Thursday, March 31, 2005

Rif Brachot 23a


23a

{still discussing the gemara Brachot 31a, but we have digressed to discuss a point in Brachot 34a}
[Rav Yehuda said: A man should never ask for his needs] either in the first three blessings or in the last three, but in the middle ones.

Rav Huna said: The beginning {three} ones are comparable to a servant who arranges his praise before his master; the middle ones are comparable to a servant who is requesting his fare from his master; the final {three} ones are comparable to a servant who receives his fare from his master and takes his leave.

{Brachot 32a}
Rabbi Simlai said: One should always arrange {=recite} his praise of Hashem first and then pray.
From where do we know this? From Moshe, for it is written in Dvarim 3:24:

כד אֲדֹנָי אלקים, אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת-עַבְדְּךָ, אֶת-גָּדְלְךָ, וְאֶת-יָדְךָ הַחֲזָקָה--אֲשֶׁר מִי-אֵל בַּשָּׁמַיִם וּבָאָרֶץ, אֲשֶׁר-יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ. 24 'O Lord GOD, Thou hast begun to show Thy servant Thy greatness, and Thy strong hand; for what god is there in heaven or on earth, that can do according to Thy works, and according to Thy mighty acts?
and what is written after it? Dvarim 3:25:

כה אֶעְבְּרָה-נָּא, וְאֶרְאֶה אֶת-הָאָרֶץ הַטּוֹבָה, אֲשֶׁר, בְּעֵבֶר הַיַּרְדֵּן: הָהָר הַטּוֹב הַזֶּה, וְהַלְּבָנֹן. 25 Let me go over, I pray Thee, and see the good land that is beyond the Jordan, that goodly hill-country, and Lebanon.'


And we learn in the first perek {of Brachot, daf 4b}: Rabbi Eleazar bar Avina said: whoever says Tehilla LeDavid {= the psalm of Ashrei} three times every day is guaranteed of being a son of {inheriting} the world to come.



And we learn in perek Kol Kitvei Kodesh {Shabbat daf 118b}: Rabbi Yossi said: may my portion be with those who finsh {saying all of} Hallel every day.
Is this so?
But Mar said that one who says Hallel every day is {as if} blaspheming and reproaching {the Divine Name}!
{Rather, } what are we referring to {by Hallel}: Verses of Song {=Psukei DeZimra, called Hallel because of the word Halleluya which appears often.}
{end quote}

And what are they {Psukei DeZimra}?
{From Tehillim 145-150, that is}
From Tehilla LeDavid {=Ashrei} unti Kol HaNeshama Tehallel Kah.

And the Sages instituted to say a blessing beforehand and a blessing afterwards. And what are they? Baruch SheAmar and Yishtabach. Therefore one must not speak from the time he begins Baruch SheAmar until he finishes Shemoneh Esrei.

{Note: From Rabbenu Yona's words, citing Rav Amram Gaon, it is clear that all this - the specifics of Psukei DeZimra, and the blessings, are Geonic. See inside.}


We learn at the end of Rosh HaShana {38a}:
Rabbi Eleazar said: one should always arrange his prayer and then pray.
Rava {our gemara: Rabbi Abba said: Rabbi Eleazar's words are logical as regards Rosh HaShana, Yom Kippur, and prakim*, but the other days of the year, it is not needed.

{Rif based on the gemara}: And how much is prakim? From 30 days and on.

{*Rashi on that gemara defines prakim as Moadim, festivals. The gemara's give and take discussed Rav Yehuda who would arrange his prayer before praying, and explained that since he only prayed infrequently, about once every thirty days, he needed to arrange his prayer in order to remember it, and so it is like prakim. Whereas Rif is taking 30 days and on as the very definition of prakim. Perhaps he had a different girsa.}

{resume Brachot 31a}
Rav Hamnuna said: How many great halachot we can derive from the verses re Scriptures in the story of Chana!
For it is written: (Shmuel I 1:13)

יג וְחַנָּה, הִיא מְדַבֶּרֶת עַל-לִבָּהּ--רַק שְׂפָתֶיהָ נָּעוֹת, וְקוֹלָהּ לֹא יִשָּׁמֵעַ; וַיַּחְשְׁבֶהָ עֵלִי, לְשִׁכֹּרָה. 13 Now Hannah, she spoke in her heart; only her lips moved, but her voice could not be heard; therefore, Eli thought she had been drunken.
Rabbi Eleazar said: From here that one who prays needs to direct his heart.
{Same pasuk}

יג וְחַנָּה, הִיא מְדַבֶּרֶת עַל-לִבָּהּ--רַק שְׂפָתֶיהָ נָּעוֹת, וְקוֹלָהּ לֹא יִשָּׁמֵעַ; וַיַּחְשְׁבֶהָ עֵלִי, לְשִׁכֹּרָה. 13 Now Hannah, she spoke in her heart; only her lips moved, but her voice could not be heard; therefore, Eli thought she had been drunken.
Rabbi Eleazar said: from here that one must form the words distinctly with the lips.
{Same pasuk:}

יג וְחַנָּה, הִיא מְדַבֶּרֶת עַל-לִבָּהּ--רַק שְׂפָתֶיהָ נָּעוֹת, וְקוֹלָהּ לֹא יִשָּׁמֵעַ; וַיַּחְשְׁבֶהָ עֵלִי, לְשִׁכֹּרָה. 13 Now Hannah, she spoke in her heart; only her lips moved, but her voice could not be heard; therefore, Eli thought she had been drunken.
from here that one who prays, his prayers must be silent.
{Same pasuk}

יג וְחַנָּה, הִיא מְדַבֶּרֶת עַל-לִבָּהּ--רַק שְׂפָתֶיהָ נָּעוֹת, וְקוֹלָהּ לֹא יִשָּׁמֵעַ; וַיַּחְשְׁבֶהָ עֵלִי, לְשִׁכֹּרָה. 13 Now Hannah, she spoke in her heart; only her lips moved, but her voice could not be heard; therefore, Eli thought she had been drunken.
from here that one who is drunk is forbidden to pray.

{pasuk 14:}

יד וַיֹּאמֶר אֵלֶיהָ עֵלִי, עַד-מָתַי תִּשְׁתַּכָּרִין; הָסִירִי אֶת-יֵינֵךְ, מֵעָלָיִךְ. 14 And Eli said unto her: 'How long wilt thou be drunken? put away thy wine from thee.'
Rabbi Eleazar said: From here that one who sees something improper in his friend, that he needs to chastise him.

{Brachot 31b}
{pasuk 15}

טו וַתַּעַן חַנָּה וַתֹּאמֶר, לֹא אֲדֹנִי, אִשָּׁה קְשַׁת-רוּחַ אָנֹכִי, וְיַיִן וְשֵׁכָר לֹא שָׁתִיתִי; וָאֶשְׁפֹּךְ אֶת-נַפְשִׁי, לִפְנֵי יְהוָה. 15 And Hannah answered and said: 'No, my lord, I am a woman of a sorrowful spirit; I have drunk neither wine nor strong drink, but I poured out my soul before the LORD.
From here that one who is suspected by others of something improper, and it is not in him, that he needs to inform them.
{pasuk 17}

יז וַיַּעַן עֵלִי וַיֹּאמֶר, לְכִי לְשָׁלוֹם; וֵאלֹהֵי יִשְׂרָאֵל, יִתֵּן אֶת-שֵׁלָתֵךְ, אֲשֶׁר שָׁאַלְתְּ, מֵעִמּוֹ. 17 Then Eli answered and said: 'Go in peace, and the God of Israel grant thy petition that thou hast asked of Him.'
Rabbi Eleazer said: From here that one who suspects his friend of something {improper} and it is not in him {i.e. he suspected his friend wrongly}, that he needs to appease him, and not only that, but he needs to bless him, for it is stated {same pasuk}:

יז וַיַּעַן עֵלִי וַיֹּאמֶר, לְכִי לְשָׁלוֹם; וֵאלֹהֵי יִשְׂרָאֵל, יִתֵּן אֶת-שֵׁלָתֵךְ, אֲשֶׁר שָׁאַלְתְּ, מֵעִמּוֹ. 17 Then Eli answered and said: 'Go in peace, and the God of Israel grant thy petition that thou hast asked of Him.'
{pasuk 26:}

כו וַתֹּאמֶר בִּי אֲדֹנִי, חֵי נַפְשְׁךָ אֲדֹנִי; אֲנִי הָאִשָּׁה, הַנִּצֶּבֶת עִמְּכָה בָּזֶה, לְהִתְפַּלֵּל, אֶל-ה. 26 And she said: 'Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the LORD.
Rabbi Yehoshua ben Levi said: From here that it is forbidden to sit within 4 cubits of prayer.



