## Berakhot Daf 24b

###### Berakhot 24b:1
[Berakhot 24b:1](https://torahapp.org/share/book/Berakhot/r/24b:1)

וּמְמַשְׁמֵשׁ בְּבִגְדוֹ, אֲבָל לֹא הָיָה מִתְעַטֵּף. וּכְשֶׁהוּא מְפַהֵק הָיָה מַנִּיחַ יָדוֹ עַל סַנְטֵרוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**and** if he was stung by a louse, he may **feel** for it and remove it **with his garment, but he would not wrap himself** in his prayer shawl if it fell during prayer. **And when he would yawn he would place his hand on his chin** so that his open mouth would not be visible.


###### Berakhot 24b:2
[Berakhot 24b:2](https://torahapp.org/share/book/Berakhot/r/24b:2)

מֵיתִיבִי: הַמַּשְׁמִיעַ קוֹלוֹ בִּתְפִלָּתוֹ — הֲרֵי זֶה מִקְּטַנֵּי אֲמָנָה. הַמַּגְבִּיהַּ קוֹלוֹ בִּתְפִלָּתוֹ הֲרֵי זֶה מִנְּבִיאֵי הַשֶּׁקֶר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara **raises an objection** based on a *baraita*: **One who sounds his voice during his** *Amida* **prayer is among those of little faith,** as he seems to believe that the Lord cannot hear his prayer when it is uttered silently. **One who raises his voice during prayer is** considered to be **among the false prophets,** as they too were wont to cry out and shout to their gods.


###### Berakhot 24b:3
[Berakhot 24b:3](https://torahapp.org/share/book/Berakhot/r/24b:3)

מְגַהֵק וּמְפַהֵק — הֲרֵי זֶה מִגַּסֵּי הָרוּחַ. הַמִּתְעַטֵּשׁ בִּתְפִלָּתוֹ — סִימָן רַע לוֹ. וְיֵשׁ אוֹמְרִים: נִיכָּר שֶׁהוּא מְכוֹעָר. הָרָק בִּתְפִלָּתוֹ — כְּאִילּוּ רָק בִּפְנֵי הַמֶּלֶךְ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Furthermore, one who **belches and yawns** while praying **is surely among the uncouth. One who sneezes during his prayer, for him it is a bad omen. And some say: It is clear that he is repulsive.** Also, **one who spits during prayer, it is tantamount to spitting in the face of the king.** In light of all this, how could Rabbi Yehuda HaNasi have done all that while praying?


###### Berakhot 24b:4
[Berakhot 24b:4](https://torahapp.org/share/book/Berakhot/r/24b:4)

בִּשְׁלָמָא מְגַהֵק וּמְפַהֵק לָא קַשְׁיָא: כָּאן לְאוֹנְסוֹ, כָּאן לִרְצוֹנוֹ. אֶלָּא מִתְעַטֵּשׁ אַמִּתְעַטֵּשׁ קַשְׁיָא!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara explains: **Granted,** with regard to **one who belches and yawns, it is not difficult: Here,** in the case where Rabbi Yehuda HaNasi did so, **it was involuntary** and therefore permissible; **here,** where it is considered uncouth, is in a case where **it is deliberate.** However, the contradiction **between sneezing** in the case where Rabbi Yehuda HaNasi did so **and sneezing** where it is considered a bad omen **is difficult.**


###### Berakhot 24b:5
[Berakhot 24b:5](https://torahapp.org/share/book/Berakhot/r/24b:5)

מִתְעַטֵּשׁ אַמִּתְעַטֵּשׁ נָמֵי לָא קַשְׁיָא, כָּאן מִלְּמַעְלָה, כָּאן מִלְּמַטָּה. דְּאָמַר רַב זֵירָא: הָא מִילְּתָא אִבַּלְעָא לִי בֵּי רַב הַמְנוּנָא וּתְקִילָא לִי כִּי כּוּלֵּי תַּלְמוּדַאי: הַמִּתְעַטֵּשׁ בִּתְפִלָּתוֹ סִימָן יָפֶה לוֹ, כְּשֵׁם שֶׁעוֹשִׂים לוֹ נַחַת רוּחַ מִלְּמַטָּה, כָּךְ עוֹשִׂים לוֹ נַחַת רוּחַ מִלְּמַעְלָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: The contradiction **between sneezing** in one case **and sneezing** in the other case **is also not difficult: Here,** in the case of Rabbi Yehuda HaNasi, it is referring to sneezing **from above,** his nose; **here,** where it is a bad omen, is referring to sneezing **from below,** flatulence. **As Rav Zeira said: In the school of Rav Hamnuna I absorbed this matter** in passing, **and it is equal** in significance **to all the rest of my learning: One who sneezes in the midst of prayer, it is a good omen for him. Just as** the sneeze soothes his irritation, **giving him pleasure below,** it is a sign that **they are similarly giving him pleasure above.** Since Rav Zeira sneezed often, he was extremely pleased to hear this.


