## Berakhot Daf 16b

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

אִי הָכִי מַאי אִירְיָא הַכּוֹנֵס אֶת הַבְּתוּלָה? אֲפִילּוּ כּוֹנֵס אֶת הָאַלְמָנָה נָמֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara questions this: **If so, why discuss** a case of **one who is marrying a virgin** in particular? **Even one who is marrying a widow** is performing a mitzva and should **also** be exempt.


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

הָכָא — טְרִיד, וְהָכָא — לָא טְרִיד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds that nevertheless, there is a distinction between one marrying a virgin and one marrying a widow. **Here,** in the case of one who marries a virgin, the groom is **preoccupied** by his thoughts, **while here,** in the case of one who marries a widow, **he is not preoccupied.**


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

אִי מִשּׁוּם טִרְדָּא, אֲפִילּוּ טָבְעָה סְפִינָתוֹ בַּיָּם נָמֵי, אַלְּמָה אָמַר רַבִּי אַבָּא בַּר זַבְדָּא אָמַר רַב: אָבֵל חַיָּיב בְּכָל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה, חוּץ מִן הַתְּפִילִּין שֶׁהֲרֵי נֶאֱמַר בָּהֶן ״פְּאֵר״, שֶׁנֶּאֱמַר ״פְּאֵרְךָ חֲבוֹשׁ עָלֶיךָ וְגוֹ׳״!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges: **If** a groom is exempt from the recitation of *Shema* simply **due to preoccupation,** then **even** one who is preoccupied because **his ship sank at sea should** be exempt. If so, **why then did Rabbi Abba bar Zavda say** that **Rav said: A mourner is obligated in all the mitzvot mentioned in the Torah except for** the mitzva to don **phylacteries, as** the term **splendor is stated** with regard to phylacteries, **as it is stated** that the prophet Ezekiel was prohibited to mourn and was told: **“Bind your splendor upon yourself”** (Ezekiel 24:17). If even a mourner, who is pained and preoccupied, is obligated to recite *Shema*, clearly preoccupation has no bearing upon one’s obligation.


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

אָמְרִי הָתָם טִרְדָּא דִרְשׁוּת הָכָא טִרְדָּא דְמִצְוָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: Nevertheless, there is a distinction between the cases. **There,** it is a case of **preoccupation with a voluntary** act, as there is no mitzva to be preoccupied with his mourning, but **here,** in the case of a groom, the cause of **the preoccupation is** the **mitzva** itself.


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

**מַתְנִי׳** רָחַץ לַיְלָה הָרִאשׁוֹן שֶׁמֵּתָה אִשְׁתּוֹ. אָמְרוּ לוֹ תַּלְמִידָיו: לִמַּדְתָּנוּ רַבֵּינוּ שֶׁאָבֵל אָסוּר לִרְחוֹץ? אָמַר לָהֶם אֵינִי כִּשְׁאָר בְּנֵי אָדָם, אִסְטְנִיס אֲנִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** The mishna relates another episode portraying unusual conduct by Rabban Gamliel. **He bathed on the first night after his wife died. His students said to him:** Have **you** not **taught us, our teacher, that a mourner is prohibited to bathe?** He answered them: **I am not like other people, I am delicate [*istenis*].** For me, not bathing causes actual physical distress, and even a mourner need not suffer physical distress as part of his mourning.


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

וּכְשֶׁמֵּת טָבִי עַבְדּוֹ קִבֵּל עָלָיו תַּנְחוּמִין. אָמְרוּ לוֹ תַּלְמִידָיו: לִמַּדְתָּנוּ רַבֵּינוּ שֶׁאֵין מְקַבְּלִין תַּנְחוּמִין עַל הָעֲבָדִים? אָמַר לָהֶם: אֵין טָבִי עַבְדִּי כִּשְׁאָר כָּל הָעֲבָדִים, כָּשֵׁר הָיָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Another exceptional incident is related: **And when his slave, Tavi, died,** Rabban Gamliel **accepted condolences for his** death as one would for a close family member. **His students said to him: Have you** not **taught us, our teacher, that one does not accept condolences for** the death of **slaves?** Rabban Gamliel said to his students: **My slave, Tavi, is not like all the rest of the slaves, he was virtuous** and it is appropriate to accord him the same respect accorded to a family member.


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

חָתָן אִם רוֹצֶה לִקְרוֹת קְרִיאַת שְׁמַע לַיְלָה הָרִאשׁוֹן — קוֹרֵא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: לֹא כָּל הָרוֹצֶה לִיטּוֹל אֶת הַשֵּׁם, יִטּוֹל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to the recitation of *Shema* on one’s wedding night, the Sages said that **if,** despite his exemption, **a groom wishes to recite *Shema* on the first night,** he may do so. **Rabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputation** of a God-fearing person **may assume** it, and consequently, not everyone who wishes to recite *Shema* on his wedding night may do so.


