## Berakhot Daf 30b ###### Berakhot 30b:1 [Berakhot 30b:1](https://torahapp.org/share/book/Berakhot/r/30b:1) בִּנְהַרְדְּעָא, לְבַר מֵהָהוּא יוֹמָא דַּאֲתָא פּוּלְמוּסָא דְמַלְכָּא לְמָתָא, וְאִטְּרִידוּ רַבָּנַן וְלָא צַלּוֹ, וְצַלִּי לִי בְּיָחִיד, וַהֲוַאי יָחִיד שֶׁלֹּא בְּחֶבֶר עִיר. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** **in Neharde’a,** where there is always a prayer quorum, **except for the day when the king’s army [*pulmusa*] came to the city, and the Sages were preoccupied and did not pray** communally, **and I prayed as an individual, and I was an individual** who was **not** praying **in a prayer quorum.** Shmuel’s conduct was in accordance with the opinion of Rabbi Yehuda in this matter. ###### Berakhot 30b:2 [Berakhot 30b:2](https://torahapp.org/share/book/Berakhot/r/30b:2) יָתֵיב רַבִּי חֲנִינָא קָרָא קַמֵּיהּ דְּרַבִּי יַנַּאי, וְיָתֵיב וְקָאָמַר: הֲלָכָה כְּרַבִּי יְהוּדָה שֶׁאָמַר מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. אֲמַר לֵיהּ: פּוּק קְרֵא קְרָאָיךְ לְבָרָא, דְּאֵין הֲלָכָה כְּרַבִּי יְהוּדָה שֶׁאָמַר מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** Yet this opinion was not universally accepted. The Gemara relates: **Rabbi Ḥanina Kara,** the Bible expert, **sat before Rabbi Yannai, and he sat and he said: The *halakha* is in accordance with** the opinion of **Rabbi Yehuda who said** it **in the name of Rabbi Elazar ben Azarya.** Rabbi Yannai **said to him: Go and read your verses outside,** as that *halakha* is not accepted by the Sages in the study hall, and it belongs outside, **as the *halakha* is not in accordance with** the opinion of **Rabbi Yehuda who said** it **in the name of Rabbi Elazar ben Azarya.** ###### Berakhot 30b:3 [Berakhot 30b:3](https://torahapp.org/share/book/Berakhot/r/30b:3) אָמַר רַבִּי יוֹחָנָן: אֲנִי רָאִיתִי אֶת רַבִּי יַנַּאי דְּצַלִּי וַהֲדַר צַלִּי. אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: וְדִילְמָא מֵעִיקָּרָא לָא כַּוֵּון דַּעְתֵּיהּ וּלְבַסּוֹף כַּוֵּון דַּעְתֵּיהּ. אֲמַר לֵיהּ: חֲזִי מַאן גַּבְרָא רַבָּה דְּקָמַסְהֵיד עֲלֵיהּ. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** **Rabbi Yoḥanan said: I saw Rabbi Yannai, who prayed and then prayed again.** Presumably, his first prayer was the morning prayer and his second prayer was the additional prayer. Apparently, he does not hold in accordance with the opinion of Rabbi Elazar ben Azarya. Rather, he holds that even when not part of a prayer quorum, an individual must recite the additional prayer. Later on, when this story was related in the study hall, **Rabbi Yirmeya said to** his teacher, **Rabbi Zeira:** What proof is there that the second prayer was the additional prayer? **Perhaps initially he did not focus his mind** on his prayer **and ultimately he focused his mind,** i.e., he repeated the morning prayer in order to do so with proper concentration. Rabbi Zeira **said to him: Look at who the great man is who is testifying about him.** Rabbi Yoḥanan certainly observed carefully before relating what he witnessed. ###### Berakhot 30b:4 [Berakhot 30b:4](https://torahapp.org/share/book/Berakhot/r/30b:4) רַבִּי אַמֵּי וְרַבִּי אַסִּי אַף עַל גַּב דַּהֲווֹ לְהוּ תְּלֵיסַר בֵּי כְנִישְׁתָּא בִּטְבֶרְיָא לָא הֲווֹ מְצַלּוּ אֶלָּא בֵּינֵי עַמּוּדֵי, הֵיכָא דַּהֲווֹ גָּרְסִי. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** Regarding prayers of the Sages, the Gemara further relates that, **although there were thirteen synagogues in Tiberias, Rabbi Ami and Rabbi Asi would only pray between the columns where they studied,** as prayer is beloved in the eyes of God, specifically in a place of Torah. ###### Berakhot 30b:5 [Berakhot 30b:5](https://torahapp.org/share/book/Berakhot/r/30b:5) אִיתְּמַר, רַב יִצְחָק בַּר אַבְדִּימִי מִשּׁוּם רַבֵּינוּ אָמַר: הֲלָכָה כְּרַבִּי יְהוּדָה שֶׁאָמַר מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. רַבִּי חִיָּיא בַּר אַבָּא צַלִּי וַהֲדַר צַלִּי. אֲמַר לֵיהּ רַבִּי זֵירָא: מַאי טַעְמָא עָבֵיד מָר הָכִי? אִילֵּימָא מִשּׁוּם דְּלָא כַּוֵּון מָר דַּעְתֵּיהּ, וְהָאָמַר רַבִּי אֱלִיעֶזֶר: לְעוֹלָם יָמוֹד אָדָם אֶת עַצְמוֹ, אִם יָכוֹל לְכַוֵּין אֶת לִבּוֹ — יִתְפַּלֵּל, וְאִם לָאו — אַל יִתְפַּלֵּל. אֶלָּא דְּלָא אַדְכַּר מָר דְּרֵישׁ יַרְחָא. