Berakhot 30b (ל:) — the Talmud in English

In Nehardea

because it was a place where there was a ḥavver ir, and I fulfilled my obligation through the prayer of the prayer leader,

except for that day when the army arrived

[army]

of the king in the city, and the Sages

of Nehardea

did not pray,

and since the congregation had not prayed,

I prayed

Mussaf

alone,

because

I was an individual where there was no ḥavver ir!

And in such a situation even an individual is obligated, in accordance with the words of Rabbi Yehuda according to the opinion of Elazar ben Azarya.

Rabbi Ḥanina the reciter sat

before Rabbi Yannai, and he sat and said: The halakha is in accordance with Rabbi Yehuda, who said in the name of Rabbi Elazar ben Azarya!

For an individual who is not in a ḥavver ir is obligated to pray Mussaf.

He said to him

Rabbi Yannai:

Go recite your recitations outside

[“State your words outside the study hall!”], for the truth is not as you say, because

the halakha is not in accordance with Rabbi Yehuda, who said in the name of Rabbi Elazar ben Azarya!

Rabbi Yoḥanan said: I saw Rabbi Yannai, who prayed and then prayed again

alone, two prayers one after the other. They must have been Shaḥarit and Mussaf [the only prayers that are recited one after the other]. This proves that the halakha follows the Sages, who say that an individual prays Mussaf.

Rabbi Yirmeya said to Rav Zeira:

From where do you know that these were the prayers of Shaḥarit and Mussaf?

Perhaps

both were Shaḥarit prayers,

and

he returned to pray because

at first he had not directed his mind, whereas afterward he directed his mind.

Rav Zeira said to him: Consider who

it is

the great man who testifies concerning him—

concerning Rabbi Yannai? Rabbi Yoḥanan was the one who testified so. Surely a great man of his stature would not testify unless he had carefully examined the matter and determined that the second prayer was intended as a Mussaf prayer.

Rabbi Ami and Rabbi Asi, although they had thirteen synagogues in Tiberias, did not pray

their prayer

except between the pillars, where they studied!

For from the day the Temple was destroyed, the Holy One, blessed be He, has nothing in His world but the four cubits of halakha alone [as above, 8a].

It was stated: Rav Yitzḥak bar Avdimi said in the name of our teacher

[Rav]

that he said: The halakha is in accordance with Rabbi Yehuda, who said in the name of

Rabbi Elazar ben Azarya:

“An individual does not pray Mussaf except in a place where there is no ḥavver ir.”

Rav Ḥiyya bar Abba prayed, and

again

then

he

prayed.

Rabbi Zeira said to him: Why did the Master do this?

If you say that it was because the Master did not direct his mind

during the first prayer, and anyone who did not concentrate during the blessing of the Patriarchs has not fulfilled his obligation—

but Rabbi Elazar said: A person should always assess himself, whether he can direct his heart

[at least during the blessing of the Patriarchs],

he should pray, and if

not, he should not pray!

If so, you should not have prayed the first prayer if you were not certain that you would be able to concentrate.

Rather,

if you repeated the prayer because

the Master did not mention “

may it rise and come”

for the beginning of the month—

but

even for that reason there is no obligation to repeat the prayer.

For

it was taught

in a beraita:

One who erred and did not mention Rosh Ḥodesh in the evening prayer is not required to repeat it, because he can mention it in the morning prayer.

And if he erred and did not mention “may it rise and come”

in the morning prayer, he is not required to repeat it,

because he can mention it

[the mention of Rosh Ḥodesh]

in Mussaf .

And likewise, if he did not mention it

in Mussaf, he is not required to repeat it, because he can mention it in the afternoon prayer.

If so, why did you pray twice one after the other?

Rav Ḥiyya bar Abba said to him:

But

was it not stated concerning it—

concerning this beraita—

Rabbi Yoḥanan said:

Only

in the case of

one who prays with the

congregation was this taught,

that “he is not required to repeat it,” because he will hear “may it rise and come” from the prayer leader during the repetition of the prayer; but one who prays individually and erred and did not mention “may it rise and come” must repeat the prayer.

The Gemara asks: If one has to pray two prayers one after the other, such as Shaḥarit and Mussaf, or if he erred in the first and must pray again,

how

long should he wait between one prayer and the next?

Rav Huna and Rav Ḥisda

answered this question:

One said

that after completing the first prayer, he should wait until

his mind becomes disposed toward him

[his mind settles so that he can formulate his words in the language of supplication].

And one said:

He should wait until

his mind is stirred toward him

[an expression of “supplication,” and this too is an expression of prayer]. The Gemara explains their statements:

The one who said, “until his mind becomes disposed toward him,”

used this expression because

it is written

[Deuteronomy 3:23]

“And I entreated the Lord.”

And the one who said, “until his mind is stirred toward him,”

used this expression because

it is written

[Exodus 32:11]

“And Moses entreated.”