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

**גְּמָ׳** מַאי טַעְמָא דְּרַבָּן (שִׁמְעוֹן בֶּן) גַּמְלִיאֵל? קָסָבַר: אֲנִינוּת לַיְלָה — דְּרַבָּנַן, דִּכְתִיב: ״וְאַחֲרִיתָהּ כְּיוֹם מָר״. וּבִמְקוֹם אִיסְטְנִיס לָא גְזַרוּ בֵּיהּ רַבָּנַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** With regard to Rabban Gamliel’s bathing on the first night after the death of his wife, the Gemara asks: **What is the reason** that **Rabban Gamliel** did not practice the customs of mourning after his wife died? The Gemara answers: **He holds that** acute mourning [*aninut*] is in effect only on the day of the death itself, but **acute mourning at night is** only **by rabbinic law, as it is written:** “And I will turn your feasts into mourning, and all your songs into lamentations; I will bring sackcloth upon your loins and baldness upon every head; and I will make you like a mourner for an only child, **and the end will be like a bitter day”** (Amos 8:10). Therefore, by Torah law one’s acute mourning is only during the day, like a bitter day, while the acute mourning at night that follows is only rabbinic. **And in the case of a delicate person, the Sages did not issue a decree** that one should afflict himself during the period of acute mourning.


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

וּכְשֶׁמֵּת טָבִי עַבְדּוֹ וְכוּ׳.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in our mishna that: **When his servant, Tavi, died,** Rabban Gamliel accepted condolences for him.


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

תָּנוּ רַבָּנַן: עֲבָדִים וּשְׁפָחוֹת אֵין עוֹמְדִין עֲלֵיהֶם בְּשׁוּרָה, וְאֵין אוֹמְרִים עֲלֵיהֶם בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages** taught in a *baraita*: For **slaves and maidservants** who die, **one does not stand in a row** of comforters to console the mourners, **and one recites neither the blessing of the mourners nor the consolation of the mourners.**


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

מַעֲשֶׂה וּמֵתָה שִׁפְחָתוֹ שֶׁל רַבִּי אֱלִיעֶזֶר. נִכְנְסוּ תַּלְמִידָיו לְנַחֲמוֹ. כֵּיוָן שֶׁרָאָה אוֹתָם עָלָה לַעֲלִיָּיה, וְעָלוּ אַחֲרָיו. נִכְנַס לָאַנְפִּילוֹן, נִכְנְסוּ אַחֲרָיו. נִכְנַס לַטְּרַקְלִין, נִכְנְסוּ אַחֲרָיו. אָמַר לָהֶם: כִּמְדוּמֶּה אֲנִי שֶׁאַתֶּם נִכְוִים בְּפוֹשְׁרִים, עַכְשָׁיו אִי אַתֶּם נִכְוִים אֲפִילּוּ בְּחַמֵּי חַמִּין, לֹא כָּךְ שָׁנִיתִי לָכֶם: עֲבָדִים וּשְׁפָחוֹת אֵין עוֹמְדִים עֲלֵיהֶם בְּשׁוּרָה, וְאֵין אוֹמְרִים עֲלֵיהֶם בִּרְכַּת אֲבֵלִים וְלֹא תַּנְחוּמֵי אֲבֵלִים? אֶלָּא מָה אוֹמְרִים עֲלֵיהֶם? — כְּשֵׁם שֶׁאוֹמְרִים לוֹ לְאָדָם עַל שׁוֹרוֹ וְעַל חֲמוֹרוֹ שֶׁמֵּתוּ — ״הַמָּקוֹם יְמַלֵּא לְךָ חֶסְרוֹנְךָ״, כָּךְ אוֹמְרִים לוֹ עַל עַבְדּוֹ וְעַל שִׁפְחָתוֹ ״הַמָּקוֹם יְמַלֵּא לְךָ חֶסְרוֹנְךָ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**An incident** is related that when **Rabbi Eliezer’s maidservant died, his students entered to console him. When he saw them** approaching **he went up to the second floor, and they went up after him. He entered the gatehouse [*anpilon*], and they entered after him. He entered the banquet hall [*teraklin*],** and **they entered after him.** Having seen them follow him everywhere, **he said to them: It seems to me that you would be burned by lukewarm water,** meaning that you could take a hint and when I went up to the second floor, you would understand that I did not wish to receive your consolations. **Now** I see that **you are not even burned by boiling hot water. Did I not teach you the following:** For **slaves and maidservants** who die, **one does not stand in a row** of comforters to console the mourners, **and one neither recites the blessing of the mourners nor** does he recite **the consolation of the mourners,** as the relationship between master and slave is not like a familial relationship? **Rather, what does one say about them** when they die? **Just as we say to a person about his ox or donkey which died: May the Omnipresent replenish your loss, so too do we say for one’s slave or maidservant** who died: **May the Omnipresent replenish your loss,** as the connection between a master and his slave is only financial in nature.


