## Berakhot Daf 43b

###### Berakhot 43b:1
[Berakhot 43b:1](https://torahapp.org/share/book/Berakhot/r/43b:1)

אָמַר רַב גִּידֵּל אָמַר רַב: הַאי סִמְלָק — מְבָרְכִין עִלָּוֵיהּ ״בּוֹרֵא עֲצֵי בְּשָׂמִים״. אָמַר רַב חֲנַנְאֵל אָמַר רַב: הָנֵי חִלְפֵי דְיַמָּא — מְבָרְכִין עֲלַיְיהוּ ״בּוֹרֵא עֲצֵי בְּשָׂמִים״. אָמַר מָר זוּטְרָא: מַאי קְרָאָה — ״וְהִיא הֶעֱלָתַם הַגָּגָה וַתִּטְמְנֵם בְּפִשְׁתֵּי הָעֵץ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Giddel said** that **Rav said: Over this jasmine [*simlak*], one recites: Who creates fragrant trees. Rav Ḥananel said** that **Rav said: Over these spikenards,** which grow next to **the sea, one recites: Who creates fragrant trees. Mar Zutra said: What is the verse** from which we derive that even a plant with soft stalks can be called a tree? From the verse: **“She had taken them up to the roof and hidden them under the trees of flax”** (Joshua 2:6); evidently, even stalks of flax are called “trees.”


###### Berakhot 43b:2
[Berakhot 43b:2](https://torahapp.org/share/book/Berakhot/r/43b:2)

רַב מְשַׁרְשְׁיָא אָמַר: הַאי נַרְקוֹם דְּגִינוּנִיתָא — מְבָרְכִין עִלָּוֵיהּ ״בּוֹרֵא עֲצֵי בְשָׂמִים״. דְּדַבְרָא — ״בּוֹרֵא עִשְׂבֵי בְשָׂמִים״. אָמַר רַב שֵׁשֶׁת: הָנֵי סִיגְלֵי — מְבָרְכִין עֲלַיְיהוּ ״בּוֹרֵא עִשְׂבֵי בְשָׂמִים״. אָמַר מָר זוּטְרָא: הַאי מַאן דְּמוֹרַח בְּאֶתְרוֹגָא אוֹ בְּחַבּוּשָׁא אוֹמֵר: ״בָּרוּךְ שֶׁנָּתַן רֵיחַ טוֹב בַּפֵּירוֹת״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Mesharshiya said: Over this garden daffodil one recites: Who creates fragrant trees,** while over a wild daffodil that grows **in the field,** one recites: **Who creates fragrant plants. Rav Sheshet said: Over** fragrant **violets one recites: Who creates fragrant plants. Mar Zutra said: One who smells a citron [*etrog*] or a quince recites: Blessed…who gave pleasant fragrance in fruits.**


###### Berakhot 43b:3
[Berakhot 43b:3](https://torahapp.org/share/book/Berakhot/r/43b:3)

אָמַר רַב יְהוּדָה: הַאי מַאן דְּנָפֵיק בְּיוֹמֵי נִיסָן וְחָזֵי אִילָנֵי דְּקָא מְלַבְלְבִי, אוֹמֵר: ״בָּרוּךְ שֶׁלֹּא חִיסֵּר בְּעוֹלָמוֹ כְּלוּם וּבָרָא בּוֹ בְּרִיּוֹת טוֹבוֹת וְאִילָנוֹת טוֹבוֹת לְהִתְנָאוֹת בָּהֶן בְּנֵי אָדָם״. אָמַר רַב זוּטְרָא בַּר טוֹבִיָּה אָמַר רַב: מִנַּיִן שֶׁמְּבָרְכִין עַל הָרֵיחַ? — שֶׁנֶּאֱמַר: ״כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ״. אֵיזֶהוּ דָּבָר שֶׁהַנְּשָׁמָה נֶהֱנֵית מִמֶּנּוּ וְאֵין הַגּוּף נֶהֱנֶה מִמֶּנּוּ? — הֱוֵי אוֹמֵר: זֶה הָרֵיחַ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On a related topic, the Gemara cites that **Rav Yehuda said: One who goes out during Nisan and sees trees that are blossoming recites: Blessed…who has withheld nothing from His world, and has created in it beautiful creatures and trees for human beings to enjoy. Rav Zutra bar Toviya said** that **Rav said: From where** is it derived **that one recites a blessing over scent? As it is stated: “Let every soul praise the Lord”** (Psalms 150:6). He explains the verse: **What is it from which the soul derives benefit and the body does not derive benefit from it? You must say: That is scent.** Even over items from which only the soul derives benefit, one must recite a blessing and praise God.


