Berakhot 29b:16ברכות כ״ט ב:טז
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29bכ״ט ב
1 א

הָא, דְּאִדְּכַר בָּתַר ״שׁוֹמֵעַ תְּפִלָּה״.

This case, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he recalls his error after he reaches the blessing: Who listens to prayer, in which case the option of asking for rain in that blessing no longer exists and he must return to the beginning of the prayer.

2 ב

אָמַר רַבִּי תַּנְחוּם אָמַר רַב אַסִּי אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: טָעָה וְלֹא הִזְכִּיר שֶׁל רֹאשׁ חֹדֶשׁ בָּ״עֲבוֹדָה״ — חוֹזֵר לָ״עֲבוֹדָה״. נִזְכַּר בַּ״הוֹדָאָה״ — חוֹזֵר לָ״עֲבוֹדָה״. בְּ״שִׂים שָׁלוֹם״ — חוֹזֵר לָ״עֲבוֹדָה״. וְאִם סִייֵּם — חוֹזֵר לָרֹאשׁ.

On a similar note, the Gemara cites an additional statement of Rabbi Tanḥum. Rabbi Tanḥum said that Rav Asi said that Rabbi Yehoshua ben Levi said: One who erred and did not mention the New Moon, the addition: May there rise and come [ya’aleh veyavo] in the blessing of Temple service, the seventeenth blessing in the Amida prayer, he returns to the blessing of Temple service. So too, if he remembers during the blessing of thanksgiving, he returns to the blessing of Temple service. If he remembers in the blessing: Grant peace, he returns to the blessing of Temple service. If he remembers after he completed the Amida prayer, he returns to the beginning of the prayer.

3 ג

אָמַר רַב פָּפָּא בְּרֵיהּ דְּרַב אַחָא בַּר אַדָּא: הָא דַּאֲמַרַן סִייֵּם — חוֹזֵר לָרֹאשׁ, לָא אֲמַרַן אֶלָּא שֶׁעָקַר רַגְלָיו, אֲבָל לֹא עָקַר רַגְלָיו — חוֹזֵר לָעֲבוֹדָה.

Rav Pappa son of Rav Aḥa bar Adda said: That which we said that if he already finished the Amida prayer he returns to the beginning, we only said that in a case where he already moved his feet from where he stood in prayer. However, if he did not yet move his feet, he need only return to the blessing of Temple service, and include the addition for the New Moon therein.

4 ד

אֲמַר לֵיהּ: מְנָא לָךְ הָא? אֲמַר לֵיהּ: מֵאַבָּא מָרִי שְׁמִיעַ לִי, וְאַבָּא מָרִי מֵרַב.

He said to him: From where do you derive this halakha? He said to him: My father my teacher told it to me and my father my teacher heard it from Rav.

5 ה

אָמַר רַב נַחְמָן בַּר יִצְחָק: הָא דַּאֲמַרַן עָקַר רַגְלָיו חוֹזֵר לָרֹאשׁ לָא אֲמַרַן אֶלָּא שֶׁאֵינוֹ רָגִיל לוֹמַר תַּחֲנוּנִים אַחַר תְּפִלָּתוֹ, אֲבָל רָגִיל לוֹמַר תַּחֲנוּנִים אַחַר תְּפִלָּתוֹ — חוֹזֵר לַעֲבוֹדָה.

On a similar note, Rav Naḥman bar Yitzḥak said: That which we said that if he already moved his feet he returns to the beginning, we only said that in a case where he is unaccustomed to reciting additional supplications after his prayer. However, if he is accustomed to reciting supplications after his prayer, and while reciting them he remembers that he omitted mention of the New Moon from his prayer, he need only return to the blessing of Temple service, and he includes the addition for the New Moon therein.

6 ו

אִיכָּא דְאָמְרִי אָמַר רַב נַחְמָן בַּר יִצְחָק: הָא דַּאֲמַרַן כִּי לֹא עָקַר רַגְלָיו חוֹזֵר לַעֲבוֹדָה לָא אֲמַרַן אֶלָּא שֶׁרָגִיל לוֹמַר תַּחֲנוּנִים אַחַר תְּפִלָּתוֹ, אֲבָל אִם אֵינוֹ רָגִיל לוֹמַר תַּחֲנוּנִים אַחַר תְּפִלָּתוֹ — חוֹזֵר לָרֹאשׁ.

