BERACHOS 030b – תפלת השחר – פרק רביעי – ברכות, ל ע”ב

[Shmuel said: In all my days I never prayed Musaf alone] in Nehardea,

בנהרדעא - Because there is a congregation there, and the shliach tzibbur exempts me.

except for that day when the king’s troops came to the town,

פולמוסא - An army.

and the Rabbis were driven away and did not pray;

and I prayed alone, and I was an individual not within a chever ir.^[1]

Rabbi Chanina the reciter^[2] sat before Rabbi Yannai, and he sat and said: The halachah follows Rabbi Yehudah, who said in the name of Rabbi Elazar ben Azaryah.

He said to him: Go out and recite your recitation outside,^[3]

for the halachah does not follow Rabbi Yehudah who said in the name of Rabbi Elazar ben Azaryah.

Rabbi Yochanan said: I saw Rabbi Yannai pray and then pray again.

דצלי והדר צלי - Why would he need two tefillos? Rather, one was of Shacharis and one of Musaf.^[4] We learn from this that he does not hold like Rabbi Elazar ben Azaryah.

Rabbi Yirmeyah said to Rabbi Zeira: But perhaps at first he did not concentrate his mind, and in the end he did concentrate his mind?

ודילמא מעיקרא לא כוון דעתיה - And both of them were of Shacharis.

He said to him: See how great a man testifies about him!

מאן גברא רבא דקמסהיד עליה - Rabbi Yochanan, who testified about the matter, was precise: it was for the sake of the Musaf prayer.

Rabbi Ammi and Rabbi Assi, even though they had thirteen synagogues in Teverya, would pray only between the pillars, where they studied.^[5]

It was stated: Rav Yitzchak bar Avdimi said in the name of our teacher:

משום רבינו - Rav.

The halachah follows Rabbi Yehudah who said in the name of Rabbi Elazar ben Azaryah.

Rabbi Chiya bar Abba prayed and then prayed again.

Rabbi Zeira said to him: Why did the master do so?

If you say it is because the master did not concentrate his mind –

but did Rabbi Elazar not say: A person should always assess himself:

if he can direct his heart, let him pray;

and if not, let him not pray?

Rather, it is because the master did not mention Rosh Chodesh?^[6]

But it was taught: If one erred and did not mention Rosh Chodesh at Maariv, we do not make him go back,

because he can say it at Shacharis;

at Shacharis we do not make him go back, because he can say it at Musaf;

at Musaf we do not make him go back, because he can say it at Minchah.

טעה ולא הזכיר במוספין - That he prayed “Atah Chonen”.^[7]

He said to him: Was it not stated about this: Rabbi Yochanan said: They taught this of a congregation?

בצבור שנו - That we do not make him go back, because he hears it from the shliach tzibbur, and there is some mention. But an individual must go back. And in Halachos Gedolos^[8] it is explained as referring to the shliach tzibbur, because of the burden on the congregation; but an individual goes back.

How long should one wait between one tefillah and the next?

כמה ישהה בין תפלה לתפלה - One who must go back and pray again, either because he erred or because of Musaf – how long should he wait between this one and that?

Rav Huna and Rav Chisda [disagreed].

One said: Long enough for his mind to become composed for supplication.

שתתחונן - That his mind be settled, to arrange his words in the language of supplication.

And one said: Long enough for his mind to become composed for entreaty.

שתתחולל - Language of chiluy (entreaty), and it is one and the same; they disagree only in wording.

The one who says “long enough for his mind to become composed for supplication” – because it is written (Devarim 3:23): “And I besought Hashem.”

And the one who says “long enough for his mind to become composed for entreaty” – because it is written (Shemos 32:11): “And Moshe entreated.”^[9]

Rav Anan said in the name of Rav: If one erred and did not mention Rosh Chodesh at Maariv, we do not make him go back,

because beis din sanctifies the month only by day.^[10]

Amemar said: Rav’s ruling stands to reason in a full month,^[11]

בחדש מלא - When the month that has passed was full, Rosh Chodesh is made two days. Therefore he can say it tomorrow, for Maariv of tomorrow is fully Rosh Chodesh, more than the first.

but in a deficient month, we make him go back.

Rav Ashi said to Amemar: After all, Rav stated a reason – what difference is there to me whether deficient or full?

מכדי טעמא קאמר - That the month is not sanctified at night.

Rather, there is no difference.

MISHNAH

One may stand to pray only in a mood of gravity.^[12]

כובד ראש - Submission.

The early pious ones^[13] would wait one hour and then pray,

שוהין שעה אחת - In the place where they came to pray.

so that they might direct their hearts to their Father in heaven.

Even if the king greets him, he may not answer him;

and even if a snake is coiled around his heel, he may not interrupt.

GEMARA

From where are these words derived?

Rabbi Elazar said: Because the verse says (Shmuel I 1:10): “And she was bitter of soul.”^[14]

From what [does this follow]?