###### Berakhot 43b:4
[Berakhot 43b:4](https://torahapp.org/share/book/Berakhot/r/43b:4)

וְאָמַר רַב זוּטְרָא בַּר טוֹבִיָּה אָמַר רַב: עֲתִידִים בַּחוּרֵי יִשְׂרָאֵל שֶׁיִּתְּנוּ רֵיחַ טוֹב כַּלְּבָנוֹן. שֶׁנֶּאֱמַר: ״יֵלְכוּ יוֹנְקוֹתָיו וִיהִי כַזַּיִת הוֹדוֹ וְרֵיחַ לוֹ כַּלְּבָנוֹן״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rav Zutra bar Toviya said** that **Rav said: The young men of Israel are destined to emit a sweet scent as the Lebanon, as it is stated: “His branches shall spread and his beauty will be as the olive tree, and his fragrance as Lebanon”** (Hosea 14:7).


###### Berakhot 43b:5
[Berakhot 43b:5](https://torahapp.org/share/book/Berakhot/r/43b:5)

וְאָמַר רַב זוּטְרָא בַּר טוֹבִיָּה אָמַר רַב: מַאי דִּכְתִיב ״אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ״ — מְלַמֵּד שֶׁכָּל אֶחָד וְאֶחָד יִפָּה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אוּמָּנוּתוֹ בְּפָנָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rav Zutra bar Toviya said** that **Rav said: What is** the meaning of **that which is written: “He has made everything beautiful in its time,** and He has placed the world in their heart, yet so man cannot find out the work that God has done from the beginning even to the end” (Ecclesiastes 3:11)? This **teaches that each and every individual, God has made his work pleasant for him in his own eyes.** In that way, each individual will be satisfied with his work, enabling the world to function properly.


###### Berakhot 43b:6
[Berakhot 43b:6](https://torahapp.org/share/book/Berakhot/r/43b:6)

אָמַר רַב פָּפָּא: הַיְינוּ דְּאָמְרִי אִינָשֵׁי: ״תְּלֵה לֵיהּ קוֹרָא לְדָבָר אַחֵר, וְאִיהוּ דִּידֵיהּ עָבֵיד״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Pappa said: This is** the proverb **that people say: Hang a heart of palm on a pig, and he will** continue **to perform his** standard activities. Although hearts of palm are a delicacy, a pig will roll it in the mud as is his wont. Every creature has its own particular tastes, and one cannot draw conclusions with regard to one based on the standards of another.


###### Berakhot 43b:7
[Berakhot 43b:7](https://torahapp.org/share/book/Berakhot/r/43b:7)

וְאָמַר רַב זוּטְרָא בַּר טוֹבִיָּה אָמַר רַב: אֲבוּקָה כִּשְׁנַיִם, וְיָרֵחַ כִּשְׁלֹשָׁה. אִיבַּעְיָא לְהוּ: אֲבוּקָה כִּשְׁנַיִם בַּהֲדֵי דִידֵיהּ, אוֹ דִילְמָא אֲבוּקָה כִּשְׁנַיִם לְבַר מִדִּידֵיהּ? תָּא שְׁמַע: וְיָרֵחַ כִּשְׁלֹשָׁה, אִי אָמְרַתְּ בִּשְׁלָמָא בַּהֲדֵי דִידֵיהּ — שַׁפִּיר. אֶלָּא אִי אָמְרַתְּ לְבַר מִדִּידֵיהּ, אַרְבָּעָה לְמָה לִי? וְהָאָמַר מָר: לְאֶחָד נִרְאֶה וּמַזִּיק, לִשְׁנַיִם נִרְאֶה וְאֵינוֹ מַזִּיק, לִשְׁלֹשָׁה אֵינוֹ נִרְאֶה כׇּל עִיקָּר. אֶלָּא לָאו שְׁמַע מִינַּהּ אֲבוּקָה כִּשְׁנַיִם — בַּהֲדֵי דִידֵיהּ. שְׁמַע מִינַּהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rav Zutra bar Toviya said** that **Rav said:** For one walking on a dark path, if he has **a torch** in his hand, **it is like two** were walking on that path **and** the light of the **moon is like three.** The Gemara **raises a dilemma: Is a torch like two including** the one carrying the torch **or perhaps a torch is like two besides him** for a total of three? **Come and hear** a proof from that which Rav said: **And the moon is like three. Granted, if you say** three **including him,** it works out **well. However, if you say** three **besides him, why do I need four,** what purpose do they serve? **Didn’t the Master say: To one** walking alone, a demon **can be seen and cause** him **harm. To two** people, a demon can be seen **and** does not **cause** them **harm. To three** people, **it cannot be seen at all.** Four people are no better than three. **Rather, can’t we learn from this** that **a torch is like two,** means two **including him.** The Gemara comments: Indeed, **conclude from this.**


