## Berakhot Daf 34a

###### Berakhot 34a:1
[Berakhot 34a:1](https://torahapp.org/share/book/Berakhot/r/34a:1)

חַבְרוּתָא כְּלַפֵּי שְׁמַיָּא מִי אִיכָּא?! אִי לָא כַּוֵּון דַּעְתֵּיהּ מֵעִיקָּרָא — מָחֵינַן לֵיהּ בְּמַרְזַפְתָּא דְנַפָּחָא עַד דִּמְכַוֵּין דַּעְתֵּיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Can one have** that degree of **familiarity with Heaven,** to the extent that he can take his words lightly and say them however he likes? **If he did not focus his attention initially, we beat him with a blacksmith’s hammer until he focuses his attention,** as conduct of that sort is unacceptable.


###### Berakhot 34a:2
[Berakhot 34a:2](https://torahapp.org/share/book/Berakhot/r/34a:2)

**מַתְנִי׳** (הָאוֹמֵר: ״יְבָרְכוּךָ טוֹבִים״ — הֲרֵי זֶה דַּרְכֵי מִינוּת). הָעוֹבֵר לִפְנֵי הַתֵּיבָה וְטָעָה — יַעֲבוֹר אַחֵר תַּחְתָּיו, וְלֹא יְהֵא סָרְבָן בְּאוֹתָהּ שָׁעָה. מֵהֵיכָן הוּא מַתְחִיל? מִתְּחִלַּת הַבְּרָכָה שֶׁטָּעָה זֶה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** This mishna and the next one deal with the communal prayer leader. **(If one says: “May the good bless You,” this is a path of heresy.) One who is passing before the ark,** as prayer leader, **and erred, another should** immediately **pass in his place, and at that moment,** this replacement **should not refuse** in the interest of courtesy. The *Amida* prayer was interrupted and he should replace him as quickly as possible. **From where does** the replacement **commence? From the beginning of the blessing in which** the former **had erred.**


###### Berakhot 34a:3
[Berakhot 34a:3](https://torahapp.org/share/book/Berakhot/r/34a:3)

הָעוֹבֵר לִפְנֵי הַתֵּיבָה לֹא יַעֲנֶה ״אָמֵן״ אַחַר הַכֹּהֲנִים, מִפְּנֵי הַטֵּרוּף. וְאִם אֵין שָׁם כֹּהֵן אֶלָּא הוּא — לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הַבְטָחָתוֹ שֶׁהוּא נוֹשֵׂא אֶת כַּפָּיו, וְחוֹזֵר לִתְפִלָּתוֹ — רַשַּׁאי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In order to prevent the prayer leader from erring in his prayer, it was said that **one who passes before the ark should not respond amen after the** blessing of the **priests, because of** potential **confusion.** Since the mishna is describing a situation in which he was praying without a prayer book, responding amen would interrupt the order of the prayer and potentially lead him to begin a different blessing. For this reason, even **if there is no priest other than** the communal prayer leader, **he does not lift his hands** to bless the people, lest he become confused. **And,** however, **if he is certain that he can lift his hands and resume his prayer** without becoming confused, **he is permitted** to recite the blessing.


