## Berakhot Daf 21a

###### Berakhot 21a:1
[Berakhot 21a:1](https://torahapp.org/share/book/Berakhot/r/21a:1)

וַהֲרֵי תְּפִלָּה, דְּדָבָר שֶׁהַצִּבּוּר עֲסוּקִין בּוֹ, וּתְנַן: הָיָה עוֹמֵד בִּתְפִלָּה וְנִזְכַּר שֶׁהוּא בַּעַל קֶרִי — לֹא יַפְסִיק, אֶלָּא יְקַצֵּר. טַעְמָא דְּאַתְחֵיל, הָא לָא אַתְחֵיל — לֹא יַתְחִיל!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges: **And prayer,** which is also **a matter in which the community is engaged, and we learned** in the mishna: **One who was standing in prayer and remembered that he is one** who experienced **a seminal emission** and did not yet immerse himself **should not interrupt** his prayer, **rather he should abridge it.** The Gemara infers: **The reason is because he** already **began** to pray; **however,** if **he did not** yet **begin,** then **he should not begin,** even by means of contemplation.


###### Berakhot 21a:2
[Berakhot 21a:2](https://torahapp.org/share/book/Berakhot/r/21a:2)

שָׁאנֵי תְּפִלָּה דְּלֵית בַּהּ מַלְכוּת שָׁמַיִם. וַהֲרֵי בִּרְכַּת הַמָּזוֹן לְאַחֲרָיו דְּלֵית בַּהּ מַלְכוּת שָׁמַיִם, וּתְנַן עַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו וְאֵינוֹ מְבָרֵךְ לְפָנָיו! אֶלָּא: קְרִיאַת שְׁמַע וּבִרְכַּת הַמָּזוֹן דְּאוֹרָיְיתָא, וּתְפִלָּה דְּרַבָּנַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **Prayer is different** in **that it does not contain** the acceptance of the yoke of **the kingdom of Heaven.** The Gemara rejects this: **And Grace after Meals does not contain** the acceptance of the yoke of **the kingdom of Heaven, and** yet **we learned** in the mishna: **Over food, one recites a blessing afterward, but does not recite a blessing beforehand. Rather,** the differences must be explained otherwise: **The recitation of *Shema* and Grace after Meals** are both mitzvot **by Torah law, while prayer** is only **by rabbinic law.** Therefore, one who is impure need not pray.


###### Berakhot 21a:3
[Berakhot 21a:3](https://torahapp.org/share/book/Berakhot/r/21a:3)

אָמַר רַב יְהוּדָה: מִנַּיִן לְבִרְכַּת הַמָּזוֹן לְאַחֲרֶיהָ מִן הַתּוֹרָה — שֶׁנֶּאֱמַר: ״וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yehuda said: From where is** the mitzva **by Torah law** to recite **Grace after Meals,** derived? **As it is stated: “And you shall eat and be satisfied and bless the Lord your God”** (Deuteronomy 8:10).


###### Berakhot 21a:4
[Berakhot 21a:4](https://torahapp.org/share/book/Berakhot/r/21a:4)

מִנַּיִן לְבִרְכַּת הַתּוֹרָה לְפָנֶיהָ מִן הַתּוֹרָה — שֶׁנֶּאֱמַר: ״כִּי שֵׁם ה׳ אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
And **from where is** the mitzva **by Torah law** to recite **the blessing over the Torah before it** is read, derived? **As it is stated: “When I proclaim the Lord’s name, give glory to our God”** (Deuteronomy 32:3), meaning that before one proclaims the Lord’s name by reading the Torah, he must give glory to God.