###### Berakhot 43b:8
[Berakhot 43b:8](https://torahapp.org/share/book/Berakhot/r/43b:8)

וְאָמַר רַב זוּטְרָא בַּר טוֹבִיָּה אָמַר רַב, וְאָמְרִי לַהּ אָמַר רַב חָנָא בַּר בִּיזְנָא אָמַר רַבִּי שִׁמְעוֹן חֲסִידָא, וְאָמְרִי לַהּ אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: נוֹחַ לוֹ לְאָדָם שֶׁיַּפִּיל עַצְמוֹ לְתוֹךְ כִּבְשַׁן הָאֵשׁ וְאַל יַלְבִּין פְּנֵי חֲבֵרוֹ בָּרַבִּים. מְנָלַן? — מִתָּמָר, שֶׁנֶּאֱמַר: ״הִיא מוּצֵאת וְגוֹ׳״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rav Zutra bar Toviya said** that **Rav said; and some say Rav Ḥana bar Bizna said** that **Rabbi Shimon Ḥasida said; and some say Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: It is preferable,** from an ethical perspective, **for one to throw himself into a fiery furnace rather than humiliate another in public. From where do we** derive this? **From Tamar,** the daughter-in-law of Judah, when she was taken out to be burned, **as it is stated: “As she was brought forth,** she sent to her father-in-law, saying I am pregnant by the man to whom these belong, and she said examine these, to whom does this seal, cord and staff belong?” (Genesis 38:25). Despite her dire situation, she did not reveal that she was pregnant with Judah’s child; rather, she left the decision to him, to avoid humiliating him in public.


###### Berakhot 43b:9
[Berakhot 43b:9](https://torahapp.org/share/book/Berakhot/r/43b:9)

תָּנוּ רַבָּנַן: הֵבִיאוּ לְפָנָיו שֶׁמֶן וַהֲדַס, בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַשֶּׁמֶן וְאַחַר כָּךְ מְבָרֵךְ עַל הַהֲדַס. וּבֵית הִלֵּל אוֹמְרִים: מְבָרֵךְ עַל הַהֲדַס וְאַחַר כָּךְ מְבָרֵךְ עַל הַשֶּׁמֶן. אָמַר רַבָּן גַּמְלִיאֵל: אֲנִי אַכְרִיעַ. שֶׁמֶן — זָכִינוּ לְרֵיחוֹ וְזָכִינוּ לְסִיכָתוֹ, הֲדַס — לְרֵיחוֹ זָכִינוּ לְסִיכָתוֹ לֹא זָכִינוּ. אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּדִבְרֵי הַמַּכְרִיעַ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught:** If **they brought before him** both scented **oil and** a **myrtle** branch, **Beit Shammai say: One recites a blessing over the oil** first **and over the myrtle** branch **thereafter**. **And Beit Hillel say: One recites a blessing over the myrtle** branch first **and over the oil thereafter. Rabban Gamliel said: I will decide** this dispute in favor of the opinion of Beit Shammai, that one should recite a blessing over the oil first, as it is more significant. With regard to **oil; we are privileged** to enjoy **its fragrance and we are privileged** to enjoy it by **anointing** ourselves with **it.** With regard to the **myrtle** branch; **we are privileged** to enjoy **its fragrance, we are not privileged** to enjoy it by **anointing** ourselves with **it. Rabbi Yoḥanan said: The *halakha* is in accordance with** the opinion of **the decisor,** Rabban Gamliel.