We learn in perek HaDar Im HaNachri BeChatzer {Eruvin 64a}: Rabba bar Rav Huna said: One who has drunk {wine} should not pray, and if he prays, his prayer is a prayer {=valid}. One who is drunk should not pray, and if he prays, his prayer is an abomination.
What is the definition of Shatuy {one who drank}?
And what is the definition of Shikor {one who is drunk}?

A Shatuy one who is able to speak before the king,
A Shikor is unable to speak before the king.



{Brachot 32b}
{The Mishna had said:} "THE PIOUS MEN OF OLD USED TO WAIT AN HOUR"
From where do we know these words?
Rabbi Yehoshua ben Levi said: The Scriptures state (Tehillim 84:5)

ה אַשְׁרֵי, יוֹשְׁבֵי בֵיתֶךָ-- עוֹד, יְהַלְלוּךָ סֶּלָה. 5 Happy are they that dwell in Thy house, they are ever praising Thee. Selah
Rabbi Yehoshua ben Levi said: One who prays should wait an hour before his prayer, and an hour after his prayer.
Before his prayer, from where? {what derivation?}
For it is stated: אַשְׁרֵי, יוֹשְׁבֵי בֵיתֶךָ , עוֹד יְהַלְלוּךָ סֶּלָה ,
After his prayer, from where? (Tehillim 140:14)
יד אַךְ צַדִּיקִים, יוֹדוּ לִשְׁמֶךָ; יֵשְׁבוּ יְשָׁרִים, אֶת-פָּנֶיךָ. 14 Surely the righteous shall give thanks unto Thy name; the upright shall dwell in Thy presence.



{The Mishna had stated:} "EVEN IF A KING GREETS HIM HE SHOULD NOT ANSWER HIM."
Rav Yosef said: They only referred to a Jewish king, but for a non-Jewish king he interrupts.
They posed a contradiction: If he saw a man of violence {or possibly, a donkey} coming toward him; if he saw a wagon coming toward him, he should not interrupt and get out of the way, but should shorten {his prayer} and move.
This is no question - here is where it is possible for him to shorten, and here is where it is impossible to shorten.
If it is possible to shorten, he should shorten, and if not, he should interrupt.

{Brachot 33a}
{The Mishna had said:} "EVEN IF A SNAKE IS WOUND ROUND HIS FOOT HE SHOULD NOT BREAK OFF."
Rav Sheshet said: They only spoke of a snake, but a scorpion, he does break off.

Yerushalmi: What is the reason?
{Rabbi Chuna citing Rabbi Yossi}: For it stings after stinging.

Rif Brachot 22b


22b

{Brachot 31a continued}
The Sages learnt {in a brayta}: One who prays needs to direct his heart {our Gemara: toward Heaven, and perhaps the girsa is better without it}. Abba Shaul says: a sign {reminder} for the matter: Tehillim 10:17:

יז תַּאֲוַת עֲנָוִים שָׁמַעְתָּ ה; תָּכִין לִבָּם, תַּקְשִׁיב אָזְנֶךָ. 17 LORD, Thou hast heard the desire of the humble: Thou wilt direct their heart, Thou wilt cause Thine ear to attend;

One who prays needs to envision himself as if the Divine Presence is manifesting itself opposite him, as is stated in Tehillim 16:8:
ח שִׁוִּיתִי ה לְנֶגְדִּי תָמִיד: כִּי מִימִינִי, בַּל-אֶמּוֹט. 8 I have set the LORD always before me; surely He is at my right hand, I shall not be moved.

And we learn in perek mitzvat chalitza {12th perek Yavamot, daf 105b}:
Rabbi Chiyya and Rabbi Shimon the son of Rabbi were sitting. A matter arose among them. One them began and said: One who prays needs to place his eyes below {Towards the bet HaMikdash perhaps, and to the earth rather than towards Heaven}, as is stated in Melachim I 9:3:

ג וַיֹּאמֶר ה אֵלָיו, שָׁמַעְתִּי אֶת-תְּפִלָּתְךָ וְאֶת-תְּחִנָּתְךָ אֲשֶׁר הִתְחַנַּנְתָּה לְפָנַי--הִקְדַּשְׁתִּי אֶת-הַבַּיִת הַזֶּה אֲשֶׁר בָּנִתָה, לָשׂוּם-שְׁמִי שָׁם עַד-עוֹלָם; וְהָיוּ עֵינַי וְלִבִּי שָׁם, כָּל-הַיָּמִים. 3 And the LORD said unto him: 'I have heard thy prayer and thy supplication, that thou hast made before Me: I have hallowed this house, which thou hast built, to put My name there for ever; and Mine eyes and My heart shall be there perpetually.
The other one began and said: One who prays needs to direct his heart above, for it states in Eicha 3:41:

מא נִשָּׂא לְבָבֵנוּ אֶל-כַּפָּיִם, אֶל-אֵל בַּשָּׁמָיִם. 41 Let us lift up our heart with our hands unto God in the heavens.
While this was going on, Rabbi Yishmael son of Rabbi Yossi joined them.
He said to them: with what are you involved?
They said to him: {the topic is} prayer.
He said to them: so said my father: One who prays must cast his eyes downward and his heart upward, such that he fulfills those two verses.

Rabbi Yehuda said: Such was the custom of Rabbi Akiva - that when he prayed with the congregation, he would cut it short {so as not to inconvenience them}, but when he prayed alone, one would leave him one one corner and find him in another corner, because of the genuflexions and prostrations.

Perhaps could pray the entire day?
It is already spelled out via Daniel's hands, for it is stated: (Daniel 6:11)

יא וְדָנִיֵּאל כְּדִי יְדַע דִּי-רְשִׁים כְּתָבָא, עַל לְבַיְתֵהּ, וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ, נֶגֶד יְרוּשְׁלֶם; וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל-בִּרְכוֹהִי, וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ, כָּל-קֳבֵל דִּי-הֲוָא עָבֵד, מִן-קַדְמַת דְּנָה. {ס 11 And when Daniel knew that the writing was signed, he went into his house--now his windows were open in his upper chamber toward Jerusalem--and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. {S}
Perhaps this was only because he was in captivity? It states in Daniel 6:11:

יא וְדָנִיֵּאל כְּדִי יְדַע דִּי-רְשִׁים כְּתָבָא, עַל לְבַיְתֵהּ, וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ, נֶגֶד יְרוּשְׁלֶם; וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל-בִּרְכוֹהִי, וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ, כָּל-קֳבֵל דִּי-הֲוָא עָבֵד, מִן-קַדְמַת דְּנָה. ס} 11 And when Daniel knew that the writing was signed, he went into his house--now his windows were open in his upper chamber toward Jerusalem--and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. {S}
Perhaps he prayed facing any direction he wished to? It states in Daniel 6:11:

יא וְדָנִיֵּאל כְּדִי יְדַע דִּי-רְשִׁים כְּתָבָא, עַל לְבַיְתֵהּ, וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ, נֶגֶד יְרוּשְׁלֶם; וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל-בִּרְכוֹהִי, וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ, כָּל-קֳבֵל דִּי-הֲוָא עָבֵד, מִן-קַדְמַת דְּנָה. {ס} 11 And when Daniel knew that the writing was signed, he went into his house--now his windows were open in his upper chamber toward Jerusalem--and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. {S}
Perhaps he combined all of them {all three prayers} into one {and fulfilled them all at one time}?
It was already explained by David, for it is stated in Tehillim 55:18:

יח עֶרֶב וָבֹקֶר וְצָהֳרַיִם, אָשִׂיחָה וְאֶהֱמֶה; וַיִּשְׁמַע קוֹלִי. 18 Evening, and morning, and at noon, will I complain, and moan; and He hath heard my voice.
Perhaps he may cause his voice to be heard {by speaking loudly}?
It is already explained via Chana, for it says in Shmuel I 1:13:

יג וְחַנָּה, הִיא מְדַבֶּרֶת עַל-לִבָּהּ--רַק שְׂפָתֶיהָ נָּעוֹת, וְקוֹלָהּ לֹא יִשָּׁמֵעַ; וַיַּחְשְׁבֶהָ עֵלִי, לְשִׁכֹּרָה. 13 Now Hannah, she spoke in her heart; only her lips moved, but her voice could not be heard; therefore, Eli thought she had been drunken.
Perhaps he should ask his needs and only afterwards pray {the first three blessings of Shemoneh Esrei}?
It is already explained via Shlomo, for it is stated in Melachim I 8:23:

כח וּפָנִיתָ אֶל-תְּפִלַּת עַבְדְּךָ, וְאֶל-תְּחִנָּתוֹ--ה אֱלֹהָי: לִשְׁמֹעַ אֶל-הָרִנָּה וְאֶל-הַתְּפִלָּה, אֲשֶׁר עַבְדְּךָ מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם. 28 Yet have Thou respect unto the prayer of Thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer which Thy servant prayeth before Thee this day;
{Except Rif seems to have a girsa of Techina instead of tefilla! This likely comes from the preceding word - וְאֶל-תְּחִנָּתוֹ. On the other hand, the awkwardness of interpreting tefilla as the non-tefilla of the pair disappears with this change.}
rina {cry} - this is prayer {the first 3 blessings}
tefilla {prayer} - this is supplication {for his needs}.

