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Berakhot 29 for kids: The Righteous and the Road

ברכות כ״ט

🙏 This daf asks a big question: can a good person turn bad? It tells about Shmuel HaKatan, who forgot a blessing while leading prayers, and about shorter prayers people say when busy or in danger, ending with a special prayer for travelers.

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Stories from Berakhot 29

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Rashi and Tosafot on Berakhot 29 in simple English

Rashi on Berakhot 29a, in English Tab translation (26)
  1. And he scrutinized it — he thought to recall it; this is the language of 'looking out,' as we translate 'וישקף' (and he looked out) as 'ואסתכי' (Genesis 19).
  2. Wicked from the outset — and he repented from his wickedness; sometimes such a person reverts and becomes wicked again.
  3. He is Yannai — as we learned in Kiddushin (66a) that he killed the Sages of Israel.
  4. Yannai was wicked from the outset — then became righteous, and then returned to his wickedness.
  5. That he began reciting it — he began saying it and erred in the middle of it.
  6. They only taught — this [ruling] that Rav Yehuda said, that they remove him.
  7. Seven voices — in the psalm 'The voice of the Lord is upon the waters' (Psalms 29:3).
  8. That Hannah said — in the passage beginning 'My heart exults' (I Samuel 2).
  9. Twenty-four songs — in the passage 'And Solomon stood' (I Kings 8:22); song, prayer, and supplication together total twenty-four expressions.
  10. On a day of [need for] mercy — for he needed to plead for mercy, since the gates had stuck together and would not allow the Ark to be brought into the Holy of Holies, as stated in Moed Katan (9a).
  11. An abridged version of each blessing — he recites it briefly, blessing on each and every one.
  12. 'Grant us understanding' — he blesses only with 'Who hears prayer' covering all the blessings between the first three and last three. 'Grant us understanding' corresponds to 'You grace [with knowledge],' 'and circumcise our hearts' corresponds to 'Return us [in repentance],' 'to forgive us' corresponds to 'Forgive us,' 'to be redeemed' corresponds to 'Redemption,' and so on for all of them.
  13. 'In the pastures of Your land' — the language of a dwelling place, as in 'He makes me lie down in pastures of grass' (Psalms 23:2); this corresponds to the blessing of the years.
  14. 'And those who go astray from Your knowledge' — those who transgress Your words.
  15. 'Shall be judged' — corresponds to [the blessing of] righteousness and justice. Another version: 'and those who go astray in judgment, according to Your knowledge, shall be judged' — meaning, bring them back so they may be taught to judge according to Your words. This seems essentially correct to me, and so it is found in Halakhot Gedolot.
  16. Abaye cursed concerning it — because he skips the [individual] blessings and combines them into a single blessing.
  17. 'Do we act according to Rabbi Akiva all year' — meaning: when we recite the full eighteen blessings, do we follow Rabbi Akiva's view to say a fourth blessing on its own? So now, when we recite 'Grant us understanding,' should we follow his opinion?
  18. Seven were instituted — the first three, the last three, and 'Grant us understanding.'
  19. And it was included — for Havdalah.
  20. Included — within 'Grant us understanding,' just as it is included within 'Who graciously grants knowledge'; one says: 'Grant us understanding, Lord our God, Who separates between holy and mundane, to know Your ways...'
  21. To be confused — to err.
  22. At the beginning — of the prayer a person can focus his mind better than in the middle.
  23. The might of rains — this is merely a mention, therefore they make him go back, since it is not essential like a prayer, as he can say it within 'Who hears prayer.'
  24. As an individual — they make him go back.
  25. With the congregation — an individual who is praying together with the congregation.
  26. That he remembered before [reaching] Shomea Tefillah — They do not make him go back and repeat the blessing, since he can still include what he forgot within the blessing of Shomea Tefillah.
Tosafot on Berakhot 29a, in English Tab translation (3)
  1. Lemma — Abaye cursed one who prays the abridged 'Havinenu' prayer [in place of the full eighteen blessings when not in dire need] — and this is the accepted halakha. Some texts conclude that this [curse] applies specifically in town, but while traveling it is permitted, as is implied in this tractate regarding Rabbi Yosei and so forth.
  2. Lemma — and it is included in 'Havinenu' — Now, regarding what is stated in the first chapter of Niddah (8b), that throughout the entire year a person recites the full eighteen blessings, except on the night following Yom Kippur, due to the burden on the congregation from the fast [they recite the abridged version] — and some say that they recite the full eighteen blessings because one must say Havdalah within the blessing 'Who graciously grants knowledge' — one might ask: why does the Gemara there not object, 'but let it be included in Havinenu'? The answer is that the cases are not comparable: there, throughout the entire year a person recites the full eighteen blessings, so we have no reason to object 'let it be included,' in order to change the established year-round practice. But here, since throughout the entire year one recites Havinenu, the Gemara rightly objects: why change the established practice by adding 'You have graciously granted us' instead of including it within Havinenu?
