter passage: **We give thanks to You, Lord, our God, Who took us out from Egypt and redeemed us from the house of bondage, and performed miracles and mighty deeds on our behalf on the sea, and we sang unto You,** as this formula includes all of the content comprising *emet ve’emuna*.


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

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה: לָמָּה קָדְמָה פָּרָשַׁת ״שְׁמַע״ וְכוּ׳.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna: **Rabbi Yehoshua ben Korḥa said: Why did the portion of *Shema* precede** that of *VeHaya im Shamoa*? So that one will first accept upon himself the yoke of the kingdom of Heaven and only then accept upon himself the yoke of the mitzvot.


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

תַּנְיָא רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: בַּדִּין הוּא שֶׁיַּקְדִּים ״שְׁמַע״, לִ״וְהָיָה אִם שָׁמוֹעַ״ — שֶׁזֶּה לִלְמוֹד, וְזֶה לְלַמֵּד. ״וְהָיָה אִם שָׁמוֹעַ״ לְ״וַיֹּאמֶר״ — שֶׁזֶּה לִלְמוֹד, וְזֶה לַעֲשׂוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**It was taught** in a *baraita* that **Rabbi Shimon ben Yoḥai** offers a different explanation for the order of the portions of *Shema*. He **says: By right, *Shema* should precede *VeHaya im Shamoa* because** the *Shema* includes the directive **to learn, while** *VeHaya im Shamoa* includes the directive **to teach.** Similarly, ***VeHaya im Shamoa*** should precede ***VaYomer*,** the final paragraph of *Shema*, because *VeHaya im Shamoa* includes the directive **to teach, while** the portion of ritual fringes includes the directive **to perform.**


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

אַטּוּ ״שְׁמַע״ — לִלְמוֹד אִית בֵּיהּ, לְלַמֵּד וְלַעֲשׂוֹת לֵית בֵּיהּ?! וְהָא כְּתִיב: ״וְשִׁנַּנְתָּם״, ״וּקְשַׁרְתָּם״, ״וּכְתַבְתָּם״! וְתוּ: ״וְהָיָה אִם שָׁמוֹעַ״ — לְלַמֵּד הוּא דְּאִית בֵּיהּ, וְלַעֲשׂוֹת לֵית בֵּיהּ? וְהָא כְּתִיב: ״וּקְשַׁרְתֶּם״, ״וּכְתַבְתָּם״!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Is that to say that** the portion of ***Shema* contains** the directive **to learn** but **it does not contain** the directive **to teach and perform? Isn’t it written: “And you shall teach them** to your children” (Deuteronomy 6:7), a directive to teach, as well as: **“And you shall bind them** as a sign upon your arm” (Deuteronomy 6:8) and: **“And write them** on your door posts of your house” (Deuteronomy 6:9), directives to perform? **Furthermore, does *VeHaya im Shamoa* contain** the directive **to teach** but **it does not contain** the directive **to perform? Isn’t it written: “And you shall bind them** as a sign upon your arm” (Deuteronomy 11:18), a directive to perform?


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

אֶלָּא הָכִי קָאָמַר: בַּדִּין הוּא שֶׁתִּקְדַּם ״שְׁמַע״ לִ״וְהָיָה אִם שָׁמוֹעַ״, שֶׁזֶּה לִלְמוֹד וּלְלַמֵּד וְלַעֲשׂוֹת. ״וְהָיָה אִם שָׁמוֹעַ״ לְ״וַיֹּאמֶר״, שֶׁזֶּה יֵשׁ בָּהּ לְלַמֵּד וְלַעֲשׂוֹת, ״וַיֹּאמֶר״ אֵין בָּהּ אֶלָּא לַעֲשׂוֹת בִּלְבַד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather,** Rabbi Shimon ben Yoḥai **said as follows: By right,** the portion of ***Shema* should precede *VeHaya im Shamoa* because** the portion of *Shema* includes the directives **to learn, to teach, and to perform,** while *VeHaya im Shamoa* includes the directives to teach and to perform. ***VeHaya im Shamoa* should precede *VaYomer* because** *VeHaya im Shamoa* includes the directives **to teach and to perform, while** *VaYomer* **only** includes the directive **to perform.**


