Introduction to Talmud IV- Berakhot 31a/b
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Shareתָּנוּ רַבָּנַן אֵין עוֹמְדִין לְהִתְפַּלֵּל לֹא מִתּוֹךְ דִּין וְלֹא מִתּוֹךְ דְּבַר הֲלָכָה אֶלָּא מִתּוֹךְ הֲלָכָה פְּסוּקָה
We learned in the mishna that it is appropriate to stand and begin to pray from an atmosphere of gravity. Regarding this, the Sages taught: One may neither stand and begin to pray, directly from involvement in judgment nor directly from deliberation over the ruling in a matter of halakha, as his preoccupation with the judgment or the halakhic ruling will distract him from prayer. Rather it is appropriate to pray directly from involvement in the study of a universally accepted conclusive halakha that leaves no room for further deliberation and will not distract him during prayer.
תָּנוּ רַבָּנַן אֵין עוֹמְדִין לְהִתְפַּלֵּל לֹא מִתּוֹךְ עַצְבוּת וְלֹא מִתּוֹךְ עַצְלוּת וְלֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ שִׂיחָה וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ דְּבָרִים בְּטֵלִים אֶלָּא מִתּוֹךְ שִׂמְחָה שֶׁל מִצְוָה
On the topic of proper preparation for prayer, the Sages taught: One may neither stand to pray from an atmosphere of sorrow nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of conversation, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should approach prayer from an atmosphere imbued with the joy of a mitzva.
וְכֵן לֹא יִפָּטֵר אָדָם מֵחֲבֵרוֹ לֹא מִתּוֹךְ שִׂיחָה וְלֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ דְּבָרִים בְּטֵלִים אֶלָּא מִתּוֹךְ דְּבַר הֲלָכָה שֶׁכֵּן מָצִינוּ בַּנְּבִיאִים הָרִאשׁוֹנִים שֶׁסִּייְּמוּ דִּבְרֵיהֶם בְּדִבְרֵי שֶׁבַח וְתַנְחוּמִים
Similarly, a person should neither take leave of another from an atmosphere of conversation, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should take leave of another from involvement in a matter of halakha. As we found in the books of the Bible dealing with the early prophets, that they would conclude their talks with words of praise and consolation.
וְכֵן תְּנָא מָרִי בַּר בְּרֵיהּ דְּרַב הוּנָא בְּרֵיהּ דְּרַבִּי יִרְמְיָה בַּר אַבָּא אַל יִפָּטֵר אָדָם מֵחֲבֵירוֹ אֶלָּא מִתּוֹךְ דְּבַר הֲלָכָה שֶׁמִּתּוֹךְ כָּךְ זוֹכְרֵהוּ
And so Mari, the grandson of Rav Huna, son of Rabbi Yirmeya bar Abba, taught in a baraita: One should only take leave of another from involvement in a matter of halakha, so that, consequently, he will remember him; whenever he recalls the one from whom he took leave, he will think well of him because of the new halakha that he taught him.
תָּנוּ רַבָּנַן הַמִּתְפַּלֵּל צָרִיךְ שֶׁיְּכַוֵּין אֶת לִבּוֹ לַשָּׁמַיִם אַבָּא שָׁאוּל אוֹמֵר סִימָן לַדָּבָר תָּכִין לִבָּם תַּקְשִׁיב אׇזְנֶךָ
Returning to the topic of preparation for prayer, the Sages taught in the Tosefta: One who prays must focus his heart toward Heaven. Abba Shaul says: An indication of the importance of this matter is stated in the verse: “The desire of the humble You have heard, Lord; direct their hearts, Your ear will listen” (Psalms 10:17). In other words, if one focuses his heart in prayer as a result of God directing his heart, his prayer will be accepted as God’s ear will listen.
תַּנְיָא אָמַר רַבִּי יְהוּדָה כָּךְ הָיָה מִנְהָגוֹ שֶׁל רַבִּי עֲקִיבָא כְּשֶׁהָיָה מִתְפַּלֵּל עִם הַצִּיבּוּר הָיָה מְקַצֵּר וְעוֹלֶה מִפְּנֵי טוֹרַח צִבּוּר וּכְשֶׁהָיָה מִתְפַּלֵּל בֵּינוֹ לְבֵין עַצְמוֹ אָדָם מַנִּיחוֹ בְּזָוִית זוֹ וּמוֹצְאוֹ בְּזָוִית אַחֶרֶת וְכׇל כָּךְ לָמָּה מִפְּנֵי כְּרִיעוֹת וְהִשְׁתַּחֲוָיוֹת:
With regard to one’s intent during prayer, it was taught in a baraita that Rabbi Yehuda said: This was the custom of Rabbi Akiva, when he would pray with the congregation he would shorten his prayer and go up, due to his desire to avoid being an encumbrance on the congregation by making them wait for him to finish his prayer. But when he prayed by himself he would extend his prayers to an extent that a person would leave Rabbi Akiva alone in one corner of the study hall and later find him still praying in another corner. And why would Rabbi Akiva move about so much? Because of his bows and prostrations. Rabbi Akiva’s enthusiasm in prayer was so great, that as a result of his bows and prostrations, he would unwittingly move from one corner to the other.