Perhaps Channah was different, for her heart was very embittered?

Rather, Rabbi Yosi son of Rabbi Chanina said: From here:

(Tehillim 5:8) “And I, through Your abundant kindness, will come into Your house; I will bow toward Your holy sanctuary in awe of You.”

אשתחוה אל היכל קדשך ביראתך - Out of awe.

From what [does this follow]?

Perhaps David was different, for he would greatly afflict himself in prayer?

Rather, Rabbi Yehoshua ben Levi said: From here:

(Tehillim 29:2) “Bow down to Hashem in the splendor of holiness” – do not read “in splendor” (b’hadras) but “in trembling” (b’chardas).^[15]

From what [does this follow]?

Perhaps I will always tell you: “splendor” literally?

As Rav Yehudah would adorn himself and then pray.

מציין נפשיה - He adorns himself with his garments.

Rather, Rav Nachman bar Yitzchak said: From here:

(Tehillim 2:11) “Serve Hashem with awe, and rejoice with trembling.”

עבדו את ה' ביראה - Prayer, which is for us in place of the [Temple] service – do it with awe.

What is “and rejoice with trembling”?

Rabbi Adda bar Masna said in the name of Rabbah: Where there is rejoicing, there let there be trembling.

Abaye was sitting before Rabbah; [Rabbah] saw that he was very merry.

He said: “And rejoice with trembling” is written!

He said to him: I am wearing tefillin.

Rabbi Yirmeyah was sitting before Rabbi Zeira.

He saw that he was very merry.

דהוה קא בדח טובא - Excessively, so that he seemed like one who casts off the yoke.

He said to him: (Mishlei 14:23) “In all sadness there is profit” is written!

בכל עצב יהיה מותר - When a person shows himself sad, he will have reward.

He said to him: I am wearing tefillin.

תפילין מנחנא - And they are testimony that the dominion of my Maker and His service are upon me.

Mar the son of Ravina made a wedding feast for his son.^[16]

He saw that the Rabbis were very merry,

Tosfos

ה"ג אין הלכה כרבי יהודה שאמר משום ראב"ע - Rather, the halachah follows the Rabbanan. And so ruled Rabbeinu Chananel;^[17] and that is why [the Gemara] brings Rabbi Ammi and Rabbi Assi, who would pray alone, like the Rabbanan, between the pillars where they studied – to teach us that the halachah follows the Rabbanan.

והתניא טעה ולא הזכיר של ר"ח בערבית אין מחזירין אותו - We do not have this reading,^[18] for we say shortly: “If one erred and did not mention Rosh Chodesh, we do not make him go back, because the month is not sanctified etc.” Alternatively, if it is there, it was stated incidentally, on account of the other [rulings].

כמה ישהה בין תפלה לתפלה - Such as a person who erred and wishes to pray a second time; and likewise between the Shacharis prayer and the Musaf prayer.

כדי שתתחולל דעתו עליו - And the Yerushalmi^[19] explains that this is [the time it takes] to walk four amos.

לפי שאין מקדשין את החדש כו' - We explained above, at the beginning of our perek (Berachos 26a), the difficulty raised there, “let it follow from [Maariv] being optional”: that applies only to doing another mitzvah whose time is passing. And some explain: only on the first night do we not make him go back, because the month is not sanctified at night; but on the second night we make him go back, for it is already sanctified from the day before it. And it does not seem right to make this distinction.

מסתברא מילתא דרב בחדש מלא - That is, when the month before it was full, for then he can say it at Maariv of the next day, which is the main [day]. And Rabbi Yitzchak would say: for anything about which the Sages said “we do not make him go back”, such as Ya’aleh Veyavo at Maariv, and Al Hanisim – not only if he has moved his feet^[20] and begun the blessing after it do we not make him go back; even if he has not moved his feet, but has only finished the blessing in which they instituted saying it, we do not make him go back. But Rabbeinu Elchanan did not accept this, for we see in Birkas Hamazon that those for which the Sages said we make him go back and those for which we do not are equal where he has not moved his feet, as is said below (Berachos 49a): If he forgot [the mention] of Shabbos and finished the whole blessing, but has not yet begun the blessing of Hatov Vehameitiv, he says “Blessed is He Who gave Sabbaths for rest, etc.”; and it also says there: if he erred and did not mention Rosh Chodesh, before he has moved his feet – that is, before he begins the blessing of Hatov Vehameitiv, which is what is called “moving his feet” – he says “Blessed is He Who gave New Moons, etc.” We see that where he has not moved his feet, these and those are equal; and if he has moved his feet, having begun Hatov Vehameitiv, for Shabbos he goes back to the beginning, and for Rosh Chodesh, “what is crooked cannot be made straight.” So here too, he should go back to that blessing if he has not begun the blessing after it. However, there is no proof from there, for Birkas Hamazon is different: he has already said three blessings, and the blessing of Hatov Vehameitiv is not Biblical; therefore we do not make him go back entirely, for there the interruption is not so great. And one cannot bring a proof from it to the eighteen blessings, for if we made him go back for something he need not go back for, it would be like an interruption. Moreover, one cannot bring a proof for here: for if you were to say that where he has not moved his feet in the eighteen blessings he must go back, he would then have to go back to Retzeh, and this is not proper. However, the Ri said that he saw Rabbeinu Tam, where he had not moved his feet, go back to Retzeh even for things for which we do not make him go back, such as Al Hanisim; and so the people practise.

