Kids Daf Quest

Daf Yomi for kids · Talmud Bavli · Masechet Berakhot

Berakhot 30 for kids: Praying on the Road

ברכות ל׳

🧭 This daf talks about how to pray while traveling, riding a donkey, or in a hurry. It also teaches that everyone in the world faces one special place when they pray: the Temple in Jerusalem.

Daf Yomi day:

📖 Open Berakhot 30a in Daf QuestOpen Berakhot 30b in Daf Quest

In the app: the Gemara with Rashi and Tosafot, the printed page, games made from this daf, play coins and treasure chests.

Stories from Berakhot 30

Words to know

Rashi and Tosafot on Berakhot 30 in simple English

Rashi on Berakhot 30a, in English Tab translation (23)
  1. Associate himself — One should not recite the brief prayer in the singular, but rather in the plural, for through this his prayer is better received.
  2. How much — This question concerns the length of time/distance that obligates reciting this prayer.
  3. At least a parasang — but not after he has already traveled a parasang. The Ba'al Halakhot Gedolot explains it differently: the question is how far he intends to travel — he must recite this prayer if his journey is to be a parasang, even if he intends to go only that far; but for a journey of less than a parasang he need not recite this prayer.
  4. Rav Sheshet — was blind.
  5. From being good, do not be called wicked — Since I am able to pray standing, for my companion is standing [praying], I should not be called 'wicked' by praying while walking, even though that is permitted.
  6. And when he reaches his home he must pray again — for he has not recited any part of the eighteen-blessing Amida.
  7. For his mind is not settled — because the delay of the journey troubles him.
  8. To direct the directions — toward the side of the Land of Israel, as we are about to explain: the hill toward which all turn.
  9. Behind the seat of the ark-cover — In the west of the Temple courtyard there were eleven cubits of space between the wall of the Holy of Holies and the western wall of the courtyard, and one standing there turns his face eastward toward the ark-cover.
  10. They would rise early — before daybreak.
  11. In a wagon or a boat — there is composure of mind [to pray properly, unlike when riding an animal].
  12. He recites Shema — He waits until the time for reciting Shema arrives, recites it, and prays afterward.
  13. Praying while standing is preferable — since one can then focus his heart; therefore they would pray early, standing, in their homes, so as not to need to pray while walking on the road.
  14. On the Sabbath before a Festival — that is, before Passover, Shavuot, and Sukkot, when Mareimar in his town and Mar Zutra in his town were the lecturers. In the morning the people would go to the study hall, and when the time for Shema arrived they would recite it while the lecturer was expounding, and the people would slip away and pray each one by himself. Therefore these [leaders] would gather a quorum of ten in the morning before going to the study hall, recite Shema and pray [the Amida] with redemption juxtaposed to prayer, and then go out to the lecture and expound. [The reading] 'and prayed with the congregation' is not the correct text.
  15. Rav Ashi — was head of the yeshiva in Mata Meḥasya and would lecture. He would not pray before [attending] the study hall; rather, when the time for Shema arrived he would whisper a great deal all at once to the translator standing before him, and while the translator proclaimed it to the public, he would recite Shema and juxtapose redemption to prayer, praying while seated, since he did not wish to get up, so as not to trouble the congregation to rise before him.
  16. With the congregation — at the time when the congregation slips away and prays; alternatively, it means he remains seated among the congregation, that is, he does not leave. And when he came home he would pray again, standing, in order to focus his heart.
  17. It is troublesome for me — to wait, after the study hall, until I can pray [again].
  18. Let the Master do as Shmuel's father and Levi did — who prayed before daybreak in their homes, standing, so that you would not need two prayers; and as for juxtaposing redemption to prayer, since they prayed before reciting Shema, they were not particular about this.
  19. We did not see the Sages senior to us act this way — that they would pray before reciting Shema. Therefore, since he waits to pray until the time of Shema, it is a mitzvah to juxtapose the prayer directly after [the blessing of] redemption; hence he prays sitting in his place. And since his mind is not sufficiently settled, he must pray again at home.
  20. Mishnah: The Musaf prayer is recited only with a quorum of the city — It was instituted only for communal prayer. 'Chaver ir' means the assembly of the city, but not for an individual.
  21. In his name — that is, in the name of Rabbi Elazar ben Azarya.
  22. Any place, etc. — and the Gemara asks: isn't this the same as the first tanna's view according to Rabbi Elazar ben Azarya?
  23. Gemara: An individual not with a quorum of the city — refers to an individual living in a city where there are not ten people. According to the first tanna, following Rabbi Elazar ben Azarya who says it was instituted only with ten, such an individual is exempt. But according to Rabbi Yehuda, an individual is exempt only where there are ten, since the prayer leader exempts him.
Tosafot on Berakhot 30a, in English Tab translation (7)
  1. And how does he pray it — This refers to the prayer for the road, and Rav Sheshet said even while walking [it may be said], and we hold like Rav Sheshet. However, in the Tosefta, Rabbi Yosef ruled like Rav Chisda, and so too Rav Alfasi explained that he preferred Rav Chisda's opinion.
