Berakhot 29b (כט:) — the Talmud in English

“Because he hears it from the prayer leader,” as he ought to have stated. Therefore, the Gemara distinguishes in another manner: Rather, both [both the beraita and Rav Asi] are discussing an individual. And it is not difficult. This statement of Rav Asi, “they do not require him to repeat the prayer,” refers to a case in which he remembered before “Who hears prayer,” and therefore he does not repeat the prayer, because “he can recite it in ‘Who hears prayer.’” But

this

that which we learned, “he returns it,” is referring to a case where

he remembered after the blessing “Who hears prayer.”

Rabbi Tanḥum said that Rav Asi said that Rabbi Yehoshua ben Levi said: One who erred and did not mention

“May it rise and come”

for Rosh Ḥodesh in the blessing of the Temple service

in “Who restores His Presence to Zion”—if he remembered during the blessing of the Temple service, in “And may our eyes behold You”—

he returns

to the place where he was standing,

to the

beginning of the

blessing of the Temple service.

And even if he

remembered during the blessing of thanksgiving,

he

returns to the blessing of the Temple service.

And even if he remembered

during the blessing “Grant peace,”

he

returns to the blessing of the Temple service.

But

if he remembered after he

had

completed

his prayer, he

returns to the beginning

of the prayer.

Rav Pappa, son of Rav Aḥa bar Adda, said: That which we said, “If he completed it, he returns to the beginning,”

we said this only

after

he moved his feet.

But

if he remembered while

he had not moved

his

feet,

then even if he had completed his prayer, he does not return to the beginning; rather, he

returns to the blessing of the Temple service.

Rabbi Tanḥum said to him

to Rav Pappa:

From where do you know this?

He said to him: I heard it from my father and teacher,

Rav Aḥa bar Adda,

and my father and teacher

heard this

from Rav.

Rav Naḥman bar Yitzḥak said:

And also

with regard to that which we said, “If he moved his feet, he returns to the beginning,”

we said this

only when he

is not accustomed to reciting supplications after his prayer

—as they would recite them after moving their feet—so that moving his feet is considered the conclusion of the prayer.

But,

if he

is accustomed to reciting supplications

after

his prayer,

after moving his feet, if he has still not recited them, he does not return to the beginning even after moving his feet; rather, he

returns to the blessing of the Temple service,

because he is considered as still standing in the midst of the prayer.

According to this version, it follows that two conditions determine that he has completed his prayer and returns to the beginning: a. that he moved his feet; b. that he is not accustomed to reciting supplications. If either one is absent, he is considered to be engaged in prayer and returns to “the blessing of the Temple service ”.

There are those who say: Rav Naḥman bar Yitzḥak said: That which we said, “If he had not moved his feet, he returns to the blessing of the Temple service,”

and does not return to the beginning of the prayer,

we said this only

when he

is accustomed to reciting supplications after his prayer,

for if he has not yet recited the supplications, he is not considered to have completed his prayer as long as he has not moved his feet.

But if he is not accustomed to reciting supplications after

his prayer,

the completion of his prayer is considered equivalent to moving his feet, and he

returns to the beginning

even if he did not move his feet.

According to this version, it follows that two conditions determine that he has still not completed his prayer and need not return to the beginning: a. that he did not move his feet; b. that he is accustomed to reciting supplications and has not yet recited them. If either one is absent, he is considered to have concluded the prayer and returns to the beginning.

We learned in the Mishna: “

Rabbi Eliezer says: One who makes his prayer fixed,

his prayer is not supplication!”

The Gemara clarifies:

What is meant by “fixed”?

Rav Yaakov bar Idi said that Rabbi Oshaya said: Anyone whose prayer is burdensome to him!

The expression “fixed” means that it is an established obligation imposed upon him, and he performs it only in order to fulfill his obligation.

But the Sages say: Anyone who does not recite it

to his prayer

in the language of supplication,

and is unable to direct his heart so as to ask for his needs, his prayer is considered “fixed.”

Rabba and Rav Yosef both said: Anyone who cannot innovate within it

in his prayer

a matter,

a request, this is a “fixed” prayer, for his prayer today is like his prayer yesterday, and his prayer tomorrow.

