## Berakhot Daf 33b

###### Berakhot 33b:1
[Berakhot 33b:1](https://torahapp.org/share/book/Berakhot/r/33b:1)

אֲמַר לֵיהּ רָבִינָא לְרָבָא: הִלְכְתָא מַאי? אֲמַר לֵיהּ, כִּי קִידּוּשׁ: מָה קִידּוּשׁ אַף עַל גַּב דִּמְקַדֵּשׁ בִּצְלוֹתָא מְקַדֵּשׁ אַכָּסָא, אַף הַבְדָּלָה נָמֵי, אַף עַל גַּב דְּמַבְדֵּיל בִּצְלוֹתָא מַבְדֵּיל אַכָּסָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
There are conflicting opinions with regard to reciting *havdala* over the cup of wine after reciting it in the *Amida* prayer. One opinion holds that it is appropriate to recite *havdala* a second time, while the other holds that it is prohibited. **Ravina said to Rava: What is the *halakha*?** Rava **said to him:** The *halakha* in the case of *havdala* is **like** the *halakha* in the case of ***kiddush*. Just as** in the case of ***kiddush*, although one recited *kiddush* in the** *Amida* **prayer** he must, nevertheless, **recite *kiddush*** again **over the cup** of wine, **so too with *havdala*, although one recited *havdala* in the** *Amida* **prayer** he must **recite *havdala*** again **over the cup** of wine.


###### Berakhot 33b:2
[Berakhot 33b:2](https://torahapp.org/share/book/Berakhot/r/33b:2)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: בְּ״הוֹדָאָה״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The mishna states that **Rabbi Eliezer says:** It is recited **in** the seventeenth blessing of the *Amida* prayer, the blessing of **thanksgiving.**


###### Berakhot 33b:3
[Berakhot 33b:3](https://torahapp.org/share/book/Berakhot/r/33b:3)

רַבִּי זֵירָא הֲוָה רְכִיב חֲמָרָא, הֲוָה קָא שָׁקֵיל וְאָזֵיל רַבִּי חִיָּיא בַּר אָבִין בָּתְרֵיהּ. אֲמַר לֵיהּ: וַדַּאי דְּאָמְרִיתוּ מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן, הֲלָכָה כְּרַבִּי אֱלִיעֶזֶר בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת אַחַר הַשַּׁבָּת? אֲמַר לֵיהּ: אִין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites the conclusion with regard to this *halakha* by relating a story: **Rabbi Zeira was riding a donkey** while **Rabbi Ḥiyya bar Avin was coming and walking after him. He said to him: Is** it **true that you said in the name of Rabbi Yoḥanan** that the ***halakha* is in accordance with** the opinion of **Rabbi Eliezer** in the case of **a Festival that occurs** directly **after Shabbat?** Since in that case, one cannot recite *havdala* in the blessing of Who graciously grants knowledge, as it is not included in the *Amida* prayer on the Festival, there is no alternative but to adopt Rabbi Eliezer’s ruling. **He said to him: Yes.**


###### Berakhot 33b:4
[Berakhot 33b:4](https://torahapp.org/share/book/Berakhot/r/33b:4)

הֲלָכָה — מִכְלָל דִּפְלִיגִי?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara wonders: Saying that the ***halakha*** is in accordance with the opinion of Rabbi Eliezer, **indicates that** his peers **dispute** his opinion. Where do we find that dispute?


###### Berakhot 33b:5
[Berakhot 33b:5](https://torahapp.org/share/book/Berakhot/r/33b:5)

וְלָא פְּלִיגִי? וְהָא פְּלִיגִי רַבָּנַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara rejects this: **And don’t they dispute** his opinion? **Don’t the Rabbis dispute** his opinion, as, in their opinion the blessing of *havdala* is recited in the blessing: Who graciously grants knowledge?


###### Berakhot 33b:6
[Berakhot 33b:6](https://torahapp.org/share/book/Berakhot/r/33b:6)

אֵימַר דִּפְלִיגִי רַבָּנַן בִּשְׁאָר יְמוֹת הַשָּׁנָה, בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת אַחַר הַשַּׁבָּת מִי פְּלִיגִי?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara replies: **Say that the Rabbis dispute** Rabbi Eliezer’s opinion **during the rest of the days of the year,** when the option to recite *havdala* in the blessing: Who graciously grants knowledge exists, but **in the case of a Festival that occurs** directly **after Shabbat, do they dispute** his opinion? The Rabbis would agree with him in that case.