###### Berakhot 34a:4
[Berakhot 34a:4](https://torahapp.org/share/book/Berakhot/r/34a:4)

**גְּמָ׳** תָּנוּ רַבָּנַן: הָעוֹבֵר לִפְנֵי הַתֵּיבָה — צָרִיךְ לְסָרֵב. וְאִם אֵינוֹ מְסָרֵב — דּוֹמֶה לְתַבְשִׁיל שֶׁאֵין בּוֹ מֶלַח. וְאִם מְסָרֵב יוֹתֵר מִדַּאי — דּוֹמֶה לְתַבְשִׁיל שֶׁהִקְדִּיחַתּוּ מֶלַח. כֵּיצַד הוּא עוֹשֶׂה: פַּעַם רִאשׁוֹנָה — יְסָרֵב, שְׁנִיָּה — מְהַבְהֵב, שְׁלִישִׁית — פּוֹשֵׁט אֶת רַגְלָיו וְיוֹרֵד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** The mishna teaches that one who replaces a communal prayer leader who erred in the middle of the *Amida* prayer should not refuse when approached. The Gemara cites the general *halakha* with regard to proper conduct when one is approached to serve as prayer leader. **The Sages taught** in a *baraita*: One who is approached **to pass before the ark** to serve as prayer leader, for the sake of propriety **should refuse,** to avoid creating the impression that he is too eager. **And if he does not refuse,** but jumps at the opportunity, **he is like cooked food without salt,** which is to say that he acts in bad taste. **However, if he refuses too much** this is similarly inappropriate, as **he is like cooked food that was ruined by** too much **salt.** So **how should he act?** The appropriate conduct when approached to serve as communal prayer leader is as follows: When approached **the first time, one should refuse; the second** time, one should **vacillate** like a wick that has just begun to catch a flame but is not yet burning; and **the third** time, **he should stretch his legs and descend** before the ark.


###### Berakhot 34a:5
[Berakhot 34a:5](https://torahapp.org/share/book/Berakhot/r/34a:5)

תָּנוּ רַבָּנַן: שְׁלֹשָׁה רוּבָּן — קָשֶׁה, וּמִיעוּטָן — יָפֶה, וְאֵלּוּ הֵן: שְׂאוֹר, וּמֶלַח, וְסָרְבָנוּת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On this note, the Gemara cites that which **the Sages taught** in a *baraita*: There are **three** things that **are harmful in excess but are beneficial when used sparingly.** They are: **Leavening** in dough, **salt** in a cooked dish **and refusal** for the sake of propriety.


###### Berakhot 34a:6
[Berakhot 34a:6](https://torahapp.org/share/book/Berakhot/r/34a:6)

אָמַר רַב הוּנָא: טָעָה בְּשָׁלֹשׁ רִאשׁוֹנוֹת — חוֹזֵר לָרֹאשׁ. בְּאֶמְצָעִיּוֹת — חוֹזֵר לְ״אַתָּה חוֹנֵן״. בְּאַחֲרוֹנוֹת — חוֹזֵר לָ״עֲבוֹדָה״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The mishna states that when one replaces the communal prayer leader, he commences from the beginning of the blessing in which the former had erred. However that is not universally true, as **Rav Huna said:** One who **erred in** any of **the first three** blessings **he must return to the beginning** of the *Amida* prayer because the first three blessing comprise a single entity. Likewise, if one **erred in** any of **the** thirteen **middle** blessings, **he returns to** the blessing of: **You grace** humanity, the first of the middle blessings. If one erred **in** any of the three **final** blessings, **he must return to the** blessing of **Temple service,** which is the first of the final blessings.


###### Berakhot 34a:7
[Berakhot 34a:7](https://torahapp.org/share/book/Berakhot/r/34a:7)

וְרַב אַסִּי אָמַר: אֶמְצָעִיּוֹת אֵין לָהֶן סֵדֶר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rav Asi** disputes one aspect of Rav Huna’s opinion, as **he said: The middle** blessings **have no** set **order.** If one erred in any of them he may insert it at whatever point he becomes aware of his error.


###### Berakhot 34a:8
[Berakhot 34a:8](https://torahapp.org/share/book/Berakhot/r/34a:8)

מֵתִיב רַב שֵׁשֶׁת: מֵהֵיכָן הוּא חוֹזֵר — מִתְּחִלַּת הַבְּרָכָה שֶׁטָּעָה זֶה. תְּיוּבְתָּא דְרַב הוּנָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Sheshet raised an objection** based on a *baraita*: **From where does he** commence **repetition** of the *Amida* prayer? He commences **from the beginning of the blessing in which** the former **had erred.** If so, this is **a conclusive refutation of Rav Huna’s** opinion, as Rav Huna said that if one erred in one of the middle blessings, he returns to the beginning of the middle blessings, not to the beginning of that particular blessing.


