## Berakhot Daf 16a

###### Berakhot 16a:1
[Berakhot 16a:1](https://torahapp.org/share/book/Berakhot/r/16a:1)

אֹהָלִים לִנְחָלִים, דִּכְתִיב: ״כִּנְחָלִים נִטָּיוּ כְּגַנּוֹת עֲלֵי נָהָר כַּאֲהָלִים נָטַע וְגוֹ׳״ — לוֹמַר לְךָ: מָה נְחָלִים מַעֲלִין אֶת הָאָדָם מִטּוּמְאָה לְטׇהֳרָה — אַף אֹהָלִים מַעֲלִין אֶת הָאָדָם מִכַּף חוֹבָה לְכַף זְכוּת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**tents juxtaposed to streams, as it is written: “As streams stretched forth, as gardens by the riverside; as aloes [*ahalim*] planted** by the Lord, as cedars by the water” (Numbers 24:6)? The Gemara vocalizes the word *ohalim*, tents, rather than *ahalim*. They are juxtaposed in order **to tell you: Just as streams elevate a person from ritual impurity to purity** after he immerses himself in their water, **so too tents** of Torah **elevate a person from the scale of guilt to the scale of merit.**


###### Berakhot 16a:2
[Berakhot 16a:2](https://torahapp.org/share/book/Berakhot/r/16a:2)

״הַקּוֹרֵא לְמַפְרֵעַ לֹא יָצָא וְכוּ׳״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in our mishna: **One who recited** *Shema* **out of order did not fulfill** his obligation. One who recited and erred, should return to the place in *Shema* that he erred.


###### Berakhot 16a:3
[Berakhot 16a:3](https://torahapp.org/share/book/Berakhot/r/16a:3)

רַבִּי אַמֵּי וְרַבִּי אַסִּי הֲווֹ קָא קָטְרִין לֵיהּ גְּנָנָא לְרַבִּי אֶלְעָזָר. אֲמַר לְהוּ: אַדְּהָכִי וְהָכִי אֵיזִיל וְאֶשְׁמַע מִלְּתָא דְבֵי מִדְרְשָׁא, וְאֵיתֵי וְאֵימָא לְכוּ. אֲזַל אַשְׁכְּחֵיהּ לְתַנָּא דְּקָתָנֵי קַמֵּיהּ דְּרַבִּי יוֹחָנָן:

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to an error in the recitation of *Shema*, the Gemara recounts: **Rabbi Ami and Rabbi Asi were once tying a wedding canopy** in preparation **for** the wedding of **Rabbi Elazar. He said to them: In the meantime,** until you finish, **I will go and hear something in the study hall, and I will come and say it to you. He went and found the *tanna*** who recited *mishnayot* in the study hall, **who was reciting** this *Tosefta* **before Rabbi Yoḥanan:**


###### Berakhot 16a:4
[Berakhot 16a:4](https://torahapp.org/share/book/Berakhot/r/16a:4)

קָרָא וְטָעָה וְאֵינוֹ יוֹדֵעַ לְהֵיכָן טָעָה, בְּאֶמְצַע הַפֶּרֶק — יַחְזוֹר לָרֹאשׁ. בֵּין פֶּרֶק לְפֶרֶק — יַחְזוֹר לְפֶרֶק רִאשׁוֹן. בֵּין כְּתִיבָה לִכְתִיבָה — יַחְזוֹר לִכְתִיבָה רִאשׁוֹנָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**One who recited** *Shema* **and erred, and does not know where** exactly **he erred;** if he was **in the middle of a paragraph** when he realized his error, **he must return to the beginning** of the paragraph; **if** he was **between one paragraph and another** when he realized his error but does not remember between which paragraphs, **he must return to the first** break between **paragraphs.** Similarly, **if one erred between writing and writing,** i.e., between the verse: “And you shall write them on the door posts of your house and on your gates” (Deuteronomy 6:9) in the first paragraph and the identical verse (Deuteronomy 11:20) in the second paragraph, **he must return to the first writing.**


###### Berakhot 16a:5
[Berakhot 16a:5](https://torahapp.org/share/book/Berakhot/r/16a:5)

אֲמַר לֵיהּ רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא שֶׁלֹּא פָּתַח בִּ״לְמַעַן יִרְבּוּ יְמֵיכֶם״, אֲבָל פָּתַח בִּ״לְמַעַן יִרְבּוּ יְמֵיכֶם״ — סִרְכֵיהּ נָקֵט וְאָתֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Yoḥanan said to him: They only taught** this *halakha* in a case **where one did not** yet **begin: “In order to lengthen your days”** (Deuteronomy 11:21) which follows that verse at the end of the second paragraph. **However, if he** already **began** to recite: **In order to lengthen your days,** he can assume that **he assumed his routine and continued** and completed the second paragraph.


