## Berakhot Daf 32a

###### Berakhot 32a:1
[Berakhot 32a:1](https://torahapp.org/share/book/Berakhot/r/32a:1)

דִּכְתִיב: ״וַאֲשֶׁר הֲרֵעֹתִי״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**As it is written** in a future prophecy: “In that day, says the Lord, I will assemble the lame, and I will gather those who are abandoned and **those with whom I have dealt in wickedness”** (Micah 4:6). God states that He caused Israel to act wickedly.


###### Berakhot 32a:2
[Berakhot 32a:2](https://torahapp.org/share/book/Berakhot/r/32a:2)

אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: אִלְמָלֵא שָׁלֹשׁ מִקְרָאוֹת הַלָּלוּ נִתְמוֹטְטוּ רַגְלֵיהֶם שֶׁל שׂוֹנְאֵי יִשְׂרָאֵל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, **Rabbi Ḥama, son of Rabbi Ḥanina, said: Had it not been for these three verses, the legs of the enemies of Israel,** a euphemism for Israel itself, **would have collapsed, as** Israel would have been unable to withstand God’s judgment.


###### Berakhot 32a:3
[Berakhot 32a:3](https://torahapp.org/share/book/Berakhot/r/32a:3)

חַד דִּכְתִיב: ״וַאֲשֶׁר הֲרֵעֹתִי״, וְחַד דִּכְתִיב: ״הִנֵּה כַחֹמֶר בְּיַד הַיּוֹצֵר כֵּן אַתֶּם בְּיָדִי בֵּית יִשְׂרָאֵל״, וְחַד דִּכְתִיב: ״וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**One** is the verse just mentioned in which **it is written: “Those whom I have dealt in wickedness.” And one** is the verse in which **it is written: “Behold, like clay in the potter’s hand, so are you in My hand, house of Israel”** (Jeremiah 18:6). **And one** is the verse in which **it is written:** “And I will give you a new heart and a new spirit I will place within you, **and I will remove the heart of stone from your flesh and I will give you a heart of flesh”** (Ezekiel 36:26). These three verses indicate that God influences a person’s decisions, and therefore one does not have sole responsibility for his actions.


###### Berakhot 32a:4
[Berakhot 32a:4](https://torahapp.org/share/book/Berakhot/r/32a:4)

רַב פָּפָּא אָמַר מֵהָכָא: ״וְאֶת רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר בְּחֻקַּי תֵּלֵכוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Pappa said** there is a clearer proof **from here: “And I will place My spirit within you and I will cause you to walk in My statutes,** and you will observe My decrees and do them” (Ezekiel 36:27).


###### Berakhot 32a:5
[Berakhot 32a:5](https://torahapp.org/share/book/Berakhot/r/32a:5)

וְאָמַר רַבִּי אֶלְעָזָר: מֹשֶׁה הֵטִיחַ דְּבָרִים כְּלַפֵּי מַעְלָה. שֶׁנֶּאֱמַר: ״וַיִּתְפַּלֵּל מֹשֶׁה אֶל ה׳״ אַל תִּקְרֵי ״אֶל ה׳״, אֶלָּא ״עַל ה׳״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rabbi Elazar said: Moses** also **spoke impertinently toward** God **on High, as it is stated** in the verse following the sin of those who murmured against God in the desert: **“And Moses prayed to the Lord** and the fire subsided” (Numbers 11:2), and this verse is interpreted homiletically: **Do not read to [*el*] the Lord,** but rather **onto [*al*] the Lord,** which indicates that he spoke impertinently.


###### Berakhot 32a:6
[Berakhot 32a:6](https://torahapp.org/share/book/Berakhot/r/32a:6)

שֶׁכֵּן דְּבֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב קוֹרִין לָאַלְפִין עַיְינִין, וְלָעַיְינִין אַלְפִין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara explains the basis for this interpretation: **As** the Sages **of the school of Rabbi Eliezer ben Ya’akov would** indiscriminately **read *alef* as *ayin* and *ayin* as *alef*** and in this case transforming *el* into *al*.