###### Berakhot 21a:5
[Berakhot 21a:5](https://torahapp.org/share/book/Berakhot/r/21a:5)

אָמַר רַבִּי יוֹחָנָן: לָמַדְנוּ בִּרְכַּת הַתּוֹרָה לְאַחֲרֶיהָ מִן בִּרְכַּת הַמָּזוֹן מִקַּל וָחוֹמֶר, וּבִרְכַּת הַמָּזוֹן לְפָנֶיהָ מִן בִּרְכַּת הַתּוֹרָה מִקַּל וָחוֹמֶר. בִּרְכַּת הַתּוֹרָה לְאַחֲרֶיהָ מִן בִּרְכַּת הַמָּזוֹן מִקַּל וָחוֹמֶר: וּמָה מָזוֹן שֶׁאֵין טָעוּן לְפָנָיו, טָעוּן לְאַחֲרָיו, תּוֹרָה שֶׁטְּעוּנָה לְפָנֶיהָ, אֵינוֹ דִּין שֶׁטְּעוּנָה לְאַחֲרֶיהָ. וּבִרְכַּת הַמָּזוֹן לְפָנֶיהָ מִן בִּרְכַּת הַתּוֹרָה מִקַּל וָחוֹמֶר: וּמָה תּוֹרָה שֶׁאֵין טְעוּנָה לְאַחֲרֶיהָ, טְעוּנָה לְפָנֶיהָ, מָזוֹן שֶׁהוּא טָעוּן לְאַחֲרָיו, אֵינוֹ דִּין שֶׁיְּהֵא טָעוּן לְפָנָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Yoḥanan said: We derived** that one must recite **the blessing over the Torah after** it is read **from Grace after Meals** by means of an ***a fortiori* inference. And** we derive the obligation to recite **a blessing before** partaking of **food** from **the blessing over the Torah** by means of an ***a fortiori* inference. The blessing over the Torah after** it is read **from Grace after Meals** by means of an ***a fortiori* inference: Food, which does not require a blessing beforehand** by Torah law, **requires a blessing afterward; Torah, which requires** a blessing **beforehand, is it not right that it requires** a blessing **afterward? And** similarly: **The blessing before** partaking of **food** from **the blessing over the Torah** by means of an ***a fortiori* inference: Torah, which requires no** blessing **afterward** by Torah law, **requires** a blessing **beforehand; food, which requires** a blessing **afterward, is it not right that it requires** a blessing **beforehand?**


###### Berakhot 21a:6
[Berakhot 21a:6](https://torahapp.org/share/book/Berakhot/r/21a:6)

אִיכָּא לְמִפְרַךְ: מָה לְמָזוֹן שֶׁכֵּן נֶהֱנֶה. וּמָה לְתוֹרָה שֶׁכֵּן חַיֵּי עוֹלָם. וְעוֹד, תְּנַן עַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו וְאֵינוֹ מְבָרֵךְ לְפָנָיו. תְּיוּבְתָּא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara notes: The logic of this *a fortiori* inference **can be refuted: What** is true with regard **to food, where one derives pleasure** from eating, is not true with regard to matters which offer no bodily pleasure. Therefore, the blessing over the Torah cannot be derived from the blessing over food. **And** similarly: **What** is true with regard to **Torah, that** provides **eternal life** to those who engage in its study, is not true with regard to matters that do not provide eternal life. Therefore, the blessing before partaking of food cannot be derived from the blessing over the Torah. **Furthermore, we learned** in the mishna: **Over food,** one who is impure due to a seminal emission **recites a blessing afterward, but does not recite a blessing beforehand.** The mishna does not derive the blessing recited before a meal from the blessing recited over Torah. Consequently, this is a **conclusive refutation** of Rabbi Yoḥanan’s statement.


###### Berakhot 21a:7
[Berakhot 21a:7](https://torahapp.org/share/book/Berakhot/r/21a:7)

אָמַר רַב יְהוּדָה: סָפֵק קָרָא קְרִיאַת שְׁמַע, סָפֵק לֹא קָרָא — אֵינוֹ חוֹזֵר וְקוֹרֵא. סָפֵק אָמַר ״אֱמֶת וְיַצִּיב״, סָפֵק לֹא אָמַר — חוֹזֵר וְאוֹמֵר ״אֱמֶת וְיַצִּיב״. מַאי טַעְמָא? — קְרִיאַת שְׁמַע דְּרַבָּנַן. ״אֱמֶת וְיַצִּיב״, דְּאוֹרָיְיתָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yehuda said:** One who is **uncertain whether he recited *Shema* or whether he did not recite** it **does not recite it again.** However, one who is **uncertain whether he recited: True and Firm [*emet veyatziv*],** the blessing that follows *Shema* in the morning, **must recite *emet veyatziv* again. What is the reason** for this? In his opinion, the obligation to recite ***Shema*** is only **by rabbinic law.** His ruling follows the principle that in cases of uncertainty involving rabbinic law, the ruling is lenient and he need not repeat it. However, since ***emet veyatziv*** is primarily a commemoration of the exodus from Egypt, it is a mitzva **by Torah law,** and, in cases of uncertainty involving Torah law, the ruling is stringent and he must repeat it.