###### Berakhot 33b:7
[Berakhot 33b:7](https://torahapp.org/share/book/Berakhot/r/33b:7)

וְהָא פְּלִיג רַבִּי עֲקִיבָא!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara continues: **Doesn’t Rabbi Akiva dispute** his opinion? He holds that *havdala* is recited as an independent fourth blessing, in which case there is a dispute.


###### Berakhot 33b:8
[Berakhot 33b:8](https://torahapp.org/share/book/Berakhot/r/33b:8)

אַטּוּ כׇּל הַשָּׁנָה כּוּלָּהּ מִי עָבְדִינַן כְּרַבִּי עֲקִיבָא, דְּהַשְׁתָּא נֵיקוּ וְנַעֲבֵיד כְּווֹתֵיהּ?! כׇּל הַשָּׁנָה כּוּלָּהּ מַאי טַעְמָא לָא עָבְדִינַן כְּרַבִּי עֲקִיבָא — דְּתַמְנֵי סְרֵי תַּקּוּן, תְּשַׁסְרֵי לָא תַּקּוּן. הָכָא נָמֵי, שָׁב תַּקּוּן תַּמְנֵי לָא תַּקּוּן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **Is that to say that throughout the entire year we act in accordance with** the opinion of **Rabbi Akiva** in this matter, **so that now,** on a Festival that occurs directly after Shabbat, **we will stand and act in accordance with** his opinion? **What is the reason that throughout the whole, entire year, we do not act in accordance with** the opinion of **Rabbi Akiva? Because** the Sages **instituted eighteen** blessings, **they did not institute nineteen** blessings. **Here, too,** the Sages **instituted seven** blessings, **they did not institute eight** blessings. Therefore, Rabbi Akiva’s opinion is not taken into consideration in this case.


###### Berakhot 33b:9
[Berakhot 33b:9](https://torahapp.org/share/book/Berakhot/r/33b:9)

אֲמַר לֵיהּ: לָאו ״הֲלָכָה״ אִתְּמַר, אֶלָּא ״מַטִּין״ אִתְּמַר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In response to these questions, Rabbi Zeira **said to him** that **it was not** that **the *halakha*** is in accordance with the opinion of Rabbi Eliezer **that was stated** in the name of Rabbi Yoḥanan, from which one could infer that there was in fact a dispute; rather it was that one is **inclined** to favor the opinion of Rabbi Eliezer **that was stated** in the name of Rabbi Yoḥanan.


###### Berakhot 33b:10
[Berakhot 33b:10](https://torahapp.org/share/book/Berakhot/r/33b:10)

דְּאִתְּמַר, רַבִּי יִצְחָק בַּר אַבְדִּימִי אָמַר מִשּׁוּם רַבֵּנוּ: הֲלָכָה, וְאָמְרִי לַהּ: מַטִּין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**As** indeed **it was stated** that there is a dispute among the Sages in this matter. **Rav Yitzḥak bar Avdimi said in the name of Rabbeinu,** Rav: **The *halakha*** is in accordance with the opinion of Rabbi Eliezer. **And some say this** statement: One is **inclined** to favor the opinion of Rabbi Eliezer.


###### Berakhot 33b:11
[Berakhot 33b:11](https://torahapp.org/share/book/Berakhot/r/33b:11)

רַבִּי יוֹחָנָן אָמַר: מוֹדִים. וְרַבִּי חִיָּיא בַּר אַבָּא אָמַר: נִרְאִין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Yoḥanan said** that there is no dispute here, and the Rabbis **agree** with Rabbi Eliezer. **And Rabbi Ḥiyya bar Abba said** that it was established that Rabbi Eliezer’s opinion **appears** to be correct.


###### Berakhot 33b:12
[Berakhot 33b:12](https://torahapp.org/share/book/Berakhot/r/33b:12)

אָמַר רַבִּי זֵירָא: נְקוֹט דְּרַבִּי חִיָּיא בַּר אַבָּא בִּידָךְ, דְּדָיֵיק וְגָמַר שְׁמַעְתָּא מִפּוּמָּא דְמָרַהּ שַׁפִּיר כְּרַחֲבָא דְפוּמְבְּדִיתָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to this difference of opinion **Rabbi Zeira said: Take** this statement of **Rabbi Ḥiyya bar Abba in your hand, as he is scrupulous and he learned the *halakha* well from the mouth of its originator, like** the Sage **Raḥava** from the city **Pumbedita.** Raḥava was famous for the precision with which he would transmit material that he learned from his teacher.