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

וְתִיפּוֹק לֵיהּ מִדְּרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה! חֲדָא וְעוֹד קָאָמַר, חֲדָא: כְּדֵי שֶׁיְּקַבֵּל עָלָיו עוֹל מַלְכוּת שָׁמַיִם תְּחִלָּה וְאַחַר כָּךְ יְקַבֵּל עָלָיו עוֹל מִצְוֹת, וְעוֹד — מִשּׁוּם דְּאִית בַּהּ הָנֵי מִילֵּי אַחְרָנְיָיתָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Let him derive this,** that the portion of *Shema* is recited first, **from** the statement of **Rabbi Yehoshua ben Korḥa.** The Gemara responds: **He stated one** reason **and another.** Rabbi Shimon ben Yoḥai does not disagree with Rabbi Yehoshua ben Korḥa; he simply suggested as additional explanation as follows: **One** reason the portion of *Shema* is recited first is **so that one will first accept the yoke of the kingdom of Heaven upon himself and afterward the yoke of the mitzvot; and** the second reason is **because** the portion of *Shema* **contains these other elements** as well.


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

רַב מְשִׁי יְדֵיהּ, וּקְרָא קְרִיאַת שְׁמַע, וְאַנַּח תְּפִילִּין וְצַלִּי. וְהֵיכִי עָבֵיד הָכִי? וְהָתַנְיָא הַחוֹפֵר כּוּךְ לְמֵת בַּקֶּבֶר — פָּטוּר מִקְּרִיאַת שְׁמַע וּמִן הַתְּפִלָּה וּמִן הַתְּפִילִּין וּמִכׇּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה. הִגִּיעַ זְמַן קְרִיאַת שְׁמַע — עוֹלֶה וְנוֹטֵל יָדָיו, וּמַנִּיחַ תְּפִילִּין, וְקוֹרֵא קְרִיאַת שְׁמַע, וּמִתְפַּלֵּל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates: **Rav washed his hands, recited *Shema*, donned phylacteries, and prayed** in that order. The Gemara asks: **How could he do that? Wasn’t it taught** in a *baraita*: **One who digs a grave for the dead** in the wall of the family burial cave **is exempt from the recitation of *Shema*, from prayer, from phylacteries, and from all mitzvot mentioned in the Torah.** When **the** appointed **time for the recitation of *Shema* arrives, he emerges** from the cave, **washes his hands, dons phylacteries, recites *Shema*, and prays.**


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

הָא גוּפָא קַשְׁיָא, רֵישָׁא אָמַר פָּטוּר, וְסֵיפָא חַיָּיב?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Before clarifying the problem, the Gemara comments: **This** *baraita* **itself is difficult;** it appears to be contradictory. **The first clause** of the *baraita* **stated** that one digging a grave **is exempt** from the recitation of *Shema*, **and the latter clause** stated that **he is obligated** to emerge and recite *Shema*


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

הָא לָא קַשְׁיָא: סֵיפָא בִּתְרֵי, וְרֵישָׁא בְּחַד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **That is not difficult. The latter clause** of the *baraita* refers to a case **of two** individuals digging the grave together; one pauses to recite *Shema* while the other continues digging. **The first clause** of the *baraita* refers to a case **of one** individual digging alone, who may not stop.


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

מִכׇּל מָקוֹם קַשְׁיָא לְרַב. רַב כְּרַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה סְבִירָא לֵיהּ, דְּאָמַר עוֹל מַלְכוּת שָׁמַיִם תְּחִלָּה וְאַחַר כָּךְ עוֹל מִצְוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**In any case, this** *baraita* **contradicts Rav** in terms of the order in which the mitzvot are performed. The Gemara responds: **Rav holds in accordance with** the opinion of **Rabbi Yehoshua ben Korḥa, who said** that the acceptance of **the yoke of the kingdom of Heaven** takes precedence and should **come first, followed by** the acceptance of **the yoke of the mitzvot.** Therefore, Rav first recited *Shema*, and only then donned phylacteries.


