## Berakhot Daf 7a

###### Berakhot 7a:1
[Berakhot 7a:1](https://torahapp.org/share/book/Berakhot/r/7a:1)

אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי: מִנַּיִן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְפַּלֵּל? שֶׁנֶּאֱמַר: ״וַהֲבִיאוֹתִים אֶל הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי״, ״תְּפִלָּתָם״ לֹא נֶאֱמַר, אֶלָּא ״תְּפִלָּתִי״, מִכָּאן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְפַּלֵּל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Along the same lines, **Rabbi Yoḥanan said in the name of Rabbi Yosei: From where** is it derived **that the Holy One, Blessed be He, prays? As it is stated: “I will bring them to My holy mountain, and make them joyful in the house of My prayer”** (Isaiah 56:7). The verse **does not say** the house of **their prayer, but rather, “**the house of **My prayer”; from here** we see **that the Holy One, Blessed be He, prays.**


###### Berakhot 7a:2
[Berakhot 7a:2](https://torahapp.org/share/book/Berakhot/r/7a:2)

מַאי מְצַלֵּי?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **What does** God **pray?**


###### Berakhot 7a:3
[Berakhot 7a:3](https://torahapp.org/share/book/Berakhot/r/7a:3)

אָמַר רַב זוּטְרָא בַּר טוֹבִיָּה, אָמַר רַב: ״יְהִי רָצוֹן מִלְּפָנַי שֶׁיִּכְבְּשׁוּ רַחֲמַי אֶת כַּעֲסִי, וְיִגּוֹלּוּ רַחֲמַי עַל מִדּוֹתַי, וְאֶתְנַהֵג עִם בָּנַי בְּמִדַּת רַחֲמִים, וְאֶכָּנֵס לָהֶם לִפְנִים מִשּׁוּרַת הַדִּין״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Zutra bar Tovia said** that **Rav said:** 
God says: **May it be My will that My mercy will overcome My anger** towards Israel for their transgressions, 
**and may My mercy prevail over My** other **attributes** through which Israel is punished, 
**and may I conduct** myself **toward My children,** Israel, **with the attribute of mercy,** 
**and may I enter before them beyond the letter of the law.**


###### Berakhot 7a:4
[Berakhot 7a:4](https://torahapp.org/share/book/Berakhot/r/7a:4)

תַּנְיָא, אָמַר רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע: פַּעַם אַחַת, נִכְנַסְתִּי לְהַקְטִיר קְטוֹרֶת לִפְנַי וְלִפְנִים, וְרָאִיתִי אַכְתְּרִיאֵל יָהּ ה׳ צְבָאוֹת, שֶׁהוּא יוֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא, וְאָמַר לִי: ״יִשְׁמָעֵאל בְּנִי, בָּרְכֵנִי!״ אָמַרְתִּי לוֹ: ״יְהִי רָצוֹן מִלְּפָנֶיךָ, שֶׁיִּכְבְּשׁוּ רַחֲמֶיךָ אֶת כַּעַסְךָ, וְיִגּוֹלּוּ רַחֲמֶיךָ עַל מִדּוֹתֶיךָ, וְתִתְנַהֵג עִם בָּנֶיךָ בְּמִדַּת הָרַחֲמִים, וְתִכָּנֵס לָהֶם לִפְנִים מִשּׁוּרַת הַדִּין״. וְנִעְנַע לִי בְּרֹאשׁוֹ. וְקָמַשְׁמַע לַן, שֶׁלֹּא תְּהֵא בִּרְכַּת הֶדְיוֹט קַלָּה בְּעֵינֶיךָ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, **it was taught** in a *baraita* that **Rabbi Yishmael ben Elisha,** the High Priest, said: **Once,** on Yom Kippur, **I entered the innermost sanctum,** the Holy of Holies, **to offer incense, and** in a vision **I saw Akatriel Ya, the Lord of Hosts,** one of the names of God expressing His ultimate authority, **seated upon a high and exalted throne** (see Isaiah 6). 
**And He said to me: Yishmael, My son, bless Me.** 
**I said to Him** the prayer that God prays: **“May it be Your will that Your mercy overcome Your anger,** 
**and may Your mercy prevail over Your** other **attributes,** 
**and may You act toward Your children with the attribute of mercy,** 
**and may You enter before them beyond the letter of the law.”**
The Holy One, Blessed be He, **nodded His head** and accepted the blessing. This event **teaches us that you should not take the blessing of an ordinary person lightly.** If God asked for and accepted a man’s blessing, all the more so that a man must value the blessing of another man.