###### Berakhot 33b:13
[Berakhot 33b:13](https://torahapp.org/share/book/Berakhot/r/33b:13)

דְּאָמַר רַחֲבָא אָמַר רַבִּי יְהוּדָה: הַר הַבַּיִת סְטָיו כָּפוּל הָיָה, וְהָיָה סְטָיו לְפָנִים מִסְּטָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites an example: **Raḥava said** that **Rabbi Yehuda said: The Temple Mount was a double *stav*, and there was a *stav* within a *stav*.** Here Raḥava used his Rabbi’s language in describing the structure of the Temple and the rows of columns it contained, a row within a row; but he did not employ the common term *itzteba*, portico, but rather *stav*, as he heard it from his Rabbi.


###### Berakhot 33b:14
[Berakhot 33b:14](https://torahapp.org/share/book/Berakhot/r/33b:14)

אָמַר רַב יוֹסֵף: אֲנָא לָא הַאי יָדַעְנָא וְלָא הַאי יָדַעְנָא, אֶלָּא מִדְּרַב וּשְׁמוּאֵל יָדַעְנָא, דְּתַקִּינוּ לַן מַרְגָּנִיתָא בְּבָבֶל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef said** the conclusive *halakha* on this topic: **I don’t know this and I don’t know that, but I do know from** the statements of **Rav and Shmuel they have instituted a pearl for us in Babylonia.** They established a version that combines the first blessing of the Festival with the formula of *havdala*, parallel to the opinion of the Rabbis who include *havdala* in the first blessing that follows the first three blessings. They instituted to recite:


###### Berakhot 33b:15
[Berakhot 33b:15](https://torahapp.org/share/book/Berakhot/r/33b:15)

״וַתּוֹדִיעֵנוּ ה׳ אֱלֹהֵינוּ אֶת מִשְׁפְּטֵי צִדְקֶךָ וַתְּלַמְּדֵנוּ לַעֲשׂוֹת חֻקֵּי רְצוֹנֶךָ, וַתַּנְחִילֵנוּ זְמַנֵּי שָׂשׂוֹן וְחַגֵּי נְדָבָה, וַתּוֹרִישֵׁנוּ קְדוּשַּׁת שַׁבָּת וּכְבוֹד מוֹעֵד וַחֲגִיגַת הָרֶגֶל. בֵּין קְדוּשַּׁת שַׁבָּת לִקְדוּשַּׁת יוֹם טוֹב הִבְדַּלְתָּ, וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּשְׁתָּ. הִבְדַּלְתָּ וְקִדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדוּשָּׁתֶךָ. וַתִּתֶּן לָנוּ וְכוּ׳״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**You have made known to us, Lord our God, Your righteous laws,** 
**and taught us to perform Your will’s decrees.** 
**You have given us as our heritage seasons of joy and Festivals of voluntary offerings.** 
**You have given us as our heritage the holiness of Shabbat, the glory of the festival and the festive offerings of the Pilgrim Festivals.** 
**You have distinguished between the holiness of Shabbat and the holiness of the Festival,** 
**and have made the seventh day holy over the six days of work.** 
**You have distinguished and sanctified Your people Israel with Your holiness,** 
**And You have given us, etc.**


###### Berakhot 33b:16
[Berakhot 33b:16](https://torahapp.org/share/book/Berakhot/r/33b:16)

**מַתְנִי׳** הָאוֹמֵר: ״עַל קַן צִיפּוֹר יַגִּיעוּ רַחֲמֶיךָ״, וְ״עַל טוֹב יִזָּכֵר שְׁמֶךָ״, ״מוֹדִים, מוֹדִים״ — מְשַׁתְּקִין אוֹתוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** Concluding the laws of prayer in this tractate, the mishna raises several prayer-related matters. This mishna speaks of certain innovations in the prayer formula that warrant the silencing of a communal prayer leader who attempts to introduce them in his prayers, as their content tends toward heresy. **One who recites** in his supplication: Just as **Your mercy is extended to a bird’s nest,** as You have commanded us to send away the mother before taking her chicks or eggs (Deuteronomy 22:6–7), so too extend Your mercy to us; **and** one who recites: **May Your name be mentioned with the good** or one who recites: **We give thanks, we give thanks** twice, they **silence him.**