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

תַּנְיָא אִידַּךְ: עֲבָדִים וּשְׁפָחוֹת אֵין מַסְפִּידִין אוֹתָן. רַבִּי יוֹסֵי אוֹמֵר: אִם עֶבֶד כָּשֵׁר הוּא — אוֹמְרִים עָלָיו: ״הוֹי אִישׁ טוֹב וְנֶאֱמָן וְנֶהֱנֶה מִיגִיעוֹ״. אָמְרוּ לוֹ: אִם כֵּן, מָה הִנַּחְתָּ לַכְּשֵׁרִים?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**It was taught in another** *baraita*: **One does not eulogize slaves and maidservants. Rabbi Yosei says: If he was a virtuous servant, one recites over him** a eulogy of sorts: **Alas, a good and loyal man who enjoyed** the fruits **of his hard labor. They said to him: If so, what** praise **have you left for virtuous** Jews? A Jewish person would be proud to be eulogized in that manner.


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

תָּנוּ רַבָּנַן: אֵין קוֹרִין ״אָבוֹת״ אֶלָּא לִשְׁלֹשָׁה, וְאֵין קוֹרִין ״אִמָּהוֹת״ אֶלָּא לְאַרְבַּע.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *baraita*: **One may only call three** people **patriarchs,** Abraham, Isaac, and Jacob, but not Jacob’s children. **And one may only call four** people **matriarchs,** Sarah, Rebecca, Rachel, and Leah.


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

אָבוֹת מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם דְּלָא יָדְעִינַן אִי מֵרְאוּבֵן קָא אָתֵינַן אִי מִשִּׁמְעוֹן קָא אָתֵינַן, אִי הָכִי אִמָּהוֹת נָמֵי לָא יָדְעִינַן אִי מֵרָחֵל קָא אָתֵינַן אִי מִלֵּאָה קָא אָתֵינַן! אֶלָּא, עַד הָכָא חֲשִׁיבִי, טְפִי לָא חֲשִׁיבִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **What is the reason** for this exclusivity with regard to the **Patriarchs? If you say** that it is **because we do not know whether we descend from Reuben or from Simon,** so we cannot accurately say our father Reuben, for example, **if so,** with regard to the Matriarchs as well, **we do not know whether we descend from Rachel or from Leah,** and we should not call Rachel and Leah matriarchs either. **Instead,** the reason the sons of Jacob are not called patriarchs is not for that reason, but because **until** Jacob **they are significant** enough to be referred to as patriarchs, but **beyond** Jacob, **they are not significant** enough to be referred to as patriarchs.


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

תַּנְיָא אִידָךְ: עֲבָדִים וּשְׁפָחוֹת אֵין קוֹרִין אוֹתָם ״אַבָּא פְּלוֹנִי״ וְ״אִמָּא פְּלוֹנִית״. וְשֶׁל רַבָּן גַּמְלִיאֵל הָיוּ קוֹרִים אוֹתָם ״אַבָּא פְּלוֹנִי״ וְ״אִמָּא פְּלוֹנִית״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
This serves as an introduction; although older people are often referred to with the honorific: Father so-and-so, **it was taught in another** *baraita*: **One may not refer to slaves and maidservants as father [*abba*] so-and-so or mother [*imma*] so-and-so. But they would call** the slaves and maidservants **of Rabban Gamliel “father so-and-so” and “mother so-and-so.”**


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

מַעֲשֶׂה לִסְתּוֹר?! מִשּׁוּם דַּחֲשִׁיבִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: Is a **story** cited in order **to contradict** the previously stated *halakha*? The Gemara answers: There is no contradiction; rather, **because** Rabban Gamliel’s servants **were significant,** they were addressed with these honorifics.