{The awkwardness could be avoided by making the drasha on the first part of the verse.

כח וּפָנִיתָ אֶל-תְּפִלַּת עַבְדְּךָ, וְאֶל-תְּחִנָּתוֹ-ה אֱלֹהָי: לִשְׁמֹעַ אֶל-הָרִנָּה וְאֶל-הַתְּפִלָּה, אֲשֶׁר עַבְדְּךָ מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם. 28 Yet have Thou respect unto the prayer of Thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer which Thy servant prayeth before Thee this day;
Thus, first you have tefillah, which = tefillah, that is the first 3 blessings of Shemoneh Esrei. Then you have techina, that is supplication, or asking for your needs. I think Rif's girsa reflects the correct derivation from the pasuk, but because the citation of the pasuk was shortened, the drasha no longer reflected the portion of the pasuk cited, and so the pasuk itself was munged. Now back to the Rif.}

We do not say anything after emet veYatziv so as to juxtapose geula {the blessing after Shema the closes emet veYatziv} to prayer {Shemoneh Esrei}. But if he wishes to come and say {a personal prayer}, even such as the order of Yom Kippur {our gemara: the order of the confession of Yom Kippur}, he may say.



And we learnt in Avoda Zara, in the first perek {daf 7a}: They learnt {in a brayta}:
Rabbi Eliezer says: One should always ask for his own needs {first} and then pray, for it is stated in Tehillim 102:1:
א תְּפִלָּה, לְעָנִי כִי-יַעֲטֹף-- וְלִפְנֵי ה, יִשְׁפֹּךְ שִׂיחוֹ. 1 A Prayer of the afflicted, when he fainteth, and poureth out his complaint before the LORD.
and sicha {complaint} only means tefillah {prayer}, for it is stated in Bereishit 24:63:

סג וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה, לִפְנוֹת עָרֶב; וַיִּשָּׂא עֵינָיו וַיַּרְא, וְהִנֵּה גְמַלִּים בָּאִים. 63 And Isaac went out to meditate in the field at the eventide; and he lifted up his eyes, and saw, and, behold, there were camels coming.
{which is taken elsewhere to refer to the Mincha prayer. Thus the pasuk in Tehillim has the tefillah request for the fainting pauper first, and then the sicha-tefilla.}
Rabbi Yehoshua says: One should always pray and afterwards ask for his needs, for it is stated in Tehillim 142:3:

ג אֶשְׁפֹּךְ לְפָנָיו שִׂיחִי; צָרָתִי, לְפָנָיו אַגִּיד. 3 I pour out my complaint before Him, I declare before Him my trouble;
And the Sages say: not like the words of this one, and not like the words of that one, but rather one should ask his needs in {the blessing in Shemoneh Esrei of Shema Koleinu =} Shomea' Tefillah.

{Avoda Zara 8a}
Rav Yehuda the son of Rav Shmuel bar Shelat said: Even though they {the Sages} said a person requests his needs in Shomea' Tefillah, if he wants to add to the end of any blessing {in Shemoneh Esrei} matters relevant to that blessing, he may do so.

Rav Chiyya bar Ashi cited Rav: Even though they {the Sages} said that a person requests his needs in Shomea' Tefillah, if he has a sick person at home, he says in the blessing for the sick {that is, Refaeinu}. If he needs sustenance {parnassa}, he says it in the blessing of the years {Bareich Aleinu}.

Rabbi Yehoshua ben Levi said: Even though they {the Sages} said that a person requests his needs in Shomea' Tefillah, if he wishes to say after his prayer {even} like the order of Yom Kippur, he may say.


And in this perek later on {5th perek of Brachot, daf 34a}, we say:
Rav Yehuda said: A man should never ask for his needs [either in the first three blessings or in the last three, but in the middle ones.]

Wednesday, March 30, 2005

Rif Brachot 22a


22a

{Brachot 31a continues}
Rava said: such as Rabbi Oshaya said: A man may resort to trickery regaring his produce and bring it into his house while it still is in its chaff, so that his animal may eat of it and he will still still be exempt from maaser. Or else that of Rav Huna, for Rav Huna cited Zeiri: If one lets the blood of a consecrated animal, it {the blood} is forbidden to benefit from and such benefit is meila {improper benefit from hekdesh} (*Rabinically) {quite possibly a typo, copied from the next word - Bach notes old seforim don't have it.}.

The Sages did like the Mishna {that one prays from a serious frame of mind}.
Rav Shimi bar Ashi did like the brayta.

For they learnt {in a brayta}: One should not stand up to say Tefillah while immersed in sorrow, or idleness, or laughter, or chatter, or frivolity, or idle talk, but only while still rejoicing in the performance of some religious act. Similarly a man before taking leave of his fellow should not finish off with ordinary conversation, or joking, or frivolity, or idle talk, but with some matter of halachah. For so we find with the early prophets that they concluded their harangues with words of praise and comfort.

And so did Mari the son of Rav Huna the son of Rav Yirmiya bar Abba learnt {tanei}: A man before taking leave of his fellow should not finish off with ordinary conversation, or joking, or frivolity, or idle talk, but with some matter of halachah, so that he should remember him thereby.
{The girsa is our gemara had Mari saying simply: A man before taking leave of his fellow should finish with some matter of halachah, so that he should remember him thereby.}

Rif Brachot 21b


21b

{Brachot 31a continued}
for it is stated in Tehillim 126:2:

ב אָז יִמָּלֵא שְׂחוֹק, פִּינוּ-- וּלְשׁוֹנֵנוּ רִנָּה:
אָז, יֹאמְרוּ בַגּוֹיִם-- הִגְדִּיל ה, לַעֲשׂוֹת עִם-אֵלֶּה.
2 Then was our mouth filled with laughter, and our tongue with singing; {N}
then said they among the nations: 'The LORD hath done great things with these.'
at what time shall "our our mouth be filled fill laughter and our tongue with singing?" At the time that "they among the nations say: 'The LORD hath done great things with these.' "

They said regarding Rabbi Shimon ben Lakish that his mouth was not filled with laughter in this world from the time he heard this teaching from Rabbi Yochanan his teacher.

We learn in the first perek of Gittin {7a}:
It was asked of Mar Ukva: Singing, from where do we know it is forbidden {at carousals}?
He marked lines {on the paper to write upon, perhaps because he was writing psukim} and wrote: (Hoshea 9:1)

א אַל-תִּשְׂמַח יִשְׂרָאֵל אֶל-גִּיל כָּעַמִּים, כִּי זָנִיתָ מֵעַל אֱלֹהֶיךָ; אָהַבְתָּ אֶתְנָן, עַל כָּל-גָּרְנוֹת דָּגָן. 1 Rejoice not, O Israel, unto exultation, like the peoples, for thou hast gone astray from thy God, thou hast loved a harlot's hire upon every corn-floor.

Should he not have written Yeshaya 24:9?

ט בַּשִּׁיר, לֹא יִשְׁתּוּ-יָיִן; יֵמַר שֵׁכָר, לְשֹׁתָיו. 9 They drink not wine with a song; strong drink is bitter to them that drink it.
If from here, I would think that only musical instruments are forbidden, but music from the mouth is permitted. Thus, it teaches us tha it is forbidden.

Ravina found Mar bar Rav Ashi weaving a garland for his daughter. He said to him: Sir, do you not hold with Yechezkel 21:31?

לא כֹּה אָמַר, אֲדֹנָי ה, הָסִיר הַמִּצְנֶפֶת, וְהָרִים הָעֲטָרָה; זֹאת לֹא-זֹאת--הַשָּׁפָלָה הַגְבֵּהַּ, וְהַגָּבֹהַּ הַשְׁפִּיל. 31 thus saith the Lord GOD: The mitre shall be removed, and the crown taken off; this shall be no more the same: that which is low shall be exalted, and that which is high abased.

- at the time the mitznefet is on the head of the Kohen Gadol, all men shall have on their heads wear the crown {atara}. If the mitznefet is removed from the head of the Kohen Gadol, the crown is removed from the heads of all mean.
He said to him: The men [have to follow] the example of the High Priest, but not the women.

