## Berakhot Daf 8a

###### Berakhot 8a:1
[Berakhot 8a:1](https://torahapp.org/share/book/Berakhot/r/8a:1)

מַאי דִּכְתִיב ״וַאֲנִי תְפִלָּתִי לְךָ ה׳ עֵת רָצוֹן״. אֵימָתַי עֵת רָצוֹן — בְּשָׁעָה שֶׁהַצִּבּוּר מִתְפַּלְּלִין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**What is** the meaning of **that which is written: “But as for me, let my prayer be unto You, Lord, in a time of favor;** O God, in the abundance of Your mercy, answer me with the truth of Your salvation” (Psalms 69:14)? It appears that the individual is praying that his prayers will coincide with a special time of Divine favor. **When is a time of favor?** It is **at the time when the congregation is praying.** It is beneficial to pray together with the congregation, for God does not fail to respond to the entreaties of the congregation.


###### Berakhot 8a:2
[Berakhot 8a:2](https://torahapp.org/share/book/Berakhot/r/8a:2)

רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר מֵהָכָא: ״כֹּה אָמַר ה׳ בְּעֵת רָצוֹן עֲנִיתִיךָ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Yosei, son of Rabbi Ḥanina, said that** the unique quality of communal prayer is derived **from here: “Thus said the Lord, in a time of acceptance I have answered you and on a day of salvation I have aided you”** (Isaiah 49:8).


###### Berakhot 8a:3
[Berakhot 8a:3](https://torahapp.org/share/book/Berakhot/r/8a:3)

רַבִּי אַחָא בְּרַבִּי חֲנִינָא אָמַר מֵהָכָא: ״הֶן אֵל כַּבִּיר וְלֹא יִמְאָס״: וּכְתִיב: ״פָּדָה בְשָׁלוֹם נַפְשִׁי מִקְּרָב לִי כִּי בְרַבִּים הָיוּ עִמָּדִי״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Aḥa, son of Rabbi Ḥanina, said** that it is derived **from here: “Behold, God is mighty, He despises no one”** (Job 36:5). He adopts an alternative reading of the verse: “Behold, God will not despise” the prayer of “the mighty,” i.e., the community. **And it is written: “He has redeemed my soul in peace so that none came upon me; for there were many with me.** God shall hear and answer them…” (Psalms 55:19–20). This verse teaches that the prayer was answered because there were many with me when it was offered.


###### Berakhot 8a:4
[Berakhot 8a:4](https://torahapp.org/share/book/Berakhot/r/8a:4)

תַּנְיָא נָמֵי הָכִי, רַבִּי נָתָן אוֹמֵר: מִנַּיִן שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹאֵס בִּתְפִלָּתָן שֶׁל רַבִּים שֶׁנֶּאֱמַר: ״הֶן אֵל כַּבִּיר וְלֹא יִמְאָס״, וּכְתִיב: ״פָּדָה בְשָׁלוֹם נַפְשִׁי מִקְּרָב לִי״ וְגוֹ׳, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: כָּל הָעוֹסֵק בְּתוֹרָה וּבִגְמִילוּת חֲסָדִים וּמִתְפַּלֵּל עִם הַצִּבּוּר — מַעֲלֶה אֲנִי עָלָיו כְּאִילּוּ פְּדָאַנִי, לִי וּלְבָנַי, מִבֵּין אוּמּוֹת הָעוֹלָם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**That** last proof **was also taught** in a *baraita*. **Rabbi Natan says: From where do we know that the Holy One, Blessed be He, does not despise the prayer of the masses? As it is stated: “Behold, God does not despise the mighty,” and it is written: “He has redeemed my soul in peace so that none came upon me;** for there were many with me.” Rabbi Natan interprets this not as David speaking about himself, but as God speaking to Israel. **The Holy One, Blessed be He, says: Anyone who engages in Torah** study, which is called peace in the verse: “All its ways are peace” (Proverbs 3:17); **and in acts of kindness, and prays with the congregation, I ascribe to him** credit **as if he redeemed Me and My children from among the nations of the world.**