###### Berakhot 24b:6
[Berakhot 24b:6](https://torahapp.org/share/book/Berakhot/r/24b:6)

אֶלָּא רָק אַרָק קַשְׁיָא! רָק אַרָק נָמֵי לָא קַשְׁיָא, אֶפְשָׁר כִּדְרַב יְהוּדָה. דְּאָמַר רַב יְהוּדָה: הָיָה עוֹמֵד בִּתְפִילָּה וְנִזְדַּמֵּן לוֹ רוֹק — מַבְלִיעוֹ בְּטַלִּיתוֹ. וְאִם טַלִּית נָאֶה הוּא — מַבְלִיעוֹ בַּאֲפַרְקְסוּתוֹ. רָבִינָא הֲוָה קָאֵי אֲחוֹרֵי רַב אָשֵׁי, נִזְדַּמֵּן לוֹ רוֹק, פַּתְקֵיהּ לַאֲחוֹרֵיהּ. אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר לְהָא דְּרַב יְהוּדָה מַבְלִיעוֹ בַּאֲפַרְקְסוּתוֹ? אֲמַר לֵיהּ: אֲנָא אֲנִינָא דַּעְתַּאי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**However,** The contradiction **between spitting** in the case where Rabbi Yehuda HaNasi did so **and spitting** where it is deemed tantamount to spitting in the face of the king **is difficult.** The Gemara replies: The contradiction **between spitting** in one case **and spitting** in the other case **is also not difficult,** as **it is possible** to resolve it **in accordance with** the opinion of **Rav Yehuda,** as **Rav Yehuda said: One who was standing in prayer, and saliva happened** to accumulate in **his** mouth, **he absorbs it in his garment. And if it was a fine garment** and he does not want it to become sullied, **he may cover it up in his head covering.** That way, one is permitted to spit. The Gemara relates: **Ravina was standing behind Rav Ashi** during prayer when **saliva happened** to accumulate in **his** mouth, **so he discharged it behind him.** Rav Ashi **said to him:** And **does the Master not hold** in accordance with **that** statement of **Rav Yehuda, who said** that **one absorbs it in his head covering? He said to him: I am delicate,** and the mere knowledge that there is spittle in my head covering disturbs my prayer.


###### Berakhot 24b:7
[Berakhot 24b:7](https://torahapp.org/share/book/Berakhot/r/24b:7)

הַמַּשְׁמִיעַ קוֹלוֹ בִּתְפִלָּתוֹ הֲרֵי זֶה מִקְּטַנֵּי אֲמָנָה. אָמַר רַב הוּנָא: לֹא שָׁנוּ, אֶלָּא שֶׁיָּכוֹל לְכַוֵּון אֶת לִבּוֹ בְּלַחַשׁ, אֲבָל אֵין יָכוֹל לְכַוֵּון אֶת לִבּוֹ בְּלַחַשׁ — מוּתָּר. וְהָנֵי מִילֵּי, בְּיָחִיד, אֲבָל בְּצִיבּוּר — אָתֵי לְמִיטְרַד צִיבּוּרָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
It was taught in a *baraita*: **One who sounds his voice during his** *Amida* **prayer is among those of little faith. Rav Huna said: This was only taught** in a case **where one is able to focus his heart** while praying silently, **but** if he **is unable to focus his heart** while praying **silently, he is permitted** to sound his voice. **This applies only to** one praying **alone,** but when he is praying **in a congregation** his voice **will come to disturb the congregation** and it is prohibited.