  3. Lemma — because one can say it in the form of a request — as stated below (Berakhot 31a) [and elsewhere], a person may ask for his needs in the form of a request [during the blessing 'Who hears prayer']. And specifically for his own needs — such as if he has a sick person in his house, or his field requires water — since this resembles prayer and genuine petition. But mentioning facts, or Havdalah, or other praises, is forbidden, since these do not resemble a request. It would seem that anyone who says 'Blessed are You, Lord, Who hears prayer' after having finished his words of supplication while seated looks improper, as it is stated (Megillah 18a): from this point onward it is forbidden to expound upon the praise of the Omnipresent — meaning, to add further blessings beyond these. And even if one wishes to pray the Amida of eighteen blessings a second time, it is forbidden, since it appears as if he is adding to the blessings. As for the statement above (Berakhot 21a), 'Would that a person pray the entire day,' that refers specifically to a case of doubt as to whether he already prayed; but if it is certain that he prayed, we established above that he stops even in the middle of a blessing, as in the case of Shmuel in the chapter 'Mi SheMeto.' And the fact that the prayer leader repeats these blessings is in order to fulfill the obligation on behalf of the congregation; and the fact that one recites the Amida silently is in order to organize his prayer, as we establish in the last chapter of Rosh HaShana (34b).
Rashi on Berakhot 29b, in English Tab translation (24)
  1. Supplications — such as 'My God, guard my tongue from evil,' which we say while standing after the Amida prayer.
  2. However, if he is not accustomed [to reciting supplications after prayer] — then the completion of his prayer is considered like having moved his feet, even if he did not actually move them.
  3. Like a burden — this is the meaning of 'fixed': it is a fixed obligation upon me to pray, and I need to fulfill my duty.
  4. One who is unable — to focus his heart to ask for his [personal] needs.
  5. To introduce something new in it — in his request; and this is the meaning of 'fixed': as today, so yesterday, so tomorrow [always the same, with nothing new].
  6. Perhaps I will become confused — lest I err and not know how to return to the point where I stopped.
  7. One who does not pray with the reddening of the sun — this is the meaning of 'fixed': his prayer is a fixed obligation upon him merely to fulfill his duty, and he is not careful to seek out the auspicious time and hour of favor.
  8. With the reddening of the sun — the morning prayer [Shacharit] at sunrise, and the afternoon prayer [Mincha] at sunset.
  9. 'Let them fear You with the sun' — this refers to the morning prayer [Shacharit].
  10. 'And before the moon' — this refers to the afternoon prayer [Mincha].
  11. They cursed in the West — [they cursed] one who delays the Mincha prayer until the reddening of the sun, lest, due to some unavoidable circumstance, the time become confused for him and the proper time pass.
  12. 'At parashat ha'ibur,' etc. — like the term 'perishat ha'ibur' [a play on the root 'ibur'].
  13. 'Even at a time when You are filled with wrath [evra] against them, like a pregnant woman [ubara]' — and so this is implied throughout the expression 'parashat ha'ibur,' namely wrath [evra] akin to pregnancy [ibbur].
  14. 'May all their needs be' — revealed before You, so that You have mercy upon them.
  15. 'Even at a time when they transgress' — and the term 'parashat ha'ibur' alludes to their turning aside toward transgression [averah].
  16. 'Carry out Your will in the heavens above' — for there is no sin there, and Your will toward them is only for good; so overlook, [and be lenient] toward those below, [the full exercise of] Your will.
  17. 'And give' — to them, to those who fear You.
  18. Peace of mind — so that their spirit not become confused on account of creatures, such as wild beasts and robbers.
  19. 'And perform that which is good in Your eyes' — do for them; and we find a similar instance in the Book of Judges: 'And the children of Israel said: We have sinned; do to us according to all that is good in Your eyes, only save us...' (Judges 10:15).
  20. 'The cry' — this is an expression of groaning, more intense than ordinary prayer.
  21. 'And their intelligence is limited' — and they do not know how to articulate their needs.
  22. 'Do not become angry and do not sin' — do not become angry, for through anger one comes to sin.
  23. 'Do not become drunk' — do not become intoxicated with wine.
  24. 'The king' — take permission.
Tosafot on Berakhot 29b, in English Tab translation (4)