###### Berakhot 34a:9
[Berakhot 34a:9](https://torahapp.org/share/book/Berakhot/r/34a:9)

אָמַר לְךָ רַב הוּנָא: אֶמְצָעִיּוֹת כּוּלְּהוּ חֲדָא בִּרְכְתָא נִינְהוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Huna** could have **said to you: The middle** blessings **are all** considered **one blessing;** commencing from the beginning of the blessing means returning to the beginning of the middle blessings.


###### Berakhot 34a:10
[Berakhot 34a:10](https://torahapp.org/share/book/Berakhot/r/34a:10)

אָמַר רַב יְהוּדָה: לְעוֹלָם אַל יִשְׁאַל אָדָם צְרָכָיו לֹא בְּשָׁלֹשׁ רִאשׁוֹנוֹת, וְלֹא בְּשָׁלֹשׁ אַחֲרוֹנוֹת, אֶלָּא בְּאֶמְצָעִיּוֹת. דְּאָמַר רַבִּי חֲנִינָא: רִאשׁוֹנוֹת — דּוֹמֶה לְעֶבֶד שֶׁמְּסַדֵּר שֶׁבַח לִפְנֵי רַבּוֹ. אֶמְצָעִיּוֹת — דּוֹמֶה לְעֶבֶד שֶׁמְבַקֵּשׁ פְּרָס מֵרַבּוֹ. אַחֲרוֹנוֹת — דּוֹמֶה לְעֶבֶד שֶׁקִּבֵּל פְּרָס מֵרַבּוֹ, וְנִפְטָר וְהוֹלֵךְ לוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yehuda said:** There is an additional distinction between the various sections of the *Amida* prayer: **One must never request his** own **needs in the first three or in the last three** blessings; **rather,** he should do so **in the middle** blessings. **As Rabbi Ḥanina said:** During the **first** three blessings, he **is like a servant who arranges praise before his master;** during the **middle** blessings, he **is like a servant who requests a reward from his master;** during the **final** three blessings, one **is like a servant who** already **received a reward from his master and is taking his leave and departing.**


###### Berakhot 34a:11
[Berakhot 34a:11](https://torahapp.org/share/book/Berakhot/r/34a:11)

תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּתַלְמִיד אֶחָד שֶׁיָּרַד לִפְנֵי הַתֵּיבָה בִּפְנֵי רַבִּי אֱלִיעֶזֶר, וְהָיָה מַאֲרִיךְ יוֹתֵר מִדַּאי. אָמְרוּ לוֹ תַּלְמִידָיו: כַּמָּה אָרְכָן הוּא זֶה! אָמַר לָהֶם: כְּלוּם מַאֲרִיךְ יוֹתֵר מִמֹּשֶׁה רַבֵּינוּ, דִּכְתִיב בֵּיהּ: ״אֵת אַרְבָּעִים הַיּוֹם וְאֶת אַרְבָּעִים הַלַּיְלָה וְגוֹ׳״?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Continuing on the subject of prayer, **the Sages taught:** There was **an incident where one student descended** to serve as prayer leader **before the ark in the presence of Rabbi Eliezer, and he was excessively prolonging his prayer. His students** complained and **said to him: How long-winded he is. He said to them: Is** this student **prolonging** his prayer any more **than Moses our teacher** did? **As about** Moses **it is written:** “And I prostrated myself before the Lord **for the forty days and forty nights** that I prostrated myself” (Deuteronomy 9:25). There is no limit to the duration of a prayer.