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

אָמַר רַבִּי אֶלְעָזָר: מַאי דִּכְתִיב, ״כֵּן אֲבָרֶכְךָ בְחַיָּי בְּשִׁמְךָ אֶשָּׂא כַפָּי״? ״כֵּן אֲבָרֶכְךָ בְחַיָּי״ — זוֹ קְרִיאַת שְׁמַע. ״בְּשִׁמְךָ אֶשָּׂא כַפָּי״ — זוֹ תְּפִלָּה. וְאִם עוֹשֶׂה כֵּן — עָלָיו הַכָּתוּב אוֹמֵר: ״כְּמוֹ חֵלֶב וָדֶשֶׁן תִּשְׂבַּע נַפְשִׁי״. וְלֹא עוֹד אֶלָּא שֶׁנּוֹחֵל שְׁנֵי עוֹלָמִים — הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״וְשִׂפְתֵי רְנָנוֹת יְהַלֶּל פִּי״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites an aggadic statement concerning prayer and the recitation of *Shema*. **Rabbi Elazar said: What is** the meaning of **that which is written: “So I will bless You as I live, to Your name I will raise my hands”** (Psalms 63:5)? **So I will bless You as I live, refers to the recitation of *Shema*,** and **to Your name I will raise my hands, refers to** the *Amida* **prayer,** which is characterized as lifting one’s hands to God. **And if one does so,** recites *Shema* and prays, **the verse says about him: “As with fat and marrow, my soul will be satisfied”** (Psalms 63:6). **And not only** does he receive this reward, **but he inherits two worlds, this world and the World-to-Come, as it is stated: “With lips of joys [*renanot*], my mouth praises You”** (Psalms 63:6). The plural, joys, refers to two joys, that of this world and that of the World-to-Come.


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

רַבִּי אֶלְעָזָר בָּתַר דִּמְסַיֵּים צְלוֹתֵיהּ אָמַר הָכִי: ״יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ, שֶׁתְּשַׁכֵּן בְּפוּרֵינוּ אַהֲבָה וְאַחְוָה וְשָׁלוֹם וְרֵיעוּת. וְתַרְבֶּה גְּבוּלֵנוּ בְּתַלְמִידִים וְתַצְלִיחַ סוֹפֵנוּ אַחֲרִית וְתִקְוָה. וְתָשִׂים חֶלְקֵנוּ בְּגַן עֵדֶן, וְתַקְּנֵנוּ בְּחָבֵר טוֹב וְיֵצֶר טוֹב בְּעוֹלָמֶךָ. וְנַשְׁכִּים וְנִמְצָא יִחוּל לְבָבֵנוּ לְיִרְאָה אֶת שְׁמֶךָ, וְתָבֹא לְפָנֶיךָ קוֹרַת נַפְשֵׁנוּ לְטוֹבָה״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara describes how **after Rabbi Elazar concluded his prayer, he said the following** additional prayer: 
**May it be Your will, Lord our God,** 
**to cause to dwell in our lot love and brotherhood, peace and friendship.** 
**And may You make our borders rich in disciples** 
**and cause us to ultimately succeed,** that we will have a good **end and hope.** 
**And may You set our portion in the Garden of Eden,** 
**and may You establish for us a good companion and a good inclination in Your world.** 
**And may we rise early and find the aspiration of our hearts to fear Your name,** 
**and may the satisfaction of our souls come before You,** i.e., may You hear our prayers that we may have spiritual contentment in this world **for the best.**


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

רַבִּי יוֹחָנָן בָּתַר דִּמְסַיֵּים צְלוֹתֵיהּ אָמַר הָכִי: ״יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ, שֶׁתָּצִיץ בְּבׇשְׁתֵּנוּ, וְתַבִּיט בְּרָעָתֵנוּ, וְתִתְלַבֵּשׁ בְּרַחֲמֶיךָ, וְתִתְכַּסֶּה בְּעֻזֶּךָ, וְתִתְעַטֵּף בַּחֲסִידוּתֶךָ, וְתִתְאַזֵּר בַּחֲנִינוּתֶךָ, וְתָבֹא לְפָנֶיךָ מִדַּת טוּבְךָ וְעִנְוְתָנוּתֶךְ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, the Gemara recounts that **after Rabbi Yoḥanan concluded his prayer, he said the following** additional prayer: 
**May it be Your will, Lord our God,** 
**that You look upon our shame and behold our plight,** 
**that You clothe Yourself in Your mercy,** 
**and cover Yourself with Your might,** 
**that You wrap Yourself in Your loving-kindness,** 
**and gird Yourself with Your grace,** 
**and may Your attributes of goodness and humility come before You.**


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

רַבִּי זֵירָא בָּתַר דִּמְסַיֵּים צְלוֹתֵיהּ אָמַר הָכִי: ״יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ, שֶׁלֹּא נֶחֱטָא וְלֹא נֵבוֹשׁ וְלֹא נִכָּלֵם מֵאֲבוֹתֵינוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, **after Rabbi Zeira concluded his prayers he said the following** additional prayer: 
**May it be Your will, Lord our God,** 
**that we not sin or shame ourselves,** 
**and that we not disgrace ourselves before our forefathers,** 
in the sense that our actions should not disgrace the actions of our forefathers.