Some say, Rav Naḥman bar Yitzḥak said: That which we said that if he did not yet move his feet, he need only return to the blessing of Temple service, we only said that in a case where he is accustomed to reciting additional supplications after his prayer. However, if he is unaccustomed to reciting supplications after his prayer, he must return to the beginning of the prayer, as it is considered as if he already completed it.

7 ז

רַבִּי אֱלִיעֶזֶר אוֹמֵר כׇּל הָעוֹשֶׂה תְּפִלָּתוֹ קֶבַע וְכוּ׳: מַאי ״קֶבַע״? אָמַר רַבִּי יַעֲקֹב בַּר אִידֵּי אָמַר רַבִּי אוֹשַׁעְיָא: כֹּל שֶׁתְּפִלָּתוֹ דּוֹמָה עָלָיו כְּמַשּׂוֹי. וְרַבָּנַן אָמְרִי: כׇּל מִי שֶׁאֵינוֹ אוֹמְרָהּ בִּלְשׁוֹן תַּחֲנוּנִים. רַבָּה וְרַב יוֹסֵף דְאָמְרִי תַּרְוַיְיהוּ: כֹּל שֶׁאֵינוֹ יָכוֹל לְחַדֵּשׁ בָּהּ דָּבָר.

We learned in the mishna that Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication. The Gemara asks: What is the meaning of fixed in this context? Rabbi Ya’akov bar Idi said that Rabbi Oshaya said: It means anyone for whom his prayer is like a burden upon him, from which he seeks to be quickly unburdened. The Rabbis say: This refers to anyone who does not recite prayer in the language of supplication, but as a standardized recitation without emotion. Rabba and Rav Yosef both said: It refers to anyone unable to introduce a novel element, i.e., something personal reflecting his personal needs, to his prayer, and only recites the standard formula.

8 ח

אָמַר רַבִּי זֵירָא: אֲנָא יָכֵילְנָא לְחַדּוֹשֵׁי בַּהּ מִילְּתָא, וּמִסְתְּפֵינָא דִּלְמָא מִטְּרִידְנָא.

Rabbi Zeira said: I could introduce a novel element in every prayer, but I am afraid that perhaps I will become confused. Consequently, there is no room to require the masses to introduce a novel element into their prayers.

9 ט

אַבָּיֵי בַּר אָבִין וְרַבִּי חֲנִינָא בַּר אָבִין דְאָמְרִי תַּרְוַיְיהוּ: כֹּל שֶׁאֵין מִתְפַּלֵּל עִם דִּמְדּוּמֵי חַמָּה. דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: מִצְוָה לְהִתְפַּלֵּל עִם דִּמְדּוּמֵי חַמָּה. וְאָמַר רַבִּי זֵירָא: מַאי קְרָאָה — ״יִירָאוּךָ עִם שָׁמֶשׁ וְלִפְנֵי יָרֵחַ דּוֹר דּוֹרִים״. לָיְיטִי עֲלַהּ בְּמַעְרְבָא אַמַּאן דִּמְצַלֵּי עִם דִּמְדּוּמֵי חַמָּה. מַאי טַעְמָא — דִּלְמָא מִיטַּרְפָא לֵיהּ שַׁעְתָּא.

The brothers, Abaye bar Avin and Rabbi Ḥanina bar Avin, both said: One whose prayer is fixed refers to anyone who does not make the effort to pray with the reddening of the sun, just after sunrise and just before sunset, which are auspicious times for prayer. As Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: It is a mitzva to pray with the reddening of the sun. And Rabbi Zeira said: What is the verse that alludes to this? “Let them fear You with the sun and before the moon, generation after generation” (Psalms 72:5). Prayer, the manifestation of the fear of God, should be undertaken adjacent to sunrise and sunset. Nevertheless, in the West, Eretz Yisrael, they cursed one who prays with the reddening of the sun, adjacent to sunset. What is the reason? Perhaps, due to preoccupation, he will become confused about the hour and the time for prayer will pass.

