## Berakhot Daf 23a

###### Berakhot 23a:1
[Berakhot 23a:1](https://torahapp.org/share/book/Berakhot/r/23a:1)

מָר סָבַר: אִם שָׁהָה כְּדֵי לִגְמוֹר אֶת כּוּלָּהּ — חוֹזֵר לָרֹאשׁ. וּמַר סָבַר: לְמָקוֹם שֶׁפָּסַק.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
One **Sage held** that, as a rule, **if** one interrupted his prayer and **delayed** continuing his prayer for an interval **sufficient to complete the entire** prayer, **he returns to the beginning** of the prayer. **And** one **Sage held:** He returns **to the place** in the prayer **where he stopped.**


###### Berakhot 23a:2
[Berakhot 23a:2](https://torahapp.org/share/book/Berakhot/r/23a:2)

אָמַר רַב אָשֵׁי: הַאי ״אִם שָׁהָה״, אִם לֹא שָׁהָה מִיבְּעֵי לֵיהּ! אֶלָּא, דְּכוּלֵּי עָלְמָא אִם שָׁהָה כְּדֵי לִגְמוֹר אֶת כּוּלָּהּ — חוֹזֵר לָרֹאשׁ, וְהָתָם בִּדְלֹא שָׁהָה קָמִיפַּלְגִי, דְּמָר סָבַר גַּבְרָא דְחוּיָא הוּא, וְאֵין רָאוּי, וְאֵין תְּפִלָּתוֹ תְּפִלָּה. וּמַר סָבַר גַּבְרָא חַזְיָא הוּא, וּתְפִלָּתוֹ תְּפִלָּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rejecting this possibility, **Rav Ashi said:** If **that** was the crux of their dispute, they **should have** discussed the element of: **If he delayed**, and: **If he did not delay**. Nowhere in their dispute do they mention the matter of how long the delay was for. **Rather, everyone**, both Rav Ḥisda and Rav Hamnuna, **agrees that if one delayed** continuing his prayer for an interval **sufficient to complete the entire** prayer, **he returns to the beginning** of the prayer. **And there**, in the dispute under discussion, **they disagree with regard to one who did not delay** that long. The dispute centers on the status of the one praying in this particular case. **As** one **Sage holds** that since he evidently needed to urinate before starting his prayer, **he is a man who was disqualified, and unfit** for prayer, **and his prayer is not** a valid **prayer**; therefore he must repeat it in its entirety. **And** one **Sage holds he is a man who was fit** for prayer **and his prayer is** a valid **prayer**.


###### Berakhot 23a:3
[Berakhot 23a:3](https://torahapp.org/share/book/Berakhot/r/23a:3)

תָּנוּ רַבָּנַן: הַנִּצְרָךְ לִנְקָבָיו — אַל יִתְפַּלֵּל, וְאִם הִתְפַּלֵּל — תְּפִלָּתוֹ תּוֹעֵבָה. אָמַר רַב זְבִיד וְאִיתֵּימָא רַב יְהוּדָה: לֹא שָׁנוּ אֶלָּא שֶׁאֵינוֹ יָכוֹל לִשְׁהוֹת בְּעַצְמוֹ, אֲבָל אִם יָכוֹל לִשְׁהוֹת בְּעַצְמוֹ — תְּפִלָּתוֹ תְּפִלָּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *baraita*: **One who needs to relieve himself may not pray, and if he prayed, his prayer is an abomination. Rav Zevid and some say Rav Yehuda said** in qualifying this statement: **They only taught** this *halakha* in a case where **one cannot restrain himself. But, if he can restrain himself, his prayer is a** valid **prayer** as he is not tarnished by his need to relieve himself.


###### Berakhot 23a:4
[Berakhot 23a:4](https://torahapp.org/share/book/Berakhot/r/23a:4)

וְעַד כַּמָּה? אָמַר רַב שֵׁשֶׁת: עַד פַּרְסָה. אִיכָּא דְּמַתְנֵי לַהּ אַמַּתְנִיתָא: בַּמֶּה דְּבָרִים אֲמוּרִים — כְּשֶׁאֵין יָכוֹל לַעֲמוֹד עַל עַצְמוֹ. אֲבָל אִם יָכוֹל לַעֲמוֹד עַל עַצְמוֹ — תְּפִלָּתוֹ תְּפִלָּה. וְעַד כַּמָּה? אָמַר רַב זְבִיד: עַד פַּרְסָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **And** for **how long** must he be able to restrain himself? **Rav Sheshet said:** For **as long as** it takes to walk **one parasang. Some teach this** *halakha* directly **on** what was taught in **the *baraita*: In what** case **is this statement said? Where he is unable to restrain himself, but if he is able to restrain himself, his prayer is a** valid **prayer. And for how long? Rav Zevid said:** For **as long as** it takes to walk **one parasang.**