###### Berakhot 7a:5
[Berakhot 7a:5](https://torahapp.org/share/book/Berakhot/r/7a:5)

וְאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי: מִנַּיִן שֶׁאֵין מְרַצִּין לוֹ לְאָדָם בִּשְׁעַת כַּעְסוֹ, דִּכְתִיב: ״פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ״. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: הַמְתֵּן לִי עַד שֶׁיַּעַבְרוּ פָּנִים שֶׁל זַעַם וְאָנִיחַ לְךָ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rabbi Yoḥanan said in the name of Rabbi Yosei: From where** is it derived **that one must not placate a person while** he is in the throes of **his anger,** rather he should mollify him after he has calmed down? **As it is written,** when following the sin of the Golden Calf, Moses requested that the Divine Presence rest upon Israel as it had previously, God said to him: **“My face will go, and I will give you rest”** (Exodus 33:14). Rabbi Yoḥanan explained: **The Holy One, Blessed be He, said to** Moses: **Wait until My face of wrath will pass and I will grant your** request. One must wait for a person’s anger to pass as well.


###### Berakhot 7a:6
[Berakhot 7a:6](https://torahapp.org/share/book/Berakhot/r/7a:6)

וּמִי אִיכָּא רִתְחָא קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **And is there anger before the Holy One, Blessed be He?** Can we speak of God using terms like anger?


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

אִין, דְּתַנְיָא ״וְאֵל זוֹעֵם בְּכָל יוֹם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: **Yes, as it was taught** in a *baraita*, God becomes angry, as it is stated: “God vindicates the righteous, **God is furious every day”** (Psalms 7:12).


###### Berakhot 7a:8
[Berakhot 7a:8](https://torahapp.org/share/book/Berakhot/r/7a:8)

וְכַמָּה זַעְמוֹ — רֶגַע. וְכַמָּה רֶגַע — אֶחָד מֵחֲמֵשֶׁת רִבּוֹא וּשְׁמוֹנַת אֲלָפִים וּשְׁמֹנֶה מֵאוֹת וּשְׁמֹנִים וּשְׁמֹנָה בְּשָׁעָה, וְזוֹ הִיא רֶגַע. וְאֵין כָּל בְּרִיָּה יְכוֹלָה לְכַוֵּין אוֹתָהּ שָׁעָה, חוּץ מִבִּלְעָם הָרָשָׁע, דִּכְתִיב בֵּיהּ: ״וְיוֹדֵעַ דַּעַת עֶלְיוֹן״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**How much** time does **His anger** last? God’s anger lasts **a moment. And how** long **is a moment? One fifty-eight thousand, eight hundred and eighty-eighth of an hour, that is a moment.** The Gemara adds: **And no creature can** precisely **determine that moment** when God becomes angry, **except for Balaam the wicked, about whom it is written: “He who knows the knowledge of the Most High”** (Numbers 24:16).


###### Berakhot 7a:9
[Berakhot 7a:9](https://torahapp.org/share/book/Berakhot/r/7a:9)

הַשְׁתָּא דַּעַת בְּהֶמְתּוֹ לֹא הֲוָה יָדַע, דַּעַת עֶלְיוֹן הֲוָה יָדַע?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
This should not be understood to mean that Balaam was a full-fledged prophet. **Now,** clearly, Balaam **did not know the mind of his animal; and he did know the mind of the Most High?** If he could not understand the rebuke of his donkey, he was certainly unable to understand the mind of the Most High.


###### Berakhot 7a:10
[Berakhot 7a:10](https://torahapp.org/share/book/Berakhot/r/7a:10)

אֶלָּא, מְלַמֵּד שֶׁהָיָה יוֹדֵעַ לְכַוֵּין אוֹתָהּ שָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹעֵס בָּהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather, this** verse from Numbers **teaches that** Balaam **was able to** precisely **determine the hour that the Holy One, Blessed be He, is angry.** At that moment, Balaam would utter his curse and, through God’s anger, it would be fulfilled.