###### Berakhot 8a:5
[Berakhot 8a:5](https://torahapp.org/share/book/Berakhot/r/8a:5)

אָמַר רֵישׁ לָקִישׁ: כָּל מִי שֶׁיֵּשׁ לוֹ בֵּית הַכְּנֶסֶת בְּעִירוֹ, וְאֵינוֹ נִכְנָס שָׁם לְהִתְפַּלֵּל, נִקְרָא ״שָׁכֵן רַע״, שֶׁנֶּאֱמַר: ״כֹּה אָמַר ה׳ עַל כָּל שְׁכֵנַי הָרָעִים הַנֹּגְעִים בַּנַּחֲלָה אֲשֶׁר הִנְחַלְתִּי אֶת עַמִּי אֶת יִשְׂרָאֵל״. וְלֹא עוֹד אֶלָּא שֶׁגּוֹרֵם גָּלוּת לוֹ וּלְבָנָיו, שֶׁנֶּאֱמַר: ״הִנְנִי נֹתְשָׁם מֵעַל אַדְמָתָם וְאֶת בֵּית יְהוּדָה אֶתּוֹשׁ מִתּוֹכָם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Continuing to extol communal prayer, **Reish Lakish said: One who has a synagogue** nearby **in his city but does not enter to pray there is called an evil neighbor, as it is stated: “Thus said the Lord: As for all My evil neighbors who touch My inheritance which I have caused My people Israel to inherit,** behold, I will pluck them up from off their land, and will pluck the house of Judah up from among them” (Jeremiah 12:14). One who only touches, but does not enter the place of prayer, My inheritance, is considered an evil neighbor. **And furthermore,** he is punished in that **he causes himself and his children** to go into **exile, as it is stated: “Behold, I will pluck them up from off their land, and will pluck the house of Judah up from among them.”**


###### Berakhot 8a:6
[Berakhot 8a:6](https://torahapp.org/share/book/Berakhot/r/8a:6)

אֲמַרוּ לֵיהּ לְרַבִּי יוֹחָנָן: אִיכָּא סָבֵי בְּבָבֶל. תְּמַהּ וַאֲמַר: ״לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה״ כְּתִיב, אֲבָל בְּחוּצָה לָאָרֶץ — לָא? כֵּיוָן דְאָמְרִי לֵיהּ מְקַדְּמִי וּמְחַשְּׁכִי לְבֵי כְנִישְׁתָּא, אֲמַר: הַיְינוּ דְּאַהֲנִי לְהוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates that when the Sages **told Rabbi Yoḥanan** that **there are elders in Babylonia, he was confounded and said: It is written: “So that your days will be lengthened and the days of your children upon the land** the Lord swore to your forefathers to give to them like the days of heaven on the earth” (Deuteronomy 11:21); lengthened in Eretz Yisrael **but not outside of the Land.** Why then, do the residents of Babylonia live long lives? **When they told him** that the people in Babylonia **go early** in the morning **and go late** in the evening **to the synagogue, he said: That is what was effective for them** in extending their lives.


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

דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לִבְנֵיהּ: קַדִּימוּ וְחַשִּׁיכוּ וְעַיִּילוּ לְבֵי כְנִישְׁתָּא, כִּי הֵיכִי דְּתוֹרְכוּ חַיֵּי. אָמַר רַבִּי אַחָא בְּרַבִּי חֲנִינָא: מַאי קְרָא — ״אַשְׁרֵי אָדָם שֹׁמֵעַ לִי לִשְׁקֹד עַל דַּלְתֹתַי יוֹם יוֹם לִשְׁמוֹר מְזוּזֹת פְּתָחָי״, וּכְתִיב בָּתְרֵיהּ: ״כִּי מֹצְאִי מָצָא חַיִּים״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**As Rabbi Yehoshua ben Levi said to his sons: Go early and go late and enter the synagogue, so that your lives will be extended.** And **Rabbi Aḥa, son of Rabbi Ḥanina, said:** Upon **what verse** is this based? As it is stated: **“Happy is the man who listens to Me, watching daily at My gates, guarding at My door posts”** (Proverbs 8:34). **And** the reward for doing so **is written thereafter: “For whoso finds Me finds life and obtains the favor of the Lord”** (Proverbs 8:35).