###### Berakhot 43b:10
[Berakhot 43b:10](https://torahapp.org/share/book/Berakhot/r/43b:10)

רַב פָּפָּא אִיקְּלַע לְבֵי רַב הוּנָא בְּרֵיהּ דְּרַב אִיקָא. אַיְיתוֹ לְקַמַּיְיהוּ שֶׁמֶן וַהֲדַס. שְׁקַל רַב פָּפָּא בָּרֵיךְ אַהֲדַס בְּרֵישָׁא, וַהֲדַר בָּרֵיךְ אַשֶּׁמֶן. אָמַר לֵיהּ: לָא סָבַר לַהּ מָר הֲלָכָה כְּדִבְרֵי הַמַּכְרִיעַ? אָמַר לֵיהּ: הָכִי אָמַר רָבָא: הֲלָכָה כְּבֵית הִלֵּל. וְלָא הִיא, לְאִשְׁתְּמוֹטֵי נַפְשֵׁיהּ הוּא דַּעֲבַד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates: **Rav Pappa happened** to come **to the house of Rav Huna, son of Rav Ika. They brought before him** both scented **oil and** a **myrtle** branch. **Rav Pappa took and recited a blessing** over the **myrtle branch first and then recited a blessing** over the **oil.** Rav Huna **said to him:** And **does the Master not hold** that **the *halakha* is in accordance** with the opinion of **the decisor?** If so, you should have recited a blessing over the oil first. Rav Pappa said: **Rava said the following: The *halakha* is in accordance with** the opinion of **Beit Hillel.** The Gemara comments: **That is not so,** as Rava did not issue that ruling. **Rather, Rav Pappa did** this **in order to extricate himself** from an unpleasant situation and justify his conduct.


###### Berakhot 43b:11
[Berakhot 43b:11](https://torahapp.org/share/book/Berakhot/r/43b:11)

תָּנוּ רַבָּנַן: הֵבִיאוּ לִפְנֵיהֶם שֶׁמֶן וְיַיִן, בֵּית שַׁמַּאי אוֹמְרִים: אוֹחֵז הַשֶּׁמֶן בִּימִינוֹ וְאֶת הַיַּיִן בִּשְׂמֹאלוֹ, מְבָרֵךְ עַל הַשֶּׁמֶן וְחוֹזֵר וּמְבָרֵךְ עַל הַיַּיִן. בֵּית הִלֵּל אוֹמְרִים: אוֹחֵז אֶת הַיַּיִן בִּימִינוֹ וְאֶת הַשֶּׁמֶן בִּשְׂמֹאלוֹ, מְבָרֵךְ עַל הַיַּיִן וְחוֹזֵר וּמְבָרֵךְ עַל הַשֶּׁמֶן, וְטָחוֹ בְּרֹאשׁ הַשַּׁמָּשׁ. וְאִם שַׁמָּשׁ תַּלְמִיד חָכָם הוּא — טָחוֹ בַּכּוֹתֶל, מִפְּנֵי שֶׁגְּנַאי לְתַלְמִיד חָכָם לָצֵאת לַשּׁוּק כְּשֶׁהוּא מְבוּשָּׂם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Our Sages taught** in a *baraita*: If **they brought before them** both scented **oil and wine, Beit Shammai say: He grasps the oil in his right** hand, since he recites a blessing over the oil first, **and the wine in his left** hand. **He recites a blessing over the oil and then he recites a blessing over the wine. Beit Hillel say** the opposite: **He grasps the wine in his right** hand **and the oil in his left** hand. **He recites a blessing over the wine and then he recites a blessing over the oil. And** after he has recited a blessing over the oil and anointed his hands with it, **he smears** it **on the head of the servant** so that his hands will not remain perfumed. **And if the servant is a Torah scholar, he smears** the oil **on the wall, as it is unbecoming for a Torah scholar to go out perfumed into the marketplace.**


###### Berakhot 43b:12
[Berakhot 43b:12](https://torahapp.org/share/book/Berakhot/r/43b:12)

תָּנוּ רַבָּנַן: שִׁשָּׁה דְּבָרִים גְּנַאי לוֹ לְתַלְמִיד חָכָם: אַל יֵצֵא כְּשֶׁהוּא מְבוּשָּׂם לַשּׁוּק, וְאַל יֵצֵא יְחִידִי בַּלַּיְלָה, וְאַל יֵצֵא בְּמִנְעָלִים הַמְטוּלָּאִים, וְאַל יְסַפֵּר עִם אִשָּׁה בַּשּׁוּק, וְאַל יָסֵב בַּחֲבוּרָה שֶׁל עַמֵּי הָאָרֶץ, וְאַל יִכָּנֵס בָּאַחֲרוֹנָה לְבֵית הַמִּדְרָשׁ. וְיֵשׁ אוֹמְרִים: אַף לֹא יַפְסִיעַ פְּסִיעָה גַּסָּה, וְאַל יְהַלֵּךְ בְּקוֹמָה זְקוּפָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Tangential to the mention of conduct unbecoming a Torah scholar, **the Sages taught** in a *baraita*: **Six things are disgraceful for a Torah scholar: He may not go out perfumed into the marketplace; he may not go out** of his house **alone at night; he may not go out** wearing **patched shoes; he may not converse with a woman in the marketplace; he may not recline** and participate in a meal **in the company of ignoramuses; and he may not be the last to enter the study hall. And some say** that **he may not take long strides and he may not walk with an upright posture.**