###### Berakhot 32a:7
[Berakhot 32a:7](https://torahapp.org/share/book/Berakhot/r/32a:7)

דְּבֵי רַבִּי יַנַּאי אָמְרִי, מֵהָכָא: ״וְדִי זָהָב״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Sages of **the school of Rabbi Yannai,** however, **say** proof that Moses spoke impertinently toward God on High is derived **from here,** Moses’ rebuke at the beginning of Deuteronomy: **“And Di Zahav”** (Deuteronomy 1:1). This is an entry in a list of places where Moses had spoken to Israel. As there was no place encountered by that name, it is interpreted as an allusion to another matter.


###### Berakhot 32a:8
[Berakhot 32a:8](https://torahapp.org/share/book/Berakhot/r/32a:8)

מַאי ״וְדִי זָהָב״? אָמְרִי דְּבֵי רַבִּי יַנַּאי: כָּךְ אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, בִּשְׁבִיל כֶּסֶף וְזָהָב שֶׁהִשְׁפַּעְתָּ לָהֶם לְיִשְׂרָאֵל, עַד שֶׁאָמְרוּ ״דַּי״ — הוּא גָּרַם שֶׁעָשׂוּ אֶת הָעֵגֶל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We must clarify: **What is** the meaning of **and Di Zahav?** The Sages of **the school of Rabbi Yannai said that Moses said the following before the Holy One, Blessed be He,** to atone for Israel after the sin of the Golden Calf: **Master of the Universe, because of the gold and silver that you lavished upon Israel** during the exodus from Egypt **until they said enough [*dai*];** it was this wealth **that caused** Israel **to make the** Golden **Calf.**


###### Berakhot 32a:9
[Berakhot 32a:9](https://torahapp.org/share/book/Berakhot/r/32a:9)

אָמְרִי דְּבֵי רַבִּי יַנַּאי: אֵין אֲרִי נוֹהֵם מִתּוֹךְ קוּפָּה שֶׁל תֶּבֶן אֶלָּא מִתּוֹךְ קוּפָּה שֶׁל בָּשָׂר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Establishing a general moral principle, the Sages **the school of Rabbi Yannai said: A lion does not roar** standing **over a basket of straw** from which he derives no pleasure, **but** he roars standing **over a basket of meat,** as he only roars when satiated.


###### Berakhot 32a:10
[Berakhot 32a:10](https://torahapp.org/share/book/Berakhot/r/32a:10)

אָמַר רַבִּי אוֹשַׁעְיָא: מָשָׁל לְאָדָם שֶׁהָיְתָה לוֹ פָּרָה כְּחוּשָׁה וּבַעֲלַת אֵבָרִים, הֶאֱכִילָהּ כַּרְשִׁינִין וְהָיְתָה מְבַעֶטֶת בּוֹ. אָמַר לָהּ: מִי גָּרַם לִיךְ שֶׁתְּהֵא מְבַעֶטֶת בִּי — אֶלָּא כַּרְשִׁינִין שֶׁהֶאֱכַלְתִּיךְ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, **Rabbi Oshaya said:** This is **comparable to a person who had a lean, but large-limbed cow.** At one point, **he fed it lupines,** a choice food, **and** soon thereafter the cow **was kicking him. He said to** the cow: **Who caused you** to begin **kicking me if not the lupines I fed you?** Here, too, the sin was caused by an abundance of good.


###### Berakhot 32a:11
[Berakhot 32a:11](https://torahapp.org/share/book/Berakhot/r/32a:11)

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: מָשָׁל לְאָדָם אֶחָד שֶׁהָיָה לוֹ בֵּן. הִרְחִיצוֹ וְסָכוֹ, וְהֶאֱכִילוֹ וְהִשְׁקָהוּ, וְתָלָה לוֹ כִּיס עַל צַוָּארוֹ, וְהוֹשִׁיבוֹ עַל פֶּתַח שֶׁל זוֹנוֹת. מַה יַּעֲשֶׂה אוֹתוֹ הַבֵּן שֶׁלֹּא יֶחֱטָא?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara offers another analogy: **Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said:** This is **comparable to a person who had a son; he bathed him and anointed him** with oil, **fed him and gave him drink, and hung a purse** of money **around his neck.** Then, he **brought** his son **to the entrance of a brothel. What could the son do to avoid sinning?**