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

אָמַר רַב חִסְדָּא: לְעוֹלָם יִכָּנֵס אָדָם שְׁנֵי פְתָחִים בְּבֵית הַכְּנֶסֶת. שְׁנֵי פְתָחִים סָלְקָא דַעְתָּךְ?! אֶלָּא אֵימָא, שִׁיעוּר שְׁנֵי פְתָחִים, וְאַחַר כָּךְ יִתְפַּלֵּל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Based on this verse, **Rav Ḥisda said: A person should always enter two doorways into the synagogue.** This statement is unclear. Immediately, the Gemara asks: **Does it enter your mind** that Rav Ḥisda meant that one should enter **two doorways** literally? What if a synagogue only has a single doorway? Rather, emend his statement and **say** that Rav Ḥisda meant that **one should enter a distance of two doorways** into the synagogue **and then pray.** In entering a distance of two doorways, one fulfills the verse: Guarding at My door posts, in the plural.


###### Berakhot 8a:9
[Berakhot 8a:9](https://torahapp.org/share/book/Berakhot/r/8a:9)

״עַל זֹאת יִתְפַּלֵּל כָּל חָסִיד אֵלֶיךָ לְעֵת מְצֹא״, אָמַר רַבִּי חֲנִינָא: ״לְעֵת מְצֹא״ זוֹ אִשָּׁה, שֶׁנֶּאֱמַר: ״מָצָא אִשָּׁה מָצָא טוֹב״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Having mentioned the verse, “For whoso finds Me finds life,” the Gemara seeks to clarify its meaning. It is said, **“For this, let every pious man pray to You in the time of finding,** that the overflowing waters may not reach him” (Psalms 32:6). With regard to the phrase, the time of finding, **Rabbi Ḥanina said: The time of finding** refers to the time one must find **a wife,** that one should pray to find a suitable woman to marry. **As it is said: “He who finds [*matza*] a wife finds [*matza*] good** and obtains favor from the Lord” (Proverbs 18:22).


###### Berakhot 8a:10
[Berakhot 8a:10](https://torahapp.org/share/book/Berakhot/r/8a:10)

בְּמַעְרְבָא כִּי נָסֵיב אִינָשׁ אִתְּתָא, אָמְרִי לֵיהּ הָכִי: ״מָצָא״ אוֹ ״מוֹצֵא״? ״מָצָא״ דִּכְתִיב: ״מָצָא אִשָּׁה מָצָא טוֹב וַיָּפֶק רָצוֹן מֵה׳״, ״מוֹצֵא״ דִּכְתִיב: ״וּמוֹצֶא אֲנִי מָר מִמָּוֶת אֶת הָאִשָּׁה״ וְגוֹ׳.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**In Eretz Yisrael,** the custom was that **when a man married a woman, they would ask him: *Matza* or *motzeh*?** In other words, they would ask the groom whether the appropriate passage for his wife is the above verse from Proverbs that begins with the word ***matza*, as it is written: “He who finds a wife finds good and obtains favor from the Lord”** or whether the more appropriate verse is the one beginning with the word ***motzeh*, as it is written: “And I find [*motzeh*] the woman more bitter than death”** (Ecclesiastes 7:26).


###### Berakhot 8a:11
[Berakhot 8a:11](https://torahapp.org/share/book/Berakhot/r/8a:11)

רַבִּי נָתָן אוֹמֵר: ״לְעֵת מְצֹא״ — זוֹ תּוֹרָה, שֶׁנֶּאֱמַר: ״כִּי מֹצְאִי מָצָא חַיִּים״ וְגוֹ׳.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Natan says: The time of finding** refers to the time of finding **Torah, as it is stated** in a verse referring to Torah: **“He who finds Me finds life.”** The Torah is the object most sought.