###### Berakhot 34a:12
[Berakhot 34a:12](https://torahapp.org/share/book/Berakhot/r/34a:12)

שׁוּב מַעֲשֶׂה בְּתַלְמִיד אֶחָד שֶׁיָּרַד לִפְנֵי הַתֵּיבָה בִּפְנֵי רַבִּי אֱלִיעֶזֶר, וְהָיָה מְקַצֵּר יוֹתֵר מִדַּאי. אָמְרוּ לוֹ תַּלְמִידָיו: כַּמָּה קַצְרָן הוּא זֶה! אָמַר לָהֶם: כְּלוּם מְקַצֵּר יוֹתֵר מִמֹּשֶׁה רַבֵּינוּ, דִּכְתִיב: ״אֵל נָא רְפָא נָא לָהּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
There was **again an incident where one student descended** to serve as prayer leader **before the ark in the presence of Rabbi Eliezer, and he was excessively abbreviating his prayer. His students** protested **and said to him: How brief is his** prayer. **He said to them: Is he abbreviating** his prayer **any more than Moses our teacher** did? **As it is written** with regard to the prayer Moses recited imploring God to cure Miriam of her leprosy: “And Moses cried out to the Lord, saying: **‘Please, God, heal her, please’”** (Numbers 12:13). This student’s prayer was certainly no briefer than the few words recited by Moses.


###### Berakhot 34a:13
[Berakhot 34a:13](https://torahapp.org/share/book/Berakhot/r/34a:13)

אָמַר רַבִּי יַעֲקֹב אָמַר רַב חִסְדָּא: כׇּל הַמְבַקֵּשׁ רַחֲמִים עַל חֲבֵירוֹ — אֵין צָרִיךְ לְהַזְכִּיר שְׁמוֹ, שֶׁנֶּאֱמַר: ״אֵל נָא רְפָא נָא לָהּ״, וְלָא קָמַדְכַּר שְׁמַהּ דְּמִרְיָם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Having mentioned Moses’ prayer for Miriam, the Gemara cites what **Rabbi Ya’akov said** that **Rav Ḥisda said: Anyone who requests mercy on** behalf of **another need not mention his name, as it is stated: “Please, God, heal her, please,” and he did not mention Miriam’s name.**


###### Berakhot 34a:14
[Berakhot 34a:14](https://torahapp.org/share/book/Berakhot/r/34a:14)

תָּנוּ רַבָּנַן: אֵלּוּ בְּרָכוֹת שֶׁאָדָם שׁוֹחֶה בָּהֶן: בְּ״אָבוֹת״, תְּחִלָּה וָסוֹף. בַּ״הוֹדָאָה״, תְּחִלָּה וָסוֹף. וְאִם בָּא לָשׁוּחַ בְּסוֹף כׇּל בְּרָכָה וּבְרָכָה, וּבִתְחִלַּת כׇּל בְּרָכָה וּבְרָכָה — מְלַמְּדִין אוֹתוֹ שֶׁלֹּא יִשְׁחֶה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *Tosefta*: **These** are the **blessings** in the *Amida* prayer **in which a person bows: In** the first blessing, the blessing of the **Patriarchs,** one bows **at the beginning and the end; in** the blessing of **thanksgiving,** one bows **at the beginning and the end; and if one seeks to bow at the end of each and every blessing and at the beginning of each and every blessing, they teach him not to bow** so as not to go beyond the ordinance instituted by the Sages.


###### Berakhot 34a:15
[Berakhot 34a:15](https://torahapp.org/share/book/Berakhot/r/34a:15)

אָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִשּׁוּם בַּר קַפָּרָא: הֶדְיוֹט, כְּמוֹ שֶׁאָמַרְנוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Shimon ben Pazi said** that **Rabbi Yehoshua ben Levi said in the name of** the *tanna* **bar Kappara: An ordinary** person **[*hedyot*],** conducts himself **as we said;** he bows at the beginning and the end of the blessings of Patriarchs and thanksgiving and is admonished if he seeks to bow at the beginning and end of the other blessings.