###### Berakhot 7a:11
[Berakhot 7a:11](https://torahapp.org/share/book/Berakhot/r/7a:11)

וְהַיְינוּ דְּאָמַר לְהוּ נָבִיא לְיִשְׂרָאֵל: ״עַמִּי זְכָר נָא מַה יָּעַץ בָּלָק מֶלֶךְ מוֹאָב וְגוֹ׳״. מַאי ״לְמַעַן דַּעַת צִדְקוֹת ה׳״?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And that is what the prophet said to Israel: “My nation, remember what Balak king of Moab advised,** and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord” (Micah 6:5). **What is** meant by the statement: **“So that you may know the righteous acts of the Lord”?**


###### Berakhot 7a:12
[Berakhot 7a:12](https://torahapp.org/share/book/Berakhot/r/7a:12)

אָמַר רַבִּי אֶלְעָזָר, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: דְּעוּ כַּמָּה צְדָקוֹת עָשִׂיתִי עִמָּכֶם שֶׁלֹּא כָּעַסְתִּי בִּימֵי בִּלְעָם הָרָשָׁע, שֶׁאִלְמָלֵי כָּעַסְתִּי — לֹא נִשְׁתַּיֵּיר מִשּׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל שָׂרִיד וּפָלִיט.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Elazar said** that **the Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during the days of Balaam the wicked, for had I become angry, there would have been no remnant or survivor remaining among the enemies of Israel,** a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled.


###### Berakhot 7a:13
[Berakhot 7a:13](https://torahapp.org/share/book/Berakhot/r/7a:13)

וְהַיְינוּ דְּקָאָמַר לֵיהּ בִּלְעָם לְבָלָק: ״מָה אֶקֹּב לֹא קַבֹּה אֵל וּמָה אֶזְעֹם לֹא זָעַם ה׳״, מְלַמֵּד שֶׁכָּל אוֹתָן הַיָּמִים לֹא זָעַם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And that is what Balaam said to Balak: “How can I curse whom God has not cursed? And how can I condemn whom God has not condemned?”** (Numbers 23:8). This verse **teaches that all those days,** God **was not angry.**


###### Berakhot 7a:14
[Berakhot 7a:14](https://torahapp.org/share/book/Berakhot/r/7a:14)

וְכַמָּה זַעְמוֹ — רֶגַע. וְכַמָּה רֶגַע? אָמַר רַבִּי אָבִין וְאִיתֵּימָא רַבִּי אֲבִינָא: רֶגַע כְּמֵימְרֵיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And how** long **does His anger** last? God’s anger lasts **a moment. And how** long **is a moment? Rabbi Avin, and some say Rabbi Avina, said:** A moment lasts as long as it takes **to say it [*rega*]**.


###### Berakhot 7a:15
[Berakhot 7a:15](https://torahapp.org/share/book/Berakhot/r/7a:15)

וּמְנָא לָן דְּרֶגַע רָתַח? — שֶׁנֶּאֱמַר: ״כִּי רֶגַע בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ״. וְאִי בָּעֵית אֵימָא מֵהָכָא: ״חֲבִי כִּמְעַט רֶגַע עַד יַעֲבׇר זָעַם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**From where do we** derive that God **is** only **angry for a moment? As it is stated: “His anger is but for a moment, His favor, for a lifetime”** (Psalms 30:6). **And if you wish, say** instead, **from here,** as it is stated: **“Hide yourself for a brief moment, until the anger passes”** (Isaiah 26:20), meaning that God’s anger passes in a mere moment.


###### Berakhot 7a:16
[Berakhot 7a:16](https://torahapp.org/share/book/Berakhot/r/7a:16)

וְאֵימַת רָתַח? אָמַר אַבַּיֵי: בְּהָנָךְ תְּלָת שָׁעֵי קַמָּיָיתָא כִּי חִיוָּרָא כַּרְבַּלְתָּא דְתַרְנְגוֹלָא וְקָאֵי אַחַד כַּרְעָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **When is** the Holy One, Blessed be He, **angry? Abaye said:** God’s anger is revealed through animals. **During the first three hours** of the day, **when the sun whitens the crest of the rooster and it stands on one leg.** When it appears that its life has left him and he suddenly turns white, that is when God is angry.