###### Berakhot 32a:12
[Berakhot 32a:12](https://torahapp.org/share/book/Berakhot/r/32a:12)

אָמַר רַב אַחָא בְּרֵיהּ דְּרַב הוּנָא אָמַר רַב שֵׁשֶׁת: הַיְינוּ דְּאָמְרִי אִינָשֵׁי: מְלֵי כְּרֵסֵיהּ זְנֵי בִּישֵׁי. שֶׁנֶּאֱמַר: ״כְּמַרְעִיתָם וַיִּשְׂבָּעוּ שָׂבְעוּ וַיָּרׇם לִבָּם עַל כֵּן שְׁכֵחוּנִי״. רַב נַחְמָן אָמַר: מֵהָכָא: ״וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת ה׳״. וְרַבָּנַן אָמְרִי, מֵהָכָא: ״וְאָכַל וְשָׂבַע וְדָשֵׁן וּפָנָה״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On a similar note, **Rav Aḥa, son of Rav Huna, said** that **Rav Sheshet said: That is what people say** in a popular maxim: **Filling his stomach is a type of sin, as it is stated: “When they were fed and became full they were sated, and their hearts were lifted and they have forgotten Me”** (Hosea 13:6). **Rav Naḥman said:** This principle is derived not from the verse in Hosea, but **from here: “And your heart is lifted and you forget the Lord”** (Deuteronomy 8:14). **And the Rabbis say** that this principle is derived **from here: “And they will have eaten and been sated and fattened, and they will turn** to other gods” (Deuteronomy 31:20).


###### Berakhot 32a:13
[Berakhot 32a:13](https://torahapp.org/share/book/Berakhot/r/32a:13)

וְאִי בָּעֵית אֵימָא מֵהָכָא: ״וַיִּשְׁמַן יְשׁוּרוּן וַיִּבְעָט״. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: מִנַּיִן שֶׁחָזַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוֹדָה לוֹ לְמֹשֶׁה, שֶׁנֶּאֱמַר: ״וְכֶסֶף הִרְבֵּיתִי לָהֶם וְזָהָב עָשׂוּ לַבָּעַל״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And if you wish, say** instead that it is derived **from here: “And Jeshurun grew fat and kicked”** (Deuteronomy 32:15). **Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said: From where** in the Torah is it derived that **the Holy One, Blessed be He, ultimately conceded to Moses** that the reason for the sin of the Golden Calf was indeed the riches lavished upon Israel? **As it is stated: “And I gave them an abundance of silver and gold, which they used for the Ba’al”** (Hosea 2:10).


###### Berakhot 32a:14
[Berakhot 32a:14](https://torahapp.org/share/book/Berakhot/r/32a:14)

״וַיְדַבֵּר ה׳ אֶל מֹשֶׁה לֶךְ רֵד״. מַאי ״לֶךְ רֵד״? אָמַר רַבִּי אֶלְעָזָר: אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: מֹשֶׁה, רֵד מִגְּדוּלָּתְךָ! כְּלוּם נָתַתִּי לְךָ גְּדוּלָּה אֶלָּא בִּשְׁבִיל יִשְׂרָאֵל. וְעַכְשָׁיו יִשְׂרָאֵל חָטְאוּ — אַתָּה לָמָּה לִי? מִיָּד תָּשַׁשׁ כּוֹחוֹ שֶׁל מֹשֶׁה, וְלֹא הָיָה לוֹ כֹּחַ לְדַבֵּר. וְכֵיוָן שֶׁאָמַר ״הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם״, אָמַר מֹשֶׁה: דָּבָר זֶה תָּלוּי בִּי! מִיָּד עָמַד וְנִתְחַזֵּק בִּתְפִלָּה, וּבִקֵּשׁ רַחֲמִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara elaborates upon additional aspects of the sin of the Golden Calf. It is stated: **“And the Lord said to Moses: Go and descend,** for your people whom you have lifted out of the land of Egypt have been corrupted” (Exodus 32:7). **What is** the meaning of **“go and descend”? Rabbi Elazar said: The Holy One, Blessed be He, said to Moses: Moses, descend from your greatness. Isn’t it only for the sake of Israel,** so that you may serve as an emissary, **that I granted you prominence; and now that Israel has sinned, why do I** need **you?** There is no need for an emissary. **Immediately, Moses’ strength waned and he was powerless to speak** in defense of Israel. **And once** God **said** to Moses: **“Leave Me be, that I may destroy them”** (Deuteronomy 9:14), **Moses said** to himself: If God is telling me to let Him be, it must be because **this matter is dependent upon me. Immediately Moses stood and was strengthened in prayer, and asked** that God have **mercy** on the nation of Israel and forgive them for their transgression.