###### Berakhot 21a:8
[Berakhot 21a:8](https://torahapp.org/share/book/Berakhot/r/21a:8)

מֵתִיב רַב יוֹסֵף: ״וּבְשָׁכְבְּךָ וּבְקוּמֶךָ״. אֲמַר לֵיהּ אַבָּיֵי: הָהוּא בְּדִבְרֵי תוֹרָה כְּתִיב.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef raises an objection:** How can you say that the obligation to recite *Shema* is only by rabbinic law when it is explicitly written: “And you shall recite them to your children and speak of them when you sit in your home and when you walk by the way, **when you lie down and when you rise”** (Deuteronomy 6:7)? **Abaye said to him: That** verse **was written with regard to matters of Torah.** One need not interpret the verse in the conventional manner, as obligating the recitation of *Shema*, but rather as referring to the general obligation to study Torah.


###### Berakhot 21a:9
[Berakhot 21a:9](https://torahapp.org/share/book/Berakhot/r/21a:9)

תְּנַן: בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו וְאֵינוֹ מְבָרֵךְ לְפָנָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
From here, the Gemara attempts to resolve this issue by citing proof from the mishna. **We learned** in the mishna: **One who experienced a seminal emission** may **contemplate** *Shema* **in his heart, but neither recites the blessings preceding** *Shema*, **nor the blessings thereafter. Over food** which, after partaking, one is obligated by Torah law to recite a blessing, **one recites a blessing thereafter, but not beforehand.**


###### Berakhot 21a:10
[Berakhot 21a:10](https://torahapp.org/share/book/Berakhot/r/21a:10)

וְאִי סָלְקָא דַעְתָּךְ ״אֱמֶת וְיַצִּיב״ דְּאוֹרָיְיתָא — לִבְרוֹךְ לְאַחֲרֶיהָ!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And if it would enter your mind** that the obligation to recite ***emet veyatziv* is by Torah law, let him recite the blessing after** *Shema*. Since he does not recite the blessing, apparently, he is exempt.


###### Berakhot 21a:11
[Berakhot 21a:11](https://torahapp.org/share/book/Berakhot/r/21a:11)

מַאי טַעְמָא מְבָרֵךְ, אִי מִשּׁוּם יְצִיאַת מִצְרַיִם — הָא אַדְכַּר לֵיהּ בִּקְרִיאַת שְׁמַע.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara refutes this: **What is the reason that he recites** *emet veyatziv*? **If** it is **because** it deals primarily with **the exodus from Egypt, wasn’t it** already **mentioned in the recitation of *Shema*,** in the portion of the ritual fringes?


###### Berakhot 21a:12
[Berakhot 21a:12](https://torahapp.org/share/book/Berakhot/r/21a:12)

וְנֵימָא הָא וְלָא לִבְעֵי הָא! קְרִיאַת שְׁמַע עֲדִיפָא, דְּאִית בַּהּ תַּרְתֵּי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges: **And let him say this,** *emet veyatziv*, **and he will not need** to recite **that,** *Shema*. The Gemara responds: While one may commemorate the exodus from Egypt in either *Shema* or *emet veyatziv*, ***Shema* is preferable as it contains two** elements, both a commemoration of the exodus and an acceptance of the yoke of the kingdom of Heaven.


