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Berakhot 14 for kids: Greetings, Prayers, and Tefillin

ברכות י״ד

🙏 This daf asks when it's okay to pause and say hello while praying or reading Hallel. It also explores tasting food on a fast day, greeting someone before you've prayed, and the right order for washing hands, saying Shema, and putting on tefillin.

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Stories from Berakhot 14

Words to know

Rashi and Tosafot on Berakhot 14 in simple English

Rashi on Berakhot 14a, in English Tab translation (15)
  1. Achai — that was his name.
  2. The tanna of the school of Rabbi Chiyya — who used to recite mishnayot in the house of Rabbi Chiyya.
  3. 'May one interrupt' — meaning, may one interrupt to extend a greeting.
  4. 'Days on which the individual completes the entire hallel' — meaning hallel that is obligatory upon everyone, and these are twenty-one days in the year, as stated in tractate Arachin (10a).
  5. 'May he taste' — the dish he is cooking, to know whether it needs salt or spices.
  6. 'Tasting' — tasting a cooked dish.
  7. 'A quarter' — a quarter of a log.
  8. 'Cease you from man' — when you have the opportunity to occupy yourselves with the honor of the Omnipresent, do not occupy yourselves with the honor of man; for otherwise, why would the verse need to say 'cease'?
  9. 'And Shmuel' — he does not interpret the word 'bameh' other than in its plain sense: How did you consider this person so significant, that you gave his honor precedence over Mine?
  10. 'He may greet due to respect' — but isn't the recitation of Shema before the Amida prayer, and yet the mishna teaches that one may greet?
  11. 'Rabbi Abba explained' — this ruling of Rav and Shmuel, who prohibit greeting in the morning before prayer.
  12. 'When he sets out early to his door' — but if he happened to meet him along the way, he may greet him.
  13. This is the correct text: Rav Idi bar Avin said that Rabbi Yitzchak bar Ashyan said: It is forbidden for a person to attend to his own affairs before he prays.
  14. 'Righteousness' — the prayer through which he acknowledges the righteousness of his Creator, and only afterward does he set out toward his own affairs.
  15. 'Do not read it as save'a (satisfied) but as sheva (seven)' — he lies there unvisited from Heaven with a dream; this itself is a bad sign for him, and therefore they do not take heed to visit him with one.
Tosafot on Berakhot 14a, in English Tab translation (4)
  1. Days on which the individual completes hallel — This does not mean literally "individual" as opposed to the community; rather, even a community reciting hallel is called "individual" in this context, since not all of Israel is gathered together as one, as they were at the slaughtering of the Paschal offerings on the fourteenth of Nisan. Nor does "completes" mean literally that, for we certainly hold that on days when the individual does not complete hallel, there is no obligation to recite it at all, even in an abbreviated form. This is indicated in Arakhin (chapter 2, 10b), which counts twenty-one days on which the individual completes hallel, and then asks: why not also say Rosh Hashanah and Yom Kippur? This implies that on other festivals, such as Rosh Chodesh, it is obvious that one need not say it at all — since the list does not exceed twenty-one days, and since it does not say "complete" regarding Rosh Hashanah and Yom Kippur (for then it would imply that on other days like Rosh Chodesh one certainly does not complete it but does recite an abbreviated form; instead it implies that even reciting the abbreviated form is not done). This is also suggested in the last chapter of Taanit (28b): Rav came to Babylonia and saw them reciting hallel on Rosh Chodesh, and intended to stop them, thinking they were reciting it in full; but when he saw they were skipping sections, he said: this shows it is the custom of their ancestors. This proves that on days when hallel is not completed there is no actual obligation to say it, and what we recite is due to custom alone. It is written in Machzor Vitry that since it is merely a custom, one does not recite a blessing over it, as stated in the chapter of Lulav and Arava (Sukkah 44b): one does not bless over a matter that is merely a custom. However, Rabbeinu Tam says this is not a proof: regarding a mere practice (such as carrying the lulav after its biblical days) one indeed does not bless, but for a mitzvah one certainly does bless, as we see that the second day of a Festival (in the Diaspora) is merely a custom, yet we bless over it. Here too it seems that one does bless, for otherwise what relevance would "interrupting" have? Further proof that one blesses over a custom: regarding Rav who entered the synagogue, if they had not blessed at the start, why did Rav not notice the custom until they skipped sections? Rather, they certainly did bless, since people bless pleasantly even for a custom, and so he did not notice until the skipping occurred. And if one asks: why did he not consider whether they were blessing to recite the abbreviated form or to complete it — the answer is that there is no concern here, since one may pleasantly bless to complete it even while skipping, or the reverse; and the reason they bless this way (to recite when skipping, to complete when completing) is so people do not err, and therefore he could not tell from the blessing itself until he saw the skipping. Some wish to say that an individual reciting hallel on days when it is not completed should not bless at all. However, the Sar of Coucy said that since he wishes to obligate himself, he does bless, and this is not a blessing in vain, just as with lulav and tefillin, where women bless even though they