###### Berakhot 7a:17
[Berakhot 7a:17](https://torahapp.org/share/book/Berakhot/r/7a:17)

כֹּל שַׁעְתָּא וְשַׁעְתָּא נָמֵי קָאֵי הָכִי?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: The rooster **also stands that way every hour.** What kind of sign is this?


###### Berakhot 7a:18
[Berakhot 7a:18](https://torahapp.org/share/book/Berakhot/r/7a:18)

כֹּל שַׁעְתָּא — אִית בֵּיהּ שׁוּרְיָיקֵי סוּמָּקֵי, בְּהַהִיא שַׁעְתָּא לֵית בֵּיהּ שׁוּרְיָיקֵי סוּמָּקֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: The difference is that **every** other **hour** when the rooster stands in that way, **there are red streaks** in his crest. But **when** God is angry, **there are no red streaks** in his crest.


###### Berakhot 7a:19
[Berakhot 7a:19](https://torahapp.org/share/book/Berakhot/r/7a:19)

הַהוּא מִינָא דַּהֲוָה בְּשִׁבְבוּתֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, הֲוָה קָא מְצַעֵר לֵיהּ טוּבָא בִּקְרָאֵי. יוֹמָא חַד שְׁקַל תַּרְנְגוֹלָא, וְאוֹקְמֵיהּ בֵּין כַּרְעֵיהּ דְּעַרְסָא, וְעַיֵּין בֵּיהּ, סְבַר: כִּי מָטָא הַהִיא שַׁעְתָּא, אֶלְטְיֵיהּ. כִּי מְטָא הַהִיא שַׁעְתָּא — נָיֵים. אֲמַר: שְׁמַע מִינַּהּ, לָאו אוֹרַח אַרְעָא לְמֶעְבַּד הָכִי. ״וְרַחֲמָיו עַל כָּל מַעֲשָׂיו״ כְּתִיב.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates: **A certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset him** by incessantly challenging the legitimacy of **verses. One day,** Rabbi Yehoshua ben Levi **took a rooster and placed it between the legs of the bed** upon which he sat **and looked at it. He thought: When the moment** of God’s anger **arrives, I will curse him** and be rid of him. **When the moment** of God’s anger **arrived,** Rabbi Yehoshua ben Levi **slept.** When he woke up, **he said** to himself: **Conclude from** the fact that I nodded off **that it is not proper conduct to do so,** to curse people, even if they are wicked. **“His mercy is over all His creations”** (Psalms 145:9) **is written** even with regard to sinners.


###### Berakhot 7a:20
[Berakhot 7a:20](https://torahapp.org/share/book/Berakhot/r/7a:20)

וּכְתִיב: ״גַּם עָנוֹשׁ לַצַּדִּיק לֹא טוֹב״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Moreover, it is inappropriate to cause the punishment of another, as **it is written: “Punishment, even for the righteous, is not good”** (Proverbs 17:26), even for a righteous person, it is improper to punish another.


###### Berakhot 7a:21
[Berakhot 7a:21](https://torahapp.org/share/book/Berakhot/r/7a:21)

תָּנָא, מִשְּׁמֵיהּ דְּרַבִּי מֵאִיר: בְּשָׁעָה שֶׁהַחַמָּה זוֹרַחַת, וְכָל מַלְכֵי מִזְרָח וּמַעֲרָב מַנִּיחִים כִּתְרֵיהֶם בְּרָאשֵׁיהֶם וּמִשְׁתַּחֲוִים לַחַמָּה, מִיָּד כּוֹעֵס הַקָּדוֹשׁ בָּרוּךְ הוּא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Explaining the cause of God’s anger, **it is taught in the name of Rabbi Meir: When the sun rises and the kings of the East and the West place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry.** Since this occurs in the early hours every day, God becomes angry at His world at that moment every day.