###### Berakhot 32a:15
[Berakhot 32a:15](https://torahapp.org/share/book/Berakhot/r/32a:15)

מָשָׁל לְמֶלֶךְ שֶׁכָּעַס עַל בְּנוֹ, וְהָיָה מַכֵּהוּ מַכָּה גְּדוֹלָה. וְהָיָה אוֹהֲבוֹ יוֹשֵׁב לְפָנָיו, וּמִתְיָרֵא לוֹמַר לוֹ דָּבָר. אָמַר הַמֶּלֶךְ: אִלְמָלֵא אוֹהֲבִי זֶה שֶׁיּוֹשֵׁב לְפָנַי — הֲרַגְתִּיךָ. אָמַר: דָּבָר זֶה תָּלוּי בִּי. מִיָּד עָמַד וְהִצִּילוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara says: This is **comparable to a king who became angry at his son** who had sinned against him, **and beat him,** administering **a severe beating.** At that moment, **a well-wisher** of the king **was sitting before him** and witnessed the entire event, **and was afraid to say anything to** the king about the excessive beating. Meanwhile, **the king said** to his son: **Were it not for this well-wisher of mine who is sitting before me, I would have killed you.** Upon hearing this, the king’s friend **said** to himself: This is clearly a sign that **this matter,** rescuing the son from the hands of his father, **is dependent upon me. Immediately he stood and rescued him** from the king.


###### Berakhot 32a:16
[Berakhot 32a:16](https://torahapp.org/share/book/Berakhot/r/32a:16)

״וְעַתָּה הַנִּיחָה לִּי וְיִחַר אַפִּי בָהֶם וַאֲכַלֵּם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל וְגוֹ׳״. אָמַר רַבִּי אֲבָהוּ: אִלְמָלֵא מִקְרָא כָּתוּב, אִי אֶפְשָׁר לְאוֹמְרוֹ. מְלַמֵּד שֶׁתְּפָסוֹ מֹשֶׁה לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כְּאָדָם שֶׁהוּא תּוֹפֵס אֶת חֲבֵירוֹ בְּבִגְדוֹ, וְאָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, אֵין אֲנִי מַנִּיחֲךָ עַד שֶׁתִּמְחוֹל וְתִסְלַח לָהֶם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In an additional aspect of the sin of the Golden Calf, God told Moses: **“Now leave Me be, that My wrath will be enraged against them and I will consume them; and I will make of you a great nation”** (Exodus 32:10). Explaining this verse, **Rabbi Abbahu said: Were the verse not written** in this manner, **it would be impossible to utter** it, in deference to God. The phrase: Leave Me be, **teaches that Moses grabbed the Holy One, Blessed be He, as a person who grabs his friend by his garment** would, **and he said before Him: Master of the Universe, I will not leave You be until You forgive and pardon them.**


###### Berakhot 32a:17
[Berakhot 32a:17](https://torahapp.org/share/book/Berakhot/r/32a:17)

״וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָדוֹל וְגוֹ׳״. אָמַר רַבִּי אֶלְעָזָר: אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, וּמָה כִּסֵּא שֶׁל שָׁלֹשׁ רַגְלַיִם אֵינוֹ יָכוֹל לַעֲמוֹד לְפָנֶיךָ בִּשְׁעַת כַּעְסֶךְ. כִּסֵּא שֶׁל רֶגֶל אֶחָד — עַל אַחַת כַּמָּה וְכַמָּה!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In the same verse, God promised Moses: **“And I will make of you a great nation.”** What was Moses’ response? **Rabbi Elazar said: Moses said before the Holy One, Blessed be He: Master of the Universe, if a chair with three legs,** the collective merit of the three forefathers, **is unable to stand before You in Your moment of wrath, all the more so** that **a chair with one leg,** my merit alone, will be unable to withstand your wrath.