###### Berakhot 16a:6
[Berakhot 16a:6](https://torahapp.org/share/book/Berakhot/r/16a:6)

אֲתָא וַאֲמַר לְהוּ. אֲמַרוּ לֵיהּ: אִלּוּ לֹא בָּאנוּ אֶלָּא לִשְׁמוֹעַ דָּבָר זֶה — דַּיֵּינוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rabbi Elazar **came and told** Rabbi Ami and Rabbi Asi what he heard. **They said to him: Had we come only to hear this, it would have been sufficient.**


###### Berakhot 16a:7
[Berakhot 16a:7](https://torahapp.org/share/book/Berakhot/r/16a:7)

**מַתְנִי׳** הָאוּמָּנִין — קוֹרִין בְּרֹאשׁ הָאִילָן וּבְרֹאשׁ הַנִּדְבָּךְ. מַה שֶּׁאֵינָן רַשָּׁאִין לַעֲשׂוֹת כֵּן בַּתְּפִלָּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** The primary issue in this mishna is the requisite degree of concentration when reciting *Shema*. **Laborers** engaged in their work may **recite** *Shema* while standing **atop the tree or atop the course of stones** in a wall under construction, **which they are not permitted to do for** the *Amida* **prayer,** which requires intent of the heart.


###### Berakhot 16a:8
[Berakhot 16a:8](https://torahapp.org/share/book/Berakhot/r/16a:8)

חָתָן פָּטוּר מִקְּרִיאַת שְׁמַע לַיְלָה הָרִאשׁוֹנָה וְעַד מוֹצָאֵי שַׁבָּת אִם לֹא עָשָׂה מַעֲשֶׂה. וּמַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁנָּשָׂא אִשָּׁה וְקָרָא לַיְלָה הָרִאשׁוֹנָה. אָמְרוּ לוֹ תַּלְמִידָיו: לִמַּדְתָּנוּ רַבֵּינוּ שֶׁחָתָן פָּטוּר מִקְּרִיאַת שְׁמַע? אָמַר לָהֶם אֵינִי שׁוֹמֵעַ לָכֶם לְבַטֵּל הֵימֶנִי מַלְכוּת שָׁמַיִם אֲפִילּוּ שָׁעָה אַחַת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The mishna continues: **A groom is exempt from the recitation of *Shema* on the first night** of his marriage, which was generally Wednesday night, **until Saturday night, if he has not taken action** and consummated the marriage, as he is preoccupied by concerns related to consummation of the marriage. The mishna relates that **there was an incident where Rabban Gamliel married a woman and recited** *Shema* even **the first night. His students said to him: Didn’t our teacher teach us that a groom is exempt from the recitation of *Shema*? He answered them:** Nevertheless, **I am not listening to you** to refrain from reciting *Shema*, and in so doing **preclude myself from** the acceptance of **the yoke of the Kingdom of Heaven, for even one moment.**


###### Berakhot 16a:9
[Berakhot 16a:9](https://torahapp.org/share/book/Berakhot/r/16a:9)

**גְּמָ׳** תָּנוּ רַבָּנַן: הָאוּמָּנִין — קוֹרִין בְּרֹאשׁ הָאִילָן וּבְרֹאשׁ הַנִּדְבָּךְ. וּמִתְפַּלְּלִין בְּרֹאשׁ הַזַּיִת וּבְרֹאשׁ הַתְּאֵנָה. וּשְׁאָר כָּל הָאִילָנוֹת — יוֹרְדִים לְמַטָּה וּמִתְפַּלְּלִין. וּבַעַל הַבַּיִת, בֵּין כָּךְ וּבֵין כָּךְ יוֹרֵד לְמַטָּה וּמִתְפַּלֵּל, לְפִי שֶׁאֵין דַּעְתּוֹ מְיוּשֶּׁבֶת עָלָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** With regard to laborers, **the Sages taught** in a *Tosefta*: **Laborers,** while engaged in their labor, may **recite** *Shema* while standing **atop the tree or atop the course of stones** in a wall under construction. **And they** may **pray atop the olive tree or the fig tree,** as those trees have many branches close together, so one could stand on them and focus properly while praying. In the case of **all the rest of the trees,** however, **they must climb down and pray.** However, **the homeowner,** who is self-employed, **in all cases,** regardless of the type of tree, **must climb down and pray, as he will be unable to focus appropriately.** Since, in contrast to the laborers, it is his prerogative to climb down and pray, the Sages did not permit him to pray atop the tree.