  2. What is the difference between Grant us understanding and the brief prayer — This is difficult: why not simply say the difference is that the brief prayer is recited only in a place of danger, while Grant us understanding may be recited even not in a place of danger? The answer is that the question means: what is the difference between them each in its own context — the brief prayer in a place of danger, and Grant us understanding not in a place of danger.
  3. The halakha follows Rabbi Yehuda HaNasi — meaning that one need not descend from the donkey, even when not in a place of danger, and he may even pray while walking, and he does not need to turn his face toward Jerusalem.
  4. One who was standing in the Diaspora should focus his heart toward the Land of Israel — We do not read the word as 'his heart' but rather it refers to 'his face,' as taught in the continuation: 'One who was standing in the East turns his face toward the West.'
  5. 'Talpiyyot' — the hill toward which all mouths turn — And we rule in accordance with this teaching, as we also conclude in the chapter 'Lo Yachpor' (Bava Batra 25b), which states: you who stand in the north of the Land of Israel should turn south — not in accordance with the amoraim mentioned there who disagree about whether the Divine Presence is in the east or the west. Now, since we are west of the Land of Israel, we therefore turn to face east.
  6. Shmuel's father and Levi used to rise early and pray — Rashi explained this to mean before dawn. This does not seem correct, for if so they would not have set out at all yet, since it would not yet be day. Therefore it seems more correct to follow Rabbeinu Chananel's explanation, that it means from when dawn broke, and that 'they rose early' means before sunrise — which is still not the primary time for prayer.
  7. Joining redemption to prayer is preferable — than praying while standing. And so ruled the Halakhot Gedolot: the halakha follows Rabbi Shimon ben Elazar, implying that for the Amida (eighteen blessings) one may pray on the road while walking, without needing to stand. One might ask: how is this different from Grant us understanding, which we concluded above must be recited specifically while standing? One can answer that Grant us understanding is different because it is short, and does not interrupt the journey as much as the Amida would. Rabbeinu Meir further explained that here, when one returns home, he prays standing, as we say shortly: Rav Ashi prays with the congregation, but privately he prays sitting in order to recite the Shema at its proper time, and when he returns home he prays standing. Rabbeinu Chananel ruled in accordance with Shmuel's father and Levi; however, since it states that Rav Ashi said 'we do not see the elder Sages doing this,' it implies that the halakha does not follow their practice.
Rashi on Berakhot 30b, in English Tab translation (22)
  1. In Neharde'a — because there is a prayer quorum there and the prayer leader exempts me [from reciting the Amida myself].
  2. Pulmusa — army.
  3. He prayed and then prayed again — why did he need two prayers? Rather, one was the morning prayer and one was the additional prayer; this shows that he does not hold like Rabbi Elazar ben Azarya.
  4. But perhaps initially he did not focus his mind — and both prayers were the morning prayer [repeated for concentration].
  5. Who is the great man testifying about him — Rabbi Yoḥanan, who testified about this matter, carefully verified that it was indeed for the sake of the additional prayer.
  6. In the name of Rabbeinu — Rav.
  7. He erred and did not mention [the New Moon] in the additional prayer — meaning he had prayed the weekday Amida ['Ata Chonen'].
  8. They taught this with regard to communal prayer — for we do not require him to repeat it, since he heard it from the prayer leader and there is thus some mention of it; but an individual must repeat his prayer. The Halakhot Gedolot explains it as referring to the prayer leader, due to the burden on the community, but an individual must indeed repeat it.
  9. How long should one wait between one prayer and the next — for one who must go back and pray again, whether due to an error or due to the additional prayer, how long should he wait between the two?
  10. So that his mind will be in a pleading mode — so that his mind will be settled enough to arrange his words in a language of supplication.
  11. So that his mind will be in a beseeching mode — an expression of entreaty; it is the same concept, and they differ only in wording.
  12. In a full month — when the previous month was full, they observe the New Moon for two days; therefore he can mention it the next night, since the evening prayer of the next day is a complete, primary New Moon, more so than the first.
  13. Since he states a reason — that the court does not sanctify the new month at night.
  14. We will return to you, Tractate [chapter] 'Tefillat HaShachar' — [a standard colophon marking the end of this chapter, to be continued in the next].
  15. Heaviness of head — submission/humility.
  16. They wait one hour — in the place where they have come to pray.
  17. Gemara: 'I will bow toward Your holy Sanctuary in awe of You' — out of fear/awe.
  18. He adorns himself — he beautifies himself with his garments.
  19. 'Serve the Lord with fear' — prayer, which for us takes the place of the [Temple] service, should be performed with fear/awe.
  20. That he was being overly joyful — more than appropriate, so that it appeared as if he were casting off the yoke [of Heaven].
  21. I am wearing tefillin — and they are testimony that the dominion of my Creator and His service rest upon me.
  22. 'In all sadness there is gain' — when a person shows himself saddened [in prayer], he will receive a reward.
Tosafot on Berakhot 30b, in English Tab translation (9)