###### Berakhot 7a:22
[Berakhot 7a:22](https://torahapp.org/share/book/Berakhot/r/7a:22)

וְאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי: טוֹבָה מַרְדּוּת אַחַת בְּלִבּוֹ שֶׁל אָדָם יוֹתֵר מִכַּמָּה מַלְקֻיוֹת. שֶׁנֶּאֱמַר: ״וְרִדְּפָה אֶת מְאַהֲבֶיהָ וְגוֹ׳ וְאָמְרָה אֵלְכָה וְאָשׁוּבָה אֶל אִישִׁי הָרִאשׁוֹן כִּי טוֹב לִי אָז מֵעָתָּה״. וְרֵישׁ לָקִישׁ אָמַר, יוֹתֵר מִמֵּאָה מַלְקֻיוֹת, שֶׁנֶּאֱמַר: ״תֵּחַת גְּעָרָה בְמֵבִין מֵהַכּוֹת כְּסִיל מֵאָה״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rabbi Yoḥanan said in the name of Rabbi Yosei: A single regret** or pang of guilt **in one’s heart is preferable to many lashes** administered by others that cause only physical pain, **as it is stated: “And she chases her lovers,** but she does not overtake them; she seeks them, but she will not find them; **and she will say ‘I will go and return to my first husband; for it was better for me then than now’”** (Hosea 2:9). Remorse is more effective than any externally imposed punishment listed in the verses that follow (Hosea 2:11–19). **And Reish Lakish said** that in the Bible, it seems that such remorse is **preferable to one hundred lashes, as it is stated: “A rebuke enters deeper into a man of understanding than a hundred lashes to a fool”** (Proverbs 17:10).


###### Berakhot 7a:23
[Berakhot 7a:23](https://torahapp.org/share/book/Berakhot/r/7a:23)

וְאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי: שְׁלֹשָׁה דְּבָרִים בִּקֵּשׁ מֹשֶׁה מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְנָתַן לוֹ. בִּקֵּשׁ שֶׁתִּשְׁרֶה שְׁכִינָה עַל יִשְׂרָאֵל, וְנָתַן לוֹ, שֶׁנֶּאֱמַר: ״הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rabbi Yoḥanan said in the name of Rabbi Yosei** regarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses **requested three things from the Holy One, Blessed be He,** at that time, **all of which were granted him. He requested that the Divine Presence rest upon Israel** and not leave, **and He granted** it **to him, as it is stated:** “For how can it be known that I have found grace in Your sight, I and Your people? **Is it not in that You go with us,** so that we are distinguished, I and Your people, from all the people that are on the face of the earth?” (Exodus 33:16). The request: Is it not in that You go with us, refers to the resting of the Divine Presence upon Israel.


###### Berakhot 7a:24
[Berakhot 7a:24](https://torahapp.org/share/book/Berakhot/r/7a:24)

בִּקֵּשׁ שֶׁלֹּא תִּשְׁרֶה שְׁכִינָה עַל עוֹבְדֵי כּוֹכָבִים, וְנָתַן לוֹ, שֶׁנֶּאֱמַר: ״וְנִפְלִינוּ אֲנִי וְעַמְּךָ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Moses **requested that the Divine Presence not rest upon the nations of the world, and He granted** it **to him, as it is stated: “So that we are distinguished, I and Your people,** from all the people on the face of the earth” (Exodus 33:16).