###### Berakhot 16a:10
[Berakhot 16a:10](https://torahapp.org/share/book/Berakhot/r/16a:10)

רָמֵי לֵיהּ רַב מָרִי בְּרַהּ דְּבַת שְׁמוּאֵל לְרָבָא, תְּנַן: הָאוּמָּנִין קוֹרִין בְּרֹאשׁ הָאִילָן וּבְרֹאשׁ הַנִּדְבָּךְ, אַלְמָא לָא בָּעֵי כַּוָּנָה. וּרְמִינְהִי: הַקּוֹרֵא אֶת שְׁמַע צָרִיךְ שֶׁיְּכַוֵּין אֶת לִבּוֹ, שֶׁנֶּאֱמַר: ״שְׁמַע יִשְׂרָאֵל״, וּלְהַלָּן הוּא אוֹמֵר: ״הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל״. מַה לְּהַלָּן בְּ״הַסְכֵּת״ אַף כָּאן בְּ״הַסְכֵּת״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Mari, son of the daughter of Shmuel, raised a contradiction before Rava: We learned** in our mishna: **Laborers may recite** *Shema* **atop the tree or atop the course of stones** in a wall under construction. **We see that he does not require intent,** simple recitation is sufficient. **And he raised a contradiction** from the verbal analogy taught in a *baraita*: **One who recites *Shema* must focus his heart, as it is stated: “Hear [*Shema*], Israel.” And below,** later in Deuteronomy, **it says: “Pay attention, and hear [*shema*], Israel”** (Deuteronomy 27:9). **Just as there** one must **pay attention, so too here** one must **pay attention.**


###### Berakhot 16a:11
[Berakhot 16a:11](https://torahapp.org/share/book/Berakhot/r/16a:11)

אִשְׁתִּיק. אֲמַר לֵיהּ: מִידֵּי שְׁמִיעַ לָךְ בְּהָא? אֲמַר לֵיהּ: הָכִי אָמַר רַב שֵׁשֶׁת — וְהוּא שֶׁבְּטֵלִין מִמְּלַאכְתָּן וְקוֹרִין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rava **was silent** as he had no response. But **he said to him: Have you heard anything on this** matter? **He replied: Rav Sheshet said as follows: And this** *halakha*, that laborers may recite *Shema* atop the tree only applies **when they are idle from their work and recite** it so they can focus their hearts.


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

וְהָתַנְיָא: בֵּית הִלֵּל אוֹמְרִים עוֹסְקִים בִּמְלַאכְתָּן וְקוֹרִין!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges this: **But wasn’t it taught** in a *baraita* that **Beit Hillel say:** Laborers **engage in their labor and recite** *Shema*?


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

לָא קַשְׁיָא: הָא בְּפֶרֶק רִאשׁוֹן, הָא בְּפֶרֶק שֵׁנִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **This is not difficult. This,** which says that laborers must be idle from their labor, is referring to a case when they are reciting **the first paragraph** of *Shema*, **while that,** which says that they may continue to work, is in a case when they are reciting **the second paragraph.**


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

תָּנוּ רַבָּנַן: הַפּוֹעֲלִים שֶׁהָיוּ עוֹשִׂין מְלָאכָה אֵצֶל בַּעַל הַבַּיִת, קוֹרִין קְרִיאַת שְׁמַע וּמְבָרְכִין לְפָנֶיהָ וּלְאַחֲרֶיהָ. וְאוֹכְלִין פִּתָּן וּמְבָרְכִין לְפָנֶיהָ וּלְאַחֲרֶיהָ, וּמִתְפַּלְּלִין תְּפִלָּה שֶׁל שְׁמוֹנֶה עֶשְׂרֵה. אֲבָל אֵין יוֹרְדִין לִפְנֵי הַתֵּיבָה, וְאֵין נוֹשְׂאִין כַּפֵּיהֶם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *Tosefta*: **Laborers who were working for a homeowner** are obligated to **recite *Shema* and recite the blessings before it and after it; and** when they **eat their bread they** are obligated to **recite the blessing before and after it; and they** are obligated to **recite the *Amida* prayer. However, they do not descend before the ark** as communal prayer leaders **and** the priests among them **do not lift their hands** to recite the Priestly Blessing, so as not to be derelict in the duties they were hired to perform.