###### Berakhot 8a:12
[Berakhot 8a:12](https://torahapp.org/share/book/Berakhot/r/8a:12)

רַב נַחְמָן בַּר יִצְחָק אָמַר — ״לְעֵת מְצֹא״ זוֹ מִיתָה, שֶׁנֶּאֱמַר: ״לַמָּוֶת תּוֹצָאוֹת״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Naḥman bar Yitzḥak said: The time of finding** refers to **death.** One should pray that when death comes, he will leave the world peacefully, **as it is stated: “Issues [*totzaot*] of death”** (Psalms 68:21). Rav Naḥman bar Yitzḥak’s statement is based on the etymological similarity between *totzaot* and *matza*, finding.


###### Berakhot 8a:13
[Berakhot 8a:13](https://torahapp.org/share/book/Berakhot/r/8a:13)

תַּנְיָא נָמֵי הָכִי: תְּשַׁע מֵאוֹת וּשְׁלֹשָׁה מִינֵי מִיתָה נִבְרְאוּ בָּעוֹלָם, שֶׁנֶּאֱמַר: ״לַמָּוֶת תּוֹצָאוֹת״, ״תּוֹצָאוֹת״ בְּגִימַטְרִיָּא הָכִי הָווּ. קָשָׁה שֶׁבְּכֻלָּן — אַסְכָּרָא, נִיחָא שֶׁבְּכֻלָּן — נְשִׁיקָה. אַסְכָּרָא דָּמְיָא כְּחִיזְרָא בִּגְבָבָא דְעַמְרָא דִּלְאַחוֹרֵי נַשְׁרָא, וְאִיכָּא דְאָמְרִי כְּפִיטּוּרֵי בְּפִי וֶשֶׁט, נְשִׁיקָה דָּמְיָא כְּמִשְׁחַל בִּנִיתָא מֵחֲלָבָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**It was also taught** in a *baraita*: **Nine hundred and three types of death were created in the world, as it is stated: “Issues [*totzaot*] of death,” and that,** 903, **is the numerical value [*gimatriya*] of *totzaot***. The Gemara explains that **the most difficult of** all these types of death **is croup [*askara*],** while **the easiest is** the **kiss** of death. **Croup is like a thorn** entangled **in a wool fleece, which, when pulled out backwards,** tears the wool. **Some say that** croup **is like ropes at the entrance to the esophagus,** which would be nearly impossible to insert and excruciating to remove. The **kiss** of death **is like drawing a hair from milk.** One should pray that he does not die a painful death.


###### Berakhot 8a:14
[Berakhot 8a:14](https://torahapp.org/share/book/Berakhot/r/8a:14)

רַבִּי יוֹחָנָן אָמַר: ״לְעֵת מְצֹא״ — זוֹ קְבוּרָה. אָמַר רַבִּי חֲנִינָא, מַאי קְרָא ״הַשְּׂמֵחִים אֱלֵי גִיל יָשִׂישׂוּ כִּי יִמְצְאוּ קָבֶר״. אָמַר רַבָּה בַּר רַב שֵׁילָא, הַיְינוּ דְּאָמְרִי אִינָשֵׁי: לִיבְעֵי אִינָשׁ רַחֲמֵי אֲפִילּוּ עַד זִיבּוּלָא בָּתְרָיְיתָא שְׁלָמָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Yoḥanan said: The time of finding** refers to a respectful **burial,** for which one should pray. Supporting Rabbi Yoḥanan’s interpretation, **Rabbi Ḥanina said: What** is the **verse** that teaches that the time of finding refers to burial? **“Who rejoice in exultation and are glad when they can find a grave”** (Job 3:22), as there are situations in which one is relieved when his body finds a grave in which to rest. **Rabba bar Rav Sheila said, that is the** meaning of the **folk saying: A person should even pray for mercy until the final shovelful** of dirt **is thrown** upon his grave.