###### Berakhot 43b:13
[Berakhot 43b:13](https://torahapp.org/share/book/Berakhot/r/43b:13)

אַל יֵצֵא כְּשֶׁהוּא מְבוּשָּׂם לַשּׁוּק: אָמַר רַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: בְּמָקוֹם שֶׁחֲשׁוּדִים עַל מִשְׁכַּב זָכוּר. אָמַר רַב שֵׁשֶׁת: לָא אֲמַרַן אֶלָּא בְּבִגְדוֹ, אֲבָל בְּגוּפוֹ — זֵיעָה מְעַבְּרָא לֵיהּ. אָמַר רַב פָּפָּא: וּשְׂעָרוֹ כְּבִגְדוֹ דָּמֵי, וְאָמְרִי לַהּ כְּגוּפוֹ דָּמֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara elaborates on the statements of the *baraita*. **He may not go out perfumed into the marketplace; Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said** that **Rabbi Yoḥanan said:** This prohibition only applies **in a place where they are suspected of homosexuality.** One who goes out into the marketplace perfumed, will arouse suspicion. **Rav Sheshet said: We only said this with regard to his clothing** that was perfumed, **but with regard to his body,** it is permitted, as **his sweat causes the fragrance to dissipate. Rav Pappa said:** In this regard, **his hair is** considered **like his clothing. And some say: His hair is** considered **like his body.**


###### Berakhot 43b:14
[Berakhot 43b:14](https://torahapp.org/share/book/Berakhot/r/43b:14)

וְאַל יֵצֵא יְחִידִי בַּלַּיְלָה: מִשּׁוּם חֲשָׁדָא. וְלָא אֲמַרַן אֶלָּא דְּלָא קְבִיעַ לֵיהּ עִידָּנָא, אֲבָל קְבִיעַ לֵיהּ עִידָּנָא — מִידָּע יְדִיעַ דִּלְעִידָּנֵיהּ קָא אָזֵיל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**He may not go out** of his house **alone at night because of suspicion** of promiscuity. **And** therefore **this was only** prohibited **if he does not have a set time** during the night to study with his teacher, **but** if **he has a set time,** everyone **knows that he is going to** study with his teacher at **his set time,** and they will not be suspicious of him.


###### Berakhot 43b:15
[Berakhot 43b:15](https://torahapp.org/share/book/Berakhot/r/43b:15)

וְאַל יֵצֵא בְּמִנְעָלִים הַמְטוּלָּאִים: מְסַיַּיע לֵיהּ לְרַבִּי חִיָּיא בַּר אַבָּא. דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא: גְּנַאי הוּא לְתַלְמִיד חָכָם שֶׁיֵּצֵא בְּמִנְעָלִים הַמְטוּלָּאִים. אִינִי? וְהָא רַבִּי חִיָּיא בַּר אַבָּא נָפֵיק! אָמַר מָר זוּטְרָא בְּרֵיהּ דְּרַב נַחְמָן: בִּטְלַאי עַל גַּבֵּי טְלַאי. וְלָא אֲמַרַן אֶלָּא בְּפַנְתָּא, אֲבָל בְּגִילְדָּא — לֵית לַן בַּהּ. וּבְפַנְתָּא לָא אֲמַרַן אֶלָּא בְּאוֹרְחָא, אֲבָל בְּבֵיתָא — לֵית לַן בַּהּ. וְלָא אֲמַרַן אֶלָּא בִּימוֹת הַחַמָּה, אֲבָל בִּימוֹת הַגְּשָׁמִים — לֵית לַן בַּהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**He may not go out** wearing **patched shoes.** This **supports** the statement of **Rabbi Ḥiyya bar Abba, as Rabbi Ḥiyya bar Abba said: It is disgraceful for a Torah scholar to go out** wearing **patched shoes.** The Gemara challenges: **Is that so? Didn’t Rabbi Ḥiyya bar Abba** himself **go out** wearing patched shoes? **Mar Zutra, son of Rav Naḥman, said:** It is only prohibited when the shoe has **a patch upon a patch. And we only said this with regard to** patches on **the upper** part of the shoe **but** if the patch is **on the sole, this does not** apply. **And with regard to** patches on **the upper** part of the shoe, **we only said this** when he is out **on the road, but in his house, we need not** be concerned. **And we only said this with regard to the summer** when the patches would be visible to all, **but during the rainy season,** when the mud obscures the view of the patches, **we need not** be concerned.