###### Berakhot 23a:5
[Berakhot 23a:5](https://torahapp.org/share/book/Berakhot/r/23a:5)

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: הַנִּצְרָךְ לִנְקָבָיו — הֲרֵי זֶה לֹא יִתְפַּלֵּל, מִשּׁוּם שֶׁנֶּאֱמַר: ״הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said: One who needs to relieve himself may not pray, because it is stated: “Prepare to greet your God, O Israel”** (Amos 4:12), and one must clear his mind of all distractions to prepare to receive the Lord during prayer.


###### Berakhot 23a:6
[Berakhot 23a:6](https://torahapp.org/share/book/Berakhot/r/23a:6)

וְאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: מַאי דִּכְתִיב: ״שְׁמוֹר רַגְלְךָ כַּאֲשֶׁר תֵּלֵךְ אֶל בֵּית הָאֱלֹהִים״? שְׁמוֹר עַצְמְךָ שֶׁלֹּא תֶּחְטָא, וְאִם תֶּחְטָא — הָבֵא קׇרְבָּן לְפָנַי. ״וְקָרוֹב לִשְׁמֹעַ דִּבְרֵי חֲכָמִים״, אָמַר רָבָא: הֱוֵי קָרוֹב לִשְׁמוֹעַ דִּבְרֵי חֲכָמִים, שֶׁאִם חוֹטְאִים מְבִיאִים קׇרְבָּן וְעוֹשִׂים תְּשׁוּבָה. ״מִתֵּת הַכְּסִילִים זָבַח״ — אַל תְּהִי כַּכְּסִילִים שֶׁחוֹטְאִים וּמְבִיאִים קׇרְבָּן, וְאֵין עוֹשִׂים תְּשׁוּבָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In this context, the Gemara cites an additional statement, which **Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said: What is** the meaning of **that which is written: “Guard your foot when you go to the house of God,** and prepare to listen; it is better than when fools offer sacrifices, as they know not to do evil” (Ecclesiastes 4:17)? It means: When you enter the house of the Lord, **guard yourself from transgression, and if you commit a transgression, bring a sacrifice before Me** in atonement. The verse continues: **“And draw near and listen to the words of the wise.” Rava said: Be prepared to hearken to the words of the wise, who, if they commit a transgression, they bring a sacrifice and repent.** He interprets the next part of the verse: **“It is better than when fools give sacrifices,”** that **one should not act like the fools who commit a transgression and bring a sacrifice but do not repent.**


###### Berakhot 23a:7
[Berakhot 23a:7](https://torahapp.org/share/book/Berakhot/r/23a:7)

״כִּי אֵינָם יוֹדְעִים לַעֲשׂוֹת רָע״ אִי הָכִי צַדִּיקִים נִינְהוּ! אֶלָּא, אַל תְּהִי כַּכְּסִילִים שֶׁחוֹטְאִים וּמְבִיאִים קׇרְבָּן, וְאֵינָם יוֹדְעִים אִם עַל הַטּוֹבָה הֵם מְבִיאִים, אִם עַל הָרָעָה הֵם מְבִיאִים. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: בֵּין טוֹב לְרַע אֵינָן מַבְחִינִים, וְהֵם מְבִיאִים קׇרְבָּן לְפָנַי?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Regarding the end of the verse: **“As they know not to do evil,”** the Gemara asks: **If so, they are righteous. Rather** it must be understood: **Do not be like the fools who commit a transgression and bring a sacrifice, but are unaware whether they are bringing it** as a thanks-offering **for the good,** or as an offering of atonement **for the evil.** This is the meaning of the verse: “As they know not to do evil”; they know not if and when their actions are evil. With regard to those individuals, **the Holy One, Blessed be He, said: They cannot distinguish between good and evil and** yet **they bring a sacrifice before me?**


###### Berakhot 23a:8
[Berakhot 23a:8](https://torahapp.org/share/book/Berakhot/r/23a:8)

רַב אָשֵׁי וְאִיתֵּימָא רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר: שְׁמוֹר נְקָבֶיךָ בְּשָׁעָה שֶׁאַתָּה עוֹמֵד בִּתְפִלָּה לְפָנַי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Ashi and some say Rabbi Ḥanina bar Pappa said: Mind your orifices when you stand before me in prayer.**