###### Berakhot 7a:25
[Berakhot 7a:25](https://torahapp.org/share/book/Berakhot/r/7a:25)

בִּקֵּשׁ לְהוֹדִיעוֹ דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְנָתַן לוֹ, שֶׁנֶּאֱמַר: ״הוֹדִיעֵנִי נָא אֶת דְּרָכֶיךָ״, אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! מִפְּנֵי מָה יֵשׁ צַדִּיק וְטוֹב לוֹ, וְיֵשׁ צַדִּיק וְרַע לוֹ, יֵשׁ רָשָׁע וְטוֹב לוֹ, וְיֵשׁ רָשָׁע וְרַע לוֹ? אָמַר לוֹ: מֹשֶׁה, צַדִּיק וְטוֹב לוֹ — צַדִּיק בֶּן צַדִּיק. צַדִּיק וְרַע לוֹ — צַדִּיק בֶּן רָשָׁע. רָשָׁע וְטוֹב לוֹ — רָשָׁע בֶּן צַדִּיק. רָשָׁע וְרַע לוֹ — רָשָׁע בֶּן רָשָׁע.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Lastly, Moses **requested that the ways** in which **God** conducts the **world be revealed to him, and He granted** it **to him, as it is stated: “Show me Your ways** and I will know You” (Exodus 33:13). 
Moses **said before** God: **Master of the Universe. Why is it that** the **righteous prosper, the righteous suffer,** the **wicked prosper,** the **wicked suffer?** 
God **said to him: Moses, the righteous** person **who prospers is a righteous** person, **the son of a righteous** person, who is rewarded for the actions of his ancestors. **The righteous** person **who suffers is a righteous** person, **the son of a wicked** person, who is punished for the transgressions of his ancestors. **The wicked** person **who prospers is a wicked** person, **the son of a righteous** person, who is rewarded for the actions of his ancestors. **The wicked** person **who suffers is a wicked person, the son of a wicked person,** who is punished for the transgressions of his ancestors.


###### Berakhot 7a:26
[Berakhot 7a:26](https://torahapp.org/share/book/Berakhot/r/7a:26)

אָמַר מָר: צַדִּיק וְטוֹב לוֹ — צַדִּיק בֶּן צַדִּיק, צַדִּיק וְרַע לוֹ — צַדִּיק בֶּן רָשָׁע. אִינִּי? וְהָא כְּתִיב: ״פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים״, וּכְתִיב: ״וּבָנִים לֹא יוּמְתוּ עַל אָבוֹת״, וְרָמֵינַן קְרָאֵי אַהֲדָדֵי,

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara expands upon these righteous and wicked individuals: **The Master said: The righteous** person **who prospers is a righteous** person, **the son of a righteous** person. **The righteous** person **who suffers is a righteous** person, **the son of a wicked** person. The Gemara asks: **Is it so** that one is always punished for his ancestors’ transgressions? **Isn’t it written: “He visits iniquity of the fathers upon the children,** and upon the children’s children, unto the third and fourth generations” (Exodus 34:7). **And it is written** elsewhere: “Fathers shall not die for their children, **and children shall not be put to death for the fathers;** every man shall die for his own transgression” (Deuteronomy 24:16). **And** the Gemara **raises a contradiction between the two verses.**


###### Berakhot 7a:27
[Berakhot 7a:27](https://torahapp.org/share/book/Berakhot/r/7a:27)

וּמְשַׁנֵּינַן: לָא קַשְׁיָא, הָא — כְּשֶׁאוֹחֲזִין מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם, הָא — כְּשֶׁאֵין אוֹחֲזִין מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara **resolves** the contradiction: **This is not difficult. This** verse from Exodus, which states that God punishes descendants for the transgressions of their ancestors, refers to a case **where they adopt the actions of their ancestors as their own. While this** verse from Deuteronomy, which states that descendants are not punished for the actions of their ancestors, refers to a case **where they do not adopt the actions of their ancestors as their own,** as it is stated: “I visit iniquity of the fathers upon the children, and upon the third and fourth generations of my enemies” (Exodus 20:5).


###### Berakhot 7a:28
[Berakhot 7a:28](https://torahapp.org/share/book/Berakhot/r/7a:28)

אֶלָּא, הָכִי קָאָמַר לֵיהּ: צַדִּיק וְטוֹב לוֹ — צַדִּיק גָּמוּר, צַדִּיק וְרַע לוֹ — צַדִּיק שֶׁאֵינוֹ גָּמוּר, רָשָׁע וְטוֹב לוֹ — רָשָׁע שֶׁאֵינוֹ גָּמוּר, רָשָׁע וְרַע לוֹ — רָשָׁע גָּמוּר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
A righteous person is clearly not punished for the transgressions of his ancestors. **Rather,** it must be that God **said to** Moses **as follows:** 
**The righteous** person **who prospers is** a **completely righteous** person whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come. 
**The righteous** person **who suffers is** one who is **not a completely righteous** person. Because he does have some transgressions, he is punished in this world so that he will receive a complete reward in the World-to-Come. 
**The wicked** person **who prospers is** one who is **not a completely wicked** person. God rewards him in this world for the good deeds that he performed, so that he will receive a complete punishment in the World-to-Come. 
Finally, **the wicked** person **who suffers is** a **completely wicked** person. Since he performed absolutely no mitzvot and deserves no reward, he receives only punishment both in this world and in the World-to-Come (Maharsha).


