## Berakhot Daf 20b

###### Berakhot 20b:1
[Berakhot 20b:1](https://torahapp.org/share/book/Berakhot/r/20b:1)

וּמִן הַתְּפִילִּין, וְחַיָּיבִין בִּתְפִילָּה וּבִמְזוּזָה וּבְבִרְכַּת הַמָּזוֹן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**and from phylacteries, but** they **are obligated in** the mitzvot of **prayer, *mezuza*, and Grace after Meals.** The Gemara explains the rationale for these exemptions and obligations.


###### Berakhot 20b:2
[Berakhot 20b:2](https://torahapp.org/share/book/Berakhot/r/20b:2)

**גְּמָ׳** קְרִיאַת שְׁמַע: פְּשִׁיטָא! מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא הוּא, וְכׇל מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא נָשִׁים פְּטוּרוֹת?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
GEMARA With regard to the mishna’s statement that women are exempt from **the recitation of *Shema*,** the Gemara asks: That is **obvious,** as *Shema* is a **time-bound, positive mitzva, and** the halakhic principle is: **Women are exempt from any time-bound, positive mitzva,** i.e., any mitzva whose performance is only in effect at a particular time. *Shema* falls into that category as its recitation is restricted to the morning and the evening. Why then did the mishna need to mention it specifically?


###### Berakhot 20b:3
[Berakhot 20b:3](https://torahapp.org/share/book/Berakhot/r/20b:3)

מַהוּ דְתֵימָא: הוֹאִיל וְאִית בַּהּ מַלְכוּת שָׁמַיִם, קָמַשְׁמַע לַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara replies: **Lest you say: Since** *Shema* **includes** the acceptance of the yoke of **the kingdom of Heaven,** perhaps women are obligated in its recitation despite the fact that it is a time-bound, positive mitzva. Therefore, the mishna **teaches us** that, nevertheless, women are exempt.


###### Berakhot 20b:4
[Berakhot 20b:4](https://torahapp.org/share/book/Berakhot/r/20b:4)

וּמִן הַתְּפִלִּין. פְּשִׁיטָא! מַהוּ דְתֵימָא: הוֹאִיל וְאִתַּקַּשׁ לִמְזוּזָה — קָמַשְׁמַע לַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We also learned in the mishna that women are exempt **from phylacteries.** The Gemara asks: That is **obvious** as well. The donning of phylacteries is only in effect at particular times; during the day but not at night, on weekdays but not on Shabbat or Festivals. The Gemara replies: **Lest you say: Since** the mitzva of phylacteries **is juxtaposed** in the Torah **to** the mitzva of ***mezuza*,** as it is written: “And you shall bind them as a sign upon your hands and they shall be frontlets between your eyes” (Deuteronomy 6:8), followed by: “And you shall write them upon the door posts of your house and on your gates” (Deuteronomy 6:9), just as women are obligated in the mitzva of *mezuza*, so too they are obligated in the mitzva of phylacteries. Therefore, the mishna **teaches us** that nevertheless, women are exempt.


###### Berakhot 20b:5
[Berakhot 20b:5](https://torahapp.org/share/book/Berakhot/r/20b:5)

וְחַיָּיבִין בִּתְפִלָּה. דְּרַחֲמֵי נִינְהוּ. מַהוּ דְתֵימָא: הוֹאִיל וּכְתִיב בַּהּ ״עֶרֶב וָבֹקֶר וְצָהֳרַיִם״, כְּמִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא דָּמֵי — קָמַשְׁמַע לַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We also learned in the mishna that women, slaves, and children are **obligated in prayer.** The Gemara explains that, although the mitzva of prayer is only in effect at particular times, which would lead to the conclusion that women are exempt, nevertheless, since prayer **is** supplication for **mercy** and women also require divine mercy, they are obligated. However, **lest you say: Since** regarding prayer it is **written: “Evening and morning and afternoon** I pray and cry aloud and He hears my voice” (Psalms 55:18), perhaps prayer should be **considered a time-bound, positive mitzva** and women would be exempt, the mishna **teaches us** that, fundamentally, the mitzva of prayer is not time-bound and, therefore, everyone is obligated.