###### Berakhot 23a:9
[Berakhot 23a:9](https://torahapp.org/share/book/Berakhot/r/23a:9)

תָּנוּ רַבָּנַן: הַנִּכְנָס לְבֵית הַכִּסֵּא, חוֹלֵץ תְּפִילָּיו בְּרִחוּק אַרְבַּע אַמּוֹת, וְנִכְנָס. אָמַר רַב אַחָא בַּר רַב הוּנָא אָמַר רַב שֵׁשֶׁת: לֹא שָׁנוּ אֶלָּא בֵּית הַכִּסֵּא קָבוּעַ, אֲבָל בֵּית הַכִּסֵּא עֲרַאי — חוֹלֵץ, וְנִפְנֶה לְאַלְתַּר. וּכְשֶׁהוּא יוֹצֵא — מַרְחִיק אַרְבַּע אַמּוֹת, וּמַנִּיחָן, מִפְּנֵי שֶׁעֲשָׂאוֹ בֵּית הַכִּסֵּא קָבוּעַ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught: One who enters a bathroom must remove his phylacteries at a distance of four cubits and enter. Rav Aḥa bar Rav Huna said** that **Rav Sheshet said: This was only taught** with regard to one entering **a regular bathroom, but** one who enters **a makeshift bathroom may remove** his phylacteries and **defecate immediately. But when one exits** from a makeshift bathroom, **he must distance himself four cubits** before **donning** his phylacteries because **he has** now **rendered** that place **a regular bathroom.**


###### Berakhot 23a:10
[Berakhot 23a:10](https://torahapp.org/share/book/Berakhot/r/23a:10)

אִיבַּעְיָא לְהוּ: מַהוּ שֶׁיִּכָּנֵס אָדָם בִּתְפִילִּין לְבֵית הַכִּסֵּא קָבוּעַ לְהַשְׁתִּין מַיִם? רָבִינָא שָׁרֵי, רַב אַדָּא בַּר מַתְנָא אָסַר. אֲתוֹ שַׁיְילוּהּ לְרָבָא, אָמַר לְהוּ: אָסוּר — חָיְישִׁינַן שֶׁמָּא יִפָּנֶה בָּהֶן. וְאָמְרִי לַהּ, שֶׁמָּא יָפִיחַ בָּהֶן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**A dilemma was raised** before the Sages in the yeshiva: **What is** the *halakha*; may **one enter a regular bathroom wearing his phylacteries in order to urinate?** The Sages disagreed: **Ravina permitted** to do so while **Rav Adda bar Mattana prohibited** it. **They came** and **asked this of Rava. He said to them: It is forbidden** because **we are concerned lest he will** come to **defecate with them** still on. **Others say** that this *halakha* is because we are concerned that, since he is already in the bathroom, he **might** forget that his phylacteries are on his head and **will break wind with them** still on him.


###### Berakhot 23a:11
[Berakhot 23a:11](https://torahapp.org/share/book/Berakhot/r/23a:11)

תַּנְיָא אִידַּךְ: הַנִּכְנָס לְבֵית הַכִּסֵּא קָבוּעַ חוֹלֵץ תְּפִילָּיו בְּרִחוּק אַרְבַּע אַמּוֹת, וּמַנִּיחָן בַּחַלּוֹן הַסָּמוּךְ לִרְשׁוּת הָרַבִּים, וְנִכְנָס. וּכְשֶׁהוּא יוֹצֵא — מַרְחִיק אַרְבַּע אַמּוֹת, וּמַנִּיחָן, דִּבְרֵי בֵּית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים: אוֹחֲזָן בְּיָדוֹ, וְנִכְנָס. רַבִּי עֲקִיבָא אוֹמֵר: אוֹחֲזָן בְּבִגְדוֹ, וְנִכְנָס.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**It was taught in another** *baraita*: **One who enters a regular bathroom must remove his phylacteries at a distance of four cubits, place them in the window** in the wall of the bathroom **adjacent to the public domain, and then enter. And when he exits, he must distance** himself **four cubits before donning them.** This is **the statement of Beit Shammai. Beit Hillel say:** He must remove his phylacteries but **he holds them in his hand and enters. Rabbi Akiva says: He holds them in his garment and enters.**


###### Berakhot 23a:12
[Berakhot 23a:12](https://torahapp.org/share/book/Berakhot/r/23a:12)

בְּבִגְדוֹ סָלְקָא דַעְתָּךְ?! זִימְנִין מִישְׁתְּלֵי לְהוּ וְנָפְלִי! אֶלָּא אֵימָא: אוֹחֲזָן בְּבִגְדוֹ וּבְיָדוֹ, וְנִכְנָס.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara wonders: **Does it enter your mind** to say **in his garment?** There is room for concern because **sometimes he forgets them and** they **fall. Rather, say: He holds them with his garment and in his hand and enters** the bathroom. He holds the phylacteries in his hand and covers it with the garment.