###### Berakhot 32a:18
[Berakhot 32a:18](https://torahapp.org/share/book/Berakhot/r/32a:18)

וְלֹא עוֹד אֶלָּא שֶׁיֵּשׁ בִּי בּוֹשֶׁת פָּנִים מֵאֲבוֹתַי, עַכְשָׁיו יֹאמְרוּ: רְאוּ פַּרְנָס שֶׁהֶעֱמִיד עֲלֵיהֶם. בִּקֵּשׁ גְּדוּלָּה לְעַצְמוֹ, וְלֹא בִּקֵּשׁ עֲלֵיהֶם רַחֲמִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Moreover, but I have** a sense of **shame before my forefathers. Now** they will **say: See** this **leader that** God **placed over** Israel. **He requested greatness for himself but did not pray for** God to have **mercy upon them** in their troubled time.


###### Berakhot 32a:19
[Berakhot 32a:19](https://torahapp.org/share/book/Berakhot/r/32a:19)

״וַיְחַל מֹשֶׁה אֶת פְּנֵי ה׳״, אָמַר רַבִּי אֶלְעָזָר: מְלַמֵּד שֶׁעָמַד מֹשֶׁה בִּתְפִלָּה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, עַד שֶׁהֶחֱלָהוּ. וְרָבָא אָמַר: עַד שֶׁהֵפֵר לוֹ נִדְרוֹ. כְּתִיב הָכָא: ״וַיְחַל״, וּכְתִיב הָתָם: ״לֹא יַחֵל דְּבָרוֹ״, וְאָמַר מָר: הוּא אֵינוֹ מֵיחֵל, אֲבָל אֲחֵרִים מְחִלִּין לוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Torah continues: **“And Moses beseeched [*vayḥal*] before the Lord”** (Exodus 32:11). Many interpretations were given for this uncommon term, *vayḥal*: **Rabbi Elazar said:** It **teaches that Moses stood in prayer before the Holy One, Blessed be He, until it made him ill [***heḥelahu***]** from overexertion. **And Rava said:** Moses stood in prayer **until he nullified His vow,** as the term *vayḥal* alludes to nullification of an oath. **Here it is written *vayḥal*, and there** referring to vows, **it is written: “He shall not nullify [*lo yaḥel*] his word”** (Numbers 30:3). **And** with regard to vows, **the Master said: He** who vowed **cannot nullify** his vow, **but others,** the court, **can nullify** his vow **for him.** Here, it is as if Moses nullified the Lord’s vow to destroy Israel.


###### Berakhot 32a:20
[Berakhot 32a:20](https://torahapp.org/share/book/Berakhot/r/32a:20)

וּשְׁמוּאֵל אָמַר: מְלַמֵּד שֶׁמָּסַר עַצְמוֹ לְמִיתָה עֲלֵיהֶם. שֶׁנֶּאֱמַר: ״וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Shmuel said:** The term *vayḥal* **teaches that** Moses **gave his life,** from the term *ḥalal*, a dead person, **for** Israel, **as it is stated: “And if not, erase me, please, from Your book”** (Exodus 32:32).