are not obligated. On the nights of Passover, some bless twice: once at the beginning to recite part of hallel, and again after the meal, after "Pour out Your wrath," to complete it. Proof is brought from the Jerusalem Talmud (chapter 1): it states that all blessings open with "Blessed..." except blessings adjacent to another, and blessings over fruits and mitzvot. The Jerusalem Talmud asks: but is there not the blessing of redemption ("who redeemed us"), which is adjacent to another blessing, yet opens with "Blessed"? It answers: it is different, for if one heard it in the synagogue, he has fulfilled his obligation. It then asks: but is not its ending ("Yehallelucha") not adjacent, since the meal interrupts, yet it too does not open with "Blessed"? It answers: there are two blessings here, one for the future and one for the past — meaning, the one for the future is the blessing recited after eating to complete hallel, to which this one is adjacent; the one for the past is the one blessed before eating. This implies one blesses twice. But this explanation is not fully satisfactory, since the latter clause seems to refer to the blessing "who redeemed us" discussed from the start; rather, it certainly refers to that blessing, as will be explained. It does seem from the Jerusalem Talmud, as first explained, that they used to bless twice, at the beginning and the end. But Rabbi Yehuda raises a great difficulty: since one blessed before eating, why does he interrupt to eat in between? For on days when the individual does not complete hallel, once he has blessed at the start as here, he may not interrupt except out of respect. And if he had not blessed, why would he not interrupt even without respect being involved, since no blessing would be interrupted? Rather, it appears that the Jerusalem Talmud's question — implying one blesses at the start over the "redemption" blessing — refers to someone performing the entire Seder order in one sitting, who therefore does not interrupt, having no need to. But we, who do interrupt to eat, should not bless at all, neither at the start nor the end. And when the Jerusalem Talmud asks about the ending, referring to "who redeemed us," which concludes with "Blessed" — why so, since it is merely a thanksgiving like the blessing over fruits? It answers: there are two redemptions here, one for the future and one for the past — meaning, for the future (such as "may He bring us" to future redemptions), and it is also somewhat lengthy, and it contains the past as well ("who redeemed us" from the Egyptian redemption); therefore it concludes with "Blessed." As for the difficulty raised from "Yehallelucha," which by this explanation is not adjacent to anything, yet does not open with "Blessed" — the reason can be given that it is merely a thanksgiving, and even though somewhat lengthy, the Sages instituted for it a concluding formula but not an opening one, like "Elohai Neshama." This is also suggested in the Jerusalem Talmud: it was customary to recite hallel in the synagogue and afterward drink their cups at home without any fixed order, as the Jerusalem Talmud (chapter "Arvei Pesachim") asks: if one drinks the cups all at once (one after another, without hallel or the Seder order in between), what is the law? We learn from Rabbi Yochanan's statement that if one heard hallel in the synagogue, he has fulfilled his obligation. This is also suggested in the Tosefta, regarding one who did not know the order and entered the synagogue, etc. This also resolves why the blessing "who redeemed us" opens with "Blessed": because the reason it is not deemed adjacent is the same as the case where one fulfills his obligation by hearing hallel in the synagogue.
  2. Or perhaps he accepted upon himself [to forgo] pleasure — This wording implies that the discussion concerns a fast that an individual accepted upon himself voluntarily, but not a fast mandated by Scripture.
  3. He tastes and it is of no concern — Rabbeinu Chananel explains that this means he tastes and then spits it out, since this is not considered deriving pleasure from the taste; but he may not swallow it, even on other fast days. This is why one who spits it out does not need to recite a blessing beforehand, since he derives no actual pleasure.
  4. When he rises early to go to his door — And so is the halakha; but if he happened to meet him by chance, it is permitted [to greet him].
Rashi on Berakhot 14b, in English Tab translation (29)
  1. And the Lord, God, is True — This is why one does not pause between the words "I am the Lord your God" and "True."
  2. Every emet, emet has caught this one — The constant repetition of "emet" caught hold of this man; he was overly eager for truth.
  3. This tradition — Referring to what Rav Shmuel bar Yehuda said: They say in the West (Eretz Yisrael)... At the evening recitation of Shema they do not recite the entire portion of ritual fringes, since the mitzva of fringes does not apply at night. Rather, they begin it, pause partway through, skip ahead, and say: "I am the Lord, your God, True."
  4. He should not begin — There is no obligation to begin reciting it in the evening.
  5. We do begin it — Since they begin reciting it in the West (Eretz Yisrael).
  6. He said: I am the Lord, your God — That is, the portion of ritual fringes.
  7. He must say "True" — As it is written: "And the Lord, God, is True."
  8. But isn't he required to mention the exodus from Egypt — As we learned above (Berakhot 12b): One mentions the exodus from Egypt at night; and if he did not recite emet ve'emuna nor the portion of fringes, how would he mention the exodus from Egypt?
  9. And we sang to You — Referring to the passage "Who is like You among the mighty...," continuing "Your children saw Your kingship... until: Who redeemed Israel," and "Who makes us lie down [in peace]."