###### Berakhot 23a:13
[Berakhot 23a:13](https://torahapp.org/share/book/Berakhot/r/23a:13)

וּמַנִּיחָם בַּחוֹרִין הַסְּמוּכִים לְבֵית הַכִּסֵּא, וְלֹא יַנִּיחֵם בַּחוֹרִין הַסְּמוּכִים לִרְשׁוּת הָרַבִּים, שֶׁמָּא יִטְּלוּ אוֹתָם עוֹבְרֵי דְרָכִים, וְיָבֹא לִידֵי חֲשָׁד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
It was established in the *baraita*: **And** if there is room to place them, **he places them in the holes adjacent to the bathroom, but he does not place them in the holes adjacent to the public domain, lest** the phylacteries **will be taken by passersby and he will come to be suspect.**


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

וּמַעֲשֶׂה בְּתַלְמִיד אֶחָד שֶׁהִנִּיחַ תְּפִילָּיו בַּחוֹרִין הַסְּמוּכִים לִרְשׁוּת הָרַבִּים, וּבָאת זוֹנָה אַחַת, וּנְטָלָתַן, וּבָאת לְבֵית הַמִּדְרָשׁ וְאָמְרָה: רָאוּ מַה נָּתַן לִי פְּלוֹנִי בִּשְׂכָרִי! כֵּיוָן שֶׁשָּׁמַע אוֹתוֹ תַּלְמִיד כָּךְ, עָלָה לְרֹאשׁ הַגָּג וְנָפַל וָמֵת. בְּאוֹתָהּ שָׁעָה הִתְקִינוּ שֶׁיְּהֵא אוֹחֲזָן בְּבִגְדוֹ וּבְיָדוֹ, וְנִכְנָס.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And an incident** occurred **involving a student who placed his phylacteries in the holes adjacent to the public domain, and a prostitute passed by and took** the phylacteries. **She came to the study hall and said: See what so-and-so gave me as my payment. When that student heard this, he ascended to the rooftop and fell and died. At that moment they instituted that one should hold them with his garment and in his hand and enter** to avoid situations of that kind.


###### Berakhot 23a:15
[Berakhot 23a:15](https://torahapp.org/share/book/Berakhot/r/23a:15)

תָּנוּ רַבָּנַן: בָּרִאשׁוֹנָה הָיוּ מַנִּיחִין תְּפִילִּין בַּחוֹרִין הַסְּמוּכִים לְבֵית הַכִּסֵּא, וּבָאִין עַכְבָּרִים וְנוֹטְלִין אוֹתָן. הִתְקִינוּ שֶׁיְּהוּ מַנִּיחִין אוֹתָן בַּחַלּוֹנוֹת הַסְּמוּכוֹת לִרְשׁוּת הָרַבִּים; וּבָאִין עוֹבְרֵי דְרָכִים וְנוֹטְלִין אוֹתָן. הִתְקִינוּ שֶׁיְּהֵא אוֹחֲזָן בְּיָדוֹ וְנִכְנָס.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *baraita* on this topic: **At first, they would place the phylacteries in the holes adjacent to the bathroom, and mice would come and take them** or gnaw upon them. Therefore, **they instituted that they should place them in the holes adjacent to the public domain,** where there were no mice. However, **passersby would come and take the** phylacteries. Ultimately, **they instituted that one should hold** the phylacteries **in his hand and enter.**


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

אָמַר רַבִּי מְיָאשָׁא בְּרֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הֲלָכָה, גּוֹלְלָן כְּמִין סֵפֶר, וְאוֹחֲזָן בִּימִינוֹ כְּנֶגֶד לִבּוֹ. אָמַר רַב יוֹסֵף בַּר מִנְיוֹמֵי אָמַר רַב נַחְמָן: וּבִלְבַד שֶׁלֹּא תְּהֵא רְצוּעָה יוֹצֵאת מִתַּחַת יָדוֹ טֶפַח.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On this topic, **Rabbi Meyasha, son of Rabbi Yehoshua ben Levi, said: The *halakha*** in this case **is that one rolls up** the phylacteries in their straps **like a scroll, and holds them in his hand opposite his heart. Rav Yosef bar Manyumi said** that **Rav Naḥman said:** This is **provided that the strap** of the phylacteries **does not emerge** more than **a handbreadth below his hand.**