###### Berakhot 20b:6
[Berakhot 20b:6](https://torahapp.org/share/book/Berakhot/r/20b:6)

וּבִמְזוּזָה. פְּשִׁיטָא! מַהוּ דְתֵימָא: הוֹאִיל וְאִתַּקַּשׁ לְתַלְמוּד תּוֹרָה — קָמַשְׁמַע לַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We also learned in the mishna that women are obligated in the mitzva of ***mezuza*.** The Gemara asks: That too is **obvious.** Why would they be exempt from fulfilling this obligation, it is a positive mitzva that is not time-bound? The Gemara replies: **Lest you say: Since** the mitzva of *mezuza* **is juxtaposed** in the Torah to the mitzva of **Torah study** (Deuteronomy 11:19–20), just as women are exempt from Torah study, so too they are exempt from the mitzva of *mezuza*. Therefore, the mishna explicitly **teaches us** that they are obligated.


###### Berakhot 20b:7
[Berakhot 20b:7](https://torahapp.org/share/book/Berakhot/r/20b:7)

וּבְבִרְכַּת הַמָּזוֹן. פְּשִׁיטָא! מַהוּ דְתֵימָא הוֹאִיל וּכְתִיב ״בְּתֵת ה׳ לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ״, כְּמִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא דָּמֵי — קָמַשְׁמַע לַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We also learned in the mishna that women are obligated to recite the **Grace after Meals.** The Gemara asks: That too is **obvious.** The Gemara replies: **Lest you say: Since it is written: “When the Lord shall give you meat to eat in the evening and bread in the morning to the full”** (Exodus 16:8), one might conclude that the Torah established fixed times for the meals and, consequently, for the mitzva of Grace after Meals and, therefore, it **is considered a time-bound, positive mitzva,** exempting women from its recitation. Therefore, the mishna **teaches us** that women are obligated.


###### Berakhot 20b:8
[Berakhot 20b:8](https://torahapp.org/share/book/Berakhot/r/20b:8)

אָמַר רַב אַדָּא בַּר אַהֲבָה: נָשִׁים חַיָּיבוֹת בְּקִדּוּשׁ הַיּוֹם דְּבַר תּוֹרָה. אַמַּאי? מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא הוּא, וְכׇל מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא נָשִׁים פְּטוּרוֹת! אָמַר אַבָּיֵי: מִדְּרַבָּנַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Adda bar Ahava said: Women are obligated to** recite the sanctification of the Shabbat day [***kiddush*]by Torah law.** The Gemara asks: **Why?** *Kiddush* is a **time-bound, positive mitzva, and women are exempt** from **all time-bound, positive mitzvot. Abaye said:** Indeed, women are obligated to recite *kiddush* by **rabbinic,** but not by Torah **law.**


###### Berakhot 20b:9
[Berakhot 20b:9](https://torahapp.org/share/book/Berakhot/r/20b:9)

אֲמַר לֵיהּ רָבָא: וְהָא ״דְּבַר תּוֹרָה״ קָאָמַר. וְעוֹד, כׇּל מִצְוַת עֲשֵׂה נְחַיְּיבִינְהוּ מִדְּרַבָּנַן!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rava said to** Abaye: There are two refutations to your explanation. First, Rav Adda bar Ahava said that women are obligated to recite *kiddush* **by Torah law, and, furthermore,** the very explanation is difficult to understand. If the Sages do indeed institute ordinances in these circumstances, **let us obligate them** to fulfill **all** time-bound, **positive mitzvot by rabbinic law,** even though they are exempt by Torah law.