###### Berakhot 8a:15
[Berakhot 8a:15](https://torahapp.org/share/book/Berakhot/r/8a:15)

מָר זוּטְרָא אָמַר: ״לְעֵת מְצֹא״ — זֶה בֵּית הַכִּסֵּא. אָמְרִי בְּמַעְרְבָא: הָא דְּמָר זוּטְרָא עֲדִיפָא מִכֻּלְּהוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Mar Zutra said: The time of finding** refers to finding **a lavatory.** As most places did not have a sewage system, one was forced to relieve himself outside the city. Because of this unpleasantness, finding a suitable location was called by Mar Zutra, the time of finding. **In the West,** Eretz Yisrael, **they say: This** explanation **of Mar Zutra is preferable to all of them,** as the term *motza* is explicitly associated in the Bible (see II Kings 10:27) with the lavatory (Rabbi Abraham Moshe Horovitz).


###### Berakhot 8a:16
[Berakhot 8a:16](https://torahapp.org/share/book/Berakhot/r/8a:16)

אֲמַר לֵיהּ רָבָא לְרַפְרָם בַּר פָּפָּא: לֵימָא לָן מָר מֵהָנֵי מִילֵּי מְעַלְּיָיתָא דְּאָמְרַתְּ מִשְּׁמֵיהּ דְּרַב חִסְדָּא בְּמִילֵּי דְבֵי כְנִישְׁתָּא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Returning to the tractate’s central topic, **Rava said to Rafram bar Pappa: Let the Master say to us some of those outstanding statements that you said in the name of Rav Ḥisda with regard to matters of the synagogue.**


###### Berakhot 8a:17
[Berakhot 8a:17](https://torahapp.org/share/book/Berakhot/r/8a:17)

אֲמַר לֵיהּ, הָכִי אָמַר רַב חִסְדָּא: מַאי דִּכְתִיב, ״אֹהֵב ה׳ שַׁעֲרֵי צִיּוֹן מִכֹּל מִשְׁכְּנוֹת יַעֲקֹב״: אוֹהֵב ה׳ שְׁעָרִים הַמְצוּיָּינִים בַּהֲלָכָה, יוֹתֵר מִבָּתֵּי כְנֵסִיּוֹת וּמִבָּתֵּי מִדְרָשׁוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rafram **said to him, Rav Ḥisda said as follows: What is** the meaning of the verse: **“The Lord loves the gates of Zion [*Tziyyon*] more than all the dwellings of Jacob”** (Psalms 87:2)? This means that **the Lord loves the gates distinguished [*metzuyanim*] through** the study of *halakha* as they are the gates of Zion, the outstanding gates, **more than the synagogues and study halls.** Although those places are the most outstanding of the dwellings of Jacob, they are not engaged in the study of *halakha*.


###### Berakhot 8a:18
[Berakhot 8a:18](https://torahapp.org/share/book/Berakhot/r/8a:18)

וְהַיְינוּ דְּאָמַר רַבִּי חִיָּיא בַּר אַמֵּי מִשְּׁמֵיהּ דְּעוּלָּא: מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ אֵין לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ אֶלָּא אַרְבַּע אַמּוֹת שֶׁל הֲלָכָה בִּלְבַד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And this** concept, that *halakha* is the most sublime pursuit, is expressed in that which **Rabbi Ḥiyya bar Ami said in the name of Ulla: Since the day the Temple,** where the Divine Presence rested in this world, **was destroyed, the Holy One, Blessed be He, has only** one place **in His world** where he reveals His presence exclusively; **only the four cubits** where the study **of *halakha*** is undertaken**.**


###### Berakhot 8a:19
[Berakhot 8a:19](https://torahapp.org/share/book/Berakhot/r/8a:19)

וְאָמַר אַבָּיֵי: מֵרֵישׁ הֲוָה גָּרֵיסְנָא בְּגוֹ בֵּיתָא וּמְצַלֵּינָא בְּבֵי כְנִישְׁתָּא. כֵּיוָן דִּשְׁמַעְנָא לְהָא דְּאָמַר רַבִּי חִיָּיא בַּר אַמֵּי מִשְּׁמֵיהּ דְּעוּלָּא — מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ אֵין לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ אֶלָּא אַרְבַּע אַמּוֹת שֶׁל הֲלָכָה בִּלְבַד — לָא הֲוָה מְצַלֵּינָא אֶלָּא הֵיכָא דְּגָרֵיסְנָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
This statement has practical ramifications. **Abaye said: At first I studied in the house and prayed in the synagogue. Once I heard what Rabbi Ḥiyya bar Ami said in the name of Ulla: Since the day the Temple was destroyed, the Holy One, Blessed be He, has only** one place **in His world, only the four cubits of *halakha* alone,** from which I understood the significance of the four cubits of *halakha*, and **I pray only where I study.**