###### Berakhot 23a:17
[Berakhot 23a:17](https://torahapp.org/share/book/Berakhot/r/23a:17)

אָמַר רַבִּי יַעֲקֹב בַּר אַחָא אָמַר רַבִּי זֵירָא: לֹא שָׁנוּ אֶלָּא שֶׁיֵּשׁ שְׁהוּת בְּיוֹם לְלׇבְשָׁן, אֲבָל אֵין שְׁהוּת בְּיוֹם לְלׇבְשָׁן — עוֹשֶׂה לָהֶן כְּמִין כִּיס טֶפַח, וּמַנִּיחָן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Ya’akov bar Aḥa said** that **Rabbi Zeira said: It was only taught** that one rolls up his phylacteries when there is still **time** left **in the day to don them. If there is not time** left **in the day to don them** before nightfall, when phylacteries are not donned, **he makes a one-handbreadth pouch of sorts for them and he places them** in it.


###### Berakhot 23a:18
[Berakhot 23a:18](https://torahapp.org/share/book/Berakhot/r/23a:18)

אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: בַּיּוֹם גּוֹלְלָן כְּמִין סֵפֶר וּמַנִּיחָן בְּיָדוֹ כְּנֶגֶד לִבּוֹ, וּבַלַּיְלָה עוֹשֶׂה לָהֶן כְּמִין כִּיס טֶפַח, וּמַנִּיחָן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, **Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: During the day one rolls up** the phylacteries **like a scroll and places them in his hand opposite his heart, and at night he makes a one-handbreadth pouch of sorts for them and he places them** in it.


###### Berakhot 23a:19
[Berakhot 23a:19](https://torahapp.org/share/book/Berakhot/r/23a:19)

אָמַר אַבָּיֵי: לֹא שָׁנוּ אֶלָּא בִּכְלִי שֶׁהוּא כִּלְיָין, אֲבָל בִּכְלִי שֶׁאֵינוֹ כִּלְיָין, אֲפִילּוּ פָּחוֹת מִטֶּפַח.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Abaye said: They only taught** that it must be a one-handbreadth pouch **with regard to a vessel that is** the phylacteries’ regular **vessel, but in a vessel that is not their** regular **vessel,** he may place the phylacteries in it, **even** if it is **less than a handbreadth.**


###### Berakhot 23a:20
[Berakhot 23a:20](https://torahapp.org/share/book/Berakhot/r/23a:20)

אָמַר מָר זוּטְרָא, וְאִיתֵּימָא רַב אָשֵׁי: תֵּדַע שֶׁהֲרֵי פַּכִּין קְטַנִּים מַצִּילִין בְּאֹהֶל הַמֵּת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Mar Zutra and, some say, Rav Ashi, said** as proof for that distinction: The laws of impurity state that only a space of at least a handbreadth can serve as a barrier to prevent the spread of impurity imparted by a corpse. Nevertheless, **small** sealed **vessels** less than a handbreadth in size **protect** their contents from ritual impurity even if they are inside **a tent over a corpse.** This proves that even a space smaller than a handbreadth can serve as a barrier before impurity.


###### Berakhot 23a:21
[Berakhot 23a:21](https://torahapp.org/share/book/Berakhot/r/23a:21)

אָמַר רַבָּה בַּר בַּר חָנָה: כִּי הֲוָה אָזְלִינַן בָּתְרֵיהּ דְּרַבִּי יוֹחָנָן, כִּי הֲוָה בָּעֵי לְמֵיעַל לְבֵית הַכִּסֵּא כִּי הֲוָה נָקֵיט סִפְרָא דְאַגָּדְתָּא — הֲוָה יָהֵיב לַן, כִּי הֲוָה נָקֵיט תְּפִילִּין — לָא הֲוָה יָהֵיב לַן, אָמַר: הוֹאִיל וּשְׁרוֹנְהוּ רַבָּנַן —

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabba bar bar Ḥana said: When we would walk after Rabbi Yoḥanan,** we would see **that when he sought to enter the bathroom while holding a book of *aggada*, he would give** it **to us. When he was holding phylacteries, he would not give** them **to us,** as **he said: Since the Sages permitted** to hold **them,**