30b3 EIN OMDIN CHAPTER FIVE BERACHOS Chapter Five Misfinali The Mishnah discusses the proper frame of mind with which the recitation of the Prayer should be approached: lli.K·1 ,~;:., ':')it-II~ .K?~ 7?.!lJJ;ll'.17 T;"J)?ill T'~ - One should not rise to pray the Shemoneh Esrei other than with an attitude of reverence.II) T'?7!llJ;I~~ n1J.te Ml!)V T'l'.Tilli ''v D'~illi.K"!ij c,,,,;,o - The early pious ones would tarry for one hour and then pray, t1'1'!¥!;!W tli)'~~'z c;i', m,;;.>!W ,,;, - in order that they might direct their hearts to their Father in Heaven.£2l Additional laws regarding the Shemoneh Esrei : U~'l!i' .K·', it.ii7!¥~ ',~;Iii ':'J?J.?tt 1',,!;1~ - Even if the king inquires as to his welfare while he is engaged in Shemoneh Esrei, he should not answer him; i''l;J)?~ .K°', i::lj;!l1 ',p ':')11;, lli!J~ 1',,!;1~] - and even if a snake is coiled about his heel, he should not interrupt.rai Gerna.ra The Mishnah states that one should not rise to "i-!),tc")'!\l i'¥i~·',;;_i,tt·',~ M)Qtl'¥~ i-!)'!;! - As for me, through pray other than with an attitude of reverence. The Your abundant kindness I will enter Your House, I will Gemara asks: prostrate myself toward Your holy Sanctuary in awe of You. f7J '?.'~ '~ij .K~l? - From where in Scripture is this law derived?f4J Thus, we learn that prayer must be approached with an attitude The Gemara answers: of awe. 1ll!7~ ,~, 11',tc - R' Elazar said: .K'JR 11'.1$'7 - For Scripture The Gemara challenges this source as well: states: "Iii!;!~ ni)? .K'l'.1'" - And she was bitter of spirit, and '.Kl.;I~ - From where do you know this? '~.1<qi ,,1 .K)??'1 - she prayed to Hashem. r5J Perhaps David, the author of this verse, was different, · mn°'I The Gemara challenges this source: .K!:;113 '1'!:!1!\l i1'Wl?~ 1V.¥l? - for he would torment h~;ii '.Klil~ - From where do you know this? '~.KW M~IJ .K)?7'1 - exceedingly in beseeching mercy.£8l - ? - Perhaps Hannah is different, .K;n, .K;i? .K'J'"!l? n1t!'1 - for she The Gemara suggests an alternative source: was exceptionally bitter at heart. This does not prove that .K:_,ij1;1,,'7. T!1;1 l!lf'in, ,~, 11',tc .K?~ - Rather, R' Yehoshua hen Levi others are obligated to pray in a similar fashion. fGJ - ? - said: We derive it from here: "lli1v·ni;tt;i •;,'z l1Qtit¥::t,, - The Gemara offers an alternative source: Prostrate yourself before Hashem in holy splendor (behadras .K:_,\Jt,;1.K;'~t! ,~,;i ,1;1;, ,~, 11',tc .K?~ - Rather, R' Yose the son of kodesh).f9l n11r:;r;i .K?~ ni;tt;i '"!i,11:l 7-te - Do not read R' Chanina said: It is derived from here: .Ki::i,tc o;1'7'?1J ::i·1;, ,~~],, behadras (in splendor), but rather becherdas (in awe).U0J NOTES 1. Literally: from amidst heaviness of head [in contrast to ll/K'l m'l'P., 5. I Samuel 1:10. This verse introduces Hannah's prayer that she be lightheadedness (Rashi below, 31a llnlJ n"i); cf. Aruch, [n] ,:i:i 'll; blessed with a child. [Had the verse meant to give the reason for Rabbeinu Chananel ]. Hannah's prayer, the explanation should have been given in the previ­ ous verse, which states: And Hannah arose after eating ..., since that 2. Upon arriving at the place at which they intended to pray (Rashi), verse begins the description of Hannah's prayer. From the fact that they would first pause for an hour to contemplate the loftiness of God as Hannah's bitter spirit is not mentioned until verse 10, as an introduction opposed to the puniness of man, and erase from their minds all thoughts to the statement, "and she prayed unto Hashem," we see that Scripture of earthly pleasures (Rabbeinu Yonah, cited by Rama to Drach Chaim means to describe the way she approached her prayer, not her reason for 98:1; cf. Ritva ). Only then would they begin to pray. [Although the term doing so. n:)J~, an hour, is often used in the Talmud in a non-literal sense to imply [Of course, bitterness and reverence are not the same thing, and there a short period of time, Rabbeinu Yonah proves from the Gemara that is certainly no mitzvah to be bitter when praying.Nevertheless, we learn here the intent is that the early pious ones would literally spend an from Hannah that one must not approach prayer in a gay or lightheaded entire hour in meditation before praying.] mood.] The standard of pausing for an hour applies only to the early pious ones. For others, it is