###### Berakhot 24b:8
[Berakhot 24b:8](https://torahapp.org/share/book/Berakhot/r/24b:8)

רַבִּי אַבָּא הֲוָה קָא מִשְׁתְּמִיט מִינֵּיהּ דְּרַב יְהוּדָה דַּהֲוָה קָא בָּעֵי לְמִיסַּק לְאַרְעָא דְיִשְׂרָאֵל, דְּאָמַר רַב יְהוּדָה: כׇּל הָעוֹלֶה מִבָּבֶל לְאֶרֶץ יִשְׂרָאֵל — עוֹבֵר בַּעֲשֵׂה, שֶׁנֶּאֱמַר: ״בָּבֶלָה יוּבָאוּ וְשָׁמָּה יִהְיוּ עַד יוֹם פׇּקְדִי אוֹתָם נְאֻם ה׳״. אָמַר: אֵיזִיל וְאֶשְׁמַע מִינֵּיהּ מִילְּתָא מִבֵּית וַועֲדָא, וַהֲדַר אֶפֹּיק.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates that **Rabbi Abba was avoiding** being seen **by** his teacher **Rav Yehuda,** as Rabbi Abba **sought to ascend to Eretz Yisrael** and his teacher disapproved, **as Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive commandment, as it is stated: “They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord”** (Jeremiah 27:22). Rabbi Abba did not want to discuss his desire to emigrate with Rav Yehuda. Nevertheless **he said: I will go and hear something from him at the hall** where the Sages **assemble,** without being seen, **and afterwards I will leave** Babylonia.


###### Berakhot 24b:9
[Berakhot 24b:9](https://torahapp.org/share/book/Berakhot/r/24b:9)

אֲזַל, אַשְׁכְּחֵיהּ לְתַנָּא דְּקָתָנֵי קַמֵּיהּ דְּרַב יְהוּדָה: הָיָה עוֹמֵד בִּתְפִלָּה וְנִתְעַטֵּשׁ — מַמְתִּין עַד שֶׁיִּכְלֶה הָרוּחַ וְחוֹזֵר וּמִתְפַּלֵּל. אִיכָּא דְאָמְרִי: הָיָה עוֹמֵד בִּתְפִלָּה וּבִיקֵּשׁ לְהִתְעַטֵּשׁ — מַרְחִיק לְאַחֲרָיו אַרְבַּע אַמּוֹת, וּמִתְעַטֵּשׁ, וּמַמְתִּין עַד שֶׁיִּכְלֶה הָרוּחַ, וְחוֹזֵר וּמִתְפַּלֵּל, וְאוֹמֵר: ״רִבּוֹנוֹ שֶׁל עוֹלָם, יְצַרְתָּנוּ נְקָבִים נְקָבִים חֲלוּלִים חֲלוּלִים, גָּלוּי וְיָדוּעַ לְפָנֶיךָ חֶרְפָּתֵנוּ וּכְלִימָּתֵנוּ בְּחַיֵּינוּ וּבְאַחֲרִיתֵנוּ רִמָּה וְתוֹלֵעָה״, וּמַתְחִיל מִמָּקוֹם שֶׁפָּסַק.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**He went and found the *tanna*,** who recites the tannaitic sources before the study hall, **reciting** the following *baraita* **before Rav Yehuda: One who was standing in prayer and sneezed** from below **waits until the odor dissipates and resumes praying. Some say: One who was standing in prayer when he felt the need to sneeze** from below, **retreats four cubits, sneezes, waits until the odor dissipates and resumes praying. And** before resuming his prayer, **he says: Master of the universe, You have formed us with many orifices and cavities; our disgrace and shame in life are clear and evident before You, as is our destiny with maggots and worms,** and so we should not be judged harshly. **And he resumes** his prayer **from where he stopped.**


###### Berakhot 24b:10
[Berakhot 24b:10](https://torahapp.org/share/book/Berakhot/r/24b:10)

אֲמַר לֵיהּ: אִילּוּ לֹא בָּאתִי אֶלָּא לִשְׁמוֹעַ דָּבָר זֶה — דַּיִּי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rabbi Abba **said to him: Had I only come** to the assembly of the Sages **to hear this teaching, it would have been sufficient for me.**


