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Berakhot 16 for kids: The Groom's Shema

ברכות ט״ז

💍 This daf talks about fixing mistakes in Shema, and who is exempt from saying it, like workers up a tree or a groom on his wedding night. It also tells stories about Rabban Gamliel, who did some surprising things after his wife and his servant died.

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Stories from Berakhot 16

Words to know

Rashi and Tosafot on Berakhot 16 in simple English

Rashi on Berakhot 16a, in English Tab translation (32)
  1. Tents are juxtaposed to streams — Just as streams are stretched forth [naturally], so tents are planted [firmly].
  2. Also [tents] — refers to study halls. The word 'ohalim' (tents) is a term of planting that applies to them, as it says, 'and he shall plant the tents of his palace' (Daniel 11).
  3. They were tying a wedding canopy for him — They were tying a canopy for him in preparation to marry him to a woman.
  4. He must return to the beginning — for example, where he knew he erred and skipped within this paragraph, but does not know at which point in it he erred.
  5. Between one paragraph and another — where he knows he finished the paragraph and needs to begin another, but does not know exactly which break he is at.
  6. He must return to the first paragraph — to the first break, i.e., to 'Vehaya im shamoa.'
  7. Between one writing and another — where he knows he needs to say 'and you shall write them,' but does not know whether it is the first or the second occurrence.
  8. And Rabbi Yoḥanan said — to the tanna [who was reciting the mishnayot], as stated above.
  9. He maintained his routine — there is no concern for error from this point until 'Emet veYatziv,' and he need only return to 'Emet,' since that paragraph is fluent in his mouth [by habit].
  10. MISHNA: The laborers — who are engaged in their work atop the tree or atop the course of stones, and when the time for reciting Shema arrives, they recite it there immediately.
  11. Course of stones (nidbach) — a structure made of stones, as in 'courses of hewn stone' (Ezra 6:4).
  12. Which they are not permitted to do for prayer — because prayer is a plea for mercy and requires intent of the heart; therefore they may not pray atop the tree or atop the course of stones, since they fear falling, as they can only stand there with difficulty, and due to this fear they cannot focus properly.
  13. We learned: Laborers may recite [Shema] atop the tree — even while engaged in their work; this shows that intent is not required.
  14. GEMARA: And they may pray atop the olive tree or the fig tree — while engaged in them, because their branches are plentiful, allowing one to stand there without difficulty, with no fear of falling; therefore they may pray atop them. But atop other trees they may not pray.
  15. In either case — meaning, whether from the fig tree or from other trees.
  16. He must climb down and pray — since he is not bound to a work schedule, being his own master.
  17. Because his mind is not settled — due to his fear; and if the Sages were lenient with laborers because of loss of work time, they were not lenient in this way with the homeowner.
  18. Son of the daughter of Shmuel — In several places he is called 'bar Rachel'; she was the daughter of Shmuel and was taken captive among the nations, as is stated in Ketubot (23a); a man had relations with her and she conceived from him, and afterward he converted, taking the name Isur, as stated in Bava Batra (149a). Rav Mari his son was conceived before his father's conversion [not in sanctity], and therefore was not called by his father's name.
  19. We learned: Laborers may recite [Shema] atop the tree — even while engaged in their work; this shows that intent is not required.
  20. That they are idle from their work and recite — in order that they recite with proper intent, they are permitted to be idle from their work.
  21. The first paragraph — the paragraph of Shema requires intent.
  22. They recite Shema and the blessings before and after it — in their proper form, and likewise at the time of prayer.
  23. But they do not descend before the ark — they are not permitted to be idle from their work and descend before the ark to serve as prayer leader, since that would involve excessive loss of work time.
  24. An abbreviated version of the eighteen blessings — 'Grant us understanding to know Your ways,' etc., which includes eleven blessings within a single blessing, together with the first three and last three blessings recited in their full form.