sufficient to pause for the amount of time it takes 6. Since she was bitter of heart, her approach to prayer was perhaps due to walk eight tefachim (see Magen Auraham 93:1 with Leuushei Serad). to her extremely bitter circumstances, and cannot be generalized to [Nevertheless, the custom of the early pious ones is preserved somewhat others (Maharsha, as understood by Beis Yosef al Berachos ). in our Shacharis service. Between Pesukei D 'Zimrah, which takes about 7. Psalms 5:8. half an hour, the blessings of Shema, and the Shema itself, almost an 8. Perhaps David's approach to prayer cannot be required of others, hour is spent in thoughtful meditation before the Shemoneh Esrei is because David is known to have exerted himself exceptionally in prayer, begun (Pri Megadim, Eishel Auraham 93:1).] going beyond the letter of the law (Maharsha ). Alternatively, the fact · The Vilna Gaon points out that the word 1'?7lslJ;ll;ll, and pray, seems to that David stressed '~!Sl, as for me, indicates that his practice is not in­ be out of place, as it would appear to belong at the end of the sentence cumbent on others (Maggid Taalumah cited in Beis Yosef al Berachos ). (J'?7lslJ;ll;ll tl'~l!f;)lq tliJ':;1!$? c:;i', mi:;i:iq '1:P nois n:)J~ piJllli l'iJ), signifying that at the completion of the preparatory hour they would pray. He therefore 9. Psalms 29:2. [Unlike the verse quoted previously, here David ad­ explains that the phrase "and pray" actually refers to their activity dresses others.] during the preparatory hour itself. The Mishnah should thus be under­ 10. This verse, together with the previous one [tl'?IS 'J:P •;,', 1:liJ, Render stood to mean that during the preparatory hour they prayed that during unto Hashem you sons of the powerful] is expounded by the Gemara the Shemoneh Esrei they be able to direct their hearts to their Father in elsewhere (Megillah 17b) to refer to the recitation of the blessings in Heaven. [Likewise, it is our practice to begin Shemoneh Esrei with a plea Shemoneh Esrei. Its locale, therefore, is the synagogue [rather than the that God enable usio pray. _Thus, we recite the verse, "My Lord, open Temple], where the notion of prostrating oneself "in holy splendor" my Hps that my mouth may declare Your praise" (Psalms 51:17) (Siddur seems out of place. The Gemara therefore expounds it according to the Be'er Chaim, quoted jn Beis Yosef al Berachos ).] reading nT)l;i rather than n'J1iJ (Maharsha; cf. Rif in Ein Yaakov ). [Tosafos ask: Why does the Gemara utilize the verse in Psalms 29:2 as 3. The Gemara (32b-33a) will discuss the parameters of these laws. its proof text? The exact same phrase is found in Psalms 96:9, and that 4. Perhaps it is sufficient to concentrate on the meaning of the words one verse would appear to be a superior source, because the verse concludes: is saying. Where is it indicated that one must also be in a reverent frame ntco·,:;i l'J~l;l 1?'1J, tremble before Him all the earth (proving that prayer of mind? (Tos. R' Yehudah HeChasid; cf. Me'ein HaBerachos, cited by should be recited in awe). Eitz Yosef). Tosafos respond that the Gemara prefers this verse as its source 1 30b4 EINOMDIN CHAPTER FIVE BERACHOS The Gemara challenges this source too: The Gemara recounts several incidents that relate to the theme ,x111~ - From where do you know this? '1? x~,~ c7t117 x~7,'!'J of mingling joyousness with trepidation: tu,pi, n11tr - Perhaps, in fact, I will tell you that the word i1~'11 n,111?- ::i,i:i? illt! ,!:;)~ - Abaye was sitting before Rabbah. hadras is to be taken literally. The phrase would then mean that x;m, n1~ X?. illt!"J n,!TIJ - He [Rabbah] noticed that [Abaye] was one should adorn himself in preparation for prayer, !:111 Xt'f ,:;i excessively cheerful.U41 ::i,i:i:;i "i11~1ZI lr,,.;,,, ii,,tc - [Rabbah] i11lil! - such as [the practice] of Rav Yehudah, T,!;'? illt! said: It is written: And rejoice with trepidation! n,', i1:1x _ ,'2;'? i1tt} n,wi;,~ - who would distinguish himself by donning [Abaye] said to him: x~r;r~i, r~,!;ll;l x~~ - I am ~e~g his finest attire and then pray. tefillin. u51 The Gemara offers a final source: A second, similar incident: xi~ - Rather, X~t'fl.il i'IJ¥, i:;) 1~m ::i1 ii,,tc - Rav Nachman x·p1 ,:;i11 n,111?- ::i,i:i? illt! i1?'?1, ,:;i, - R' Yirmiyah was sitting before R' Zeira. X~lt, n1~ X?.