###### Berakhot 24b:11
[Berakhot 24b:11](https://torahapp.org/share/book/Berakhot/r/24b:11)

תָּנוּ רַבָּנַן: הָיָה יָשֵׁן בְּטַלִּיתוֹ, וְאֵינוֹ יָכוֹל לְהוֹצִיא אֶת רֹאשׁוֹ מִפְּנֵי הַצִּנָּה — חוֹצֵץ בְּטַלִּיתוֹ עַל צַוָּארוֹ, וְקוֹרֵא קְרִיאַת שְׁמַע. וְיֵשׁ אוֹמְרִים: עַל לִבּוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught:** One who **was sleeping** unclothed, but was covered **with his garment, and he is unable to stick his head out** from under the garment **because of the cold,** may **form a barrier with his garment at his neck and recite *Shema*** in bed. **And some say:** He must form a barrier with his garment **at his heart.**


###### Berakhot 24b:12
[Berakhot 24b:12](https://torahapp.org/share/book/Berakhot/r/24b:12)

וְתַנָּא קַמָּא הֲרֵי לִבּוֹ רוֹאֶה אֶת הָעֶרְוָה! קָסָבַר לִבּוֹ רוֹאֶה אֶת הָעֶרְוָה — מוּתָּר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **And** according to **the first *tanna*,** shouldn’t he be prohibited from reciting *Shema* because **his heart sees** his **nakedness,** as there is no barrier between them? The Gemara responds: Indeed, the first *tanna* **holds that** when **one’s heart sees** his **nakedness, it is permitted** to recite *Shema*, and a barrier is only necessary to separate between his mouth and his nakedness.


###### Berakhot 24b:13
[Berakhot 24b:13](https://torahapp.org/share/book/Berakhot/r/24b:13)

אָמַר רַב הוּנָא אָמַר רַבִּי יוֹחָנָן: הָיָה מְהַלֵּךְ בִּמְבוֹאוֹת הַמְטוּנָּפוֹת — מַנִּיחַ יָדוֹ עַל פִּיו וְקוֹרֵא קְרִיאַת שְׁמַע. אֲמַר לֵיהּ רַב חִסְדָּא: הָאֱלֹהִים! אִם אַמְרָהּ לִי רַבִּי יוֹחָנָן בְּפוּמֵּיהּ — לָא צָיֵיתְנָא לֵיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Huna said** that **Rabbi Yoḥanan said: One who was walking in alleyways filthy** with human excrement and he must recite *Shema*, **he places his hand over his mouth and recites *Shema*. Rav Ḥisda said to him: By God!** Even **if Rabbi Yoḥanan had said it to me** directly, **with his own mouth, I would not have obeyed him.**


###### Berakhot 24b:14
[Berakhot 24b:14](https://torahapp.org/share/book/Berakhot/r/24b:14)

אִיכָּא דְאָמְרִי: אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הָיָה מְהַלֵּךְ בִּמְבוֹאוֹת הַמְטוּנָּפוֹת — מַנִּיחַ יָדוֹ עַל פִּיו וְקוֹרֵא קְרִיאַת שְׁמַע. אֲמַר לֵיהּ רַב חִסְדָּא: הָאֱלֹהִים! אִם אַמְרָהּ לִי רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּפוּמֵּיהּ — לָא צָיֵיתְנָא לֵיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Some say** this *halakha*: **Rabba bar bar Ḥana said** that **Rabbi Yehoshua ben Levi said: One who was walking in alleyways filthy** with human excrement and he must recite *Shema*, **he places his hand over his mouth and recites *Shema*. Rav Ḥisda said to him: By God!** Even **if Rabbi Yehoshua ben Levi had said it to me** directly, **with his own mouth, I would not have obeyed him.**


###### Berakhot 24b:15
[Berakhot 24b:15](https://torahapp.org/share/book/Berakhot/r/24b:15)

וּמִי אָמַר רַב הוּנָא הָכִי? וְהָאָמַר רַב הוּנָא: תַּלְמִיד חָכָם אָסוּר לוֹ לַעֲמוֹד בִּמְקוֹם הַטִּנּוֹפֶת לְפִי שֶׁאִי אֶפְשָׁר לוֹ לַעֲמוֹד בְּלִי הִרְהוּר תּוֹרָה! לָא קַשְׁיָא, כָּאן — בְּעוֹמֵד, כָּאן — בִּמְהַלֵּךְ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges this: **Did Rav Huna** really **say that? Didn’t Rav Huna say: A Torah scholar is prohibited from standing in a place of filth, as he is unable to stand without contemplating Torah,** and uttering *Shema* orally is graver than mere contemplation. The Gemara responds: This **is not difficult; here,** Rav Huna prohibited contemplating Torah **in** a case where one is **standing** in a place of filth, while **here** he permitted to recite *Shema* **in** a case where one is **walking** through a place of filth.