  25. This is the view of Rabban Gamliel, and this is the view of Rabbi Yehoshua — as we learned in the chapter 'Tefillat HaShachar' (Berakhot 28b): Rabban Gamliel says that every day a person must recite the eighteen blessings; Rabbi Yehoshua says an abbreviated version of the eighteen suffices.
  26. Osin bisekharan — they work for their wage, meaning they are paid for their labor alone (not including their meal), so they must hurry their work, and they recite an abbreviated version of the Amida prayer (the eighteen blessings).
  27. Vehatanya — this is stated affirmatively, meaning there is indeed a distinction between laborers who work for wages and laborers who work in exchange for their meal.
  28. Ve'ein mevarkhin lefaneha — they do not recite a blessing before it (the meal), because this blessing is not required by Torah law.
  29. Aval mevarkhin le'achareha — but they do recite a blessing after it, because that blessing is required by Torah law, as it is written: 'And you shall eat and be satisfied and bless' (Deuteronomy 8:10); see below, Berakhot 48b.
  30. Vekholelin — they combine two blessings into one, since the blessing for the Land and the blessing for the building of Jerusalem resemble each other.
  31. Aval osin bisudatan — but when they work in exchange for their meal alone, they recite the full Amida prayer (the eighteen blessings).
  32. Beshivtekha beveitekha perat la'osek bemitzvah — 'when you sit in your house' excludes one who is engaged in performing a mitzvah; I have already explained this in the first chapter (page 11a).
Tosafot on Berakhot 16a, in English Tab translation (7)
  1. Ohalim juxtaposed to streams — Rashi explains this based on the verse: 'As streams stretched forth, as tents planted.' But it seems to me that the word ahalim in this verse does not mean 'tents' but rather refers to spices [aromatic wood]. Rather, it appears that the connection is drawn from the verse 'How goodly are your tents' being juxtaposed to 'as streams stretched forth.'
  2. One who recited Shema and does not know where he erred, returns to the beginning — this applies specifically because he does not know where he erred. But if he knows where he erred, that he skipped a word or verse, he need only return from that point onward. The same applies to Hallel and Megillah.
  3. The incident of Rabban Gamliel who married a woman and recited Shema on the first night — this is not meant to contradict the halakha that a groom is exempt. Rather, it teaches that if one is of great stature and confident that he can maintain concentration, and he is worthy to take upon himself the acceptance of the Divine Name, he has the right to do so.
  4. Because his mind is not settled upon him — One might ask: why not derive this exemption from what was said above (Berakhot 10b), that a person should not stand in a high place and pray? The answer is that there the case involves standing on a chair or bench, but here, where one climbed a tree to do his work, it is considered like being on an upper floor, not the same kind of precarious height.
  5. This refers to the first paragraph — the Gemara does not mean this literally as 'first paragraph'; rather, this follows Rava's opinion, and Rava said above (Berakhot 13b) that only the first verse requires full concentration, and this is the halakha.
  6. Even any person as well — One might ask: is it not the case that for other people this is merely optional, while for laborers it is obligatory? The answer is that it was obvious to him that since one can recite the abbreviated form of the Amida (Me'ein Shemoneh Esreh), there is no novelty in saying that laborers may recite it even ab initio.
  7. And he concludes with the blessing over the land — even though these blessings are required by Torah law, the Sages have the authority to override a Torah obligation, since the laborers are occupied with the homeowner's work.
Rashi on Berakhot 16b, in English Tab translation (24)
  1. He bathed on the first night his wife died — She was buried that same day. Even though a mourner is forbidden to bathe, he bathed, as he stated the reason: 'I am delicate' — he was a pampered and sensitive person.
  2. Not everyone who wishes, etc. — If one has not established a reputation among the public as a Sage and a pious person, this (reciting Shema on his wedding night) is nothing but arrogance, showing that he is able to focus his heart.