And we learnt at the end of Sota {48a}:
Rav said: The ear that listens to song should be torn off.
Rava said: When there is song in a house there is destruction on its threshold; as it is stated {in Tzefania 2:14}:


יד וְרָבְצוּ בְתוֹכָהּ עֲדָרִים, כָּל-חַיְתוֹ-גוֹי--גַּם-קָאַת גַּם-קִפֹּד, בְּכַפְתֹּרֶיהָ יָלִינוּ; קוֹל יְשׁוֹרֵר בַּחַלּוֹן, חֹרֶב בַּסַּף, כִּי אַרְזָה, עֵרָה. 14 And all beasts of every kind shall lie down in the midst of her in herds; both the pelican and the bittern shall lodge in the capitals thereof; voices shall sing in the windows; desolation shall be in the posts; for the cedar-work thereof shall be uncovered.

Rav Yosef said: When men sing and women join in it is licentiousness; when women sing and men join in it is like fire in flax.

What is the practical difference {between designating these two types of mixed singing these names}?
To abolish this one before that one.
{That is, the first is worse than the second, so if you can only abolish one, focus on the first.}

Rabbi Yochanan said: Whoever drinks to the accompaniment of the four musical instruments brings five punishments to the world, for it is stated in Yeshaya 5:11-12:

יא הוֹי מַשְׁכִּימֵי בַבֹּקֶר, שֵׁכָר יִרְדֹּפוּ; מְאַחֲרֵי בַנֶּשֶׁף, יַיִן יַדְלִיקֵם. 11 Woe unto them that rise up early in the morning, that they may follow strong drink; that tarry late into the night, till wine inflame them!
יב וְהָיָה כִנּוֹר וָנֶבֶל, תֹּף וְחָלִיל וָיַיִן--מִשְׁתֵּיהֶם; וְאֵת פֹּעַל יְהוָה לֹא יַבִּיטוּ, וּמַעֲשֵׂה יָדָיו לֹא רָאוּ. 12 And the harp and the psaltery, the tabret and the pipe, and wine, are in their feasts; but they regard not the work of the LORD, neither have they considered the operation of His hands.
What is written after it {in pasuk 13}?

יג לָכֵן גָּלָה עַמִּי, מִבְּלִי-דָעַת; וּכְבוֹדוֹ מְתֵי רָעָב, וַהֲמוֹנוֹ צִחֵה צָמָא. 13 Therefore My people are gone into captivity, for want of knowledge; and their honourable men are famished, and their multitude are parched with thirst.

The Gaon explains, this that we say that song in the mouth is forbidden, these words are, for example, songs of brotherhood, and odes to beautiful things, such as the Yishmaelim call אשעאד {??}, but the such things as songs and praises and recollections of the lovingkindness of Hashem, no Jewish person refrains from this, and it is the custom of all Jews to say them in wedding halls and banquet halls, with melody and sounds of joy, and we do not see anyone who discourages this.



We learn in perek Chelek {Sanhedrin 11th perek, daf 101a}:
The Sages learnt {in a brayta}: One who reads a pasuk from Shir HaShirim and makes it into a type of song; and one who reads a pasuk in the banquet hall, not at its proper time {i.e. making it jest} brings evil to the world.
For the Torah girds itself in sackcloth and stands before Hashem, and says: Master of the world! Your sons have made me like the harp that the gentiles play.
Hashem says to her {the Torah}: My daughter! If so {if they should not do what they are currently doing}, what should my children do at the time they eat and drink and rejoice?
She says before him: Master of the world! If they are masters of Scripture, let them involve themselves in Scripture, in Prophets, and in Writings. If they are masters of Mishna, let them involve themselves in Mishna, in Halacha, and in Agada. If they are masters of Talmud, let them involve themselves in Talmud - in the laws of Pesach during Pesach, in the laws of Shavuot {=Atzeret} during Shavuot, in the laws of Succot {Chag} during Succot.

Rabbi Shimon ben Eleazar testified in the name {on the authority} of Rabbi Yehoshua ben Chanania {our gemara has Rabbi Shimon ben Chanania}: one who reads a pasuk in its proper time brings goodness to the world, as is stated in Mishlei 15:23:

כג שִׂמְחָה לָאִישׁ, בְּמַעֲנֵה-פִיו; וְדָבָר בְּעִתּוֹ מַה-טּוֹב. 23 A man hath joy in the answer of his mouth; and a word in due season, how good is it!


{Brachot 31a now resumes}
The Sages learnt {in a brayta}: One should not stand to pray immediately after a court case, nor after {a discussion of} halacha, but rather from a decided {and thus simple} halacha.

Abaye said: such as what Rabbi Zera said: Jewish women have imposed a stringency upon themselves, such that even if they see a drop of blood no bigger than a mustard seed they wait seven [clean] days after it.

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.


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





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

Rif Brachot 20b


20b

{Brachot 30a continued}
Rav Chisda said: While standing {still}, and Rav Sheshet said: while traveling.
And like Rav Chisda, who said "while standing," is better, for Rav Sheshet also stood and prayed. He said: if you can be good, do not be called bad.

What distinctions are there between Havineinu and the short prayer?
Havineinu requires the first three and last three {blessings of Shemoneh Esrei}, and when he raches a settled area {that it, he reaches his home}, he need not pray again.
The short prayer, he needs no first three or last three, and when he reaches a settled area, he must pray again.
Havineinu {is said} standing {still}; the short prayer, even while travelling.

However, we heard that one should only pray Havineinu in time of duress, such as when he is travelling in the wildreness and the like.

Mishna:
IF HE IS RIDING ON AN DONKEY HE DISMOUNTS AND PRAYS.
IF HE IS UNABLE TO DISMOUNT HE SHOULD TURN HIS FACE [TOWARDS JERUSALEM]; AND IF HE CANNOT TURN HIS FACE HE SHOULD CONCENTRATE HIS THOUGHTS ON THE HOLY OF HOLIES.
IF HE IS TRAVELLING IN A SHIP OR ON A RAFT, HE SHOULD CONCENTRATE HIS THOUGHTS ON THE HOLY OF HOLIES.

Gemara:
The Sages learnt {in a brayta}: If one was riding on a donkey and the time of prayer arrived, if he has someone to hold his donkey, he dismounts and prays. If not, he sits where he is and prays. Rabbi says: In either case he may sit where he is and pray, because [otherwise] his mind will not be settled.
Rabba bar bar Chana {the gemara: Rav}, and some say Rabbi Yehoshua ben Levi said: The halacha is like Rabbi.

The Sages learnt {in a brayta}: A blind man or one who cannot tell the cardinal points {North, South, etc.} should direct his heart towards his Father in Heaven, as it says in I Kings 8:44:

מד כִּי-יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל-אֹיְבוֹ, בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם; וְהִתְפַּלְלוּ אֶל-ה, דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ, וְהַבַּיִת, אֲשֶׁר-בָּנִתִי לִשְׁמֶךָ. 44 If Thy people go out to battle against their enemy, by whatsoever way Thou shalt send them, and they pray unto the LORD toward the city which Thou hast chosen, and toward the house which I have built for Thy name;

If one is standing outside of Eretz Yisrael {the land of Israel}, he should direct his heart towards Eretz Israel, as it says in I Kings 8:48:

מח וְשָׁבוּ אֵלֶיךָ, בְּכָל-לְבָבָם וּבְכָל-נַפְשָׁם, בְּאֶרֶץ אֹיְבֵיהֶם, אֲשֶׁר-שָׁבוּ אֹתָם; וְהִתְפַּלְלוּ אֵלֶיךָ, דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם, הָעִיר אֲשֶׁר בָּחַרְתָּ, וְהַבַּיִת אֲשֶׁר-בנית (בָּנִיתִי) לִשְׁמֶךָ. 48 if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name;
If he stands in Eretz Israel he should direct his heart towards Yerushalayim, as it says pasuk 44 above: והתפללו אל העיר הזאת
{The pasuk actually says:}
מד כִּי-יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל-אֹיְבוֹ, בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם; וְהִתְפַּלְלוּ אֶל-ה, דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ, וְהַבַּיִת, אֲשֶׁר-בָּנִתִי לִשְׁמֶךָ. 44 If Thy people go out to battle against their enemy, by whatsoever way Thou shalt send them, and they pray unto the LORD toward the city which Thou hast chosen, and toward the house which I have built for Thy name;
If he is standing in Yerushalayim, he should direct his heart towards the Bet HaMikdash {Temple}, as it says, in I Kings 8:42:

מב כִּי יִשְׁמְעוּן, אֶת-שִׁמְךָ הַגָּדוֹל, וְאֶת-יָדְךָ הַחֲזָקָה, וּזְרֹעֲךָ הַנְּטוּיָה; וּבָא וְהִתְפַּלֵּל, אֶל-הַבַּיִת הַזֶּה. 42 for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm--when he shall come and pray toward this house;


If he is standing in the Bet HaMikdash, he should direct his heart towards the Holy of Holies, as it says in I Kings 8:35:
לה בְּהֵעָצֵר שָׁמַיִם וְלֹא-יִהְיֶה מָטָר, כִּי יֶחֶטְאוּ-לָךְ; וְהִתְפַּלְלוּ אֶל-הַמָּקוֹם הַזֶּה, וְהוֹדוּ אֶת-שְׁמֶךָ, וּמֵחַטָּאתָם יְשׁוּבוּן, כִּי תַעֲנֵם. 35 When heaven is shut up, and there is no rain, when they do sin against Thee; if they pray toward this place, and confess Thy name, and turn from their sin, when Thou dost afflict them;
{If he was standing in the Holy of Holies he should direct his heart towards the kaporet {mercy-seat}. -- Rif omits this.}

If he was standing behind the kaporet he should imagine himself to be in front of the kaporet. Consequently, if he is in the north he should turn his face to the south; if in the south he should turn his face to the north; if he is in the west he should turn his face to the east; if in the east he should turn his face to the west. In this way all Israel will be turning their hearts towards one place.