###### Berakhot 43b:16
[Berakhot 43b:16](https://torahapp.org/share/book/Berakhot/r/43b:16)

וְאַל יְסַפֵּר עִם אִשָּׁה בַּשּׁוּק: אָמַר רַב חִסְדָּא: וַאֲפִילּוּ הִיא אִשְׁתּוֹ. תַּנְיָא נָמֵי הָכִי: אֲפִילּוּ הִיא אִשְׁתּוֹ, וַאֲפִילּוּ הִיא בִּתּוֹ, וַאֲפִילּוּ הִיא אֲחוֹתוֹ — לְפִי שֶׁאֵין הַכֹּל בְּקִיאִין בִּקְרוֹבוֹתָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**He may not converse with a woman in the marketplace. Rav Ḥisda said: Even if she is his wife. This was also taught** in a *baraita*: One may not converse with a woman in the market, **even if she is his wife, even if she is his daughter and even if she is his sister,** for **not everyone is well-versed in** the identity of **his female relatives** and they will suspect that he is talking to women who are not his relatives.


###### Berakhot 43b:17
[Berakhot 43b:17](https://torahapp.org/share/book/Berakhot/r/43b:17)

וְאַל יָסֵב בַּחֲבוּרָה שֶׁל עַמֵּי הָאָרֶץ: מַאי טַעְמָא? — דִּילְמָא אָתֵי לְאִמְּשׁוֹכֵי בָּתְרַיְיהוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**He may not recline** and participate in a meal **in the company of ignoramuses.** The Gemara explains: **What is the reason? Perhaps he will be drawn after them** and emulate them.


###### Berakhot 43b:18
[Berakhot 43b:18](https://torahapp.org/share/book/Berakhot/r/43b:18)

וְאַל יִכָּנֵס בָּאַחֲרוֹנָה לְבֵית הַמִּדְרָשׁ: מִשּׁוּם דְּקָרוּ לֵיהּ ״פּוֹשֵׁעַ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**He may not be the last to enter the study hall.** The Gemara explains: **Because they** will **call him negligent,** in other words, careless and lazy.


###### Berakhot 43b:19
[Berakhot 43b:19](https://torahapp.org/share/book/Berakhot/r/43b:19)

וְיֵשׁ אוֹמְרִים, אַף לֹא יַפְסִיעַ פְּסִיעָה גַּסָּה: דְּאָמַר מָר, פְּסִיעָה גַּסָּה נוֹטֶלֶת אֶחָד מֵחֲמֵשׁ מֵאוֹת מִמְּאוֹר עֵינָיו שֶׁל אָדָם. מַאי תַּקַּנְתֵּיהּ? לַהְדְּרֵיהּ בְּקִדּוּשָׁא דְבֵי שִׁמְשֵׁי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And some say he may not take long strides, as the Master said: A long stride takes** away **one five-hundredth of a person’s eyesight.** The Gemara asks: **What is his remedy** if he took long strides? The Gemara responds: **He can restore it** by drinking the wine of ***kiddush* on** Shabbat **eve.**


###### Berakhot 43b:20
[Berakhot 43b:20](https://torahapp.org/share/book/Berakhot/r/43b:20)

וְאַל יְהַלֵּךְ בְּקוֹמָה זְקוּפָה: דְּאָמַר מָר הַמְהַלֵּךְ בְּקוֹמָה זְקוּפָה אֲפִילּוּ אַרְבַּע אַמּוֹת, כְּאִילּוּ דּוֹחֵק רַגְלֵי שְׁכִינָה, דִּכְתִיב: ״מְלֹא כׇל הָאָרֶץ כְּבוֹדוֹ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And he may not walk with an upright posture,** but slightly bowed, **as the Master said: One who walks with an upright posture** and in an arrogant manner, **even four cubits,** it is **as if he is pushing away the feet of the Divine Presence,** as **it is written: “The entire world is full of His glory”** (Isaiah 6:3). One who walks in an arrogant way shows a lack of regard for the glory and honor of God that is surrounding him, and thereby chases God from that place.