  1. Ein halakha ke-Rabbi Yehuda she-amar mishum Rabbi Elazar ben Azarya — This is the correct text: 'the halakha is not in accordance with Rabbi Yehuda who said it in the name of Rabbi Elazar ben Azarya' — rather, the halakha follows the Rabbis (the Sages). Rabbeinu Chananel ruled likewise. This is why the Gemara brings the story of Rabbi Ami and Rabbi Asi, who prayed individually between the pillars in accordance with the Rabbis — this version is cited specifically to teach us that the halakha follows the Rabbis.
  2. Ve-hatanya ta'ah ve-lo hizkir shel Rosh Chodesh ba-arvit ein machzirin oto — We do not read this clause [in the baraita], since we state shortly afterward: 'One who erred and did not mention the New Moon, we do not require him to repeat it, because the court does not sanctify...' Alternatively, if this clause is indeed authentic, it was included here only incidentally, together with the other clause.
  3. Kamah yishaheh bein tefillah le-tefillah — This refers, for example, to a person who erred and wants to pray a second time, and likewise applies to the interval between the morning prayer and the additional prayer.
  4. Kedei she-tit'cholel da'ato alav — The Jerusalem Talmud explains that this means the time it takes to walk four cubits.
  5. Lefi she-ein mekadeshin et ha-chodesh — This was explained above at the beginning of the chapter (Berakhot 26a) regarding the question: why not derive this instead from the fact that mentioning the New Moon is merely optional? [The answer is that not requiring repetition applies] specifically when doing so would cause another, currently ongoing mitzvah to be lost. Some explain that specifically on the first night [the thirtieth of the previous month] one need not repeat, because the new month is not sanctified at night, but on the second night [the first of the new month] one must repeat, since it was already sanctified from the previous day. But it does not seem correct to make this distinction.
  6. Mistabera milta de-Rav be-chodesh maleh — That is, the previous month was a full month, so that he can say it in the next evening's prayer, which is the primary occasion. Rabbi Yitzchak used to say that regarding anything the Sages said need not be repeated, such as Ya'aleh VeYavo at the evening prayer or Al HaNissim — it goes without saying that if one had already stepped back [finished the Amidah] and begun the following blessing, he need not repeat; but even if he had not stepped back, but had merely finished reciting the blessing in which it belonged, he still need not repeat it. But this does not seem correct to Rabbeinu Elchanan, for we see regarding Grace after Meals that the cases requiring repetition and those not requiring it are equivalent as long as one has not yet stepped back, as stated later (Berakhot 49a): if one forgot the Shabbat insertion and finished the whole blessing but had not yet begun 'Who is good and does good,' he says, 'Blessed is He who gave Shabbatot for rest...' It states there likewise that if one erred and did not mention the New Moon before stepping back — meaning before beginning 'Who is good and does good' (which counts as stepping back) — he says, 'Blessed is He who gave New Moons...' This shows that as long as one has not stepped back, both cases are equal; but once he has stepped back, having begun 'Who is good and does good,' then for Shabbat he must return to the beginning, while for the New Moon, 'what is crooked cannot be made straight' [it cannot be corrected]. Similarly here, he should go back within that same blessing if he has not yet begun the next blessing. However, there is no real proof from there, since Grace after Meals is different: he has already recited three blessings, and 'Who is good and does good' is not biblically mandated, so he is not required to repeat the whole thing, since the interruption there is less severe; one cannot bring proof from it to the Eighteen Blessings, for making him repeat something that need not be repeated would itself constitute an improper interruption. Furthermore, one cannot derive from here that if he has not stepped back in the Eighteen Blessings he must go back, for then he would have to return to 'Retzei,' which would not be fitting. However, Rabbi Yehuda [the Tosafist] says he saw that Rabbeinu Tam held that when one has not stepped back, he does return to 'Retzei' even for things not normally requiring repetition, such as Al HaNissim, and so is the common practice.
  7. Hadran alakh Tefillat HaShachar — [This marks] 'We shall return to you, [the chapter] Tefillat HaShachar' — the formula marking the end of this chapter.
  8. Al tikra ba-hadrat ela ba-cherdat — It is difficult: why does the Gemara not prove this directly from the fact that it is written afterward, 'tremble before Him, all the earth'? One can answer that the verse the Gemara means is the one written in the psalm 'Ascribe to the Lord, O sons of the mighty' (Psalms 29), from which the Gemara seeks to prove, in Tractate Megillah (17b), that we recite [the blessings of] Patriarchs, Powers, and Sanctification of the Name, and that the Eighteen Blessings were instituted corresponding to the mentions [of God's attributes] in that psalm. That is why it derives the teaching from the verse written within that same psalm, whereas the verse 'tremble before Him, all the earth' is not written in that same psalm.
  9. Bimkom gilah sham tehei re'adah — The plain meaning of the verse is 'Serve the Lord with fear' (Psalms 2:11), and when the day of trembling comes, then you shall rejoice. This is also explained in the Jerusalem Talmud: 'Serve the Lord with fear' refers to prayer, which is called 'service,' as taught in the Sifrei (Parashat Eikev) on the verse 'to serve Him with all your heart' — this refers to prayer.

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 30.