אָמַר רַבִּי חִיָּיא בַּר אַבָּא לְעוֹלָם יִתְפַּלֵּל אָדָם בְּבַיִת שֶׁיֵּשׁ בּוֹ חַלּוֹנוֹת שֶׁנֶּאֱמַר וְכַוִּין פְּתִיחָן לֵיהּ וְגוֹ'
Many halakhot are derived from evoking the prayers of biblical characters. Rabbi Ḥiyya bar Abba said: One should always pray in a house with windows, as it is stated regarding Daniel: “And when Daniel knew that the writing was signed, he went to his house. In his attic there were open windows facing Jerusalem, and three times a day he knelt upon his knees and prayed and gave thanks before his God, just as he had done before” (Daniel 6:11).
יָכוֹל יִתְפַּלֵּל אָדָם כׇּל הַיּוֹם כּוּלּוֹ כְּבָר מְפוֹרָשׁ עַל יְדֵי דָּנִיאֵל וְזִמְנִין תְּלָתָא וְגוֹ'
I might have thought that one could pray as many times as he wishes throughout the entire day; it has already been articulated by Daniel, with regard to whom it is stated: “And three times a day he knelt upon his knees and prayed.” This teaches that there are fixed prayers.
יָכוֹל מִשֶּׁבָּא לַגּוֹלָה הוּחַלָּה כְּבָר נֶאֱמַר דִּי הֲוָא עָבֵד מִן קַדְמַת דְּנָא
I might have thought that this practice of fixed prayer began only when he came to the Babylonian exile; it was stated: “Just as he had done before.”
יָכוֹל יִתְפַּלֵּל אָדָם לְכׇל רוּחַ שֶׁיִּרְצֶה תַּלְמוּד לוֹמַר (לָקֳבֵל) [נֶגֶד] יְרוּשְׁלֶם
Further, I might have thought that one may pray facing any direction he wishes; the verse states: The appropriate direction for prayer is “facing Jerusalem.”
יָכוֹל יְהֵא כּוֹלְלָן בְּבַת אַחַת כְּבָר מְפוֹרָשׁ עַל יְדֵי דָּוִד דִּכְתִיב עֶרֶב וָבֹקֶר וְצָהֳרַיִם וְגוֹ'
Daniel does not describe how these three prayers are distributed during the day. I might have thought that one may include all three prayers at one time; it has already been articulated by David that one may not do so, as it is written: “Evening and morning and noon, I pray and cry aloud and He hears my voice” (Psalms 55:18).
יָכוֹל יַשְׁמִיעַ קוֹלוֹ בִּתְפִלָּתוֹ כְּבָר מְפוֹרָשׁ עַל יְדֵי חַנָּה שֶׁנֶּאֱמַר וְקוֹלָהּ לֹא יִשָּׁמֵעַ
Furthermore, I might have thought that one may make his voice heard in his Amida prayer; it has already been articulated by Hannah in her prayer, as it is stated: “And Hannah spoke in her heart, only her lips moved and her voice could not be heard” (I Samuel 1:13).
יָכוֹל יִשְׁאַל אָדָם צְרָכָיו וְאַחַר כָּךְ יִתְפַּלֵּל כְּבָר מְפוֹרָשׁ עַל יְדֵי שְׁלֹמֹה שֶׁנֶּאֱמַר לִשְׁמֹעַ אֶל הָרִנָּה וְאֶל הַתְּפִלָּה רִנָּה זוֹ תְּפִלָּה תְּפִלָּה זוֹ בַּקָּשָׁה אֵין אוֹמֵר דְּבַר בַּקָּשָׁה אַחַר אֱמֶת וְיַצִּיב אֲבָל אַחַר הַתְּפִלָּה אֲפִילּוּ כְּסֵדֶר וִדּוּי שֶׁל יוֹם הַכִּפּוּרִים אוֹמֵר
Halakhot regarding the order of the prayers were also learned from the prayers of biblical characters. I might have thought that one should request his own needs first, and afterwards recite prayers of thanksgiving and praise; it has already been articulated by Solomon that this is not so, as in Solomon’s prayer at the dedication of the Holy Temple it is stated: “To hear the song and the prayer that Your servant prays before You today” (I Kings 8:28). In this verse, song is prayer in the sense of thanks and praise, and prayer is one’s request of his personal needs. Therefore, one who is praying does not speak matters of request after he began to recite emet veyatziv prior to the Amida prayer, which is the essence of prayer. Rather, he begins with praise in the first three blessings of the Amida prayer, and only thereafter does he include requests for his needs. But after the Amida prayer there is no limit. If he desires to recite even the equivalent of the order of the confession of Yom Kippur, he may recite it.