10 י

רַבִּי יְהוֹשֻׁעַ אוֹמֵר הַמְהַלֵּךְ בִּמְקוֹם סַכָּנָה מִתְפַּלֵּל תְּפִלָּה קְצָרָה וְכוּ׳ בְּכָל פָּרָשַׁת הָעִבּוּר: מַאי ״פָּרָשַׁת הָעִבּוּר״? אָמַר רַב חִסְדָּא אָמַר מָר עוּקְבָא: אֲפִילּוּ בְּשָׁעָה שֶׁאַתָּה מִתְמַלֵּא עֲלֵיהֶם עֶבְרָה כְּאִשָּׁה עוּבָּרָהּ — יִהְיוּ כׇּל צׇרְכֵיהֶם לְפָנֶיךָ. אִיכָּא דְאָמְרִי אָמַר רַב חִסְדָּא אָמַר מָר עוּקְבָא: אֲפִילּוּ בְּשָׁעָה שֶׁהֵם עוֹבְרִים עַל דִּבְרֵי תוֹרָה — יִהְיוּ כׇּל צׇרְכֵיהֶם לְפָנֶיךָ.

We learned in the mishna that Rabbi Yehoshua says: One who is walking in a place of danger, recites a brief prayer…at parashat ha’ibur. The Gemara asks: What is the meaning of parashat ha’ibur? Rav Ḥisda said that Mar Ukva said: This can be interpreted in a manner underscoring two connotations of the term ibur: Even at a time when You are as filled with anger [evra], towards them, as a pregnant woman [ubara], may all of their needs be before You. Some say a different version of what Rav Ḥisda said that Mar Ukva said: Even when they violate [ovrim] the commandments of the Torah, may all of their needs be before You.

11 יא

תָּנוּ רַבָּנַן: הַמְהַלֵּךְ בִּמְקוֹם גְּדוּדֵי חַיָּה וְלִסְטִים מִתְפַּלֵּל תְּפִלָּה קְצָרָה, וְאֵיזֶה הִיא תְּפִלָּה קְצָרָה — רַבִּי אֱלִיעֶזֶר אוֹמֵר: ״עֲשֵׂה רְצוֹנְךָ בַּשָּׁמַיִם מִמַּעַל, וְתֵן נַחַת רוּחַ לִירֵאֶיךָ מִתַּחַת, וְהַטּוֹב בְּעֵינֶיךָ עֲשֵׂה, בָּרוּךְ אַתָּה ה׳ שׁוֹמֵעַ תְּפִלָּה״.

One formula for the prayer recited in places of danger is cited in the mishna. Additional formulas are cited in the Tosefta. The Sages taught: One who walks in a place where there are groups of wild beasts and robbers recites an abbreviated prayer. Which is an abbreviated prayer? Rabbi Eliezer says, “Carry out Your will in the heavens above, and give peace of mind to those who fear You below, and perform that which is good in Your eyes. Blessed are You, Lord, Who listens to prayer.”

12 יב

רַבִּי יְהוֹשֻׁעַ אוֹמֵר: ״שְׁמַע שַׁוְעַת עַמְּךָ יִשְׂרָאֵל, וַעֲשֵׂה מְהֵרָה בַּקָּשָׁתָם, בָּרוּךְ אַתָּה ה׳ שׁוֹמֵעַ תְּפִלָּה״.

Rabbi Yehoshua says that he recites: Hear the cry of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer.

13 יג

רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר: ״שְׁמַע צַעֲקַת עַמְּךָ יִשְׂרָאֵל, וַעֲשֵׂה מְהֵרָה בַּקָּשָׁתָם, בָּרוּךְ אַתָּה ה׳ שׁוֹמֵעַ תְּפִלָּה״.

Rabbi Elazar, son of Rabbi Tzadok says that he recites: Hear the shout of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer.

