Rif Brachot 21a

21a

{Brachot 30b continued}

{How much time should one wait between prayers? Rav Huna and Rav Chisda: One said}
the amount of time it takes sheTitcholel {to fall into a suppliant frame of mind}, and the other said the amount of time it takes sheTitchonen {to fall into an interceding frame of mind. As Rashi points out, there is no difference between these two, but just the language being used.}

the one who said sheTitcholel, for it states in Shemot 32:11:

יא וַיְחַל מֹשֶׁה, אֶת-פְּנֵי ה אֱלֹהָיו; וַיֹּאמֶר, לָמָה ה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ, אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם, בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה.

11 And Moses besought the LORD his God, and said: 'LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand?

And the one who said sheTitchonen, for it states in Devarim 3:23:

כג וָאֶתְחַנַּן, אֶל-ה, בָּעֵת הַהִוא, לֵאמֹר.

23 And I besought the LORD at that time, saying:

They learnt {in a brayta}: If he erred and did not mention the head of the month {Rosh Chodesh} in Shacharit, they do not cause him to return, for Musaf is still before him.

Rabbi Yochanan said: And with the congregation they learned this.
They learned, the explanation of this {Rabbi Yochanan's statement} - because of the trouble to the congregation {repeating would cause}, but an individual, we cause him to go back.

Rav Chanin cited Rav: If he erred and did not mentioned Rosh Chodesh in Maariv, they don't cause him to go back, for they only consecrated the month by day.

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We learn in Sanhedrin in perek Hayu Bodkin Oto {5th perek, daf 41b}:
Rabbi Yochanan said: until when do we bless the {new} month?
Until its concavity if filled up {it is no longer concave}.
And how much is that
Rav Yaakov said: Until the 17th.
The Nehardaeans say: Until the 16th.

{Sanhedrin 42a}
Rabbi Yochanan said: one who blesses the month in its {proper} time is as if he welcomes the Divine Presence. It is written here, in Shemot 12:2:

ב הַחֹדֶשׁ הַזֶּה לָכֶם, רֹאשׁ חֳדָשִׁים: רִאשׁוֹן הוּא לָכֶם, לְחָדְשֵׁי הַשָּׁנָה.

2 'This month shall be unto you the beginning of months; it shall be the first month of the year to you.

and it is written there, in Shemot 15:2:

ב עָזִּי וְזִמְרָת יָהּ, וַיְהִי-לִי {ר} לִישׁוּעָה; {ס} זֶה אֵלִי וְאַנְוֵהוּ, {ס} אֱלֹהֵי {ר} אָבִי וַאֲרֹמְמֶנְהוּ. {ס}

2 The LORD is my strength and song, and He is become my salvation; this is my God, and I will glorify Him; my father's God, and I will exalt Him.

They learned in the school of Rabbi Yishmael: Had Israel merited no other privilege than to greet the presence of their Heavenly Father once a month, it were sufficient.
Abaye said: (Therefore we must recite it) standing.

What should he bless? {That is, what is the text of the blessing?} Like that of Rav Yehuda.
For Rav Yehuda said: Blessed are You Hashem, Our God, King of the world, who created the Heavens with His word, and all their hosts with the breath of His mouth. He appointed unto them fixed laws and times, that they should not change their ordinance. They rejoice and are glad to do the will of their Creator. He works truthfully, for His action is truth. The moon He ordered that she should renew herself as a crown of beauty for those whom He sustains from the womb, and who will, like it, be renewed in the future, and magnify their Maker in the name of the glory of His kingdom. Blessed are You, Hashem, who renews the luminaries.

END PEREK FOUR
HADRAN ALACH PEREK TEFILLAT HASHACHAR

BEGIN PEREK FIVE

{Back to Brachot 30b}
MISHNAH.
ONE SHOULD NOT STAND UP {that is, begin} TO SAY TEFILLAH EXCEPT IF HE IS IN A REVERENT FRAME OF MIND.
THE PIOUS MEN OF OLD USED TO WAIT AN HOUR BEFORE PRAYING IN ORDER THAT THEY MIGHT CONCENTRATE THEIR THOUGHTS UPON THEIR FATHER IN HEAVEN.
EVEN IF A KING GREETS HIM [WHILE PRAYING] HE SHOULD NOT ANSWER HIM:
EVEN IF A SNAKE IS WOUND ROUND HIS HEEL HE SHOULD NOT BREAK OFF.

Gemara:
From where do we know these words?
Rav Nachman bar Yitzchak (cited Rav): The pasuk in Tehillim 2:11 states:

יא עִבְדוּ אֶת-ה בְּיִרְאָה; וְגִילוּ, בִּרְעָדָה.

11 Serve the LORD with fear, and rejoice with trembling.

What does it mean "and rejoice with trembling?"
Rav Ada bar Matna cited Rav: In the place of rejoicing, there should be trembling.
Abaye was sitting before Rabba.
He {Abaye¹} saw that he was exceedingly merry. He said to him: "and rejoice with trembling" is written.

Rabbi Yirmiya was sitting before Rabbi Zera. He saw that he was exceedingly . He said to him:does not Master hold by Mishlei 14:23:

כג בְּכָל-עֶצֶב, יִהְיֶה מוֹתָר; וּדְבַר-שְׂפָתַיִם, אַךְ-לְמַחְסוֹר.

23 In all labour there is profit; but the talk of the lips tendeth only to penury.

He said to him: I am wearing tefillin.

{Brachot 31a}
And all of this, why?
For Rabbi Yochanan cited Rabbi Shimon ben Yochai: It is forbidden for one to fill his mouth with laughter in this world

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¹ I am assuming it is Rabba who is merry, based on the use of the word Mar - master in the following story.