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

אֵימַר דַּאֲמַר רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה — לְהַקְדִּים קְרִיאָה לִקְרִיאָה, קְרִיאָה לַעֲשִׂיָּה מִי שָׁמְעַתְּ לֵיהּ?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges: **Say** that **Rabbi Yehoshua ben Korḥa said** to **give precedence to recitation** of the portion concerning the acceptance of the yoke of the kingdom of Heaven over **recitation** of other portions. But **did you hear him** say the *halakha* gives precedence to **recitation over performance?**


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

וְתוּ, מִי סָבַר לֵיהּ כְּרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה? וְהָאָמַר רַב חִיָּיא בַּר אָשֵׁי: זִמְנִין סַגִּיאִין הֲוָה קָאֵימְנָא קַמֵּיהּ דְרַב, וּמַקְדֵּים וּמָשֵׁי יְדֵיהּ, וּמְבָרֵךְ, וּמַתְנֵי לַן פִּרְקִין, וּמַנַּח תְּפִילִּין, וַהֲדַר קָרֵי קְרִיאַת שְׁמַע. וְכִי תֵּימָא: בִּדְלָא מְטָא זְמַן קְרִיאַת שְׁמַע, אִם כֵּן מַאי אַסְהַדְתֵּיהּ דְרַב חִיָּיא בַּר אָשֵׁי?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And furthermore, does** Rav **really hold in accordance with** the opinion of **Rabbi Yehoshua ben Korḥa? But didn’t Rav Ḥiyya bar Ashi say: Many times I stood before Rav, and he first washed his hands, recited a blessing, taught us our lesson, donned phylacteries, and then recited *Shema*. And if you say:** This was when **the time for the recitation of *Shema* had not** yet **arrived** and that is why he donned his phylacteries first, **then what is** the point of **the testimony of Rav Ḥiyya bar Ashi?**


###### Berakhot 14b:22
[Berakhot 14b:22](https://torahapp.org/share/book/Berakhot/r/14b:22)

לְאַפּוֹקֵי מִמַּאן דְּאָמַר לַמִּשְׁנָה אֵין צָרִיךְ לְבָרֵךְ, קָמַשְׁמַע לַן דְּאַף לְמִשְׁנָה נָמֵי צָרִיךְ לְבָרֵךְ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: Rav Ḥiyya bar Ashi’s story comes **to exclude** the opinion of **the one who said that one need not recite the blessing** on Torah study **for** the study of **mishna. It teaches us that even for mishna, one must recite a blessing.**


###### Berakhot 14b:23
[Berakhot 14b:23](https://torahapp.org/share/book/Berakhot/r/14b:23)

מִכׇּל מָקוֹם קַשְׁיָא לְרַב! שְׁלוּחָא הוּא דְּעַוֵּית.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**In any case** this *baraita* **is difficult for Rav.** The Gemara responds: **The messenger was at fault** and brought Rav his phylacteries late, so Rav recited *Shema* at its appropriate time and later donned phylacteries.


###### Berakhot 14b:24
[Berakhot 14b:24](https://torahapp.org/share/book/Berakhot/r/14b:24)

אָמַר עוּלָּא: כָּל הַקּוֹרֵא קְרִיאַת שְׁמַע בְּלֹא תְּפִילִּין, כְּאִילּוּ מֵעִיד עֵדוּת שֶׁקֶר בְּעַצְמוֹ. אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כְּאִילּוּ הִקְרִיב עוֹלָה בְּלֹא מִנְחָה, וְזֶבַח בְּלֹא נְסָכִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to the recitation of *Shema* without phylacteries, **Ulla said: Anyone who recites *Shema* without phylacteries, it is as if he has borne false testimony against himself,** as in *Shema*, he mentions his obligation to don phylacteries and in this case fails to don them himself (*Talmidei Rabbeinu Yona*). **Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said:** One who recites *Shema* without phylacteries, **it is as if he has offered a burnt-offering without a meal-offering or a peace-offering without libations.** Despite the fact that he fulfilled his obligation, his offering is incomplete.


###### Berakhot 14b:25
[Berakhot 14b:25](https://torahapp.org/share/book/Berakhot/r/14b:25)

וְאָמַר רַבִּי יוֹחָנָן: הָרוֹצֶה שֶׁיְּקַבֵּל עָלָיו עוֹל מַלְכוּת שָׁמַיִם שְׁלֵמָה

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rabbi Yoḥanan said: One who seeks to accept upon himself the complete yoke of the kingdom of Heaven**