אִיתְּמַר נָמֵי אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב אַף עַל פִּי שֶׁאָמְרוּ שׁוֹאֵל אָדָם צְרָכָיו בְּשׁוֹמֵעַ תְּפִלָּה אִם בָּא לוֹמַר אַחַר תְּפִלָּתוֹ אֲפִילּוּ כְּסֵדֶר שֶׁל יוֹם הַכִּפּוּרִים אוֹמֵר:
This was also stated by an amora; Rav Ḥiyya bar Ashi said that Rav said: Although the Sages said that one requests his personal needs in the blessing: Who listens to prayer, that is with regard to one who wishes to do so as part of the Amida prayer. If he comes to add and recite additional requests after completing his Amida prayer, even if his personal requests are the equivalent of the order of the confession of Yom Kippur, he may recite them.
אָמַר רַב הַמְנוּנָא כַּמָּה הִלְכְתָא גִּבָּרָווֹתָא אִיכָּא לְמִשְׁמַע מֵהָנֵי קְרָאֵי דְּחַנָּה וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ מִכָּאן לַמִּתְפַּלֵּל צָרִיךְ שֶׁיְּכַוֵּין לִבּוֹ רַק שְׂפָתֶיהָ נָּעוֹת מִכָּאן לַמִּתְפַּלֵּל שֶׁיַּחְתּוֹךְ בִּשְׂפָתָיו וְקוֹלָהּ לֹא יִשָּׁמֵעַ מִכָּאן שֶׁאָסוּר לְהַגְבִּיהַּ קוֹלוֹ בִּתְפִלָּתוֹ וַיַּחְשְׁבֶהָ עֵלִי לְשִׁכֹּרָה מִכָּאן שֶׁשִּׁכּוֹר אָסוּר לְהִתְפַּלֵּל
Rav Hamnuna said: How many significant halakhot can be derived from these verses of the prayer of Hannah? As it says: “And Hannah spoke in her heart, only her lips moved and her voice could not be heard, so Eli thought her to be drunk” (I Samuel 1:13). The Gemara elaborates: From that which is stated here: “And Hannah spoke in her heart,” the halakha that one who prays must focus his heart on his prayer is derived. And from that which is stated here: “Only her lips moved,” the halakha that one who prays must enunciate the words with his lips, not only contemplate them in his heart, is derived. From that which is written here: “And her voice could not be heard,” the halakha that one is forbidden to raise his voice in his Amida prayer as it must be recited silently. From the continuation of the verse here: “So Eli thought her to be drunk,” the halakha that a drunk person is forbidden to pray. That is why he rebuked her.
וַיֹּאמֶר אֵלֶיהָ עֵלִי עַד מָתַי תִּשְׁתַּכָּרִין וְגוֹ' אָמַר רַבִּי אֶלְעָזָר מִכָּאן לָרוֹאֶה בַּחֲבֵרוֹ
On the subject of Eli’s rebuke of Hannah, as it is stated: “And Eli said to her: How long will you remain drunk? Remove your wine from yourself” (I Samuel 1:14); Rabbi Elazar said: From here the halakha that one who sees in another
דָּבָר שֶׁאֵינוֹ הָגוּן צָרִיךְ לְהוֹכִיחוֹ וַתַּעַן חַנָּה וַתֹּאמֶר לֹא אֲדוֹנִי אָמַר עוּלָּא וְאִיתֵּימָא רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אֲמַרָה לֵיהּ לֹא אָדוֹן אַתָּה בְּדָבָר זֶה וְלֹא רוּחַ הַקּוֹדֶשׁ שׁוֹרָה עָלֶיךָ שֶׁאַתָּה חוֹשְׁדֵנִי בְּדָבָר זֶה
an unseemly matter, he must reprimand him, is derived. “And Hannah answered and she said no, my master, I am a woman of sorrowful spirit, and I have drunk neither wine nor liquor, but I pour out my soul before the Lord” (I Samuel 1:15). Regarding the words: “No, my master,” Ulla, and some say Rabbi Yosei, son of Rabbi Ḥanina, said that she said to him, in an allusion: With regard to this matter, you are not a master, and the Divine Spirit does not rest upon you, as you falsely suspect me of this.
וְיַיִן וְשֵׁכָר לֹא שָׁתִיתִי אָמַר רַבִּי אֶלְעָזָר מִכָּאן לַנֶּחְשָׁד בְּדָבָר שֶׁאֵין בּוֹ שֶׁצָּרִיךְ לְהוֹדִיעוֹ
With regard to Hannah’s explanation that “I have drunk neither wine nor liquor,” Rabbi Elazar said: From here the halakha is derived that one who is suspected of something of which he is not guilty cannot suffice merely with the personal knowledge of his innocence, but must inform the one who suspects him that he is innocent and clear himself of suspicion.