###### Berakhot 32a:21
[Berakhot 32a:21](https://torahapp.org/share/book/Berakhot/r/32a:21)

אָמַר רָבָא אָמַר רַב יִצְחָק: מְלַמֵּד שֶׁהֻחֲלָה עֲלֵיהֶם מִדַּת רַחֲמִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rava,** also interpreting this verse, **said** that **Rav Yitzḥak said:** The term *vayḥal* **teaches that he caused the Divine Attribute of Mercy to take effect [*heḥela*] upon them.**


###### Berakhot 32a:22
[Berakhot 32a:22](https://torahapp.org/share/book/Berakhot/r/32a:22)

וְרַבָּנַן אָמְרִי: מְלַמֵּד שֶׁאָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם! חוּלִּין הוּא לְּךָ מֵעֲשׂוֹת כַּדָּבָר הַזֶּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And the Rabbis say** that this term constitutes the essence of Moses’ claim: **It teaches that Moses said before the Holy One Blessed be He: Master of the Universe! It is a sacrilege [*ḥullin*] for You to do something like this.**


###### Berakhot 32a:23
[Berakhot 32a:23](https://torahapp.org/share/book/Berakhot/r/32a:23)

״וַיְחַל מֹשֶׁה אֶת פְּנֵי ה׳״, תַּנְיָא, רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: מְלַמֵּד שֶׁעָמַד מֹשֶׁה בִּתְפִלָּה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁאֲחָזַתּוּ אֲחִילוּ. מַאי אֲחִילוּ? אָמַר רַבִּי אֶלְעָזָר: אֵשׁ שֶׁל עֲצָמוֹת. מַאי אֵשׁ שֶׁל עֲצָמוֹת? אָמַר אַבָּיֵי: אִשָּׁתָא דְגַרְמֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
And another interpretation of the verse, **“And Moses beseeched [*vayḥal*] before the Lord.” It was taught** in a *baraita*: **Rabbi Eliezer the Great says: This** term **teaches that Moses stood in prayer before the Holy One, Blessed be He, until he was overcome by *aḥilu*.** Even the Sages were unfamiliar with this term. Therefore, the Gemara asks: **What is** the meaning of ***aḥilu*? Rabbi Elazar,** an *amora* of Eretz Yisrael, **said** that *aḥilu* is **fire in the bones.** However, this expression was familiar in Eretz Yisrael but not in Babylonia. They asked in Babylonia: **What is** the disease that they called **fire of the bones? Abaye said** that is a disease known in Babylonia as ***eshta degarmei*,** which in Aramaic means **fire of the bones;** in other words, a fever.


###### Berakhot 32a:24
[Berakhot 32a:24](https://torahapp.org/share/book/Berakhot/r/32a:24)

״זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ״. מַאי ״בָּךְ״? אָמַר רַבִּי אֶלְעָזָר: אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, אִלְמָלֵא נִשְׁבַּעְתָּ לָהֶם בַּשָּׁמַיִם וּבָאָרֶץ, הָיִיתִי אוֹמֵר: כְּשֵׁם שֶׁשָּׁמַיִם וָאָרֶץ בְּטֵלִים — כָּךְ שְׁבוּעָתְךָ בְּטֵלָה. וְעַכְשָׁו שֶׁנִּשְׁבַּעְתָּ לָהֶם בְּשִׁמְךָ הַגָּדוֹל, מָה שִׁמְךָ הַגָּדוֹל חַי וְקַיָּים לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים — כָּךְ שְׁבוּעָתְךָ קַיֶּימֶת לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
As Moses continues his prayer, he says: **“Remember Abraham, Isaac and Israel Your servants, to whom You swore in Your name”** (Exodus 32:13). **What is** the meaning of **in Your name? Rabbi Elazar said: Moses said before the Holy One, Blessed be He: Master of the Universe, had You sworn to them by the heavens and the earth, I would say: Just as the heavens and the earth will** ultimately **be no more, so too Your oath will be null and void. Now that You swore to them by Your great name, just as Your name lives and stands for all eternity, so too does Your oath live and stand for all eternity.**


###### Berakhot 32a:25
[Berakhot 32a:25](https://torahapp.org/share/book/Berakhot/r/32a:25)

״וַתְּדַבֵּר אֲלֵיהֶם אַרְבֶּה אֶת זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכׇל הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי״, הַאי ״אֲשֶׁר אָמַרְתִּי״, ״אֲשֶׁר אָמַרְתָּ״ מִיבְּעֵי לֵיהּ!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In this verse, Moses continues: **“And You said to them: I will make your offspring as numerous as the stars of heaven, and all this land of which I have spoken** I will give to your offspring that they shall inherit it forever.” The Gemara clarifies a puzzling phrase in this verse. **That** phrase **of which I have spoken, it should** have said: **Of which You have spoken,** as Moses is referring to God’s promise to the forefathers.