###### Berakhot 7a:29
[Berakhot 7a:29](https://torahapp.org/share/book/Berakhot/r/7a:29)

וּפְלִיגָא דְּרַבִּי מֵאִיר, דְּאָמַר רַבִּי מֵאִיר: שְׁתַּיִם נָתְנוּ לוֹ וְאַחַת לֹא נָתְנוּ לוֹ, שֶׁנֶּאֱמַר: ״וְחַנֹּתִי אֶת אֲשֶׁר אָחוֹן״ — אַף עַל פִּי שֶׁאֵינוֹ הָגוּן, ״וְרִחַמְתִּי אֶת אֲשֶׁר אֲרַחֵם״ — אַף עַל פִּי שֶׁאֵינוֹ הָגוּן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rabbi Yoḥanan’s opinion, that God granted Moses all three of his requests, **disagrees with** that of **Rabbi Meir,** as **Rabbi Meir said: Two** of Moses’ requests **were granted to him, and one was not granted to him.** God granted him that the Divine Presence would rest upon Israel and not leave, and that the Divine Presence would not rest upon the nations of the world, but God did not reveal to Moses the ways in which He conducts the world. **As it is said: “And I will be gracious to whom I will be gracious”** (Exodus 33:19); in His mercy, God bestows His grace upon every person, **even though he is not worthy.** Similarly, God says: **“And I will have mercy upon whom I will have mercy,” even though he is not worthy.** According to Rabbi Meir, the way in which God conducts the world and bestows grace and mercy was not revealed even to Moses.


###### Berakhot 7a:30
[Berakhot 7a:30](https://torahapp.org/share/book/Berakhot/r/7a:30)

״וַיֹּאמֶר לֹא תוּכַל לִרְאוֹת אֶת פָּנָי״, תָּנָא מִשְּׁמֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: כְּשֶׁרָצִיתִי — לֹא רָצִיתָ, עַכְשָׁיו שֶׁאַתָּה רוֹצֶה — אֵינִי רוֹצֶה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara continues to cite the Sages’ explanation of verses that require clarification on the same topic. With regard to God’s statement to Moses, **“And He said: ‘You cannot see My face,** for man shall not see Me and live’” (Exodus 33:20), **it was taught in the name of Rabbi Yehoshua ben Korḥa that the Holy One, Blessed be He, said to** Moses **as follows: When I wanted** to show you My glory at the burning bush, **you did not want** to see it, as it is stated: “And Moses concealed his face, fearing to gaze upon God” (Exodus 3:6). But **now that you want** to see My glory, as you said: “Show me Your glory,” **I do not want** to show it to you. Rabbi Yehoshua ben Korḥa interprets Moses’ initial refusal to look upon God’s glory negatively, as he rebuffed God’s desire to be close to him.


###### Berakhot 7a:31
[Berakhot 7a:31](https://torahapp.org/share/book/Berakhot/r/7a:31)

וּפְלִיגָא דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן, דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, אָמַר רַבִּי יוֹנָתָן: בִּשְׂכַר שָׁלֹשׁ זָכָה לְשָׁלֹשׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
This **disagrees with** that which **Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan** said, as **Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said:** Specifically **as a reward for three** acts of humility in averting his glance at the burning bush, Moses **was privileged** to experience **three** great revelations:


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

בִּשְׂכַר ״וַיַּסְתֵּר מֹשֶׁה פָּנָיו״ — זָכָה לִקְלַסְתֵּר פָּנִים. בִּשְׂכַר ״כִּי יָרֵא״ — זָכָה לְ״וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו״. בִּשְׂכַר ״מֵהַבִּיט״ — זָכָה לְ״וּתְמֻנַת ה׳ יַבִּיט״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Because “Moses **concealed his face,** fearing to gaze upon God” (Exodus 3:6), **he was privileged to** have his **countenance [*kelaster*]** glow. 
Because **he “feared,” he was privileged that “they feared to approach him”** (Exodus 34:30). 
Because he did not **“gaze,” he was privileged to “behold the likeness of the Lord”** (Numbers 12:8).