###### Berakhot 8a:20
[Berakhot 8a:20](https://torahapp.org/share/book/Berakhot/r/8a:20)

רַבִּי אַמֵּי וְרַבִּי אַסִּי אַף עַל גַּב דַּהֲווֹ לְהוּ תְּלֵיסַר בֵּי כְנִישְׁתָּא בִּטְבֶרְיָא לָא מְצַלּוּ אֶלָּא בֵּינֵי עַמּוּדֵי, הֵיכָא דַּהֲווֹ גָּרְסִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, the Gemara relates that **Rabbi Ami and Rabbi Asi, despite** the fact **that they had thirteen synagogues in Tiberias, they would only pray between the pillars where they studied.**


###### Berakhot 8a:21
[Berakhot 8a:21](https://torahapp.org/share/book/Berakhot/r/8a:21)

וְאָמַר רַבִּי חִיָּיא בַּר אַמֵּי מִשְּׁמֵיהּ דְּעוּלָּא: גָּדוֹל הַנֶּהֱנֶה מִיגִיעוֹ יוֹתֵר מִיְּרֵא שָׁמַיִם, דְּאִילּוּ גַּבֵּי יְרֵא שָׁמַיִם כְּתִיב ״אַשְׁרֵי אִישׁ יָרֵא אֶת ה׳״, וְאִילּוּ גַּבֵּי נֶהֱנָה מִיגִיעוֹ כְּתִיב: ״יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ״. ״אַשְׁרֶיךָ״ — בָּעוֹלָם הַזֶּה, ״וְטוֹב לָךְ״ — לָעוֹלָם הַבָּא, וּלְגַבֵּי יְרֵא שָׁמַיִם, ״וְטוֹב לָךְ״ לָא כְּתִיב בֵּיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rabbi Ḥiyya bar Ami said in the name of Ulla: One who benefits from his hard labor is greater than a God-fearing** person, i.e., one who is so enthralled by his fear of God that he sits idly by and does not work. **As with regard to a God-fearing** person, **it is written: “Happy is the man who fears the Lord,** who greatly desires His mitzvot” (Psalms 112:1), **while with regard to one who benefits from his hard work, it is written: “By the labor of your hands you will live; you are happy and it is good for you”** (Psalms 128:2). The Gemara explains this verse to mean that **you are happy in this world, and it is good for you in the World-to-Come. And regarding a God-fearing** person, happy is the man, is written about him but **and it is good for you, is not written about him.**


###### Berakhot 8a:22
[Berakhot 8a:22](https://torahapp.org/share/book/Berakhot/r/8a:22)

וְאָמַר רַבִּי חִיָּיא בַּר אַמֵּי מִשְּׁמֵיהּ דְּעוּלָּא: לְעוֹלָם יָדוּר אָדָם בִּמְקוֹם רַבּוֹ, שֶׁכָּל זְמַן שֶׁשִּׁמְעִי בֶּן גֵּרָא קַיָּים, לֹא נָשָׂא שְׁלֹמֹה אֶת בַּת פַּרְעֹה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rabbi Ḥiyya bar Ami said in the name of Ulla: One should always live in the place where his teacher** lives; thereby he will avoid sin. **For as long as Shimi ben Gera,** who according to tradition was a great Torah scholar and teacher of Solomon (see *Gittin* 59a), **was alive, Solomon did not marry Pharaoh’s daughter.** Immediately after the Bible relates the death of Shimi (I Kings, end of ch. 2), Solomon’s marriage to Pharaoh’s daughter is recorded (beginning of ch. 3).