Rabbi Zeira said: I am able to innovate within it

in prayer

a matter,

but

I am afraid

—I fear—

lest I become confused

and come to err.

Abaye bar Avin and Rav Ḥanina bar Avin both said: Anyone who does not pray at twilight

—who does not recite the prayer of “Creator of light” at sunrise, or who does not pray Minhah at sunset —this is a fixed prayer! For by doing so he demonstrates that he is not particular about the time of the mitzva and the time of divine favor.

As

Rav Ḥiyya bar Abba said that Rabbi Yoḥanan said: It is a mitzva to pray at twilight!

And Rabbi Zeira said: What verse

is the source from which Rabbi Yoḥanan learned this mitzva?

As it is stated, Psalms 72:5:

“May they fear You with the sun” —

this is the prayer of “Creator of light.”

“And before the moon, for all generations”—

this is the Minhah prayer.

And although as a matter of law it is proper to do so, nevertheless

they cursed

—they pronounced a curse—

in the West: Anyone who prays

Minhah

at twilight,

close to sunset.

What is the reason?

Perhaps the time will be disrupted for him

and he will be delayed due to circumstances beyond his control, and the time for prayer will pass.

We learned in the Mishna:

Rabbi Yehoshua says: One traveling in a dangerous place prays a short prayer,

and says: “Save, O Lord, Your people, the remnant of Israel,”

in every circumstance of pregnancy

—may all their needs be before You. “Blessed are You, Lord, Who hears prayer.”

The Gemara clarifies:

What is meant by “circumstance of pregnancy”?

Rav Ḥisda said that Mar Ukva said: Even at a time when You become filled with wrath against them

anger,

like a pregnant woman

—one who is pregnant—

may all their needs be before You!

There are those who say: Rav Ḥisda said that Mar Ukva said:

the meaning of “pregnancy” is that

even when they transgress the words of Torah,

may all their needs be before You!

The Sages taught: One traveling in a place inhabited by bands of wild animals and robbers,

and the time for prayer arrived,

prays a short prayer.

And what is the “short prayer”?

Rabbi Eliezer says: “Fulfill Your will in the heavens above

for there is no sin among those above, and Your will concerning them is only for good,

and grant contentment to those who fear You below

so that their spirits not be disturbed by other creatures, such as wild animals and robbers,

and do what is good in Your eyes

for them,

Blessed are You, Lord, Who hears prayer.”

Rabbi Yehoshua says:

What is a brief prayer?

“Hear the cry of

Your people Israel, and quickly fulfill their request. Blessed are You, Lord, Who hears prayer.”

Rabbi Elazar, son of Rabbi Tzadok, says:

This is a brief prayer:

“Hear the outcry of

Your people Israel, and quickly fulfill their request. Blessed are You, Lord, Who hears prayer.”

Others say:

This is a brief prayer:

“The needs of Your people Israel are many,

but their understanding is limited [

and they do not know how to articulate their needs ] .

May it be Your will, Lord our God, that You grant each and every one according to his livelihood,

and to every nation and nation sufficient

for its needs,

Blessed are You, Lord, Who hears prayer.”

Rav Huna said: The halakha is in accordance with Others.

Elijah

the prophet

said to Rav Yehuda, the brother of Rav Sala the Pious: Do not become angry

[become angry],

and

then

you will not sin!

For anger leads to sin.

And do not become drunk

[become drunk on wine]

and

then

you will not sin!

For drunkenness leads to sin.

And when you set out on a journey—

take counsel with your Creator

[ask permission from your Creator],

and set out.

The Gemara clarifies:

What

—how is one to fulfill

“Take counsel with your Creator, and set out”?

Rabbi Yaakov said that Rav Hisda said: This refers to the prayer of

the wayfarer.

And Rabbi Yaakov said that Rav Hisda said: Anyone who sets out on a journey must recite the prayer of the wayfarer.

What is the prayer of the wayfarer?

“May it be Your will

before You, Lord my God, that You lead me in peace, guide me in peace, support me in peace,

and save me from the hand of every enemy and ambusher

on the way; may You send blessing upon the work of my hands, and grant me favor, grace, and mercy in Your eyes and in the eyes of all who see me. Blessed are You, Lord, Who hears prayer.”

Abaye said: