Berakhot 29b — the Talmud in English

But

if

the statement we learned, “he must return,” is referring to the case in which he remembered

after the blessing “Who hears prayer” .

Rabbi Tanḥum said that Rav Asi said that Rabbi Yehoshua ben Levi said: If one erred and did not mention

“May it rise and come”

for the New Moon in the blessing of the Temple service

[in “May You be pleased”]—if he remembered during the blessing of the Temple service [in “And may our eyes behold”]—

he returns

to the place where he stopped,

to

the beginning of

the blessing of the Temple service.

Even if

he remembered in the blessing of thanksgiving,

he

returns to the blessing of the Temple service.

And even if he remembered

in 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 Aha bar Adda, said: What we said, “If he completed it, he returns to the beginning,”

was stated only

after

he had moved his feet.

But

if he remembered while

he had not moved

his

feet,

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—

Rabbi Pappa:

From where do you derive this?

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

[Rav Aha bar Adda],

and my father and teacher

heard this

from Rav.

Rav Naḥman bar Yitzḥak

said:

Even what we said, “If he moved his feet, he returns to the beginning,”

was stated

only when he

is not accustomed to reciting supplications after his prayer

[which they would recite after moving their feet], for then moving his feet is considered the completion of his prayer.

But,

if he

is accustomed to reciting supplications

after

his prayer,

after moving his feet, if he has not yet 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 still to be in the midst of prayer.

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

There are those who say: Rav Naḥman bar Yitzḥak said: What we said, “If he did not move his feet, he returns to the blessing of the Temple service,”

and does not return to the beginning of the prayer,

was stated 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 has not moved his feet.

According to this version, two conditions determine that he has still not completed his prayer and does not need to return to the beginning: (a) he has not moved his feet; and (b) he is accustomed to reciting supplications and has not yet recited them. If either one is absent, he is considered to have completed 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 a supplication!

The Gemara asks:

What is meant by “fixed”?

Rav Yaakov bar Idi said that Rabbi Oshaya said: Any prayer that feels to him like a burden!

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

And the Sages say: Anyone who does not recite it

for his prayer

in the language of supplication,

and cannot direct his heart so as to ask for his needs, his prayer is considered “fixed.”

Rabba and Rav Yosef both said: Anyone who cannot introduce into it

into his prayer

a new

request, his is a “fixed” prayer, because his prayer today is like his prayer yesterday, and his prayer tomorrow will be the same as well.

Rabbi Zeira said: I am able to introduce into it

into the prayer

something,

but

I am afraid

[I fear]

that I might become confused

and make an error.

Abaye bar Avin and Rav Ḥanina bar Avin both said: Anyone who does not pray at the dimming of the sun

[who does not recite the prayer of “Creator of light” at sunrise, or who does not pray the afternoon prayer at sunset ]—this is a fixed prayer! By doing so, he shows 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 the dimming of the sun!

And Rabbi Zeira said: What verse

teaches the mitzva from which Rabbi Yoḥanan derived this?

As it is stated [Psalms 72:5]:

“May they fear You with the sun”—

this refers to the morning prayer, “Creator of light.”

“And before the moon, throughout all generations”—

this refers to the afternoon prayer.

Even though by law it is proper to do so, nevertheless

they cursed

[they cursed]

in the West anyone who prays

the afternoon prayer

at the dimming of the sun,

close to sunset.

What is the reason?

Perhaps the time will become disrupted for him

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

We learned in the Mishna:

Rabbi Yehoshua says: One who travels through a dangerous place prays a short prayer,

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

in every circumstance of passage

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

The Gemara asks:

What is meant by “every circumstance of passage”?

Rav Ḥisda said that Mar Ukva said: Even when You are filled with wrath against them

[anger]

like a pregnant woman

[who is pregnant]—

may all their needs be before You!

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

explained that “passage” means that

even when they transgress the words of Torah—

may all their needs be before You!

The Sages taught: One who travels through a place inhabited by bands of wild animals and robbers,

and the time for prayer arrives,

prays a short prayer.

And what is the short prayer?

Rabbi Eliezer says: “Do Your will above in Heaven

[for there is no sin in the higher realms, and Your will concerning them is only for good],

and grant contentment to those who fear You below

[so that their spirit will not be disturbed by 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 short prayer? —

“Hear the cry of

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

Rabbi Elazar son of Rabbi Tzadok says:

this is a short prayer:

“Hear the outcry of

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

Others say:

this is a short prayer:

“The needs of Your people Israel are many,

and their understanding is limited”

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

“May it be Your will, Lord our God, that You give each and every one according to his sustenance,

and to each and every nation its sufficiency

of what it lacks,

“Blessed are You, Lord, Who hears prayer.”

Rav Huna said: The halakha is according to 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!

because anger leads to sin.

And do not become intoxicated

[become drunk with wine]

and

then

you will not sin!

because intoxication leads to sin.

And when you set out on the road —

take counsel with your Creator

[take permission from your Creator],

and set out.

The Gemara clarifies:

what,

how should he fulfill

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

Rabbi Yaakov said in the name of Rav Hisda: This is the prayer of

the road.

And Rabbi Yaakov said in the name of Rav Hisda: Everyone who sets out on the road must pray the prayer of the road.

What is the prayer of the road?

“May it be Your will

before You, Lord my God, that You lead me in peace, make me march in peace, support me in peace,”

“and save me from the hand of every enemy and ambusher

on the road, and send blessing in 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: