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Berakhot 8 for kids: Praying Together

ברכות ח׳

🙏 This daf teaches why it's special to pray with the whole community, and not alone. It also explores what 'the time of finding' means, and ends with wise advice that rabbis gave their sons.

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Stories from Berakhot 8

Words to know

Rashi and Tosafot on Berakhot 8 in simple English

Rashi on Berakhot 8a, in English Tab translation (26)
  1. A time of favor — this shows that there is a specific hour which is a time of favor.
  2. Mighty, He does not despise — [meaning:] He does not despise the prayer of the many.
  3. From the battle against me — from the wars that come upon me.
  4. For there were many with me — for they prayed together with me.
  5. He redeemed in peace — this refers to one who occupies himself with matters of peace, that is, Torah, as it is written: 'All its paths are peace' (Proverbs 3:17); and likewise acts of kindness are also [considered] peace, for through doing kindness with his body for his fellow he comes to recognize that he loves him, and this leads to brotherhood and peace.
  6. Behold, I will pluck them up from off their land — this is the end of the verse.
  7. Early — in the morning.
  8. Late — in the evening, meaning that they prolong their stay in the synagogue.
  9. The measure of two doorways — he should walk further inward, a distance equal to the width of two doorways, so that he not sit near the entrance, for sitting there makes it appear that being in the synagogue is a burden to him, and that he is ready, sitting near the door, to leave.
  10. He shall pray at the time of finding — he should pray that things be available to him when he needs them.
  11. The time of finding, this is death — one should pray that he die a good and peaceful death.
  12. Askara — in Old French, 'estranglement' (strangulation), an illness that occurs inside the body.
  13. Like thorns caught in a fleece of wool pulled backward — like thorn-branches entangled in a fleece of wool; when a person tears them off forcefully and throws them backward, it is impossible that some of the wool not be torn off together with them.
  14. Like cords forced through a round hole — in the ocean there are places where iron cannot be used, so they join the boards of the ship by means of ropes and cords, which are inserted into holes drilled in the boards and forced in tightly, since the ropes are thick, matching the size of the hole.
  15. Pitturei — ropes; this is like the Targum's translation of 'u'fetorei tzitzim' (1 Kings 6:18) as 'itunin' (cords).
  16. A round hole (lit. 'like the mouth of the throat') — this is a hole that is round, like the opening of the esophagus.
  17. Like drawing a hair out of milk — like pulling a strand of hair out of milk, effortlessly, without resistance.
  18. The final shoveling [of earth] in peace — that he have peace all the days of his life, and even on the day of his burial, until the last shovel of earth is thrown to cover his grave.
  19. Zibbula — in Old French, 'pelle' (a shovel).
  20. The time of finding, this is a privy — that one should live in a place where there is a privy nearby, since the ground of Babylonia was full of water beneath it and they could not dig pits there, so they had to go out into the fields and distance themselves greatly [to relieve themselves].
  21. The distinguished/marked ones — places of gathering and assembly of the public.
  22. Between the pillars — for the study hall was built above them.
  23. As long as Shimi ben Gera was alive, etc. — for immediately after [the account of] Shimi's death it is written: 'And Solomon made a marriage alliance with Pharaoh' (1 Kings 3:1).
  24. This [applies] when he is submissive to him — if he is submissive enough to his teacher to accept his rebuke, he may live near him; but if not, it is better for him to distance himself, so that he be only unwitting [in failing to heed him] rather than deliberate.
  25. He turns his face away and studies — his own learning [i.e., Mishnah], while they are reading from the Torah scroll.
  26. Yashlim parashiotav — He should complete his Torah portions: meaning the weekly Torah reading of each and every Sabbath.
Tosafot on Berakhot 8a, in English Tab translation (2)
  1. Rav Sheshet turns his face and studies — And if you ask: but don't we say in tractate Sotah (chapter 7, page 39a) regarding the verse "and when he opened it, all the people stood" (Nehemiah 8:5), that once the Torah scroll is opened it is forbidden to speak even words of halakha? One can answer: there the case is speaking in a loud voice, so that the sound of the Torah reading should not be interrupted, whereas here the case is speaking quietly. And the fact that he turned his face indicates a novel point — that even though he turned his face, making it appear as if he were disregarding the Torah scroll, this is nonetheless permissible; and the reason he turned his face was so that he could concentrate on his own studying. Rav Alfas (Megillah chapter 4) wrote that this is the explanation specifically when there are ten other people present besides him — then he may study; but if there are not ten present aside from him, he may not. And here the case is one where there were ten people present aside from him. The Alfasi gave a further answer: that Rav Sheshet was different, since Torah study was his profession. And we find this latter answer more reasonable.
  2. Two [readings of] Scripture and one of Targum — Some explain that the same applies to translations in the vernacular [of each locale], that they are equivalent to Targum, which sometimes serves to explain the text; for just as the Targum explains it to the unlearned, so too they understand it through the vernacular translation. But this is not correct, for the Targum explains using material that cannot be derived from the Hebrew itself, as we find in many places, such as when Rav Yosef said (Megillah 3a): Were it not for the Targum of this verse, I would not know what it means. Therefore, one should not recite the third reading in any language other than the language of Targum [Aramaic].
