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Berakhot 13 for kids: New Names, One Word

ברכות י״ג

🐍 This daf explores how Jacob, Abraham, and Sarah got new names, and tells a parable about forgetting old troubles. Then a new chapter begins: the Mishna and Gemara ask whether you must focus your heart while reciting Shema, and how to say it properly.

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Stories from Berakhot 13

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Rashi and Tosafot on Berakhot 13 in simple English

Rashi on Berakhot 13a, in English Tab translation (27)
  1. Lemma — Not that Jacob will be entirely uprooted from its place: for we find that the Holy One, Blessed be He, called him Jacob even after this, when he went down to Egypt, as it says: 'And God said to Israel... and said, Jacob, Jacob, and he said, Here I am' (Genesis 46).
  2. Lemma — 'Behold, I will do new things': this is written right after 'Do not remember the former events.'
  3. Lemma — Initially he was father to Aram: that is, to the people of his own province, for he was originally from the land of Aram, as it says, 'Your forefathers dwelt beyond the river' (Joshua 24), and it says, 'To Aram Naharaim, to the city of Nahor' (Genesis 24).
  4. Lemma — Father to the entire world: as it says, 'I have made you the father of a multitude of nations' (Genesis 17).
  5. Lemma — Sarai: a singular form, meaning 'my princess.'
  6. Lemma — Recounting His praises: including what the situation was originally — 'whom You chose' when his name was still Abram — and then, 'and made his name Abraham.'
  7. Lemma — We will return to you, [the chapter] 'From when' (a standard closing formula marking the end of the chapter).
  8. Lemma — He was reading in the Torah: the portion containing the Shema.
  9. Lemma — And the time for the recitation arrived: the time for reciting the Shema.
  10. Lemma — At the breaks: between the pauses; the Mishnah below explains these further — between the first paragraph and the second, and between the second paragraph and the Shema, and so on.
  11. Lemma — Greets due to respect: he greets a respected person whom it is proper to greet first.
  12. Lemma — And responds: with a greeting, if the other person greeted him first. The Gemara later asks: since he may initiate a greeting, is it not obvious that he may respond to one?
  13. Lemma — And in the middle: in the middle of the blessing or of the paragraph.
  14. Lemma — Due to fear: a person whom he fears may harm him if he fails to greet him; but merely out of respect, he may not interrupt.
  15. Lemma — Rabbi Yehuda: the Gemara will later explain the nature of their dispute.
  16. Lemma — Between 'Vayomer' and 'Emet VeYatziv' one may not interrupt: the Gemara (14a) will explain their reasoning.
  17. Lemma — 'Vehaya Im Shamoa' applies both by day and by night: since it discusses Torah study, as it is written, 'And you shall teach them to your children' (Deuteronomy 11:19).
  18. Lemma — 'Vayomer' applies only by day: since it discusses the mitzva of tzitzit, which applies only during the day, as it is written, 'And you shall see it' (Numbers 15:39), excluding a garment worn at night (Shabbat 27b).
  19. Lemma — Gemara: Learn from this that mitzvot require intent: that one must intend to perform the mitzva for its own sake. This poses a difficulty for Rabbah, who said in tractate Rosh Hashanah (28a) that one who blows the shofar merely for musical entertainment has fulfilled the obligation.
  20. Lemma — He intended to read: but we do not require that he intend to fulfill the obligation, only that he intend simply to read in the Torah.
  21. Lemma — But he is reading: this deals with the case of one who is reading, and the Tanna then states, as he taught, 'he was reading in the Torah.'
  22. Lemma — One reading in order to proofread: the text, checking for errors, in which case even the reading itself is not his intent.
  23. Lemma — As it is written: in the Holy Tongue, Hebrew.
  24. Lemma — From the word 'hadevarim': for it should have been written simply 'vehayu hadevarim ha'eleh' (Deuteronomy 6:6); the extra word teaches that one must read the words in their proper order, and not in reverse, such as reversing 'and on your gates' with 'your house' regarding mezuzot.
  25. Lemma — Shall we say that Rabbi... holds: that since a verse was needed to teach that the Shema must be recited exactly as written, he holds that the rest of the Torah may be read in any language.
  26. Because it is written 'Shema' — [Rabbi Yehuda holds that] one does not expound the word 'Shema' to mean 'in any language that you hear/understand,' as the Rabbis do.
  27. Until here — [this refers] until the words 'upon your heart' [in the first paragraph of Shema].
Tosafot on Berakhot 13a, in English Tab translation (8)
  1. Haya koreh, im kivven libo yatza (He was reading, and if he focused his heart, he fulfilled his obligation) — The Jerusalem Talmud states that the blessings are not indispensable, for even if he did not recite the two blessings before and two after Shema, he fulfilled his obligation. Otherwise, what would 'if he focused his heart' accomplish, if he had not even recited a blessing first? And if you ask: but in the first chapter (12a) we conclude that only the order of the blessings is not indispensable, implying that the blessings themselves are indispensable? The answer is that there the discussion concerns communal prayer, as is also indicated by the wording 'the appointed officer said to them.'