###### Berakhot 20b:10
[Berakhot 20b:10](https://torahapp.org/share/book/Berakhot/r/20b:10)

אֶלָּא אָמַר רָבָא: אָמַר קְרָא ״זָכוֹר וְשָׁמוֹר״ — כׇּל שֶׁיֶּשְׁנוֹ בִּשְׁמִירָה יֶשְׁנוֹ בִּזְכִירָה. וְהָנֵי נְשֵׁי הוֹאִיל וְאִיתַנְהוּ בִּשְׁמִירָה, אִיתַנְהוּ בִּזְכִירָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather, Rava said:** This has a unique explanation. In the Ten Commandments in the book of Exodus, **the verse said: “Remember** Shabbat and sanctify it” (Exodus 20:8), while in the book of Deuteronomy it is said: **“Observe** Shabbat and sanctify it” (Deuteronomy 5:12). From these two variants we can deduce that **anyone included in** the obligation to **observe** Shabbat by avoiding its desecration, **is** also **included in** the mitzva to **remember** Shabbat by reciting *kiddush*. **Since these women are included in** the mitzva **to observe** Shabbat, as there is no distinction between men and women in the obligation to observe prohibitions in general and to refrain from the desecration of Shabbat in particular, so too **are they included in** the mitzva of **remembering** Shabbat.


###### Berakhot 20b:11
[Berakhot 20b:11](https://torahapp.org/share/book/Berakhot/r/20b:11)

אֲמַר לֵיהּ רָבִינָא לְרָבָא: נָשִׁים בְּבִרְכַּת הַמָּזוֹן, דְאוֹרָיְיתָא אוֹ דְּרַבָּנַן? לְמַאי נָפְקָא מִינַּהּ — לְאַפּוֹקֵי רַבִּים יְדֵי חוֹבָתָן. אִי אָמְרַתְּ בִּשְׁלָמָא דְאוֹרָיְיתָא, אָתֵי דְּאוֹרָיְיתָא וּמַפֵּיק דְּאוֹרָיְיתָא. אֶלָּא אִי אָמְרַתְּ דְּרַבָּנַן, הָוֵי ״שֶׁאֵינוֹ מְחוּיָּיב בַּדָּבָר״, וְכׇל שֶׁאֵינוֹ מְחוּיָּיב בַּדָּבָר אֵינוֹ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. מַאי?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Ravina said to Rava:** We learned in the mishna that **women** are obligated in the mitzva of **Grace after Meals.** However, are they obligated **by Torah law** or merely **by rabbinic law? What difference does it make** whether it is by Torah or rabbinic law? The difference is regarding her ability **to fulfill the obligation of others** when reciting the blessing on their behalf. **Granted, if you say that** their obligation **is by Torah law,** one whose obligation **is by Torah law can come and fulfill the obligation** of others who are obligated **by Torah law. However, if you say** that their obligation is **by rabbinic law,** then from the perspective of Torah law, women **are** considered to be **one who is not obligated, and** the general principle is that **one who is not obligated** to fulfill a particular mitzva **cannot fulfill the obligations of the many** in that mitzva. Therefore, it is important to know **what** is the resolution of this dilemma.


###### Berakhot 20b:12
[Berakhot 20b:12](https://torahapp.org/share/book/Berakhot/r/20b:12)

תָּא שְׁמַע: בֶּאֱמֶת אָמְרוּ בֵּן מְבָרֵךְ לְאָבִיו וְעֶבֶד מְבָרֵךְ לְרַבּוֹ וְאִשָּׁה מְבָרֶכֶת לְבַעֲלָהּ, אֲבָל אָמְרוּ חֲכָמִים: תָּבֹא מְאֵרָה לְאָדָם שֶׁאִשְׁתּוֹ וּבָנָיו מְבָרְכִין לוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Come** and **hear** from what was taught in a *baraita*: **Actually they said** that **a son may recite a blessing** on behalf of **his father, and a slave may recite a blessing** on behalf of **his master, and a woman may recite a blessing** on behalf of **her husband, but the Sages said: May a curse come to a man** who, due to his ignorance, requires **his wife and children to recite a blessing on his behalf.**


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

אִי אָמְרַתְּ בִּשְׁלָמָא דְּאוֹרָיְיתָא, אָתֵי דְּאוֹרָיְיתָא וּמַפֵּיק דְּאוֹרָיְיתָא. אֶלָּא אִי אָמְרַתְּ דְּרַבָּנַן, אָתֵי דְּרַבָּנַן וּמַפֵּיק דְּאוֹרָיְיתָא?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
From here we may infer: **Granted, if you say that** their obligation **is by Torah law,** one whose obligation **is by Torah law can come and fulfill the obligation** of others who are obligated **by Torah law. However, if you say** that their obligation is **by rabbinic law,** can one who is obligated **by rabbinic law, come and fulfill the obligation** of one whose obligation is **by Torah law?**