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

וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: בְּכָל מָקוֹם מוּתָּר לְהַרְהֵר בְּדִבְרֵי תוֹרָה, חוּץ מִבֵּית הַמֶּרְחָץ וּמִבֵּית הַכִּסֵּא. וְכִי תֵּימָא: הָכָא נָמֵי כָּאן בְּעוֹמֵד כָּאן בִּמְהַלֵּךְ — אִינִי, וְהָא רַבִּי אֲבָהוּ הֲוָה קָא אָזֵיל בָּתְרֵיהּ דְּרַבִּי יוֹחָנָן וַהֲוָה קָא קָרֵי קְרִיאַת שְׁמַע. כִּי מְטָא בִּמְבוֹאוֹת הַמְטוּנָּפוֹת אִשְׁתִּיק. אֲמַר לֵיהּ לְרַבִּי יוֹחָנָן: לְהֵיכָן אֶהְדַּר? אֲמַר לֵיהּ: אִם שָׁהִיתָ כְּדֵי לִגְמוֹר אֶת כּוּלָּהּ — חֲזוֹר לָרֹאשׁ!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Did Rabbi Yoḥanan** really **say that? Didn’t Rabba bar bar Ḥana say** that **Rabbi Yoḥanan said: One is permitted to contemplate matters of Torah everywhere, except the bathhouse and the bathroom?** Consequently, it is prohibited to even contemplate Torah in a place of filth. **And if you say: Here, too,** there is a distinction between the two cases, **here,** Rabbi Yoḥanan prohibited contemplating Torah **in** a case where one is **standing; here,** Rabbi Yoḥanan permitted to recite *Shema* **in** a case where one is **walking, is that so? Wasn’t Rabbi Abbahu walking after Rabbi Yoḥanan and reciting *Shema*,** and **when he reached a filthy alleyway he fell silent** and stopped reciting *Shema*. When they emerged, Rabbi Abbahu **said to Rabbi Yoḥanan: To where** in *Shema* **should I return** and resume reciting it? Rabbi Yoḥanan **said to him: If you delayed** continuing *Shema* for an interval **sufficient to complete the entire** *Shema*, **return to the beginning** and recite it from there. From the fact that Rabbi Yoḥanan did not admonish him for interrupting his recitation, apparently he, too, prohibits reciting *Shema* while walking through a filthy alleyway.


###### Berakhot 24b:17
[Berakhot 24b:17](https://torahapp.org/share/book/Berakhot/r/24b:17)

הָכִי קָאָמַר לֵיהּ: לְדִידִי לָא סְבִירָא לִי, לְדִידָךְ דִּסְבִירָא לָךְ, אִם שָׁהִיתָ כְּדֵי לִגְמוֹר אֶת כּוּלָּהּ חֲזוֹר לָרֹאשׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: This is not a proof, as **he says to him as follows: I do not hold** that one must interrupt the recitation of *Shema* in this case, but **for you, who holds** that one must, **if you delayed** *Shema* for an interval **sufficient to complete the entire** *Shema*, **return to the beginning** and recite it from there.