###### Berakhot 16a:15
[Berakhot 16a:15](https://torahapp.org/share/book/Berakhot/r/16a:15)

וְהָתַנְיָא מֵעֵין שְׁמוֹנֶה עֶשְׂרֵה! אָמַר רַב שֵׁשֶׁת: לָא קַשְׁיָא, הָא — רַבָּן גַּמְלִיאֵל, הָא — רַבִּי יְהוֹשֻׁעַ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges this: **Didn’t we learn** in a different *baraita* that laborers recite an abridged prayer consisting of **a microcosm of the *Amida* prayer** in place of the full *Amida* prayer? **Rav Sheshet said: This is not difficult. This** *baraita* obligating laborers to recite the full *Amida* prayer is in accordance with the opinion of **Rabban Gamliel,** as he holds that one must always recite the full eighteen blessings. **This** *baraita* which allows laborers to abridge their prayers is in accordance with the opinion of **Rabbi Yehoshua,** who permits one to abridge the *Amida* prayer.


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

אִי רַבִּי יְהוֹשֻׁעַ, מַאי אִירְיָא פּוֹעֲלִים? אֲפִילּוּ כָּל אָדָם נָמֵי!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara objects: But **if** this *baraita* is in accordance with the opinion of **Rabbi Yehoshua, why** did the *baraita* **discuss** a case involving **laborers** in particular? Rabbi Yehoshua holds that **every person may also** recite an abridged version of the *Amida* prayer.


###### Berakhot 16a:17
[Berakhot 16a:17](https://torahapp.org/share/book/Berakhot/r/16a:17)

אֶלָּא אִידֵּי וְאִידֵּי רַבָּן גַּמְלִיאֵל, וְלָא קַשְׁיָא: כָּאן, בְּעוֹשִׂין בִּשְׂכָרָן. כָּאן, בְּעוֹשִׂין בִּסְעוּדָתָן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather,** we must say that **this** *baraita* and **that** *baraita* are both in accordance with the opinion of **Rabban Gamliel, and this is not difficult: Here,** in the *baraita* where laborers pray the abridged version of the *Amida* prayer, refers to a case **where** laborers **work for their wage** beyond the meal provided by their employer; **while here,** in the *baraita* where laborers must pray the full *Amida* prayer, refers to a case **where** laborers **work** only **for their meal.**


###### Berakhot 16a:18
[Berakhot 16a:18](https://torahapp.org/share/book/Berakhot/r/16a:18)

וְהָתַנְיָא: הַפּוֹעֲלִים שֶׁהָיוּ עוֹשִׂים מְלָאכָה אֵצֶל בַּעַל הַבַּיִת — קוֹרִין קְרִיאַת שְׁמַע וּמִתְפַּלְּלִין. וְאוֹכְלִין פִּתָּן — וְאֵין מְבָרְכִים לְפָנֶיהָ, אֲבָל מְבָרְכִין לְאַחֲרֶיהָ שְׁתַּיִם. כֵּיצַד? בְּרָכָה רִאשׁוֹנָה כְּתִקּוּנָהּ, שְׁנִיָּה פּוֹתֵחַ בְּבִרְכַּת הָאָרֶץ וְכוֹלְלִין ״בּוֹנֵה יְרוּשָׁלָיִם״ בְּבִרְכַּת הָאָרֶץ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And** indeed **it was taught** in a *baraita*: **Laborers who were performing labor for the homeowner recite *Shema* and pray; and** when they **eat their bread they do not recite a blessing beforehand** because the blessing recited before food is only an obligation by rabbinic law, **but they recite two** of the three blessings normally recited in **the blessing thereafter,** the Grace after Meals, which is an obligation by Torah law. **How so? The first blessing** is recited **in its standard** formula; **the second blessing, he begins** to recite **the blessing of the land and they include** the blessing: **Who builds Jerusalem within the blessing of the land,** at which point they conclude the Grace after Meals.