Rabbi Avin, and some say Ravina, said: what is the Scriptural source?
It states in Shir HaShirim 4:4:
ד כְּמִגְדַּל דָּוִיד צַוָּארֵךְ, בָּנוּי לְתַלְפִּיּוֹת; אֶלֶף הַמָּגֵן תָּלוּי עָלָיו, כֹּל שִׁלְטֵי הַגִּבֹּרִים. 4 Thy neck is like the tower of David builded with turrets, whereon there hang a thousand shields, all the armour of the mighty men.

{Talpiyot is taken as} The tel {=elevation=the Temple Mount} to which all turn {poneh}. {This reflects a variant of the gemara. The alternative is the tel to which all mouths (piyot) turn.}

MISHNAH.
R. ELEAZAR B. AZARIAH SAYS: THE MUSAF PRAYERS ARE TO BE SAID ONLY WITH THE LOCAL CONGREGATION;
THE RABBIS, HOWEVER, SAY: WHETHER WITH OR WITH OUT THE CONGREGATION.
R. JUDAH SAID IN HIS {R. ELEAZAR B. AZARIAH's} NAME: WHEREVER THERE IS A CONGREGATION, AN INDIVIDUAL IS EXEMPT FROM SAYING THE MUSAF PRAYER.

{Brachot 30b}
Gemara:
Rabbi Chanina the teacher of Scripture sat before Rabbi Yannai. And he sat, and said: The halacha is like Rabbi Yehuda citing Rabbi Eleazar ben Azarya.
He {Rabbi Yanai} said to him: Go out and read your Scriptures outside, for the halacha is NOT like Rabbi Yehuda citing Rabbi Eleazar ben Azarya.

Rabbi Yochanan said: I saw Rabbi Yannai praying {privately} and then praying again. {This would then seem to be first Shacharit and then Musaf.}
Rabbi Yirmiya said to Rabbi Zera: Perhaps the first time he did not {properly} direct his thoughts intent {and was thus repeating Shacharit}, and now he directed his thoughts.
He said to him {Rabbi Zera to Rabbi Yirmiya}: Come and see the great man {Rabbi Yochanan} who testified about him {and thus, he did not likely make this mistake}.

How much time should one wait between prayers? Rav Huna and Rav Chisda: One said

Tuesday, March 29, 2005

Rif Brachot 20a


20a

{Brachot 29a continued}
able to say it in {the blessing of} Shomea' Tefilla {Who Hears Our Prayers}.
And these words are said regarding when he recalls {his error} before Shomea' Tefilla, but if he does not recall before {finishing} Shomea' Tefilla, they cause him to return.
And if he errs and does not say havdala in Chonen HaDaat, they do not cause him to return, for he is able to say it over the cup.

{Brachot 29b}
Rabbi Tanchum cited Rabbi Assi who cited Rabbi Yehoshua ben Levi: If he erred and did not mention the head of the month {Rosh Chodesh} - in Avodah {=the 16th blessing, which starts Retzei}, he returns to Avodah. In Sim Shalom {Give Peace} and Hodaah {=Thanksgiving = Modim}, he returns to Avodah. And if he finished {Shemoneh Esrei} he returns to the {very} beginning.

Rav Papa son of Rav Acha bar Ada said: This that you said "If he finished he returns to the beginning" - was only said where he uprooted his legs. But, if he did not uproot his legs, he returns to Avodah.

Rav Nachman bar Yitzchak said: This that you said "as long as he did not uproot his legs" - was only said when he is accustomed to recite after his prayer supplications {such as Elokai Netzor}, but if he is not accustomed to recite after his prayer supplications, he must return to the {very} beginning.

And so is the halacha.

Mishna:
R. ELIEZER SAYS: IF A MAN MAKES HIS PRAYERS A FIXED TASK, IT IS NOT A [GENUINE] SUPPLICATION.
R. JOSHUA SAYS: IF ONE IS TRAVELLING IN A DANGEROUS PLACE, HE SAYS A SHORT PRAYER, SAYING:
SAVE, O LORD, YOUR PEOPLE THE REMNANT OF ISRAEL; IN EVERY TIME OF CRISIS MAY THEIR REQUIREMENTS NOT BE LOST SIGHT OF BY YOU. BLESSED ARE YOU, O LORD, WHO HEARKENS TO PRAYER.

Gemara:
What is "fixed?"
Rav Yaakov bar Iddi cited Rav Hoshaya: One whose prayer seems upon him like a burden.
And the Sages say: One who does not say it in the language {way} of supplication.

The Sages learnt {in a brayta}: one who travels in a place infested with beasts or bandits should pray a short prayer. What is a short prayer? {The Rif skips the opinions of R Eliezer and R Eliezer beRabbi Tzadok.} Others say: The needs of Your people Israel are many and their attentions {thoughts} are short. May it be Your will, O Lord our God, to give to each one his sustenance and to each body what it lacks. Blessed are You, O Lord, who hearkens unto prayer.

R. Huna said, and some say Rabbi Yehoshua ben Levi: The halacha follows the 'Others'.

Eliyahu said to Rav Yehuda the brother of Rav Sela Chasida {=the Pious}: Don't get angry so that you don't sin. Don't drink excessively so that you don't sin. And when you go out on the road, consult with your Maker and go.
What is this?
Rabbi Yaakov cited Rav Chisda: This is tefillat haDerech {The prayer for the road = journey}.

And Rabbi Yaakov cited Rav Chisda: One who sets out on the road must say tefillat haDerech.
What is tefillat haDerech?
'May it be Yourwill, O Lord my God, to lead me forth in peace, and direct my steps in peace and uphold me in peace, and deliver me from the hand of every enemy and ambush by the way, and send a blessing on the works of my hands, and cause me to find grace, kindness, and mercy in Your eyes and in the eyes of all who see me. Blessed are You, O Lord, who hearkens unto prayer'

Abaye said: One should always partner {=associate} himself with the congregation {and thus
should change all the first person singular in the above prayer to first person plural}.

{Brachot 30a}
When should he pray it?
Rabbi Yaakov cited Rav Chisda: At the moment he starts on his journey.
And until when can he say it? Until a parsa.
How should he pray it?

Rif Brachot 19b


19b

{Brachot 28b continued}
Bet haMidrash and You have not set my portion with those who sit in [street] corners, for I rise early and they rise early, but I rise early for words of Torah and they rise early for frivolous talk; I labour and they labour, but I labour and receive a reward and they labour and do not receive a reward; I run and they run, but I run to the life of the future world and they run to the pit of destruction.' For it states (in Tehillim 55:24)

כד וְאַתָּה אֱלֹהִים, תּוֹרִדֵם לִבְאֵר שַׁחַת--
אַנְשֵׁי דָמִים וּמִרְמָה, לֹא-יֶחֱצוּ יְמֵיהֶם;
וַאֲנִי, אֶבְטַח-בָּךְ.
24 But Thou, O God, wilt bring them down into the nethermost pit; {N}
men of blood and deceit shall not live out half their days; {N}
but as for me, I will trust in Thee. {P}
MISHNAH.
RABBAN GAMALIEL SAYS: EVERY DAY A MAN SHOULD SAY THE EIGHTEEN BENEDICTIONS.
R. JOSHUA SAYS: AN ABBREVIATED EIGHTEEN.
R. AKIBA SAYS: IF HE KNOWS IT FLUENTLY HE SAYS THE ORIGINAL EIGHTEEN, AND IF NOT AN ABBREVIATED EIGHTEEN.