###### Berakhot 24b:18
[Berakhot 24b:18](https://torahapp.org/share/book/Berakhot/r/24b:18)

תַּנְיָא כְּוָתֵיהּ דְּרַב הוּנָא, תַּנְיָא כְּוָתֵיהּ דְּרַב חִסְדָּא. תַּנְיָא כְּוָתֵיהּ דְּרַב הוּנָא: הַמְהַלֵּךְ בִּמְבוֹאוֹת הַמְטוּנָּפוֹת — מַנִּיחַ יָדוֹ עַל פִּיו וְיִקְרָא קְרִיאַת שְׁמַע. תַּנְיָא כְּוָתֵיהּ דְּרַב חִסְדָּא: הָיָה מְהַלֵּךְ בִּמְבוֹאוֹת הַמְטוּנָּפוֹת — לֹא יִקְרָא קְרִיאַת שְׁמַע, וְלֹא עוֹד אֶלָּא שֶׁאִם הָיָה קוֹרֵא וּבָא — פּוֹסֵק.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites tannaitic sources to corroborate both the lenient and the stringent opinions. **It is taught** in a *baraita* **in accordance with** the opinion **of Rav Huna,**and**it is taught** in a *baraita* **in accordance with** the opinion **of Rav Ḥisda. It is taught** in a *baraita* **in accordance with** the opinion **of Rav Huna: One who was walking in filthy alleyways places his hand over his mouth and recites *Shema*. It is taught** in a *baraita* **in accordance with** the opinion **of Rav Ḥisda: One who was walking in filthy alleyways may not recite *Shema*. Furthermore, if he was in the course of reciting** *Shema* when he reached a filthy alleyway, **he stops** his recitation at that point.


###### Berakhot 24b:19
[Berakhot 24b:19](https://torahapp.org/share/book/Berakhot/r/24b:19)

לֹא פָּסַק — מַאי? אָמַר רַבִּי מְיָאשָׁה בַּר בְּרֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: עָלָיו הַכָּתוּב אוֹמֵר: ״וְגַם אֲנִי נָתַתִּי לָהֶם חֻקִּים לֹא טוֹבִים וּמִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: If **one did not stop, what** is his status? **Rabbi Meyasha, son of the son of Rabbi Yehoshua ben Levi, said: Of him the verse says: “Moreover, I gave them statutes that were not good and laws by which they could not live”** (Ezekiel 20:25), as in this case following these statutes and laws led to sin, not to mitzva.


###### Berakhot 24b:20
[Berakhot 24b:20](https://torahapp.org/share/book/Berakhot/r/24b:20)

רַב אַסִּי אָמַר: ״הוֹי מוֹשְׁכֵי הֶעָוֹן בְּחַבְלֵי הַשָּׁוְא״. רַב אַדָּא בַּר אַהֲבָה אָמַר מֵהָכָא: ״כִּי דְבַר ה׳ בָּזָה״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Asi said** that this is derived from the verse: **“Woe to those who draw iniquity with cords of vanity”** (Isaiah 5:18), meaning that this man brings sin upon himself for naught. **Rav Adda bar Ahava said** it is derived **from here: “For he has shown contempt for the word of the Lord”** (Numbers 15:31), meaning that uttering God’s word in a place of filth shows contempt for the Lord.


###### Berakhot 24b:21
[Berakhot 24b:21](https://torahapp.org/share/book/Berakhot/r/24b:21)

וְאִם פָּסַק מַה שְּׂכָרוֹ? אָמַר רַבִּי אֲבָהוּ: עָלָיו הַכָּתוּב אוֹמֵר: ״וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **And if he stopped** his recitation, **what is his reward? Rabbi Abbahu said: Of him the verse says: “And it is through this matter that you will prolong your days”** (Deuteronomy 32:47), meaning that by being careful with one’s speech one merits longevity.


###### Berakhot 24b:22
[Berakhot 24b:22](https://torahapp.org/share/book/Berakhot/r/24b:22)

אָמַר רַב הוּנָא: הָיְתָה טַלִּיתוֹ חֲגוּרָה לוֹ עַל מׇתְנָיו — מוּתָּר לִקְרוֹת קְרִיאַת שְׁמַע. תַּנְיָא נָמֵי הָכִי: הָיְתָה טַלִּיתוֹ שֶׁל בֶּגֶד וְשֶׁל עוֹר וְשֶׁל שַׂק חֲגוּרָה עַל מׇתְנָיו — מוּתָּר לִקְרוֹת קְרִיאַת שְׁמַע.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Huna said: One** whose **garment was tied around his waist,** even if he was bare above the waist, **is permitted to recite *Shema*.** Indeed, **that** opinion **was also taught** in a *baraita*: **One** whose **garment** made **of cloth, of leather, of sack** or of any other material **was strapped around his waist, he is permitted to recite *Shema*.**