###### Berakhot 33b:17
[Berakhot 33b:17](https://torahapp.org/share/book/Berakhot/r/33b:17)

**גְּמָ׳** בִּשְׁלָמָא, ״מוֹדִים, מוֹדִים״ מְשַׁתְּקִין אוֹתוֹ — מִשּׁוּם דְּמֶיחְזֵי כִּשְׁתֵּי רָשׁוּיוֹת. וְ״עַל טוֹב יִזָּכֵר שְׁמֶךָ״ נָמֵי, מַשְׁמַע עַל הַטּוֹבָה וְלֹא עַל הָרָעָה, וּתְנַן: חַיָּיב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁמְּבָרֵךְ עַל הַטּוֹבָה. אֶלָּא ״עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ״ מַאי טַעְמָא?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** Our mishna cited three instances where the communal prayer leader is silenced. The Gemara clarifies: **Granted,** they silence one who repeats: **We give thanks, we give thanks, as it appears like** he is acknowledging and praying to **two authorities. And** granted that **they also silence** one who says: **May Your name be mentioned with the good,** as **clearly** he is thanking God only **for the good and not for the bad, and we learned** in a mishna: **One is required to bless** God **for the bad just as he blesses** Him **for the good. However,** in the case of one who recites: Just as **Your mercy is extended to a bird’s nest, why** do they silence him?


###### Berakhot 33b:18
[Berakhot 33b:18](https://torahapp.org/share/book/Berakhot/r/33b:18)

פְּלִיגִי בַּהּ תְּרֵי אָמוֹרָאֵי בְּמַעְרְבָא, רַבִּי יוֹסֵי בַּר אָבִין וְרַבִּי יוֹסֵי בַּר זְבִידָא: חַד אָמַר: מִפְּנֵי שֶׁמֵּטִיל קִנְאָה בְּמַעֲשֵׂה בְּרֵאשִׁית. וְחַד אָמַר: מִפְּנֵי שֶׁעוֹשֶׂה מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים, וְאֵינָן אֶלָּא גְּזֵרוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Two *amora’im* in Eretz Yisrael disputed this** question; **Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida; one said** that this was **because he engenders jealousy among God’s creations,** as it appears as though he is protesting the fact that the Lord favored one creature over all others. **And one said** that this was **because he transforms the attributes of the Holy One, Blessed be He, into** expressions of **mercy, when they are nothing but decrees** of the King that must be fulfilled without inquiring into the reasons behind them.


###### Berakhot 33b:19
[Berakhot 33b:19](https://torahapp.org/share/book/Berakhot/r/33b:19)

הַהוּא דִּנְחֵית קַמֵּיהּ דְּרַבָּה וַאֲמַר: אַתָּה חַסְתָּ עַל קַן צִפּוֹר, אַתָּה חוּס וְרַחֵם עָלֵינוּ. אֲמַר רַבָּה: כַּמָּה יָדַע הַאי צוּרְבָּא מֵרַבָּנָן לְרַצּוֹיֵי לְמָרֵיהּ! אֲמַר לֵיהּ אַבָּיֵי: וְהָא מְשַׁתְּקִין אוֹתוֹ תְּנַן!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates that **a particular** individual **descended before the ark** as prayer leader **in the presence of Rabba, and said** in his prayers: **You have shown mercy to the bird’s nest, now have mercy and pity upon us. Rabba said: How much does this Torah scholar know to appease** the Lord, **his Master. Abaye said to him: Didn’t we learn** in a mishna that **they silence him?**


###### Berakhot 33b:20
[Berakhot 33b:20](https://torahapp.org/share/book/Berakhot/r/33b:20)

וְרַבָּה נָמֵי, לְחַדּוֹדֵי אַבָּיֵי הוּא דְּבָעֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara explains: **And Rabba too** held in accordance with this mishna but merely acted this way because **he wanted to hone Abaye’s** intellect. Rabba did not make his statement to praise the scholar, but simply to test his nephew, Abaye, and to encourage him to articulate what he knows about that mishna.