###### Berakhot 8a:23
[Berakhot 8a:23](https://torahapp.org/share/book/Berakhot/r/8a:23)

וְהָתַנְיָא אַל יָדוּר!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara raises an objection: **Wasn’t it taught** in a *baraita* that one **should not live** where his teacher lives?


###### Berakhot 8a:24
[Berakhot 8a:24](https://torahapp.org/share/book/Berakhot/r/8a:24)

לָא קַשְׁיָא, הָא דִּכְיִיף לֵיהּ, הָא דְּלָא כְּיִיף לֵיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: **This is not difficult. This,** which says that one should live where his teacher lives, is referring to a case **where he is acquiescent to** his teacher and will heed his teaching and instruction. **While this** *baraita*, which says that one should not live where his teacher lives, is referring to a case **where he is not acquiescent to him** and that will lead them to quarrel.


###### Berakhot 8a:25
[Berakhot 8a:25](https://torahapp.org/share/book/Berakhot/r/8a:25)

אָמַר רַב הוּנָא בַּר יְהוּדָה, אָמַר רַבִּי מְנַחֵם, אָמַר רַבִּי אַמֵּי: מַאי דִּכְתִיב, ״וְעוֹזְבֵי ה׳ יִכְלוּ״ — זֶה הַמַּנִּיחַ סֵפֶר תּוֹרָה וְיוֹצֵא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara again returns to the topic of the synagogue. **Rav Huna bar Yehuda said** that **Rabbi Menaḥem said** that **Rabbi Ami said: What is** the practical halakhic meaning of **that which is written: “They who forsake the Lord will perish”** (Isaiah 1:28)? **This** verse **refers to one who abandons the Torah** scroll when it was taken out to be read **and leaves** the synagogue, as it appears that he is fleeing from God.


###### Berakhot 8a:26
[Berakhot 8a:26](https://torahapp.org/share/book/Berakhot/r/8a:26)

רַבִּי אֲבָהוּ נָפֵיק בֵּין גַּבְרָא לְגַבְרָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Practically speaking, the Gemara relates that **Rabbi Abbahu would go out between** one **person** who read the Torah **and the** next **person** who did so. Since the scroll was closed between readers, it was not considered to be a show of contempt.


###### Berakhot 8a:27
[Berakhot 8a:27](https://torahapp.org/share/book/Berakhot/r/8a:27)

בָּעֵי רַב פָּפָּא: בֵּין פְּסוּקָא לִפְסוּקָא מַהוּ?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Pappa raised a dilemma: What is** the ruling with regard to leaving **between** one **verse and** the next **verse?** Is one permitted to leave during a break in the Torah reading while the verse was translated into Aramaic?


###### Berakhot 8a:28
[Berakhot 8a:28](https://torahapp.org/share/book/Berakhot/r/8a:28)

תֵּיקוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
An answer to this question was not found, so the dilemma **stands** unresolved.


###### Berakhot 8a:29
[Berakhot 8a:29](https://torahapp.org/share/book/Berakhot/r/8a:29)

רַב שֵׁשֶׁת מַהְדַּר אַפֵּיהּ וְגָרֵיס. אָמַר: אֲנַן בְּדִידַן וְאִינְהוּ בְּדִידְהוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates that **Rav Sheshet would turn his face** away from the Torah while it was being read **and study.** Explaining this practice, **he said: We are** engaged **in ours,** the study of the Oral Torah **and they are** engaged **in theirs,** listening to the Written Torah. Since Rav Sheshet was engaged in Torah study, he is not considered one who forsakes the Lord.


###### Berakhot 8a:30
[Berakhot 8a:30](https://torahapp.org/share/book/Berakhot/r/8a:30)

אָמַר רַב הוּנָא בַּר יְהוּדָה, אָמַר רַבִּי אַמֵּי: לְעוֹלָם יַשְׁלִים אָדָם פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר. שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Huna bar Yehuda said** that **Rabbi Ami said: A person should always complete his** Torah **portions with the congregation.** The congregation reads a particular Torah portion every Shabbat, and during the week prior to each Shabbat, one is required to read the **Bible** text of the weekly portion **twice and** the **translation once.**