###### Berakhot 16a:19
[Berakhot 16a:19](https://torahapp.org/share/book/Berakhot/r/16a:19)

בַּמֶּה דְּבָרִים אֲמוּרִים — בְּעוֹשִׂין בִּשְׂכָרָן, אֲבָל עוֹשִׂין בִּסְעוּדָתָן אוֹ שֶׁהָיָה בַּעַל הַבַּיִת מֵיסֵב עִמָּהֶן — מְבָרְכִין כְּתִיקּוּנָהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**In what** case **is this said?** This is said **with regard to** laborers **who work for their wage, but** if they **work for their meal or if the homeowner reclined** and ate the meal **with them, they recite the blessings in their standard** formula.


###### Berakhot 16a:20
[Berakhot 16a:20](https://torahapp.org/share/book/Berakhot/r/16a:20)

חָתָן פָּטוּר מִקְּרִיאַת שְׁמַע. תָּנוּ רַבָּנַן: ״בְּשִׁבְתְּךָ בְּבֵיתֶךָ״ — פְּרָט לְעוֹסֵק בְּמִצְוָה. ״וּבְלֶכְתְּךָ בַּדֶּרֶךְ״ — פְּרָט לְחָתָן. מִכָּאן אָמְרוּ: הַכּוֹנֵס אֶת הַבְּתוּלָה — פָּטוּר, וְאֶת הָאַלְמָנָה — חַיָּיב.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna that **a groom is exempt from the recitation of *Shema*** on the first night of his marriage. **The Sages taught** the source of this *halakha* in a *baraita* based on the verse: “When you sit in your home, and when you walk along the way.” **When you sit in your home, to the exclusion of one who is engaged in** performance of a **mitzva,** who is exempt from the recitation of *Shema*; **and when you walk along the way, to the exclusion of a groom,** who is also exempt from the recitation of *Shema*. The *baraita* adds that **from here,** from this interpretation of the verses, **they said: One who marries a virgin is exempt** from the recitation of *Shema* on his wedding night, **but one who marries a widow is obligated.**


###### Berakhot 16a:21
[Berakhot 16a:21](https://torahapp.org/share/book/Berakhot/r/16a:21)

מַאי מַשְׁמַע? אָמַר רַב פָּפָּא: כִּי דֶרֶךְ. מָה דֶּרֶךְ רְשׁוּת, אַף הָכָא נָמֵי רְשׁוּת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara clarifies the meaning of this baraita, and asks: **From where is it inferred** that the verse: “When you walk along the way,” enables us to derive that a groom is exempt from the obligation to recite Shema? **Rav Pappa said** that it is derived: **Like the way; just as** the journey along a specific **way** described in the verse **is voluntary** and involves no mitzva, **so too all** of those who are obligated to recite *Shema* are engaged in **voluntary activities.** However, one engaged in performance of a mitzva is exempt from the obligation to recite *Shema*.


###### Berakhot 16a:22
[Berakhot 16a:22](https://torahapp.org/share/book/Berakhot/r/16a:22)

מִי לָא עָסְקִינַן דְּקָאָזֵיל לִדְבַר מִצְוָה, וַאֲפִילּוּ הָכִי אָמַר רַחֲמָנָא: לִיקְרֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Are we not dealing with** a case where one is walking along **on his way to** perform **a mitzva; nevertheless, the Torah said to recite** *Shema*, indicating that he is obligated even if he set out to perform a mitzva.


###### Berakhot 16a:23
[Berakhot 16a:23](https://torahapp.org/share/book/Berakhot/r/16a:23)

אִם כֵּן, לֵימָא קְרָא ״בְּלֶכֶת״, מַאי ״בְּלֶכְתְּךָ״ — שְׁמַע מִינַּהּ: בְּלֶכֶת דִּידָךְ הוּא דִּמְחַיְּיבַתְּ, הָא דְמִצְוָה — פְּטִירַתְּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara explains: **If so,** that the intention was to obligate in all cases, **let the Torah say: When walking** along the way. **What is** the meaning of: **When you walk** along the way? **Conclude from this: It is** in a case **of your walking,** meaning that when you do this for your own purposes and of your own volition, **you are obligated** to recite *Shema*, **but** when you go with the objective **of** performing a **mitzva, you are exempt.**