  10. For this one is to learn — "And you shall speak of them."
  11. And this one is to teach — "And you shall teach them to your children"; for if one did not first learn, how could he teach his children?
  12. And this one is to perform — The portion VaYomer contains only the directive to perform.
  13. And you shall bind them — Referring to phylacteries (tefillin).
  14. And you shall write them — Referring to the mezuza, which is an act of performance.
  15. Rav washed his hands — On one occasion they observed him act this way.
  16. And how could he do this — That is, place the recitation of Shema before phylacteries?
  17. Burial niche (kokh) — A grave dug into the wall of a burial cave, four handbreadths long and seven handbreadths wide.
  18. He is exempt from Shema — Because one engaged in performing a mitzva is exempt from another mitzva, as stated earlier (11a): "when you sit in your house" excludes one engaged in a mitzva.
  19. And the latter clause deals with two people — Meaning: if there are two of them, one leaves his companion to continue digging while he goes up to fulfill the mitzvot of Shema, phylacteries, and prayer, and then returns to the work; afterward his companion goes up, puts on phylacteries, recites Shema, and prays.
  20. In any case — Phylacteries take precedence over the recitation of Shema.
  21. The yoke of the mitzvot — Since putting on phylacteries is itself the yoke of a mitzva.
  22. Recitation compared to recitation — Shema, which is acceptance of the yoke of the kingdom of Heaven, is compared to VeHaya im Shamoa, which is acceptance of the yoke of the mitzvot.
  23. And rises early — Gets up early in the morning.
  24. And blesses — Over the Torah.
  25. And reviews his chapter — This shows that he engages in Torah study, which is an act of performance, before accepting the kingdom of Heaven.
  26. Shelucha hu de'avit — It was the messenger who caused the error: the messenger was at fault for being late in bringing him the tefillin initially, and the time for reciting Shema arrived, so he was required to recite it so that the time would not pass; and when the messenger arrived with the tefillin, he put them on.
  27. Ke'ilu me'id edut sheker be'atzmo — as if he testifies false testimony about himself: this is a euphemistic expression.
  28. Ke'ilu hikriv olah belo mincha — as if he brought a burnt offering without a meal offering: the verse obligated bringing a meal offering together with it, as it states (Numbers 28:5): "And a tenth of an ephah..." So too, one who recites the portion but does not fulfill it has not completed the mitzvah.
  29. Nesachim — these are the wine libations poured on the altar after the burnt offering and the sacrifice, as it is written: "and its libations, half a hin..." (ibid.). It would also have been correct to say: as if he brought a burnt offering without a meal offering and libations, since a burnt offering also requires libations; but the Gemara used the language of the verse, which mentions burnt offering and meal offering, sacrifice and libations.
Tosafot on Berakhot 14b, in English Tab translation (3)
  1. And he dons phylacteries and prays — From this it is implied that one is permitted to put on phylacteries between the blessing of redemption and the Amida prayer, and likewise with a tallit: a person may put on his tallit between redemption and prayer. We also find that Rabbi Yitzchak son of Rabbi Yehuda sent for his tallit, and the messenger was delayed, and he had already recited Shema with its blessings; he then wrapped himself in his tallit [at that point] and completed the Amida — and [the authority ruling this way] brought proof from here, from this account about Rav. In any case, one must distinguish between phylacteries and a tallit: the essential obligation of Shema and prayer is bound up with phylacteries, as is stated shortly afterward — 'it is as if he testifies falsely about himself,' meaning against the Master who commanded, 'and they shall be for frontlets and for a sign on your hand,' and yet he does not [wear them]. Prayer, too, is connected to phylacteries, as we said: he recites Shema and prays — this constitutes [the acceptance of] the kingdom of Heaven. But fringes are only an obligation dependent on the tallit: if one has a tallit he is obligated, and if not he is exempt from fringes, and he may certainly recite Shema without fringes without this being considered an interruption. Rabbi Moshe of Coucy used to say that even from this passage there is no real proof, for one could say that he put on the phylacteries without reciting a blessing, and after the Amida he touches them and then recites the blessing over them — and this suffices; and similarly, one may wrap himself in a tallit at a time when his hands are soiled, and after washing his hands he touches his tallit and recites the blessing.
  2. And from all the mitzvot stated in the Torah — One might ask: is Shema not included in the category of 'mitzvot stated in the Torah'? The answer is that had the baraita not explicitly mentioned Shema, one might have thought that only those mitzvot which have no fixed time [are included in this exemption], but Shema, which has a fixed time, would not be included, since its time is passing [and must be fulfilled promptly]. Therefore the baraita teaches us [explicitly that Shema, too, is included].
  3. A burnt offering without a meal offering — The same could have been said 'without libations,' for a burnt offering also requires libations; rather, the baraita uses the wording of the verse, which states 'a burnt offering and a meal offering,' etc.

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 14.