14 יד

אֲחֵרִים אוֹמְרִים: ״צׇרְכֵי עַמְּךָ יִשְׂרָאֵל מְרוּבִּין וְדַעְתָּם קְצָרָה. יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ שֶׁתִּתֵּן לְכׇל אֶחָד וְאֶחָד כְּדֵי פַרְנָסָתוֹ, וּלְכׇל גְּוִיָּה וּגְוִיָּה דֵּי מַחְסוֹרָהּ, בָּרוּךְ אַתָּה ה׳ שׁוֹמֵעַ תְּפִלָּה״.

Aḥerim say that he recites: The needs of Your nation, Israel, are many and their intelligence is limited, and, consequently, they are unable to effectively articulate their thoughts in prayer (Maharsha). So may it be Your will, Lord our God, to provide each and every one with his necessary sustenance, and to each and every body all that it lacks. Blessed are You, Lord, Who listens to prayer.

15 טו

אָמַר רַב הוּנָא: הֲלָכָה כַּאֲחֵרִים.

Rav Huna said: The halakha with regard to the version of the prayer recited in a place of danger is in accordance with the opinion of Aḥerim.

16 טז

אֲמַר לֵיהּ אֵלִיָּהוּ לְרַב יְהוּדָה אֲחוּהּ דְּרַב סַלָּא חֲסִידָא: לָא תִּרְתַּח וְלָא תִּחְטֵי. לָא תִּרְוֵי וְלָא תִּחְטֵי. וּכְשֶׁאַתָּה יוֹצֵא לַדֶּרֶךְ, הִמָּלֵךְ בְּקוֹנְךָ וָצֵא. מַאי הִמָּלֵךְ בְּקוֹנְךָ וָצֵא? אָמַר רַבִּי יַעֲקֹב אָמַר רַב חִסְדָּא: זוֹ תְּפִלַּת הַדֶּרֶךְ. וְאָמַר רַבִּי יַעֲקֹב אָמַר רַב חִסְדָּא: כׇּל הַיּוֹצֵא לַדֶּרֶךְ צָרִיךְ לְהִתְפַּלֵּל תְּפִלַּת הַדֶּרֶךְ.

On the topic of prayers recited while traveling and in times of danger, the Gemara discusses the traveler’s prayer. When he appeared to him, Elijah the Prophet said to Rav Yehuda brother of Rav Sala Ḥasida: Do not get angry and you will not sin. Do not get drunk and you will not sin. And when you set out on a journey, consult with your Creator, and then set out. The Gemara asks: What is the meaning of: Consult with your Creator, and then set out? Rabbi Ya’akov said that Rav Ḥisda said: That is the traveler’s prayer. And Rabbi Ya’akov said that Rav Ḥisda said: It is not only good advice, but established halakha that anyone who sets out on a journey must recite the traveler’s prayer prior to embarking on his journey.

17 יז

מַאי תְּפִלַּת הַדֶּרֶךְ? ״יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהַי, שֶׁתּוֹלִיכֵנִי לְשָׁלוֹם, וְתַצְעִידֵנִי לְשָׁלוֹם, וְתִסְמְכֵנִי לְשָׁלוֹם, וְתַצִּילֵנִי מִכַּף כׇּל אוֹיֵב וְאוֹרֵב בַּדֶּרֶךְ, וְתִשְׁלַח בְּרָכָה בְּמַעֲשֵׂי יָדַי, וְתִתְּנֵנִי לְחֵן לְחֶסֶד וּלְרַחֲמִים בְּעֵינֶיךָ וּבְעֵינֵי כׇּל רוֹאַי, בָּרוּךְ אַתָּה ה׳ שׁוֹמֵעַ תְּפִלָּה״.

The Gemara asks: What is the formula for the traveler’s prayer? The Gemara answers: May it be Your will, Lord my God, to lead me to peace, direct my steps to peace, and guide me to peace, and rescue me from the hands of any enemy or ambush along the way, and send blessing to the work of my hands, and let me find grace, kindness, and compassion in Your eyes and in the eyes of all who see me. Blessed are You, Lord, Who hears prayer.

18 יח

אָמַר אַבָּיֵי: לְעוֹלָם

Abaye said: At all times