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

רַבִּי חִיָּיא בָּתַר דִּמְצַלֵּי אָמַר הָכִי: ״יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ, שֶׁתְּהֵא תּוֹרָתְךָ אוּמָּנוּתֵנוּ, וְאַל יִדְוֶה לִבֵּנוּ, וְאַל יֶחְשְׁכוּ עֵינֵינוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**After Rabbi Ḥiyya prayed he said the following:** 
**May it be Your will, Lord our God,** 
**that Your Torah should be our vocation,** 
**and may our heart not become faint nor our eyes dim.**


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

רַב בָּתַר צְלוֹתֵיהּ אָמַר הָכִי: ״יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ שֶׁתִּתֵּן לָנוּ חַיִּים אֲרוּכִּים, חַיִּים שֶׁל שָׁלוֹם, חַיִּים שֶׁל טוֹבָה, חַיִּים שֶׁל בְּרָכָה, חַיִּים שֶׁל פַּרְנָסָה, חַיִּים שֶׁל חִלּוּץ עֲצָמוֹת, חַיִּים שֶׁיֵּשׁ בָּהֶם יִרְאַת חֵטְא, חַיִּים שֶׁאֵין בָּהֶם בּוּשָׁה וּכְלִימָּה, חַיִּים שֶׁל עוֹשֶׁר וְכָבוֹד, חַיִּים שֶׁתְּהֵא בָּנוּ אַהֲבַת תּוֹרָה וְיִרְאַת שָׁמַיִם, חַיִּים שֶׁתְּמַלֵּא לָנוּ אֶת כָּל מִשְׁאֲלוֹת לִבֵּנוּ לְטוֹבָה״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**After his prayer, Rav said the following:** 
**May it be Your will, Lord our God,** 
**that You grant us long life, a life of peace,** 
**a life of goodness, a life of blessing,** 
**a life of sustenance, a life of freedom of movement** from place to place, where we are not tied to one place, 
**a life of dread of sin, a life without shame and disgrace,** 
**a life of wealth and honor,** 
**a life in which we have love of Torah and reverence for Heaven,** 
**a life in which You fulfill all the desires of our heart for good.**


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

רַבִּי בָּתַר צְלוֹתֵיהּ אָמַר הָכִי: ״יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, שֶׁתַּצִּילֵנוּ מֵעַזֵּי פָּנִים וּמֵעַזּוּת פָּנִים, מֵאָדָם רָע, וּמִפֶּגַע רָע, מִיֵּצֶר רָע, מֵחָבֵר רָע, מִשָּׁכֵן רָע, וּמִשָּׂטָן הַמַּשְׁחִית, וּמִדִּין קָשֶׁה וּמִבַּעַל דִּין קָשֶׁה, בֵּין שֶׁהוּא בֶּן בְּרִית בֵּין שֶׁאֵינוֹ בֶּן בְּרִית״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**After his prayer, Rabbi** Yehuda HaNasi **said the following:** 
**May it be Your will, Lord our God, and God of our forefathers,** 
**that You save us from the arrogant and from arrogance** in general, 
**from a bad man, from a bad mishap,** 
**from an evil instinct, from a bad companion,** 
**from a bad neighbor, from the destructive Satan,** 
**from a harsh trial and from a harsh opponent,** 
**whether he is a member of the covenant,** a Jew, 
**or whether he is not a member of the covenant.**


###### Berakhot 16b:24
[Berakhot 16b:24](https://torahapp.org/share/book/Berakhot/r/16b:24)

וְאַף עַל גַּב דְּקָיְימִי קָצוֹצֵי עֲלֵיהּ דְּרַבִּי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And** the Gemara notes that Rabbi Yehuda HaNasi would recite this prayer every day **despite the fact that** royal **officers stood** watch **over Rabbi** Yehuda HaNasi for his protection; nevertheless, he prayed to avoid conflict or hindrance resulting from arrogance.


###### Berakhot 16b:25
[Berakhot 16b:25](https://torahapp.org/share/book/Berakhot/r/16b:25)

רַב סָפְרָא בָּתַר צְלוֹתֵיהּ אָמַר הָכִי: ״יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ, שֶׁתָּשִׂים שָׁלוֹם

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**After his prayer, Rav Safra said the following:** 
**May it be Your will, Lord our God, that You establish peace**