###### Berakhot 33b:21
[Berakhot 33b:21](https://torahapp.org/share/book/Berakhot/r/33b:21)

הַהוּא דִּנְחֵית קַמֵּיהּ דְּרַבִּי חֲנִינָא, אֲמַר ״הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא וְהָאַדִּיר וְהָעִזּוּז וְהַיָּראוּי, הֶחָזָק וְהָאַמִּיץ וְהַוַּדַּאי וְהַנִּכְבָּד״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to additions to prayers formulated by the Sages, The Gemara relates that **a particular** individual **descended before the ark** as prayer leader **in the presence of Rabbi Ḥanina.** He extended his prayer and **said: God, the great, mighty, awesome, powerful, mighty, awe-inspiring, strong, fearless, steadfast and honored.**


###### Berakhot 33b:22
[Berakhot 33b:22](https://torahapp.org/share/book/Berakhot/r/33b:22)

הִמְתִּין לוֹ עַד דְּסַיֵּים. כִּי סַיֵּים אֲמַר לֵיהּ: סַיֵּימְתִּינְהוּ לְכוּלְּהוּ שִׁבְחֵי דְמָרָךְ?! לְמָה לִי כּוּלֵּי הַאי? אֲנַן, הָנֵי תְּלָת דְּאָמְרִינַן אִי לָאו דְּאַמְרִינְהוּ מֹשֶׁה רַבֵּנוּ בְּאוֹרָיְיתָא, וַאֲתוֹ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה וְתַקְּנִינְהוּ בִּתְפִלָּה — לָא הֲוֵינַן יְכוֹלִין לְמֵימַר לְהוּ, וְאַתְּ אָמְרַתְּ כּוּלֵּי הַאי וְאָזְלַתְּ! מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁהָיוּ לוֹ אֶלֶף אֲלָפִים דִּינְרֵי זָהָב, וְהָיוּ מְקַלְּסִין אוֹתוֹ בְּשֶׁל כֶּסֶף. וַהֲלֹא גְּנַאי הוּא לוֹ!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rabbi Ḥanina **waited for him until he completed** his prayer. **When he finished,** Rabbi Ḥanina **asked him: Have you concluded all of the praises of your Master? Why do I need all of this** superfluous praise? **Even these three** praises **that we recite:** The great, mighty and awesome, **had Moses our teacher not said them in the Torah and had the members of the Great Assembly not come and incorporated them into the** *Amida* prayer, **we would not be permitted to recite them. And you went on and recited all of these. It is comparable to a king who possessed many thousands of golden dinars, yet they were praising him for silver** ones. **Isn’t that deprecatory?** All of the praises we could possibly lavish upon the Lord are nothing but a few silver dinars relative to many thousands of gold dinars. Reciting a litany of praise does not enhance God’s honor.


###### Berakhot 33b:23
[Berakhot 33b:23](https://torahapp.org/share/book/Berakhot/r/33b:23)

וְאָמַר רַבִּי חֲנִינָא: הַכֹּל בִּידֵי שָׁמַיִם, חוּץ מִיִּרְאַת שָׁמַיִם. שֶׁנֶּאֱמַר: ״וְעַתָּה יִשְׂרָאֵל מָה ה׳ אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Tangentially, the Gemara cites an additional statement by Rabbi Ḥanina concerning principles of faith. **And Rabbi Ḥanina said: Everything is in the hands of Heaven, except for fear of Heaven.** Man has free will to serve God or not, **as it is stated: “And now Israel, what does the Lord your God ask of you other than to fear** the Lord your God, to walk in all of His ways, to love Him and to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12). The Lord asks man to perform these matters because ultimately, the choice is in his hands.


###### Berakhot 33b:24
[Berakhot 33b:24](https://torahapp.org/share/book/Berakhot/r/33b:24)

אַטּוּ יִרְאַת שָׁמַיִם מִילְּתָא זוּטַרְתָּא הִיא? וְהָאָמַר רַבִּי חֲנִינָא מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: אֵין לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּבֵית גְּנָזָיו אֶלָּא אוֹצָר שֶׁל יִרְאַת שָׁמַיִם, שֶׁנֶּאֱמַר ״יִרְאַת ה׳ הִיא אוֹצָרוֹ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The verse says: What does the Lord your God ask of you other than to fear the Lord your God. The Gemara asks: **Is fear of Heaven a minor matter** that it can be presented as if God is not asking anything significant? **Didn’t Rabbi Ḥanina say in the name of Rabbi Shimon ben Yoḥai: The Holy One, Blessed be He, has nothing in his treasury other than a treasure of fear of Heaven, as it is stated: “Fear of the Lord is his treasure”** (Isaiah 33:6). The Lord values and treasures fear of Heaven over all else.