אל תקרי בהדרת אלא בחרדת - A difficulty: why does it not prove it plainly from what is written after it, “Tremble before Him, all the earth”? And one may answer: this is the verse written in the psalm “Ascribe to Hashem, you sons of the mighty”,^[21] and from that verse [the Gemara] seeks to prove, in Maseches Megillah (17b), that we say Avos, Gevuros and Kedushas Hashem, and that the eighteen blessings were instituted corresponding to the mentions [of Hashem’s Name]. Therefore it infers from that verse, which is written in that same psalm; but that [verse] of “Tremble etc.” is not written in that psalm.

במקום גילה שם תהא רעדה - The plain meaning of the verse: “Serve Hashem with awe”, and when the day of trembling comes, rejoice. And so it is explained in the Yerushalmi: “Serve Hashem with awe” – this is prayer, which is called service, as taught in the Sifrei^[22] (Parshas Eikev): “And to serve Him with all your heart” – this is prayer.

Notes

1. 1. A chever ir is the town’s praying congregation. Rabbi Yehudah said in the name of Rabbi Elazar ben Azaryah: wherever there is a chever ir, an individual is exempt from Musaf (Berachos 30a). Shmuel prayed Musaf alone only on the day there was no congregation.
2. 2. Kara: one expert in Scripture and in reciting teachings.
3. 3. That is, take your teaching outside, for the halachah does not follow it.
4. 4. Musaf is the additional prayer said on Shabbos, Yom Tov and Rosh Chodesh, corresponding to the additional offering (korban mussaf) brought on those days in the Beis HaMikdash.
5. 5. They did not pray with the congregation in a synagogue, but alone where they studied. This shows that the halachah follows the Rabbanan, not Rabbi Yehudah in the name of Rabbi Elazar ben Azaryah, as Tosfos explains.
6. 6. On Rosh Chodesh, Ya’aleh Veyavo is added to the prayers. The Gemara asks whether he repeated his prayer because he had forgotten it.
7. 7. How could one fail to mention the day in Musaf, when the whole prayer is about the day? Rather, he mistakenly prayed the weekday Shemoneh Esrei, which contains the blessing “Atah Chonen”.
8. 8. Halachos Gedolos: a halachic code from the period of the Geonim, by Rabbi Shimon Kayyara.
9. 9. Va’yechal means entreaty: “And Moshe entreated Hashem his God” (Shemos 32:11), his prayer after the sin of the golden calf.
10. 10. When the month was sanctified on the testimony of witnesses who saw the new moon, beis din sanctified it only by day. So on the night of Rosh Chodesh the month has not yet been sanctified.
11. 11. A full month has thirty days; a deficient month has twenty-nine. When the past month was full, its thirtieth day is the first day of Rosh Chodesh, and the next day is the second.
12. 12. Here Perek Four, Tefillas HaShachar, ends and Perek Five, Ein Omdin, begins.
13. 13. The pious men of earlier generations, who went beyond the letter of the law in their observance.
14. 14. Said of Channah, who prayed for a son out of bitterness of heart (Shmuel I 1:10).
15. 15. Al tikri (“do not read”): a drashah that reads the word with changed letters to learn a further point from it; it does not cancel the written reading.
16. 16. Hilula: a wedding feast. The story continues on the next daf (Berachos 31a).
17. 17. Rabbeinu Chananel of Kairouan, one of the great commentators on the Talmud, a generation before Rashi.
18. 18. ל"ג – lo garsinan, “we do not read”: Tosfos removes this beraisa from the text.
19. 19. The Talmud Yerushalmi, compiled in Eretz Yisrael.
20. 20. “Moving his feet” means finishing his prayer and stepping back; in Birkas Hamazon the term is used for beginning the blessing Hatov Vehameitiv. Retzeh is the blessing in which Ya’aleh Veyavo is said.
21. 21. The psalm “Ascribe to Hashem, you sons of the mighty” is Tehillim 29; it mentions Hashem’s Name eighteen times, and the eighteen blessings were instituted to correspond to them. “Tremble before Him” is written elsewhere (Divrei HaYamim I 16:29–30; similarly Tehillim 96:9).
22. 22. The Sifrei: a halachic Midrash from the time of the Tannaim on Bamidbar and Devarim.