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** **It was stated: Rav Yitzḥak bar Avdimi in the name of Rabbeinu,** Rav, **said: The *halakha* is in accordance with** the opinion of **Rabbi Yehuda who said** it **in the name of Rabbi Elazar ben Azarya.** The Gemara relates: **Rabbi Ḥiyya bar Abba prayed and** then **prayed again. Rav Zeira said to him: Why did the Master do this? If you say because the Master did not focus his mind** the first time, **didn’t Rabbi Eliezer say: One must always evaluate himself** before he prays? **If he is able to focus his heart** on prayer, **he should pray, but if not,** if he is unable to do so, **he should not pray.** Apparently, that was not the reason that he prayed twice. **Rather,** because **my Master did not mention the New Moon** in his prayer, so he prayed again. ###### Berakhot 30b:6 [Berakhot 30b:6](https://torahapp.org/share/book/Berakhot/r/30b:6) וְהָתַנְיָא טָעָה וְלֹא הִזְכִּיר שֶׁל רֹאשׁ חֹדֶשׁ, בְּעַרְבִית — אֵין מַחֲזִירִין אוֹתוֹ, מִפְּנֵי שֶׁיָּכוֹל לְאוֹמְרָהּ בְּשַׁחֲרִית. בְּשַׁחֲרִית — אֵין מַחֲזִירִין אוֹתוֹ, מִפְּנֵי שֶׁיָּכוֹל לְאוֹמְרָהּ בְּמוּסָפִין. בְּמוּסָפִין — אֵין מַחֲזִירִין אוֹתוֹ, מִפְּנֵי שֶׁיָּכוֹל לְאוֹמְרָהּ בְּמִנְחָה. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** The Gemara asks: **Wasn’t it taught** in a *baraita*: **One who erred and did not mention the New Moon in the evening prayer, we do not require him to return** to the beginning of the prayer and repeat it, **because he can recite it in the morning prayer.** One who erred and did not mention the New Moon **in the morning prayer, we do not require him to return** to the beginning of the prayer and repeat it, **because he can recite it in the additional prayer.** One who erred and did not mention the New Moon **in the additional prayer, we do not require him to return** to the beginning of the prayer and repeat it, **because he can recite it in the afternoon prayer?** Omitting mention of the New Moon does not require one to repeat the *Amida* prayer. Consequently, that was not the reason that Rabbi Ḥiyya bar Abba prayed a second time. ###### Berakhot 30b:7 [Berakhot 30b:7](https://torahapp.org/share/book/Berakhot/r/30b:7) אֲמַר לֵיהּ: לָאו אִיתְּמַר עֲלַהּ אָמַר רַבִּי יוֹחָנָן בְּצִבּוּר שָׁנוּ. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** Rabbi Ḥiyya bar Abba **said to him: Wasn’t it stated about that** *baraita* that **Rabbi Yoḥanan said: They taught** this *baraita* specifically with regard to prayer **in a communal** framework? However, an individual who fails to mention the New Moon is required to pray again? That is why Rabbi Ḥiyya bar Abba prayed twice. ###### Berakhot 30b:8 [Berakhot 30b:8](https://torahapp.org/share/book/Berakhot/r/30b:8) כַּמָּה יִשְׁהֶה בֵּין תְּפִלָּה לִתְפִלָּה? רַב הוּנָא וְרַב חִסְדָּא. חַד אָמַר: כְּדֵי שֶׁתִּתְחוֹנֵן דַּעְתּוֹ עָלָיו, וְחַד אָמַר: כְּדֵי שֶׁתִּתְחוֹלֵל דַּעְתּוֹ עָלָיו. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** Stemming from the discussion about individuals who recite two prayers consecutively, the Gemara asks: **How long should one wait between** the first **prayer and** the second **prayer? Rav Huna and Rav Ḥisda** agreed about this in principle, but they formulated their opinions differently (Rashi). **One said** that an individual must wait long enough **so that his mind will be in a pleading** mode **[*titḥonen*],** enabling him to recite the second prayer as a plea. **One** of them **said:** Long enough **so that his mind will be in a beseeching** mode **[*titḥolel*],** enabling him to beseech God in his second prayer. ###### Berakhot 30b:9 [Berakhot 30b:9](https://torahapp.org/share/book/Berakhot/r/30b:9) מַאן דְּאָמַר ״כְּדֵי שֶׁתִּתְחוֹנֵן דַּעְתּוֹ עָלָיו״, דִּכְתִיב: ״וָאֶתְחַנַּן אֶל ה׳״. וּמַאן דְּאָמַר ״כְּדֵי שֶׁתִּתְחוֹלֵל דַּעְתּוֹ עָלָיו״, דִּכְתִיב: ״וַיְחַל מֹשֶׁה״. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** The Gemara points out that both Rav Huna and Rav Ḥisda based their positions on the prayers of Moses. **The one who said: So that his mind will be in a pleading** mode **[*titḥonen*], as it is written: “And I pleaded [*va’etḥanan*] before the Lord”** (Deuteronomy 3:23). **And the one who said: So that his mind will be in a beseeching** mode **[*titḥolel*] as it is written: “And Moses besought [*vayeḥal*] the Lord”** (Exodus 32:11). ###### Berakhot 30b:10 [Berakhot 30b:10](https://torahapp.org/share/book/Berakhot/r/30b:10) אָמַר רַב עָנָן אָמַר רַב: טָעָה וְלֹא הִזְכִּיר שֶׁל רֹאשׁ חֹדֶשׁ עַרְבִית — אֵין מַחֲזִירִין אוֹתוֹ, לְפִי שֶׁאֵין בֵּית דִּין מְקַדְּשִׁין אֶת הַחֹדֶשׁ אֶלָּא בַּיּוֹם. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** The Gemara resumes the above discussion with regard to omission of the mention of the New Moon in the *Amida* prayer. **Rav Anan said** that **Rav said: One who erred and did not mention the New Moon in the evening prayer, we do not require him to return** to the beginning of the prayer and repeat it, **because the court only sanctifies the new month by day,** and the prayer of the New Moon, which parallels the court’s sanctification of the new month, belongs in the daytime prayer. ###### Berakhot 30b:11 [Berakhot 30b:11](https://torahapp.org/share/book/Berakhot/r/30b:11) אָמַר אַמֵּימָר: מִסְתַּבְּרָא מִילְּתָא דְּרַב בְּחֹדֶשׁ מָלֵא. אֲבָל בְּחֹדֶשׁ חָסֵר — מַחֲזִירִין אוֹתוֹ. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** **Ameimar said: Rav’s statement is reasonable in a full month,** i.e., a month in which there are two potential days of the New Moon, the thirtieth day of the previous month and the first day of the new month. If one neglected to mention the New Moon on the night of the thirtieth, we do not require him to return to the beginning of the prayer and repeat it, because he can mention it the next night, which is the night of the first of the new month, which is the primary day of the New Moon. **But in a short month** of twenty-nine days, followed by one day of the New Moon, **we require him to return** to the beginning of the prayer and repeat it, even in the evening prayer. ###### Berakhot 30b:12 [Berakhot 30b:12](https://torahapp.org/share/book/Berakhot/r/30b:12) אֲמַר לֵיהּ רַב אָשֵׁי לְאַמֵּימָר: מִכְּדֵי רַב טַעְמָא קָאָמַר, מָה לִי חָסֵר וּמָה לִי מָלֵא?! אֶלָּא לָא שְׁנָא. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** **Rav Ashi said to Ameimar: Since Rav states a reason** for his statement, **what** difference **is** there **to me** if the month is **short, and what** difference **is** there **to me** if it is **full? Rather, there is no difference.** Rav based his opinion on the parallel drawn between the sanctification of the month and the mention of the New Moon in the *Amida* prayer; the sanctification of the month is not relevant at night. ###### Berakhot 30b:13 [Berakhot 30b:13](https://torahapp.org/share/book/Berakhot/r/30b:13) **הדרן עלך תפלת השחר** **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** May we return unto thee : The morning Tefillah ! ###### Berakhot 30b:14 [Berakhot 30b:14](https://torahapp.org/share/book/Berakhot/r/30b:14) מַתְנִי׳ **אֵין עוֹמְדִין** לְהִתְפַּלֵּל אֶלָּא מִתּוֹךְ כּוֹבֶד רֹאשׁ. חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִין שָׁעָה אַחַת, וּמִתְפַּלְּלִין, כְּדֵי שֶׁיְּכַוְּונוּ לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. אֲפִילּוּ הַמֶּלֶךְ שׁוֹאֵל בִּשְׁלוֹמוֹ — לֹא יְשִׁיבֶנּוּ, וַאֲפִילּוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ — לֹא יַפְסִיק. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** **MISHNA:** **One** may **only stand** and begin to pray **from** an approach of **gravity** and submission. There is a tradition that **the early** generations of **pious** men **would wait one hour,** in order to reach the solemn frame of mind appropriate for prayer, **and** then **pray, so that they would focus their hearts toward their Father in Heaven.** Standing in prayer is standing before God and, as such, **even** if **the king greets him, he should not respond to him; and even if a snake is wrapped on his heel, he should not interrupt** his prayer. ###### Berakhot 30b:15 [Berakhot 30b:15](https://torahapp.org/share/book/Berakhot/r/30b:15) **גְּמָ׳** מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי אֶלְעָזָר: דְּאָמַר קְרָא ״וְהִיא מָרַת נָפֶשׁ״. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** **GEMARA:** We learned in the mishna that prayer should be undertaken in an atmosphere of gravity. The Gemara asks: **From where are these matters** derived? Rabbi Elazar said: They are derived from the verses describing the prayer of Hannah, mother of Samuel, **as the verse states: “And she felt bitterness of soul,** and she prayed to the Lord and she wept and wept” (I Samuel 1:10). ###### Berakhot 30b:16 [Berakhot 30b:16](https://torahapp.org/share/book/Berakhot/r/30b:16) מִמַּאי? דִּילְמָא חַנָּה שָׁאנֵי, דַּהֲוָת מְרִירָא לִבָּא טוּבָא. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** The Gemara rejects this proof: **From what** does that conclusion ensue? **Perhaps Hannah is different, as** her **heart was extremely embittered,** her prayer was embittered as well. This does not prove that everyone must pray in that frame of mind. ###### Berakhot 30b:17 [Berakhot 30b:17](https://torahapp.org/share/book/Berakhot/r/30b:17) אֶלָּא אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, מֵהָכָא: ״וַאֲנִי בְּרֹב חַסְדְּךָ אָבוֹא בֵיתֶךָ אֶשְׁתַּחֲוֶה אֶל הֵיכַל קׇדְשְׁךָ בְּיִרְאָתֶךָ״. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** **Rather, Rabbi Yosei, son of Rabbi Ḥanina, said,** it can be proved **from here,** as David said: **“But as for me, by Your abundant loving-kindness I will enter Your house, at Your Holy Temple I will bow in reverence for You”** (Psalms 5:8). Entering into prayer like entering the Holy Temple must be performed reverentially. ###### Berakhot 30b:18 [Berakhot 30b:18](https://torahapp.org/share/book/Berakhot/r/30b:18) מִמַּאי? דִּילְמָא דָּוִד שָׁאנֵי, דַּהֲוָה מְצַעַר נַפְשֵׁיהּ בְּרַחֲמֵי טוּבָא. אֶלָּא אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, מֵהָכָא: ״הִשְׁתַּחֲווּ לַה׳ בְּהַדְרַת קֹדֶשׁ״: אַל תִּקְרֵי ״בְּהַדְרַת״ אֶלָּא ״בְּחֶרְדַּת״. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** The Gemara rejects this proof as well: **From what** does that conclusion ensue? **Perhaps David is different, as he would excessively afflict himself in prayer** in order to atone for his transgression with Bathsheba. Consequently, his cannot serve as a paradigm for proper conduct in prayer. **Rather, Rabbi Yehoshua ben Levi said,** it can be derived **from here,** from this verse that David said, not about his own worship, but about worship of God in general: “Give, unto the Lord, the honor of His name, **bow to the Lord in the beauty of holiness [*behadrat kodesh*]”** (Psalms 29:2). **Do not read: In the beauty of [*behadrat*]** holiness. **Rather** read: **In trembling of [*beḥerdat*]** holiness; one must enter into prayer from an atmosphere of gravity engendered by sanctity. ###### Berakhot 30b:19 [Berakhot 30b:19](https://torahapp.org/share/book/Berakhot/r/30b:19) מִמַּאי? דִּילְמָא לְעוֹלָם אֵימָא לְךָ, ״הַדְרַת״ מַמָּשׁ. כִּי הָא דְּרַב יְהוּדָה הֲוָה מְצַיֵּין נַפְשֵׁיהּ, וַהֲדַר מְצַלֵּי. אֶלָּא אָמַר רַב נַחְמָן בַּר יִצְחָק מֵהָכָא: ״עִבְדוּ אֶת ה׳ בְּיִרְאָה וְגִילוּ בִּרְעָדָה״. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** The Gemara rejects this too: **From what** does that conclusion ensue? **Perhaps, actually I would say to you** that it should be read as it is written: **Specifically, “in the beauty,”** and it means that one should pray in beautiful clothing, **as** in the case **of Rav Yehuda who would adorn himself and then pray.** Rav Yehuda believed that one who comes before the King must wear his most beautiful clothing. The Gemara has yet to find a source for the *halakha* that one must approach prayer from an atmosphere of gravity. **Rather, Rav Naḥman bar Yitzḥak said** it can be derived **from here,** from this verse: **“Serve the Lord in fear and rejoice with trembling”** (Psalms 2:11). ###### Berakhot 30b:20 [Berakhot 30b:20](https://torahapp.org/share/book/Berakhot/r/30b:20) מַאי ״וְגִילוּ בִּרְעָדָה״? אָמַר רַב אַדָּא בַּר מַתְנָא אָמַר רַבָּה: בִּמְקוֹם גִּילָה שָׁם תְּהֵא רְעָדָה. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** Having cited this verse from Psalms, the Gemara asks: **What is** the meaning of **rejoice with trembling? Rav Adda bar Mattana said** that **Rabba said:** One may not experience unbridled joy; even **where there is rejoicing, there should be trembling.** ###### Berakhot 30b:21 [Berakhot 30b:21](https://torahapp.org/share/book/Berakhot/r/30b:21) אַבָּיֵי הֲוָה יָתֵיב קַמֵּיהּ דְּרַבָּה חַזְיֵיהּ דַּהֲוָה קָא בָדַח טוּבָא. אֲמַר ״וְגִילוּ בִּרְעָדָה״ כְּתִיב! **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** On that note, the Gemara relates: **Abaye was sitting before** his teacher **Rabba,** and Rabba **saw that he was excessively joyful. He said** to Abaye: **It is written: Rejoice with trembling,** one’s joy should not be unrestrained. ###### Berakhot 30b:22 [Berakhot 30b:22](https://torahapp.org/share/book/Berakhot/r/30b:22) אֲמַר לֵיהּ: אֲנָא תְּפִילִּין מַנַּחְנָא. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** Abaye **said to him:** It is permissible for me because **I am donning phylacteries** now and as long as they are upon me they ensure that the fear of God is upon me. ###### Berakhot 30b:23 [Berakhot 30b:23](https://torahapp.org/share/book/Berakhot/r/30b:23) רַבִּי יִרְמְיָה הֲוָה יָתֵיב קַמֵּיהּ דְּרַבִּי זֵירָא. חַזְיֵיהּ דַּהֲוָה קָא בָדַח טוּבָא אֲמַר לֵיהּ: ״בְּכׇל עֶצֶב יִהְיֶה מוֹתָר״ כְּתִיב? **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** Similarly, the Gemara relates that **Rabbi Yirmeya was sitting before Rabbi Zeira. He saw that Rabbi Yirmeya was excessively joyful. He said to him: It is written: “In all sorrow there is profit”** (Proverbs 14:23); sorrow is appropriate, not excessive joy. ###### Berakhot 30b:24 [Berakhot 30b:24](https://torahapp.org/share/book/Berakhot/r/30b:24) אֲמַר לֵיהּ: אֲנָא תְּפִילִּין מַנַּחְנָא. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** Rabbi Yirmeya **said to him:** It is permissible for me because **I am donning phylacteries.** ###### Berakhot 30b:25 [Berakhot 30b:25](https://torahapp.org/share/book/Berakhot/r/30b:25) מָר בְּרֵיהּ דְּרָבִינָא עֲבַד הִילּוּלָא לִבְרֵיהּ, חֲזַנְהוּ לְרַבָּנַן דַּהֲווֹ קָבָדְחִי טוּבָא. **Tractate Berakot by A. Cohen, Cambridge University Press, 1921:** On a similar note, the Gemara relates: **Mar, son of Ravina, made a wedding** feast **for his son** and **he saw the Sages, who were excessively joyous.**