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

וּלְטַעְמָיךְ קָטָן בַּר חִיּוּבָא הוּא? אֶלָּא הָכָא בְּמַאי עָסְקִינַן — כְּגוֹן שֶׁאָכַל שִׁיעוּרָא דְרַבָּנַן, דְּאָתֵי דְּרַבָּנַן וּמַפֵּיק דְּרַבָּנַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges this proof: **And according to your reasoning,** is **a minor obligated** by Torah law to perform mitzvot? Everyone agrees that a minor is exempt by Torah law, yet here the *baraita* said that he may recite a blessing on behalf of his father. There must be another way to explain the *baraita*. **With what we are dealing here? With a case where** his father **ate** a quantity of food that did not satisfy his hunger, a **measure** for which one is only obligated **by rabbinic law** to recite Grace after Meals. In that case, one whose obligation **is by rabbinic law can come and fulfill the obligation** of another whose obligation **is by rabbinic law.**


###### Berakhot 20b:15
[Berakhot 20b:15](https://torahapp.org/share/book/Berakhot/r/20b:15)

דָּרֵשׁ רַב עַוִּירָא, זִמְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַבִּי אַמֵּי וְזִמְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַבִּי אַסִּי: אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, כָּתוּב בְּתוֹרָתֶךָ ״אֲשֶׁר לֹא יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד״, וַהֲלֹא אַתָּה נוֹשֵׂא פָּנִים לְיִשְׂרָאֵל, דִּכְתִיב: ״יִשָּׂא ה׳ פָּנָיו אֵלֶיךָ״?! אָמַר לָהֶם: וְכִי לֹא אֶשָּׂא פָּנִים לְיִשְׂרָאֵל, שֶׁכָּתַבְתִּי לָהֶם בַּתּוֹרָה ״וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת ה׳ אֱלֹהֶיךָ״, וְהֵם מְדַקְדְּקִים [עַל] עַצְמָם עַד כְּזַיִת וְעַד כְּבֵיצָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
After citing the *halakha* that one who eats a quantity of food that does not satisfy his hunger is obligated by rabbinic law to recite Grace after Meals, the Gemara cites a related homiletic interpretation. **Rav Avira taught, sometimes he said it in the name** of **Rabbi Ami, and sometimes he said it in the name** of **Rabbi Asi: The ministering angels said before the Holy One, Blessed be He: Master of the Universe, in Your Torah it is written:** “The great, mighty and awesome God **who favors no one and takes no bribe”** (Deuteronomy 10:17), **yet You,** nevertheless, **show favor to Israel, as it is written: “The Lord shall show favor to you** and give you peace” (Numbers 6:26). **He replied to them: And how can I not show favor to Israel, as I wrote for them in the Torah: “And you shall eat and be satisfied, and bless the Lord your God”** (Deuteronomy 8:10), meaning that there is no obligation to bless the Lord until one is satiated; **yet they are exacting with themselves** to recite Grace after Meals even if they have eaten **as much as an olive-bulk or an egg-bulk.** Since they go beyond the requirements of the law, they are worthy of favor.


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

**מַתְנִי׳** בַּעַל קֶרִי — מְהַרְהֵר בְּלִבּוֹ, וְאֵינוֹ מְבָרֵךְ, לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו וְאֵינוֹ מְבָרֵךְ לְפָנָיו. רַבִּי יְהוּדָה אוֹמֵר: מְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** Ezra the Scribe decreed that one who is ritually impure because of a seminal emission may not engage in matters of Torah until he has immersed in a ritual bath and purified himself. This *halakha* was accepted over the course of many generations; however, many disputes arose with regard to the Torah matters to which it applies. Regarding this, the mishna says: If the time for the recitation of *Shema* arrived and **one** is impure due to a **seminal emission,** he may **contemplate** *Shema* **in his heart, but neither recites the blessings preceding** *Shema*, **nor the blessings following it. Over food** which, after partaking, one is obligated by Torah law to recite a blessing, **one recites a blessing afterward, but one does not recite a blessing beforehand,** because the blessing recited prior to eating is a requirement by rabbinic law. **And** in all of these instances **Rabbi Yehuda says: He recites a blessing beforehand and thereafter** in both the case of *Shema* and in the case of food.