###### Berakhot 21a:13
[Berakhot 21a:13](https://torahapp.org/share/book/Berakhot/r/21a:13)

וְרַבִּי אֶלְעָזָר אָמַר: סָפֵק קָרָא קְרִיאַת שְׁמַע סָפֵק לֹא קָרָא — חוֹזֵר וְקוֹרֵא קְרִיאַת שְׁמַע. סָפֵק הִתְפַּלֵּל סָפֵק לֹא הִתְפַּלֵּל — אֵינוֹ חוֹזֵר וּמִתְפַּלֵּל. וְרַבִּי יוֹחָנָן אָמַר: וּלְוַאי שֶׁיִּתְפַּלֵּל אָדָם כׇּל הַיּוֹם כּוּלּוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rabbi Elazar said** a different opinion: One who is **uncertain whether he recited *Shema*** or **whether he did not recite** *Shema,* **must recite *Shema* again.** According to his opinion, there is a mitzva by Torah law to recite *Shema*. However, if one is **uncertain whether he prayed or whether he did not pray, he does not pray again,** as the obligation to pray is by rabbinic law. **And Rabbi Yoḥanan said:** He must pray again; **if only a person would pray throughout the entire day.**


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

וְאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הָיָה עוֹמֵד בִּתְפִלָּה וְנִזְכַּר שֶׁהִתְפַּלֵּל פּוֹסֵק — וַאֲפִילּוּ בְּאֶמְצַע בְּרָכָה. אִינִי?! וְהָאָמַר רַב נַחְמָן: כִּי הֲוֵינַן בֵּי רַבָּה בַּר אֲבוּהּ, בְּעַן מִינֵּיהּ: הָנֵי בְּנֵי בֵי רַב דְּטָעוּ וּמַדְכְּרִי דְּחוֹל בְּשַׁבָּת, מַהוּ שֶׁיִּגְמְרוּ? וַאֲמַר לַן: גּוֹמְרִין כׇּל אוֹתָהּ בְּרָכָה?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rav Yehuda said** that **Shmuel said:** One **who was standing in prayer and remembered that he** already **prayed must interrupt** his prayer, **even in the middle of a blessing.** The Gemara challenges this: **Is that so? Didn’t Rav Naḥman say: When we were in the school of Rabba bar Avuh we raised a dilemma before him: Those students in the school of Rav** who **mistakenly recited a** blessing from the **weekday** *Amida* **on Shabbat, what is** the ruling with regards to **completing** the weekday prayer? **And** Rabba bar Avuh **said to us:** The ruling is that **one must complete that entire blessing.** How then did Rav Yehuda say that one must interrupt his prayer even in the middle of a blessing?


###### Berakhot 21a:15
[Berakhot 21a:15](https://torahapp.org/share/book/Berakhot/r/21a:15)

הָכִי הַשְׁתָּא! הָתָם גַּבְרָא בַּר חִיּוּבָא הוּא, וְרַבָּנַן הוּא דְּלָא אַטְרְחוּהוּ מִשּׁוּם כְּבוֹד שַׁבָּת, אֲבָל הָכָא — הָא צַלִּי לֵיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara rejects this: **How can you compare** the two cases? **There,** on Shabbat, **the individual is one who is obligated** and should actually recite all eighteen blessings, **and it is the Sages who did not impose upon him in deference to Shabbat** and instituted an abridged formula. **But here, didn’t he** already **pray?** Therefore he can stop, even in the middle of a blessing.


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

וְאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הִתְפַּלֵּל וְנִכְנַס לְבֵית הַכְּנֶסֶת וּמָצָא צִבּוּר שֶׁמִּתְפַּלְּלִין, אִם יָכוֹל לְחַדֵּשׁ בָּהּ דָּבָר — יַחְזוֹר וְיִתְפַּלֵּל, וְאִם לָאו — אַל יַחְזוֹר וְיִתְפַּלֵּל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rav Yehuda said** that **Shmuel said:** One who already **prayed, and** then **enters a synagogue to find a congregation** standing and **praying, if he is able to introduce a new element,** an expression or request, into his prayer, **he may pray again, and if not, he may not pray again.**


###### Berakhot 21a:17
[Berakhot 21a:17](https://torahapp.org/share/book/Berakhot/r/21a:17)

וּצְרִיכָא, דְּאִי אַשְׁמְעִינַן קַמַּיְיתָא, הָנֵי מִילֵּי יָחִיד וְיָחִיד

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara notes: This concept is identical to Shmuel’s previous statement regarding one who already prayed that he need not pray again. Nevertheless, both statements are **necessary. If he had taught us the first** *halakha*, we would have said that **applies only** to a case involving **an individual** who prayed **and an individual** who began to repeat the prayer,