###### Berakhot 33b:25
[Berakhot 33b:25](https://torahapp.org/share/book/Berakhot/r/33b:25)

אִין, לְגַבֵּי מֹשֶׁה מִילְּתָא זוּטַרְתָּא הִיא. דְּאָמַר רַבִּי חֲנִינָא: מָשָׁל לְאָדָם שֶׁמְבַקְּשִׁים מִמֶּנּוּ כְּלִי גָּדוֹל, וְיֵשׁ לוֹ — דּוֹמֶה עָלָיו כִּכְלִי קָטָן. קָטָן, וְאֵין לוֹ — דּוֹמֶה עָלָיו כִּכְלִי גָּדוֹל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **Indeed, for Moses** fear of Heaven **is a minor matter. As Rabbi Ḥanina stated: It is comparable to one who is asked for a large vessel and he has** one, **it seems to him like a small vessel** because he owns it. However, one who is asked for just a **small** vessel and he does not have one, **it seems to him like a large vessel.** Therefore, Moses could say: What does the Lord your God ask of you other than to fear, because in his eyes it was a minor matter.


###### Berakhot 33b:26
[Berakhot 33b:26](https://torahapp.org/share/book/Berakhot/r/33b:26)

״מוֹדִים מוֹדִים״ מְשַׁתְּקִין אוֹתוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna if one repeats: **We give thanks, we give thanks, they silence him.**


###### Berakhot 33b:27
[Berakhot 33b:27](https://torahapp.org/share/book/Berakhot/r/33b:27)

אָמַר רַבִּי זֵירָא: כׇּל הָאוֹמֵר ״שְׁמַע שְׁמַע״ — כְּאוֹמֵר ״מוֹדִים מוֹדִים״ דָּמֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Zeira said: One who** repeats himself while reciting *Shema* and **says: Listen** Israel, **Listen** Israel **is like one who says: We give thanks, we give thanks.**


###### Berakhot 33b:28
[Berakhot 33b:28](https://torahapp.org/share/book/Berakhot/r/33b:28)

מֵיתִיבִי: הַקּוֹרֵא אֶת שְׁמַע וְכוֹפְלָהּ — הֲרֵי זֶה מְגוּנֶּה. מְגוּנֶּה הוּא דְּהָוֵי, שַׁתּוֹקֵי לָא מְשַׁתְּקִינַן לֵיהּ!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara **raises an objection:** It was taught in a *baraita*: **One who recites *Shema* and repeats it, it is reprehensible.** One may infer: **It is reprehensible, but they do not silence him.**


###### Berakhot 33b:29
[Berakhot 33b:29](https://torahapp.org/share/book/Berakhot/r/33b:29)

לָא קַשְׁיָא: הָא, דְּאָמַר מִילְּתָא מִילְּתָא וְתָנֵי לַהּ. וְהָא, דְּאָמַר פְּסוּקָא פְּסוּקָא וְתָנֵי לֵיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: **This is not difficult; this** case, where although it is reprehensible when one repeats *Shema*, they do not silence him, is referring to **one who recites and repeats each individual word** as he says it. In so doing he ruins the recitation of *Shema*. However, **this** case, where Rabbi Zeira holds that one who repeats *Shema* they silence him, refers to **one who recites and repeats an entire verse,** as it appears that he is worshiping separate authorities.


###### Berakhot 33b:30
[Berakhot 33b:30](https://torahapp.org/share/book/Berakhot/r/33b:30)

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: וְדִילְמָא מֵעִיקָּרָא לָא כַּוֵּון דַּעְתֵּיהּ, וּלְבַסּוֹף כַּוֵּון דַּעְתֵּיהּ?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Pappa said to Abaye** with regard to this *halakha*: **And perhaps initially he did not focus his attention** on the recitation of *Shema*, so he repeated it **and ultimately he focused his attention** as he recited it the second time?


###### Berakhot 33b:31
[Berakhot 33b:31](https://torahapp.org/share/book/Berakhot/r/33b:31)

אֲמַר לֵיהּ:

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Abaye **said to him:**