###### Berakhot 20b:17
[Berakhot 20b:17](https://torahapp.org/share/book/Berakhot/r/20b:17)

**גְּמָ׳** אָמַר רָבִינָא: זֹאת אוֹמֶרֶת הִרְהוּר כְּדִבּוּר דָּמֵי. דְּאִי סָלְקָא דַּעְתָּךְ לָאו כְּדִבּוּר דָּמֵי — לָמָּה מְהַרְהֵר?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** **Ravina said: That is to say,** from the mishna that **contemplation is tantamount to speech. As if it would enter your mind** that **it is not tantamount to speech,** then **why** does one who is impure because of a seminal emission **contemplate?** It must be that it is tantamount to speech.


###### Berakhot 20b:18
[Berakhot 20b:18](https://torahapp.org/share/book/Berakhot/r/20b:18)

אֶלָּא מַאי — הִרְהוּר כְּדִבּוּר דָּמֵי, יוֹצִיא בִּשְׂפָתָיו?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara rejects this: **But what** are you saying, that **contemplation is tantamount to speech?** Then, if one who is impure because of a seminal emission is permitted to contemplate, why does he not **utter** the words **with his lips?**


###### Berakhot 20b:19
[Berakhot 20b:19](https://torahapp.org/share/book/Berakhot/r/20b:19)

כִּדְאַשְׁכְּחַן בְּסִינַי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: **As we found at** Mount **Sinai.** There one who had sexual relations with a woman was required to immerse himself before receiving the Torah, which was spoken and not merely contemplated. Here, too, it was decreed that one who was impure due to a seminal emission may not recite matters of Torah out loud until he immerses himself.


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

וְרַב חִסְדָּא אָמַר, הִרְהוּר לָאו כְּדִבּוּר דָּמֵי, דְּאִי סָלְקָא דַעְתָּךְ הִרְהוּר כְּדִבּוּר דָּמֵי — יוֹצִיא בִּשְׂפָתָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rav Ḥisda said** that the opposite conclusion should be drawn from the mishna: **Contemplation is not tantamount to speech, as if it would enter your mind** that **contemplation is tantamount to speech,** then one who is impure because of a seminal emission should *ab initio*, **utter** *Shema* **with his lips.**


###### Berakhot 20b:21
[Berakhot 20b:21](https://torahapp.org/share/book/Berakhot/r/20b:21)

אֶלָּא מַאי הִרְהוּר לָאו כְּדִבּוּר דָּמֵי, לָמָּה מְהַרְהֵר? אָמַר רַבִּי אֶלְעָזָר: כְּדֵי שֶׁלֹּא יְהוּ כׇּל הָעוֹלָם עוֹסְקִין בּוֹ וְהוּא יוֹשֵׁב וּבָטֵל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges this argument: **But what** are you saying, that **contemplation is not tantamount to speech?** If so, **why does he contemplate? Rabbi Elazar said: So that** a situation **will not** arise **where everyone is engaged in** reciting *Shema* **and he sits idly** by.


###### Berakhot 20b:22
[Berakhot 20b:22](https://torahapp.org/share/book/Berakhot/r/20b:22)

וְנִגְרוֹס בְּפִרְקָא אַחֲרִינָא! אָמַר רַב אַדָּא בַּר אַהֲבָה: בְּדָבָר שֶׁהַצִּבּוּר עוֹסְקִין בּוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: If that is the only purpose, **let him study another chapter** and not specifically *Shema* or one of the blessings. **Rav Adda bar Ahava said:** It is fitting that one engage **in a matter in which the community is engaged.**