###### Berakhot 32a:26
[Berakhot 32a:26](https://torahapp.org/share/book/Berakhot/r/32a:26)

אָמַר רַבִּי אֶלְעָזָר: עַד כָּאן דִּבְרֵי תַלְמִיד, מִכָּאן וְאֵילָךְ — דִּבְרֵי הָרַב. וְרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: אֵלּוּ וָאֵלּוּ דִּבְרֵי תַלְמִיד, אֶלָּא כָּךְ אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, דְּבָרִים שֶׁאָמַרְתָּ לִי ״לֵךְ אֱמוֹר לָהֶם לְיִשְׂרָאֵל״ בִּשְׁמִי, הָלַכְתִּי וְאָמַרְתִּי לָהֶם בִּשְׁמֶךָ. עַכְשָׁו מָה אֲנִי אוֹמֵר לָהֶם?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Elazar said: To this** point, the verse cites **the words of the student,** Moses; **from this point,** and all this land of which I have spoken, the verse cites **the words of the Master,** God. **And Rabbi Shmuel bar Naḥmani said: These and those are the words of the student;** Moses spoke the entire verse. **Rather, Moses said before the Holy One, Blessed be He: Master of the Universe, those matters which You told me to go and say to Israel in My name, I went and told** it **to them in Your name.** I have already told Israel of God’s promise to the forefathers. **Now what do I say to them?**


###### Berakhot 32a:27
[Berakhot 32a:27](https://torahapp.org/share/book/Berakhot/r/32a:27)

״מִבִּלְתִּי יְכֹלֶת ה׳״: יָכוֹל ה׳ מִיבְּעֵי לֵיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara moves to a discussion of additional prayers offered by Moses. Moses said that if God fails to bring the Jewish people into Eretz Yisrael, the nations of the world will say: **“The Lord did not have the ability [*yekholet*]** to bring this people into the land which He swore to them, and He killed them in the desert” (Numbers 14:16). The Gemara examines this verse closely: The verse should not have utilized the term *yekholet*, an abstract feminine noun, but rather, **it should have said: “The Lord** was not **able [*yakhol*],”** a masculine verb.


###### Berakhot 32a:28
[Berakhot 32a:28](https://torahapp.org/share/book/Berakhot/r/32a:28)

אָמַר רַבִּי אֶלְעָזָר: אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, עַכְשָׁיו יֹאמְרוּ אוּמּוֹת הָעוֹלָם תָּשַׁשׁ כֹּחוֹ כִּנְקֵבָה, וְאֵינוֹ יָכוֹל לְהַצִּיל. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: וַהֲלֹא כְּבָר רָאוּ נִסִּים וּגְבוּרוֹת שֶׁעָשִׂיתִי לָהֶם עַל הַיָּם. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, עֲדַיִין יֵשׁ לָהֶם לוֹמַר: לְמֶלֶךְ אֶחָד יָכוֹל לַעֲמוֹד, לִשְׁלשִׁים וְאֶחָד מְלָכִים אֵינוֹ יָכוֹל לַעֲמוֹד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Elazar said: Moses** phrased it that way because he **said before the Holy One, Blessed be He: Master of the Universe, now the nations of the world will say that His strength weakened like a female and He is unable to rescue** the nation of Israel. **The Holy One, Blessed be He, said to Moses: And did** the nations of the world **not already see the miracles and the mighty** acts **that I performed on behalf of** Israel **at the** Red **Sea?** Moses **said before Him: Master of the Universe, they can still say:** The Lord **can stand** up **to a single king** like Pharaoh and defeat him, but **He is unable to stand** up **to the thirty-one kings** in the land of Canaan.