Rav Anan said in the name of Rav: One who erred and did not mention “

may it rise and come”

of Rosh Ḥodesh

in the

evening prayer need not repeat it

to pray again,

because

the court sanctifies the new moon only during the day and not at night [see Rosh HaShana 25b].

Ameimar said: It stands to reason that Rav’s statement applies to a full month,

for which two days of Rosh Chodesh are observed in the following month [on the thirtieth day of the outgoing month and on the first day of the incoming month]. And if one forgot Ya'aleh ve-Yavo on the first night of Rosh Chodesh, he does not repeat the prayer, since he can recite it in the evening prayer of the second day of Rosh Chodesh, which is unquestionably Rosh Chodesh.

But if the

outgoing

month

is

deficient,

and there is only one day of Rosh Chodesh in the incoming month, if one forgot Ya'aleh ve-Yavo in the evening prayer,

he must repeat the prayer.

Rav Ashi said

to Ameimar:

Since Rav

has

given a reason,

namely, “because the month is not sanctified at night,” according to this reason—

what difference is there whether it is deficient

or whether it is full?

Rather, there is no difference

between a deficient month and a full month, and whenever one errs in the evening prayer, he does not repeat the prayer.

We shall return to you, chapter “The Morning Prayer.”

MISHNA:

One should stand to pray only in a state of solemn submissiveness

which is a manner of submission.

The early pious ones would linger

in the synagogue

for one hour

before prayer,

and

afterward

they would pray,

so that they would remove from their hearts the pleasures and enjoyments of this world, and

direct

their

hearts toward their Father in Heaven.

One who is standing in the middle of his prayer—

even if the king inquires after his welfare, he may not answer him.

And even if a snake is wound around his heel, he may not interrupt

his prayer by speaking.

GEMARA:

We learned in the Mishna: One should stand to pray only in a state of solemn submissiveness.

The Gemara asks:

From where are these matters

derived?

From

As the verse says

concerning Hannah [I Samuel 1:10]:

“And she was bitter of spirit,”

which indicates submission.

The Gemara rejects this:

From where

is the proof that one must conduct himself in this manner? Perhaps

Hannah is different,

for she conducted herself submissively because

her heart was exceedingly bitter,

since she had no children. But every person is not obligated to conduct himself in this manner.

Rather, Rabbi Yosei, son of Rabbi Hanina, said: From here

they learned that one should stand in a state of solemn submissiveness, as it is stated [Psalms 5:8]:

“And I, through Your abundant kindness, will enter Your house; I will bow toward Your holy sanctuary—

in Your fear.”

Thus, one must stand for prayer in a state of awe.

The Gemara rejects this:

From where

is the proof that there is an obligation to stand in this manner?

Perhaps David is different, for he afflicted himself exceedingly in supplication.

Rather, Rabbi Yehoshua ben Levi said: From here

they learned that one must stand in a state of solemn submissiveness, as it is stated [Psalms 29:2]:

“Bow down to the Lord in the majesty of holiness.” Do not read “in the majesty” but “in trembling,”

which is an expression of submission and awe.

The Gemara rejects this:

From where

have you proved from the verse that you may remove it from its plain meaning? Perhaps

I will say to you instead

that the intention is

“majesty”

literally, meaning that one must dress in an honored manner when standing in prayer, like one who stands before a king.

As with that incident involving Rav Yehuda, who would adorn

[dress]

himself

before prayer

and then pray.

Rather, Rav Naḥman bar Yitzḥak said: From here

they learned that one must stand in prayer in a state of solemn submissiveness:

As it is stated [Psalms 2:11]:

“Serve the Lord with awe, and rejoice with trembling.”

That is to say, prayer, which is in place of service, should be performed with awe.

The Gemara further expounds the meaning of this verse:

What is the meaning of “and rejoice with trembling”?

But “rejoicing” and “trembling” are opposites!

Rav Adda bar Mattana said that Rav said: In a place of rejoicing—

there shall be trembling!

Even at a time of joy, a person must remain in awe, so that through his joy he will not be drawn after the pleasures of this world and forget his Creator. Thus, awe brings one to joy, for through it he rises by fulfilling the mitzvot.

Abaye was sitting before Rabba. He saw that Rabba was exceedingly cheerful and said

to him: Behold,

“and rejoice with trembling” is written,

which implies that a person should not be excessively joyful, so that he not appear to be casting off the yoke.

He said to him,

Rabba:

I—

I have tefillin on.

They testify that the authority of my Master is upon me, and even when I am excessively joyful, I do not appear to be casting off the yoke.

Rabbi Yirmeya was sitting before Rabbi Zeira. He saw that Rabbi Zeira was exceedingly cheerful and said to him

Rabbi Yirmeya: Behold [Proverbs 14:23],

“In all sorrow there is profit,” is written,

which means that if a person presents himself as sorrowful, he receives reward for this, and if so, a person should not present himself as joyful.

He said to him: I—

I have tefillin on,

and because the tefillin are upon me, I do not appear to be casting off the yoke on account of my joy.

Mar, son of Ravina, made a wedding feast

for his son,

and he saw that the Sages were exceedingly cheerful,