  3. He holds that acute mourning at night is rabbinic — Even though it was the night of the day of death, and the Torah writes of acute mourning ("I have not eaten of it in my mourning," Deuteronomy 26:14), the Sages derive from "and the end will be like a bitter day" that Torah-level acute mourning applies only during the day. Rabban Gamliel holds that the following night is not joined with the day as Torah law, but is only rabbinic, like the other days of mourning; and in the case of a delicate person the Sages did not decree that he suffer. Their dispute parallels a tannaitic dispute found in Zevachim (99b) as to whether nighttime acute mourning is by Torah law or by rabbinic law.
  4. One does not stand for them in a row — When people returned from the cemetery, they would form rows around the mourner to console him; a row consists of no fewer than ten people.
  5. The blessing of mourners — The special blessing recited when others provide the mourner's first meal; the blessing of mourners is recited there, and it is explained in tractate Ketubot, first chapter (8a).
  6. To the anpilon — A small chamber situated before the large banquet hall.
  7. Burned by lukewarm water — Meaning: I thought you would understand from a small hint, seeing me turn away from you to enter the anpilon.
  8. Alas (hoy) — An expression of groaning and crying out.
  9. One does not call them patriarchs — Referring to the Jewish people (i.e., the tribes).
  10. Only three — Abraham, Isaac, and Jacob, excluding the tribes.
  11. Only four — Sarah, Rebecca, Rachel, and Leah.
  12. 'Father so-and-so,' 'mother so-and-so' — This is not said of their own children, but of other people, similar to how we now say 'Mr. so-and-so' or 'Mrs. so-and-so'; so too they were accustomed to say 'Father so-and-so' and 'Mother so-and-so.'
  13. 'So I will bless You' — and [the phrase] 'like fat and richness' are two adjacent verses.
  14. Joyous songs — Two songs.
  15. 'In our lot' — In our fate.
  16. 'Future and hope' — That our end should be good, and we should see what we have hoped for.
  17. 'And establish us' — An expression of setting things right.
  18. 'And may we rise early and find our heart yearning to fear Your name' — So that the evil inclination should not overpower us through nighttime thoughts and cause us to stray from You by day; rather, when we rise early each morning, may we find our heart yearning for You.
  19. 'And may the contentment of our soul come before You' — Meaning, the provision of our needs and our peace of mind.
  20. 'And You shall look upon our affliction' — You shall take note and pay heed to the suffering that comes upon us.
  21. 'From the insolent' — So that they should not provoke me.
  22. 'And from insolence' — So that they should not spread a slanderous rumor about me of illegitimacy.
  23. 'That he is not a member of the covenant' — That he is not circumcised.
  24. 'Even though guards were stationed over Rabbi' — For officers were stationed, by order of Antoninus, to strike and take vengeance on anyone who opposed him.
Tosafot on Berakhot 16b, in English Tab translation (4)
  1. If so, why discuss a virgin in particular — Granted, if the reason is preoccupation, it makes sense [to specify a virgin]; but since he bases the reason on the mitzva itself, a widow should be included as well, since marrying her is also a mitzva.
  2. I am delicate — and there would be real distress if he did not bathe, for one is only forbidden to bathe during mourning because of the pleasure involved; washing one's head, too, is permitted even within the seven days if there is tangled dirt in his hair. Rabbeinu Shmuel likewise permitted a new mother who is in mourning to bathe within the seven days, and also to bathe on the Ninth of Av. This is also implied in tractate Yoma (77b): one who has sores on his head may anoint himself as usual on Yom Kippur without concern, even though anointing is treated like eating on Yom Kippur. It is similarly implied in the Jerusalem Talmud: 'But bathing is forbidden' — this refers to bathing for pleasure; bathing not for pleasure is permitted, as in the case stated of one who has sores on his head, etc.
  3. Acute mourning at night is rabbinic — One might ask: acute mourning (aninut) applies only to the law of tithes, but regarding bathing, mourning practices are rabbinic anyway; so one could still say that acute mourning at night is by Torah law specifically with respect to tithes. The answer is: if it were Torah law regarding tithes, then regarding other matters — which are rabbinic — the Sages should likewise have decreed [a parallel stringency], since whatever the Sages instituted, they instituted to resemble Torah law.
  4. One does not stand in a row for them — lest this lead to attributing lineage status to them.

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 16.