  1. This refers to a case where he remembers after [the blessing of] Who Listens to Prayer — then certainly we make him return to the beginning. However, if he has not yet moved his feet, he need not return to the beginning, nor to the blessing of the Years, but rather returns to Who Listens to Prayer. This is also implied in the Jerusalem Talmud, chapter 'Ein Omdin,' which states: if he did not ask for rain in the blessing of the Years, we make him return — but to where? Rabbi Shimon said in the name of Rabbi Yoḥanan: regarding the New Moon, if he moved his feet he returns to the beginning, and if not he returns to Temple Service; here too, if he moved his feet he returns to the beginning, and if not he returns to Who Listens to Prayer. This clearly implies that he returns only to Who Listens to Prayer when he has not moved his feet. However, the Jerusalem Talmud disagrees with our Gemara regarding the Might of Rains, for here it teaches that if he did not mention the Might of Rains we make him return, without saying he may say it in Who Listens to Prayer; whereas the Jerusalem Talmud says that if he did not ask in the blessing of the Years, he says it in Who Listens to Prayer, and likewise if he did not mention the Might of Rains in the blessing of Resurrection of the Dead, he mentions it in Who Listens to Prayer — and if the request, said out of pressing need, may be said there, how much more so the mere mention, said out of abundance! This shows explicitly that there, regarding the Might of Rains, he returns to Who Listens to Prayer. Perhaps our Gemara did not bother to spell this out because of the a fortiori reasoning stated in the Jerusalem Talmud. One might say that the teaching 'if he did not mention the Might of Rains we make him return' refers to a case where he did not mention it at all even in Who Listens to Prayer — but this cannot be, since the conclusion establishes that teaching as referring to one who remembers before reaching Who Listens to Prayer, due to the difficulty raised from the case of the request. The Jerusalem Talmud also states: if he was praying for dew and mentioned the formula for rain, we make him return — meaning in summer. It asks: but we learned that the Sages did not obligate mentioning dew or wind, so just as not mentioning dew at all is no obstruction, and if he wishes he may mention it, so too here there should be no concern? It answers: this is not comparable — one who brings a curse upon himself while praying is not like one who prays without cursing himself; that is, mentioning rain while praying for dew is an ill omen, unlike not mentioning either at all, which is not a curse. And so is the practical halakha: if he is praying for dew and mentions rain, we make him return, but if he mentions neither, we do not. The Jerusalem Talmud continues: if he was praying for rain and mentioned dew, we do not make him return. It asks from the baraita that if he did not mention the Might of Rains we make him return — and answers: that case is where he did mention [dew], this case is where he mentioned neither, hence we make him return; and this other case is where he mentioned both dew and rain. But this is difficult, since obviously if he mentioned both we would not make him return, and if he mentioned neither we obviously would. Rather, the correct explanation must be: in one case he mentioned dew, in the other case he mentioned neither dew nor rain at all, hence we make him return — but if he mentioned dew, even in winter, we do not make him return. This is why some people are accustomed to mention 'dew' at all times; accordingly, in winter, if one forgot to say 'Who makes the rain fall,' we do not make him return.
  2. He erred and did not mention the New Moon in the blessing of Temple Service, he returns to Temple Service — Halakhot Gedolot explains that this applies specifically to an individual praying alone; but in a congregation, he need not return, since he hears it from the prayer leader. Nevertheless, he must listen carefully to every word of the prayer from the cantor's mouth, even if he himself is expert, for we say in Rosh Hashanah (34b) that just as the shofar-blower discharges the obligation of one who is not expert, so too he discharges the obligation of the expert. And although it is stated there that Rabban Gamliel exempted only the people working in the fields, because they were pressured and busy — implying that one who merely erred is not exempt — this may mean specifically one who did not pray at all; but if he already prayed, he is not considered as though he had not prayed at all. The same applies to any case requiring him to return: if he then hears the prayer leader recite from beginning to end, he fulfills his obligation. Rabbi Meir ruled that this leniency applies only when he forgot to mention the New Moon, but if he forgot an entire blessing, he must return, and does not fulfill his obligation merely by hearing it from the prayer leader. (See also Tosafot on Rosh Hashanah 34b, s.v. 'Kakh.')
  3. Some say that Rav Naḥman said, etc. — Rav Alfasi ruled in accordance with the version 'some say': one who is accustomed to reciting supplications and has not moved his feet does not return to the beginning; but if he is not accustomed to such supplications, even if he has not moved his feet, he returns to the beginning. And if he has moved his feet, even if he is accustomed to supplications such as 'My God, guard my tongue,' he returns to the beginning.
  4. Anyone who is unable to recite words of supplication — Rabbeinu Ḥananel explains that if he is able to recite in the language of supplication, even though the prayer feels to him like a burden, it is considered a proper prayer, since all that is required is the language of supplication.

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 29.