Gemara:
These 18 are 19!
Rabbi Levi said: The blessing referring to Minim {our Gemara: Tzedukim} was established in Yavneh.
The Sages learnt {in a brayta}: Shimon the Pekuli {=cotton seller} arranged the 18 blessings before Rabban Gamliel in their order in Yavneh. Rabban Gamliel said to the Chachamim {Sages present in Yavneh}: Is there no one here who can frame a blessing regarding the Minim? Shmuel the Lesser arose and framed it. The next year, he forgot it.

{Brachot 29a}
And he tried for 2 or 3 hours and they did not remove him {from being the Chazzan}.

Why did they not remove him? Does not Rav Yehuda cite Rav: If he erred in any of the {other} blessings, they do not remove him, but if he erred in the blessing regarding Minim they remove him, for they suspect him of being a Min.

Shmuel the Lesser is different, for he composed it!
And perhaps he retracted?
Rather, {the case of} Shmuel the Lesser is different, because he started it {saying the blessing when he forgot the continuation}, for Rav Yehuda cited Rav, and some say Rabbi Yehoshua ben Levi: they only learnt {that you remove him if he erred in the blessing regarding the Minim} where he did not start it, but if he started it, he may finish it.

{The Mishna had said}: "R. JOSHUA SAYS: AN ABBREVIATED EIGHTEEN."
What does "an abbreviated eighteen" mean?
Rav said: an abbreviated form of each blessing.
And Shmuel said: {"Havineinu," that is} "Give us discernment, O Lord, to know Your ways, and circumcise our heart to fear You, and forgive us so that we may be redeemed, and keep us far from our sufferings, and fatten us in the pastures of Your land, and gather our dispersions from the four corners of the earth, and let them who err from You prescriptions be punished, and lift up Your hand against the wicked, and let the righteous rejoice in the building of Your city and the establishment of the temple and in the exalting of the horn of David Your servant and the preparation of a light for the son of Yishai Your Mashiach; before we call may You answer; blessed art You, O Lord, who hearkens to prayer."

Rav Nachman cited Shmuel: The entire year a man may say Havineinu except for Motzaei Shabbat and Motzaei Yom Tov, for he needs to say havdalah in {the blessing of} Chonein HaDaat.

Rav Bibi bar Avin said: The entire year a man may say Havineinu except for the rainy season for he needs to say the request {for rain} in the blessing on the years {Mevareich HaShanim}.

And the Sages said: these words {that one may say Havineinu} are in time of duress, but not in time of duress, he should not pray Havineinu.

Rabbi Tanchum cited Rabbi Asi: If he erred and did not mention the might of rain {Morid HaGeshem} in {the blessing of} the ressurection of the dead {Mechaye HaMeitim}, they cause him to return; if {he erred and did not mention} the request {for rain} in the blessing on the years {Mevareich HaShanim}, they do not cause him to return, for he is able to say it

Rif Brachot 19a


19a

{continuing Brachot 27b}
[{The Mishna said:} "THE EVENING PRAYER {Maariv} HAS NO FIXED LIMIT."
What does it mean it has no fixed limit? It has no fixed limit according to the one who says]

the Maariv prayer is optional.
Rav Yehuda cited Shmuel: Rabban Gamliel says it is obligatory, and Rabbi Yehoshua says it is optional.
Abaye says: The halacha is like the one who says it is obligatory.
And Rava said: The halacha is like the one who says it is optional.

And we establish that the halacha is like Rava. However, these words are only when he has never prayed it {Maariv}, but once you have prayed the evening prayer {Maariv, once}, he has already transformed it for himself into an obligation, and if he errs, he returns to the beginning, as we have said.

Rava {our Gemara has Rav Anan citing Rav}: If he erred and did not mention Rosh Chodesh {Yaaleh VeYavo} at night {that is, in Maariv}, we do not cause him to return, since they {the court} only sanctified the month by day.

And we deduce from this that if he erred and did not mention at night the Shabbat, or Yom Tov, we do cause him to return.

And we also say that if he erred and did not pray Maariv, he prays Shacharit twice, and this is the words of all, for there is no one {we see} that argues, and even the one who says it is optional {reshut}, this just means that it is not an obligation {chova}, but a mitzvah there is; and nowadays the world is accustomed to make it into a chova, obligation.

{Brachot 28a}
The Sages learnt {in a brayta}: If there were before him two prayers, one of Mincha and one of Musaf, he should pray Mincha and then Musaf. Rabbi Yehuda says: He prays of Musaf and then of Mincha, for this mitzvah {Musaf} passes {will soon lapse}, and this mitzvah does not {soon} pass.
Rabbi Yochanan said: The halacha is that one prays Mincha and then Musaf.
Rabbi Eleazar said: One who prays Shacharit after four hours {, the time limit} of Rabbi Yehuda, upon him Scriptures states (Tzefania 3:18)

יח נוּגֵי מִמּוֹעֵד אָסַפְתִּי, מִמֵּךְ הָיוּ--מַשְׂאֵת עָלֶיהָ, חֶרְפָּה. 18 I will gather them that are far from the appointed season, who are of thee, that hast borne the burden of reproach.
Rabbi Yehoshua ben Levi said: One who prays Musaf after 7 hours {, the limit} of Rabbi Yehuda, upon him Scriptures states (Tzefania 3:18)

יח נוּגֵי מִמּוֹעֵד אָסַפְתִּי, מִמֵּךְ הָיוּ--מַשְׂאֵת עָלֶיהָ, חֶרְפָּה. 18 I will gather them that are far from the appointed season, who are of thee, that hast borne the burden of reproach.
What does this imply? This נוּגֵי מִמּוֹעֵד is the language of breaking {=destruction}, as Rav Yosef gave the Targum {for this pasuk}: Breaking on breaking comes upon the enemies of Israel {euphemism for Israel} because they delayed the appointed seasons {=the festival prayers} in Yerushalayim.

Rav Nachman bar Yitzchak said: {you can derive the meaning of nugot} from here: (Eicha 1:4)
ד דַּרְכֵי צִיּוֹן אֲבֵלוֹת, מִבְּלִי בָּאֵי מוֹעֵד--כָּל-שְׁעָרֶיהָ שׁוֹמֵמִין, כֹּהֲנֶיהָ נֶאֱנָחִים; בְּתוּלֹתֶיהָ נּוּגוֹת, וְהִיא מַר-לָהּ. {ס 4 The ways of Zion do mourn, because none come to the solemn assembly; all her gates are desolate, her priests sigh; her virgins are afflicted, and she herself is in bitterness.

{Brachot 28b}
Rabbi Yochanan said: One is forbidden to make his prayer precede the prayer of the congregation.
Rav said: {When he is standing} with the congregation is where the taught {this law, but when alone, he may}.

Rav Huna said: It is forbidden for one to taste anything before praying Musaf.
And the halacha is not like him, nor like Rabbi Yehoshua ben Levi, who said: once the time of Mincha arrives, it is forbidden for one to taste anything before praying Mincha.

MISHNAH.
R. NEHUNIA B. HA-KANEH USED TO SAY A PRAYER AS HE ENTERED THE BETH HA-MIDRASH AND AS HE LEFT IT — A SHORT PRAYER.
THEY SAID TO HIM: WHAT SORT OF PRAYER IS THIS?
HE REPLIED: WHEN I ENTER I PRAY THAT NO OFFENCE SHOULD OCCUR THROUGH ME, AND WHEN I LEAVE I EXPRESS THANKS FOR MY LOT.

Gemara:
The Sages learnt {in a brayta}: On his entrance, what does he say? 'May it be Your will, O Lord my God, that no offence may occur through me, and that I may not err in a matter of halachah and that my colleagues rejoice in me1, and that I may not call unclean clean or clean unclean, and that my colleagues may not err in a matter of halachah and that I may rejoice in them'. And on his exit, what does he say? 'I give thanks to You, O Lord my God, that You have set my portion with those who sit in the Bet haMidrash...




1 According to Rashi, this is a prayer that he does not err and that his colleagues should not, as a result of his error, rejoice on his account. The same later about his colleagues erring.

Sunday, March 27, 2005

Rif Brachot 18b


18b

{Brachot 26b continued}
For the daily afternoon sacrifice could be offered until the evening. Rabbi Yehuda said: until the middle of the afternoon {Plag HaMincha} daily afternoon sacrifice could be offered until Plag HaMincha. And why did they {the Sages} say that Maariv has no fixed time? For the limbs and the fats which were not consumed during the day could be brought the entire night. And why did they {the Sages} say one can say Musaf the entire day? For the Musaf {additional} sacrifice could be offered the entire day. Rabbi Yehuda says {one may say Mussaf} until 7 hours, for the Musaf sacrifice could be offered until 7 hours.