  2. U've'emtza sho'el mip'nei... (And in the middle one may greet due to...) — Rabbeinu Shemaya ruled that in a place where it is forbidden to converse, it is forbidden to speak even in the holy tongue, and this is also implied by the Mishnah. The Jerusalem Talmud states that even in the middle of a verse [one may interrupt for words of Torah]: Rav Huna said in the name of Rav Yosef, regarding 'and you shall speak of them,' that this teaches you have permission to speak of them. This is also the basis for what is said in the first chapter of Yoma (19b), 'and you shall speak of them' — but not during the Amidah prayer, meaning that one does not respond to a greeting during it, out of respect for prayer.
  3. Lama kadma parashat Shema le'Vehaya im shamoa (Why does the passage of Shema precede 'And it shall be if you hearken') — And if you ask, why not simply answer that it precedes in the order of the Torah? The answer is that the question really means: why does it precede even the passage of tzitzit, which precedes both of these in the Torah? Indeed, we do not concern ourselves with the order of appearance in the Torah, since we say there is no strict chronological order in the Torah. If that were the determining factor, we should have placed 'And it shall be' first, since it speaks in the plural.
  4. Vayomar einah noheget ela bayom (And he said — it applies only by day) — From here it appears to follow Rabbi Shimon's view, stated in the chapter 'HaTekhelet' (Menachot 43a), that tzitzit is a positive, time-bound commandment. This is also found in Kiddushin (first chapter, 33b), which states that tzitzit is a positive, time-bound commandment. But if so, according to the opinion (Menachot 41a) that tzitzit is an obligation of the garment itself, so that even a garment lying in a box is obligated — how can it be time-bound? The answer is that if the garment was designated specifically for nighttime use, it is exempt. This is also found in the Jerusalem Talmud, Kiddushin: Rabbi Shimon said to them, 'Do you not agree with me that tzitzit is a positive, time-bound commandment, since a nighttime garment is exempt from tzitzit?' Rabbi Ila said: the reasoning of the Rabbis is that if the garment was designated for both day and night, it is obligated in tzitzit.
  5. B'koreh l'hagiah (One who reads in order to proofread) — Rashi explains that such a person does not intend to fulfill the mitzvah of reading. This is difficult, since he is nevertheless reading! It must mean that one who reads 'in order to proofread' does not read the words according to their proper pronunciation and vocalization, but reads them as spelled, in order to clarify defective and full spellings (such as in the words for 'totafot' and 'mezuzot'). And 'if he focused his heart' is not meant literally [as mere intent], but rather means that he read the words correctly, according to their proper vocalization and law.
  6. V'chachamim omrim b'chol lashon (And the Sages say: in any language) — The Ri says that the halakha follows the Sages, because the halakha follows Rabbi [Yehuda HaNasi] against a single opponent, but not against a majority of colleagues (Eruvin 46b). Furthermore, the Sages hold like the opinion that one who did not make the words audible to his own ear still fulfills his obligation, and we rule this way later (Berakhot 15b).
  7. B'lashon hakodesh ne'emra (It was stated in the holy tongue) — Rashi, in the second chapter of Megillah (17b and there), explains this as referring to the public reading of the Torah. This is unconvincing, since it was Ezra who instituted the public reading of the Torah; before Ezra's time, why would such a law be needed? Rather, it must refer to passages which one is obligated by Torah law to recite aloud, such as the portion of Zachor, or the declaration over first fruits, the confession over tithes, and the passage of chalitzah, which the Torah commands be recited. Nevertheless, the requirement that these be said in the holy tongue was stated at Sinai, for every utterance that emerged from the mouth of the Holy One, blessed be He, divided into seventy languages.
  8. Ad kan mitzvat kavanah (Until here is the obligation of intent) — Until 'with all your might,' since these two verses speak of the unity of God, and of loving and fearing Him.
Rashi on Berakhot 13b, in English Tab translation (24)
  1. Some teach this — referring to this statement of Rabba bar bar Chana.
  2. In the first paragraph — meaning the entire portion of Shema.
  3. To this point there is the mitzva of intent, etc. — the Gemara goes on to explain this entire statement.
  4. Rabbi Yoshiya said: To this point — referring to the end of the first paragraph.
  5. The mitzva of intent, etc. — this is the Gemara's initial assumption, that it means intent without recitation.
  6. From here on — referring to the portion of 'And it shall be, if you hearken.'
  7. That the placement should be opposite the heart — for the verse 'and you shall place' is not speaking of recitation and intent at all, but of the placement of the hand-phylactery, that it be set on the upper arm opposite the heart, on the bulge of the arm (the bicep).
  8. The correct version is: that this verse is written regarding Torah study — as is proven by the verse, 'And you shall teach them to your children, etc.'
  9. To this point — meaning the first verse alone.
  10. On the letter dalet — but not on the chet. For as long as one says 'ach' without the dalet, nothing is understood by it, and what is gained by prolonging it? But with the dalet, one should extend it for the time it takes to affirm in his heart that He is One in heaven and on earth and in all four directions, as will be explained further on.
  11. Provided he does not rush the chet — because of the extension of the dalet, he should not hurry through the chet, pronouncing it clipped without a full pataḥ, which would render it meaningless.
  12. That he has crowned Him above, etc. — meaning that you have extended it for the time needed to think in your heart that the Lord is One in heaven, on earth, and in the four directions.
  13. While standing — even according to Beit Hillel, who say [above, Berakhot 11a] that one may be engaged in his work and recite, or walking and recite, they agree that one must stand in one place until this verse, since up to this point is the mitzva of intent.
  14. I did not see him accept upon himself the yoke of Heaven — for he was teaching his students before the time for reciting Shema arrived, and when the time came, I did not see him stop.
  15. He goes back and completes it — after the students had gotten up and left.
  16. That he would seek out — to teach his students each day a teaching that mentions the exodus from Egypt, in place of the portion of tzitzit and the blessing of Emet Veyatziv.
  17. At its time — meaning at the time for reciting Shema.
  18. Trouble me at the first verse — if you see me dozing, rouse me thoroughly, even if it takes until the first verse.
  19. Supine — lying on his back with his face upward.
  20. He cursed one who sleeps lying supine — lest his member become erect during his sleep and be seen by others, which is a shameful manner.
  21. To sleep.
  22. When he tilts slightly, it is fine — when he leans somewhat to his side it is acceptable; but for reciting Shema, even leaning slightly is forbidden, since one is thereby accepting the yoke of Heaven in a manner of haughtiness and pride.
  23. To any person — even one who is not of distinguished status.
  24. The text is deficient and should be read thus — for it should have stated 'there is no need to say' with regard to both cases, and then no further difficulty would remain.
Tosafot on Berakhot 13b, in English Tab translation (4)
  1. Which I command you — Had the verse meant as you might say [that the limitation applies], it should have written 'which I commanded you' [in the past tense], since 'I command you' [in the present tense] implies even from here onward. Nevertheless, the word 'these' is still needed, for otherwise I would have thought that even the second paragraph is included.
  2. Rava said: the halakha is in accordance with Rabbi Meir — And so is the halakha indeed, for we rule in accordance with Rava, since he is the later authority.
  3. Upon your heart, while standing — The Jerusalem Talmud explains that this does not mean that one who was sitting must stand up, but rather that one who was walking must stand still. Even though Beit Hillel say that everyone may recite in his own manner, nevertheless it is the more proper practice to stand still while walking, since one is not as settled and cannot concentrate as well while walking as while standing. And so is the halakha: one who is walking on the road should, as the preferred practice, stand still for one verse, and intent is required only for that first verse. This is also stated in the Tanchuma: Rav Yehuda said in the name of Shmuel: It is forbidden to accept the yoke of Heaven while walking; rather one should stand and recite, and when he reaches 'and you shall love,' he may continue on his way.
  4. One may interrupt out of fear, etc. — Rabbi Meir and Rabbi Yehuda disagree; the halakha follows Rabbi Yehuda, who says that even in the middle [of Shema] one may respond out of respect. If so, it appears that one is permitted to answer Kaddish and Kedusha in the middle of Shema, for there is no greater expression of respect than this. However, in the middle of the Amida prayer it is forbidden, for it is implied below, in the chapter 'One Does Not Stand' (Berachot 31a), that between the blessing of redemption and the Amida one may not respond, and all the more so during the Amida itself. And one who is praying alone, and the prayer leader reaches 'Modim,' should bow at 'Modim' but should not recite the words of Modim — but this applies specifically when it is in the middle of the blessing; at the end of the blessing he should not, since it would appear as though he were bowing because of the blessing, and we say [below, Berachot 34a] that one should not bow at all blessings, but only at those where the Sages instituted bowing. Rabbeinu Tam used to wait during the blessing 'Who performs wonders' in order to respond to Kaddish and Kedusha together with the congregation, and he held that even if he waited long enough to finish the whole blessing, he would not need to begin again from the start.

Sources

Kid summary and story cards written by Tab from the William Davidson Edition English (Sefaria, CC BY-NC 4.0).

Tab translation (machine-assisted) of Rashi and Tosafot, from the Vilna Edition Hebrew (public domain) on Sefaria. May contain mistakes.

In the app, the Gemara text comes from Sefaria (William Davidson Edition, CC BY-NC 4.0; Hebrew/Aramaic Vilna Edition). Rashi and Tosafot Hebrew: Vilna Edition (public domain) via Sefaria.

Also spelled: Berachot, Brachos, Berachos, Brachot 13.