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

״וַהֲסִרֹתִי אֶת כַּפִּי וְרָאִיתָ אֶת אֲחֹרָי״. אָמַר רַב חָנָא בַּר בִּיזְנָא, אָמַר רַבִּי שִׁמְעוֹן חֲסִידָא: מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה קֶשֶׁר שֶׁל תְּפִילִּין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
What did Moses see? It is said: **“And I will remove My hand, and you will see My back,** but My face you will not see” (Exodus 33:23). **Rav Ḥana bar Bizna said in the name of Rabbi Shimon Ḥasida,** the expression: “And you will see My back,” should be understood as follows: **This teaches that the Holy One, Blessed be He,** Who, as mentioned above, wears phylacteries, **showed him the knot of the phylacteries** of His head, which is worn on the back of the head.


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

וְאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי: כָּל דִּבּוּר וְדִבּוּר שֶׁיָּצָא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא לְטוֹבָה, אֲפִילּוּ עַל תְּנַאי — לֹא חָזַר בּוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On this subject, **Rabbi Yoḥanan said in the name of Rabbi Yosei: Every statement** to a person or to a nation **that emerged from the mouth of the Holy One, Blessed be He,** with a promise **of good, even if it was conditional, He did not renege** on it. Ultimately, every promise made by God will be fulfilled.


###### Berakhot 7a:35
[Berakhot 7a:35](https://torahapp.org/share/book/Berakhot/r/7a:35)

מְנָא לָן — מִמֹּשֶׁה רַבֵּינוּ, שֶׁנֶּאֱמַר ״הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְגוֹ׳ וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי עָצוּם״. אַף עַל גַּב דִּבְעָא מֹשֶׁה רַחֲמֵי עֲלַהּ דְּמִלְּתָא וּבַטְּלַהּ, אֲפִילּוּ הָכִי — אוֹקְמַהּ בְּזַרְעֵיהּ. שֶׁנֶּאֱמַר: ״בְּנֵי מֹשֶׁה גֵּרְשׁוֹם וֶאֱלִיעֶזֶר. וַיִּהְיוּ בְנֵי אֱלִיעֶזֶר רְחַבְיָה הָרֹאשׁ וְגוֹ׳ וּבְנֵי רְחַבְיָה רָבוּ לְמָעְלָה וְגוֹ׳״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**From where do we** derive that all of God’s promises are fulfilled? We know this **from Moses our teacher,** as God promised and **said: “Leave Me alone; I will destroy them** and blot out their name from under heaven; **and I will make from you a nation mightier** and greater than they” (Deuteronomy 9:14). **Even though** Moses **prayed** to have the decree repealed, **and** it **was nullified, the promise was fulfilled** and Moses’ **descendants** became a nation mightier and greater than the 600,000 Israelites in the desert. **As it is stated** with regard to the Levites: **“The sons of Moses: Gershom and Eliezer…and the sons of Eliezer were Reḥaviya the chief.** And Eliezer had no other sons; **and the sons of Reḥaviya were very many”** (I Chronicles 23:15–17).


###### Berakhot 7a:36
[Berakhot 7a:36](https://torahapp.org/share/book/Berakhot/r/7a:36)

וְתָנֵי רַב יוֹסֵף: ״לְמַעְלָה״ — מִשִּׁשִּׁים רִבּוֹא, אַתְיָא ״רְבִיָּה״ ״רְבִיָּה״. כְּתִיב הָכָא: ״רָבוּ לְמַעְלָה״, וּכְתִיב הָתָם: ״וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rav Yosef taught** in a *baraita*: **“Many”** means more **than 600,000.** This is learned through a verbal analogy between the words **many** and **many. It is written here** with regard to Reḥaviya’s sons: **“Were very many.” And it is written there** with regard to the Israelites in Egypt: **“And the children of Israel became numerous and multiplied and were very many,** and waxed exceeding mighty; and the land was filled with them” (Exodus 1:7). Just as when the children of Israel were in Egypt, very many meant that there were 600,000 of them, so too the descendants of Reḥaviya were 600,000.