What is Mincha Gedolah {greater afternoon}? From 6 and 1/2 hours and onward.
And what is Mincha Ketana {smaller afternoon}? From 9 and 1/2 hours and onward.
The middle of the later Mincha {=afternoon} {that is, from 6 and 1/2 until 12 hours which is night} is 11 hours minus 1/4. {That is, 10 and 3/4 hours. The calculation is as follows. From 9 and 1/2 hours until 12 hours is a time period of 2 and 1/2 hours. Half of this time period, of 2 and 1/2 hours, is 1 and 1/4 hour. 9 and 1/2 hours + 1 and 1/4 hour = 10 and 3/4 hour, so that is the midpoint of the Mincha Ketana.}

It was asked, according to Rabbi Yehuda, is the time limit he gives inclusive, or not inclusive?
{As an example, Rabbi Yehuda says until 4 hours. Does that include the entirety of the 4th hour, or once the 3rd hour has terminated, one may no longer pray? And the same for Plag HaMincha.}

{Brachot 27a}
And we conclude that the time limit he gives is inclusive {of his end point}, for we learnt that Rabbi Yehuda ben Bava testified on the daily morning sacrifice that it was offered during the 4th hour. We derive from this that the time limit is inclusive, and so we derive.
Rav Kahana said: the halacha is like Rabbi Yehuda {about praying Shacharit until the 4th hour} since we learn {in the Mishna} in Bechirta {=Eduyot, Testimonies} like him.


{The Mishna had said:}
"THE AFTERNOON PRAYER {Mincha} [CAN BE SAID] TILL EVENING {Erev};
Rabbi JUDAH SAYS, UNTIL THE MIDDLE OF THE AFTERNOON. {Plag HaMincha}"
Rav Chisda said to Rabbi Yitzchak: There {by Shacharit} Rav Kahana said that the halacha is like Rabbi Yehuda since we learn in a Mishna in Bechirta {Eduyot} like him. Here {regarding Mincha} what? He was silent, and told him nothing. And we conclude here that we don't rule that the halacha is like this one {the Sages} nor like that one {Rabbi Yehuda}, and if he does like this one he has accomplished, and if he does like that one he has accomplished.

Rabbi Yehoshua ben Levi said: It is forbidden to pass opposite the people praying.
Is this so?
But Rav Ami and Rav Asi passed?
Rav Ami and Rav Asi passed outside of a range of 4 cubits.

Rav Yehuda cited Rav: A student should never pray in front of his teacher, or behind his teacher, or opposite {=next to} his teacher . {Our gemara seems to lack this last "opposite his teacher."}

{Brachot 27b}
The learnt {in a brayta}: Rabbi Eleazar ben Chosma {our Gemara: Rabbi Eleazar} says: One who prays opposite his teacher, and one who prays behind his teacher, and one who gives greeting {Shalom} to his teacher {perhaps an ordinary greeting rather than one of more respect, or perhaps because he should wait for his teacher to greet him first}, and one who contradicts the school of his teacher, and one who says a matter that he did not hear from his teacher, causes the Divine Presence to remove itself from {the nation of} Israel.

Rav Chiyya bar Avin said: Rav prayed {Maariv} of Shabbat on Erev Shabbat and Rabbi Yoshiya prayed {Maariv} of Motzaei Shabbat on Shabbat.

The question was asked: "Rav prayed {Maariv} of Shabbat on Erev Shabbat" - does he say kedusha {sanctification of the day} over a cup {presumably as opposed to saying it in Shemoneh Esrei - just as we saw earlier, and are about to see again, the idea of making havdala over a cup if he skipped Ata Chonantanu}, or did he not say kedusha over a cup?

Come and hear: For Rav Yehuda cited Shmuel: A man may pray {Maariv} of Shabbat on Erev Shabbat, and says kedusha over the cup.

"And Rabbi Yoshiya prayed {Maariv} of Motzaei Shabbat on Shabbat" - does he say havdala over the cup, or does he not say havdala over the cup?

Come and hear: For Rav Tachlifa bar Avimi cited Shmuel: A man may pray {Maariv} of Motzaei Shabbat on Shabbat, and says havdala over the cup.

{The Mishna said:} "THE EVENING PRAYER {Maariv} HAS NO FIXED LIMIT."
What does it mean it has no fixed limit? It has no fixed limit according to the one who says [that Maariv is optional.]

Friday, March 25, 2005

Rif Brachot 18a


18a

{Brachot 26a}
MISHNAH.
THE MORNING TEFILLAH {Shacharit} [CAN BE SAID] UNTIL MIDDAY {Chatzot};
R. JUDAH SAYS TILL THE FOURTH HOUR.

THE AFTERNOON PRAYER {Mincha} [CAN BE SAID] TILL EVENING {Erev};
R. JUDAH SAYS, UNTIL THE MIDDLE OF THE AFTERNOON. {Plag HaMincha}

THE EVENING PRAYER {Maariv} HAS NO FIXED LIMIT

THE TIME FOR THE ADDITIONAL PRAYERS {Musaf} IS THE WHOLE OF THE DAY;
R. JUDAH SAYS, TILL THE SEVENTH HOUR.

{Our gemara has this last line in parentheses, because some versions do not have it. And the Rif does not have this line.}

Gemara:
{The Mishna}: "The morning prayer {Shemoneh Esrei of Shacharit} is until midday {Chatzot}."
And they post a contradiction {with a brayta}:

"Its mitzvah {optimal time} is with the sunrise, such that he juxtaposes geula {the last blessing after Shema} to prayer, and as a result comes out having prayer at day."
That brayta was for the vatikin, for Rabbi Yochanan said: Vatikin would finish it {the Shema} with sunrise.
And the whole world {but the vatikin} go according to the words of the Sages - until midday.

And even though we don't hold like the Sages {but rather like Rabbi Yehuda who said until 4 hours}, when one erred and prayed after four hours , the reward for praying they grant him, but the reward for praying in its time they do not grant him.

Rav Yitzchak cited Rabbi Yochanan: If he erred and did not pray Maariv, he should pray Shacharit twice. If he erred and did not pray Shacharit, he should pray Mincha twice.

It was asked, if he erred and did not pray Mincha, may he pray Maariv twice?
Come and hear: For Rav Huna bar Yehuda cited Rav Yitzchak who cited Rabbi Yochanan: if he erred and did not pray Mincha, he should pray Maariv twice, and there is not an issue of the day passing and the korban lapsing. {That is, according to many, prayers were instituted corresponding the various korbanot, and since if he erred and did not say Mincha, it is already the next day, since days start at night, one would think this would be an issue, but it is not.}

And this is specifically where he forgot, but if {he skipped} deliberately, no, and upon him is said (Kohelet 1:15):

טו מְעֻוָּת, לֹא-יוּכַל לִתְקֹן; וְחֶסְרוֹן, לֹא-יוּכַל לְהִמָּנוֹת. 15 That which is crooked cannot be made straight; and that which is wanting cannot be numbered.
{Brachot 26b}
The Sages learnt {in a brayta}: If he erred and did not pray Mincha on Erev Shabbat, he should pray Maariv twice, of Shabbat. If he erred and did not pray Mincha on Shabbat, he should pray Maariv twice on Motzaei Shabbat, of the weekday prayer. He should say havdalah {in Ata Chonen} in the first {Shemoneh Esrei} and should not say havdalah in the second. If he did not say havdalah in the first and said havdalah in the second, the second one counts for him {as if it were the first}, and the first one does not count for him.
For he needs to lead off with the obligatory prayer of that time at the head, and since he did not make havdalah in the first one, and he made havdalah in the latter one, it reveals his thought process that the latter one was the one for the obligatory prayer of that time - therefore he needs to return and pray another, in order to have fulfilled his obligatory prayer for that time first.
And if he makes havdalah in both of them - even though he is not required to do this - he is not required to return {and pray an additional prayer.}
And if he also does not make havdalah in either of them, we do not cause him to return, for we learnt {in a brayta}: if he erred and did not mention the power of rain {Mashiv HaRuach UMorid HaGeshem} in the ressurection of the dead {the bracha of Mechaye HaMetim} and prayed for it {later on in Shemoneh Esrei} in the blessing of the year {Mevarech HaShanim}, he is turned back; {if he erred and omitted} havdalah in {the blessing of} Who Grants Knowledge {Chonen HaDaat}, he is not turned back, because he may say it over a cup {of wine}.

It was stated {by Amoraim}:
Rabbi Yossi bar Chanina said: The prayers, the forefathers instituted them.
Rabbi Yehoshua ben Levi said: The prayers were instituted corresponding to the daily sacrifices {temidim}.