Rashi on Berakhot 8b, in English Tab translation (18)
  1. Atarot and Divon — Rashi explains that even though this verse consists entirely of place names, it has no Aramaic translation (since the names are identical in both languages), yet one must still read it twice in the original and once in translation.
  2. The verse ascribes him credit, etc. — The verse means: Prepare yourselves on the ninth of the month for the affliction of the next day, and it is considered before God as if that preparation were itself an affliction equal to the fast day.
  3. To advance them — To complete the order of all the Torah portions in one Sabbath or in two Sabbaths, ahead of their appointed times.
  4. Until he slaughters the jugular veins — So that all the blood will drain out; this requirement was stated only regarding a bird, since the entire bird is roasted together as one piece.
  5. Due to circumstances beyond his control — For example, if he became ill or was overwhelmed by the struggle to earn a livelihood; be careful to show him respect nonetheless.
  6. The broken tablets are placed in the Ark — As it is written: 'which you broke, and you shall place them in the Ark' (Deuteronomy 10:2) — teaching that the broken pieces, too, are to be placed in the Ark.
  7. Due to danger — Lest he cut his own hand.
  8. Due to ruining the meal — Even in a small gathering, blood could come out and soil the food, making it repulsive to those eating.
  9. Without reciting Shema — [Rashi explains:] One's bed would then resemble the bed of an Aramean woman [i.e., conduct unbefitting a Jew].
  10. Literally an Aramean woman — [The advice refers] to the actual bed of a non-Jewish woman.
  11. The incident involving Rav Pappa — She told him, 'Sit on the bed,' while her dead infant lay upon it, intending to frame him and claim he had sat on the baby and killed it.
  12. It is prohibited to pass, etc. — Because he would appear to be fleeing from the entrance of the synagogue located to the east.
  13. On the back of the hand — One kisses the back of his friend's hand; this is a gesture of respect, [done this way] because of the saliva [on the palm].
  14. But rather in a field — As people say, 'the walls have ears.'
  15. With another matter — Meaning sexual relations.
  16. I have commanded My consecrated ones — This is written regarding the downfall of Babylon: 'I have commanded My consecrated ones' refers to the kings of Persia and Media, who were commanded to come and destroy it.
  17. It is nighttime — Until sunrise.
  18. That they are standing at that hour — Therefore the time for reciting the Shema by day corresponds to this, for regarding the Shema it is written 'and when you arise,' and indeed they are already standing (risen) at that time.
Tosafot on Berakhot 8b, in English Tab translation (4)
  1. Even Atarot and Divon, etc. — Rashi explains: Even a verse like Atarot and Divon, which has no standard translation, must be read three times in Hebrew [instead of twice in Hebrew and once in Aramaic]. This is difficult: why does the Gemara cite Atarot and Divon, which actually does have a Jerusalem Targum (translation)? It should have said Reuven and Shimon, or some other verse that has no translation at all. The answer is: the Gemara specifically cites Atarot and Divon because, even though it has no well-known translation but only the Jerusalem Targum, so that one would otherwise read the Hebrew three times, it is nevertheless better to read the third time using that Jerusalem translation.
  2. As if he fasted on the ninth and tenth — This means: the Gemara initially understood the verse as commanding one to fast on the ninth day. Rabbeinu Shmuel ben Rabbi Aharon of Ninveil asks: what was the Gemara's difficulty? Is it not written, 'In the first month, on the fourteenth day of the month, in the evening, you shall eat unleavened bread' (Exodus 12:18), where 'that evening' actually refers to the evening of the fifteenth? So too here one could say: what does 'evening' mean? The evening leading into the tenth. The answer is that there it is different, since the verse states 'you shall eat' at the end, implying: on the fourteenth, at night (which is already the fifteenth), you shall eat unleavened bread. But here it is written 'and you shall afflict yourselves' before 'in the evening,' implying that the affliction begins already during the daytime of the ninth.
  3. One who completes his portions with the congregation — It appears that the entire week, from when the congregation begins reading the new Torah portion — that is, from the Shabbat afternoon service onward until the following Shabbat — counts as reading 'with the congregation.' Even though, regarding the laws of divorce documents (Pesachim 106a), a new week is not considered to begin 'before Shabbat' except from Wednesday onward, nevertheless the time for completing the weekly portion is the whole week. The Midrash states: Rabbeinu HaKadosh commanded his sons three things when he was dying, among them that they should not eat bread on Shabbat until they finished the entire weekly portion — implying that one must complete it before eating. However, if one completes it after eating, this is also acceptable; nonetheless, the preferred practice is to complete it before eating.
  4. Rather, it is always night — This is difficult: if so, the Gemara should have stated a more novel point, that sometimes a person recites the evening Shema after dawn has broken, reading it twice, thereby fulfilling the obligation for both the evening and morning recitations. One can answer: this is what is meant: it is always considered 'night' with regard to other mitzvot that require daytime, such as phylacteries and ritual fringes. But concerning the recitation of Shema, since there are people still awake at that hour, it is not exclusively regarded as the time for lying down. And when it says 'after dawn has broken,' this does not mean immediately, for one must wait at least the amount of time specified in the mishna (below, Berakhot 9b) — until one can distinguish between sky-blue and white threads.

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 8.