###### Berakhot 32a:29
[Berakhot 32a:29](https://torahapp.org/share/book/Berakhot/r/32a:29)

אָמַר רַבִּי יוֹחָנָן: מִנַּיִן שֶׁחָזַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוֹדָה לוֹ לְמֹשֶׁה, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר ה׳ סָלַחְתִּי כִּדְבָרֶיךָ״. תָּנֵי דְּבֵי רַבִּי יִשְׁמָעֵאל: כִּדְבָרֶיךָ, עֲתִידִים אוּמּוֹת הָעוֹלָם לוֹמַר כֵּן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Yoḥanan said: From where** is it derived that **the Holy One, Blessed be He, ultimately conceded to Moses? As it is said: “And the Lord said: I have forgiven according to your word”** (Numbers 14:20). The Sages **of the school of Rabbi Yishmael taught: According to your word,** it will be, as indeed **in the future the nations of the world will say this.**


###### Berakhot 32a:30
[Berakhot 32a:30](https://torahapp.org/share/book/Berakhot/r/32a:30)

אַשְׁרֵי תַלְמִיד שֶׁרַבּוֹ מוֹדֶה לוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara concludes: **Happy is the student whose teacher concedes to him** as the Lord conceded to Moses.


###### Berakhot 32a:31
[Berakhot 32a:31](https://torahapp.org/share/book/Berakhot/r/32a:31)

״וְאוּלָם חַי אָנִי״, אָמַר רָבָא אָמַר רַב יִצְחָק: מְלַמֵּד שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: מֹשֶׁה, הֶחֱיִיתַנִי בִּדְבָרֶיךָ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Explaining the next verse, **“Nevertheless, as I live,** and the glory of the Lord fills the entire world” (Numbers 14:21), **Rava said** that **Rav Yitzḥak said:** This **teaches** that **the Holy One, Blessed be He, said to Moses: Moses, you have given Me life with your words.** I am happy that on account of your arguments, I will forgive Israel.


###### Berakhot 32a:32
[Berakhot 32a:32](https://torahapp.org/share/book/Berakhot/r/32a:32)

דָּרַשׁ רַבִּי שִׂמְלַאי: לְעוֹלָם יְסַדֵּר אָדָם שִׁבְחוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאַחַר כָּךְ יִתְפַּלֵּל. מְנָלַן? — מִמֹּשֶׁה, דִּכְתִיב: ״וָאֶתְחַנַּן אֶל ה׳ בָּעֵת הַהִיא״. וּכְתִיב: ״ה׳ אֱלֹהִים אַתָּה הַחִלֹּתָ לְהַרְאוֹת אֶת עַבְדְּךָ אֶת גׇּדְלְךָ וְאֶת יָדְךָ הַחֲזָקָה אֲשֶׁר מִי אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרוֹתֶיךָ״. וּכְתִיב בָּתְרֵיהּ ״אֶעְבְּרָה נָּא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה וְגוֹ׳״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Based on Moses’ prayers, **Rabbi Simlai taught: One should always set forth praise of the Holy One, Blessed be He, and then pray** for his own needs. **From where do we** derive that one should conduct himself in this manner? **From Moses, as it is written** in his prayer: **“And I beseeched the Lord at that time”** (Deuteronomy 3:23). **And** immediately afterward in his prayer, **it is written: “Lord, God, You have begun to show Your servant Your greatness and Your strong hand, for what God is there in the heavens or on earth who can perform deeds such as Yours and Your might”** (Deuteronomy 3:24)? Here, Moses began with praise of God, **and it is** only **thereafter** that **it is written: “Please, let me pass over and see the good land** that is beyond the Jordan, that good hill country and the Lebanon” (Deuteronomy 3:25). Only after his praise did Moses make his personal request.


###### Berakhot 32a:33
[Berakhot 32a:33](https://torahapp.org/share/book/Berakhot/r/32a:33)

סִימָן: מַעֲשִׂים, צְדָקָה, קׇרְבָּן, כֹּהֵן, תַּעֲנִית, מִנְעָל, בַּרְזֶל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara prefaces the next discourse with **a mnemonic symbol: Deeds, charity, offering, priest, fast, shoe, iron.**