They learnt {a brayta} corresponding to the opinion of Rabbi Yehoshua ben Levi: Why did they {the Sages} say the Shacharit prayer is until midday? For the daily sacrifice of the morning could be offered until midday. Rabbi Yehuda says: until 4 hours, for the daily sacrifice of the morning was offered until 4 hours. And why did they {the Sages} say that the Mincha prayer may be said until evening?

Rif Brachot 17b


17b

Abaye said: They only said this {that you need a vessel inside of a vessel} as regards a vessel which is not their vessel {set aside for them}. But for a vessel which is their vessel, even ten vessels are like one vessel {and do not suffice}.
Rava said: A covering over a chest is like a vessel inside a vessel.



{Brachot 26a}
Rabbi Yehoshua ben Levi said: For a sefer Torah you make it a partition of 10 handbreadths.
And these words apply only if you have no other house {room} for them, but if you have another room for them, you should place them there.

{The Mishna had said:} "HOW FAR SHOULD HE REMOVE FROM THEM {urine} AND FROM EXCREMENT? FOUR CUBITS."

Rava cited Rav Sechora citing Rav Huna: They only spoke of the case of where it was behind him. But before him, as far as his eyes {can see, in order to say Shema}. And so for prayer.

One should not stand opposite a privy and read Shema and pray, even if there is no excrement in it.
For Rav Yossi bar Chanina said: the privy they referred to, even if there is no excrement in it.
And specifically an old privy {that at one point had excrement in it}, but a new privy, no.
Rava said: These Persian privies {that slope and the excrement drains for away into a deep hole} even if there is in them excrement, they are as if sealed {and pose no problem}.

We learn in perek Yetziot HaShabbat {Shabbat 10a}:
Rav Ada bar Ahava said: one may pray his prayer in a bath house.
And we establish this statement as referring to a new bath house that one has not yet immersed, but a new bath house, no.

And we learnt {in a brayta}:
One who enters a bathhouse, the place where people are standing there dressed, there is there reading of Shema and prayer, t needs not be said, greeting one another {asking peace}, and he may put on tefillin and it need not be said that he need not remove them {if he is wearing them}.

He enters the place that some of the people are standing there naked and some are standing there dressed, there is there greeting and there is not there reading of Shema and prayer. And he does not need to remove his tefillin {if he is wearing them} nor should he place them on {if not wearing them} in the first instance.

The place that the men are standing naked, there is no greeting, and, it needs not be said, no reading of Shema nor prayer, and he removes his tefillin, and, it needs not be said, he does not put them on {if not wearing them}.
{Shabbat 10b}
Rav Hamnuna cited Ulla: It is forbidden for one to greet his friend {give Shalom} in the bathhouse, for it is stated (Shoftim 6:23):

כג וַיֹּאמֶר לוֹ ה שָׁלוֹם לְךָ, אַל-תִּירָא: לֹא, תָּמוּת. 23 And the LORD said unto him: 'Peace be unto thee; fear not; thou shalt not die.'
that is to say, the name of Hashem is Shelama {=Shalom=peace}.

Rav Chama bar Guria cited Rav: It is permitted for a person to say heimnuta {By faith!} in the privy, even though it is stated in Dvarim 7:9:

ט וְיָדַעְתָּ, כִּי-ה אֱלֹקֶיךָ הוּא הָאֱלֹקִים: הָקֵל, הַנֶּאֱמָן--שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְו‍ֹתָו, לְאֶלֶף דּוֹר. 9 Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations;
since that is like saying elaha mehemna {the faithful God -- that is, it is just an adjective} and it is the Name {of God} itself it not Ne`eman {again, it is an adjective, not a proper noun}.

{back to Brachot 26a}
If one designated a place as a privy {but it had not yet been used} whether one may get up in there and pray was a question {to Ravina} which was not resolved.

MISHNAH.
A GONORRHOEIC PERSON {Zav} WHO HAS AN EMISSION {of semen}
AND A NIDDAH FROM WHOM SEMEN ESCAPES
AND A WOMAN WHO BECOMES NIDDAH DURING INTERCOURSE
REQUIRE A RITUAL BATH;
R. JUDAH, HOWEVER EXEMPTS THEM

{The Mishna cited by the Rif is missing the line I crossed out}.

Gemara:
From this Mishna we derive that male Zavim and female Zavot, and Niddot {women who have menstruated} and women who have given birth are all obligated in prayer.

{Note: immersion after a seminal emission is based on the edict of Ezra, to not pray or else learn Torah after such an event, so if the Mishna talks of them having to immerse, it is to immerse before prayer, for otherwise, why immerse?}

For we deduce the reason is that a Zav *who experienced a seminal emission* and a Nidda *from whom semen escapes* - they are the ones who need immersion, but a zav who did not experience a seminal emission, and a Nidda from whom semen did not escape do not need immersion according to all {even Rabbi Yehuda, before praying}, and so is the halacha.

END PEREK III
We will return to you, Mi Shemeto

Rif Brachot 17a


17a

{Brachot 25b}
Rava said: excrement through a glass, it is permitted to read Shema opposite it. erva through a glass, it is forbidden to read Shema opposite it.
What is the reason? There {by excrement}, Dvarim 23:15:

טו כִּי ה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ, לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ, וְהָיָה מַחֲנֶיךָ, קָדוֹשׁ: וְלֹא-יִרְאֶה בְךָ עֶרְוַת דָּבָר, וְשָׁב מֵאַחֲרֶיךָ. {ס 15 For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee. {S}
and there is {a separation}. And here {via erva}, it is written (Dvarim 23:15)

טו כִּי ה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ, לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ, וְהָיָה מַחֲנֶיךָ, קָדוֹשׁ: וְלֹא-יִרְאֶה בְךָ עֶרְוַת דָּבָר, וְשָׁב מֵאַחֲרֶיךָ. {ס 15 For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee. {S}
and behold he {the one saying Shema} sees!
Abaye said: A smidgen of excrement is nullified with spittle.
And Rava said: And with thick spittle.
Rav {our gemara has Rava} said: if there is excerement in a furrow, he can cover it with his sandal and read Shema.
Mar the son of Ravina asked: If there was excrement stuck to his sandal, what {is the law}?
Teku {the question stands}.

And teku in the case of issur, we practice stringently.

Rav Yehuda said: a naked gentile, it is forbidden to read Shema opposite them.
And even though it is written in Yechezkel 23:20:

כ וַתַּעְגְּבָה, עַל פִּלַגְשֵׁיהֶם, אֲשֶׁר בְּשַׂר-חֲמוֹרִים בְּשָׂרָם, וְזִרְמַת סוּסִים זִרְמָתָם. 20 And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses.
even so, it says regarding them erva, as it states in Bereishit 9:23:

כג וַיִּקַּח שֵׁם וָיֶפֶת אֶת-הַשִּׂמְלָה, וַיָּשִׂימוּ עַל-שְׁכֶם שְׁנֵיהֶם, וַיֵּלְכוּ אֲחֹרַנִּית, וַיְכַסּוּ אֵת עֶרְוַת אֲבִיהֶם; וּפְנֵיהֶם, אֲחֹרַנִּית, וְעֶרְוַת אֲבִיהֶם, לֹא רָאוּ. 23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness.


{The Mishna said:} "HE SHOULD NOT COVER HIMSELF EITHER WITH FOUL WATER..."
We explain it thusly: And he should not cover himself, not with foul water and not with water in which something has been steeped, and read Shema at all. And urine, he should not read until he pours into it water.

The Sages learnt {in a brayta}: how much should you pour into them {the urine}? A tiny amount. Rabbi Zakai said: a reviit {a quarter of a log}.
Rava {our gemara has Rav Yosef} said to his attendant: bring me {water in the amount of} a reviit like Rabbi Zakai.

And so is the halacha {that is, a reviit}.
And it does not matter if it {the water} was there initially {before the urine} or at the end.

The Sages learnt {in a brayta}:
A chamber pot of excrement and a chamber pot of urine {even empty}, it is forbidden to read Shema opposite them, whether they are before the bed {such that the bed does not intervene between him and the chamber pot} or whether they are after the bed.

Rabbi Shimon ben Gamliel says: After the bed, he may read immediately {there, without distancing himself}. Before the bed, he distances himself 4 cubits and reads.

Rabbi Shimon ben Eleazer says: Even a room 100 cubits long, he should not read until he places them {the chamber pot} or until he removes them {from the room}.
What is the reason of Rabbi Shimon ben Eleazer?
He holds the entire house is considered like 4 cubits.
Rava said: the halacha is not like Rabbi Shimon ben Eleazer.

They learnt {in a brayta}:
a house that has a sefer Torah or tefillin, it is forbidden to have sexual intercourse until he takes them out or until he places them inside a vessel inside another vessel.

Abaye said: they only said this