Berachot 13

[Berachot 13a]

MISHNAH.
IF ONE WAS READING IN THE TORAH [THE SECTION OF THE SHEMA'] WHEN THE TIME FOR ITS RECITAL ARRIVED, IF HE HAD THE INTENTION HE HAS PERFORMED HIS OBLIGATION.
IN THE BREAKS ONE MAY GIVE GREETING OUT OF RESPECT AND RETURN GREETING; IN THE MIDDLE [OF A SECTION] ONE MAY GIVE GREETING OUT OF FEAR AND RETURN IT. SO R. MEIR.
RABBI JUDAH SAYS: IN THE MIDDLE ONE MAY GIVE GREETING OUT OF FEAR AND RETURN IT OUT OF RESPECT, IN THE BREAKS ONE MAY GIVE GREETING OUT OF RESPECT AND RETURN GREETING TO ANYONE.

Gemara:
The Sages learnt {in a brayta}: The reading of Shema is as it is written {that is, in Hebrew}. These are the words of Rabbi. And the Sages {Chachamim} say: in any language.

What is the reason of Rabbi? Scripture states {in the Shema, in Dvarim 6:6}:

ו וְהָיוּ הַדְּבָרִים הָאֵלֶּה, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם--עַל-לְבָבֶךָ.

6 And [they should be]these words, which I command thee this day, shall be upon thy heart;

as they are {in Hebrew} so shall they be.

What is the reason of the Sages? Since Scripture states {2 psukim earlier}

ד שְׁמַע, יִשְׂרָאֵל: ה אֱלֹקֵינוּ, ה אֶחָד.

4 Hear, O Israel: the LORD our God, the LORD is one.

-- in every language that you hear. But rather וְהָיוּ - And [they should be] - that you should not read it out of order, it is coming to teach.

And we establish {the halacha} like the Sages, firstly because an individual vs. the many, the halacha is like the many, and further that there is an anonymous statement in a Mishna like them, for we learn in a Mishna {the title Mishna of VeEilu Ne`emarin, the 7th perek of Sota - on daf 32a}:

And these are said in every language: the parasha of Sota, the confession of tithes, kriyat Shema, prayer {=Shemoneh Esrei}, grace after meals, the swearing of testimony, the swearing of the deposit

and it is established for us that in a case of a dispute between an anonymous statement in a Mishna vs. a dispute in a brayta, the halacha is like the anonymous Mishna. And this that we state {in that Mishna} that prayer can be in any language, this is only {when prayer} with the community, but when alone, no.

For {in Shabbat 12a} Rav Yehuda cited Rav: One should never ask for his needs in Aramaic.
And Rabbi Yochanan said: One who asks for his needs in Aramaic, the ministering angels do not heed him, for the ministering angels do not understand Aramaic.

---

The Sages learnt {in a brayta}: שְׁמַע, יִשְׂרָאֵל: ה אֱלֹקֵינוּ, ה אֶחָד -- Hear O' Israel, the LORD is our God, the LORD is one. Until this point you need the intent of the heart. These are the words of Rabbi Meir.

Rava said: The halacha is like Rabbi Meir.

---

They learnt {in a brayta}: Sumchos ben Yosef says: One who extends in {the word} `echad, his days and years are extended.

Rav Acha bar Yaakov said: And in the daled {of `echad} you should extend.

Rav Ashi said: Just so long as you do not make quick {the pronunciation of} the chet {in `echad}.

Rabbi Yirmiya was sitting before Rabbi Chiyya bar Abba who was extending {the pronunciation} extensively.
He {Rabbi Yirmiyah} said: Why do you do this so much?
He {Rabbi Chiyya bar Abba} said to him: And rather until how much?
He {Rabbi Yirmiyah} said: Until you king Him over heaven and earth, and the four corners of the world.

7b

Rav Natan bar Mar Ukva cited Rav Yehuda: Until al levavecha standing.

{
Devarim 6:6:

ו וְהָיוּ הַדְּבָרִים הָאֵלֶּה, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם--עַל-לְבָבֶךָ.

6 And these words, which I command thee this day, shall be upon thy heart;

}

that if he was walking, and he began reading Shema, he needs to stand in place until al levavecha and then may resume walking.

And they explain in the Yerushalmi regarding Rav Huna and Rav Iddi bar Yosef, citing Shmuel, said that he needs to accept upon himself the yoke of the kingship of Heaven while standing, that it is not that if he was sitting he needs to stand, but that if he was walking he needs to stand in place.

And Rav Yochanan says: the entire parsha should be said standing.

And the halacha is not like Rav Natan and not like Rabbi Yochanan, for we establish like Rava, since he is later, that rules like Rabbi Meir that you only need intent on the first pasuk; therefore you only need stand by the first pasuk.

And we have already seen one who has rejected Rabbi Yochanan on the basis of the fact that Rava ruled like Rabbi Meir, and then rules like Rav Natan who says that until al levavecha standing, and this pesak is not great, for once the words of Rava reject Rabbi Yochanan, they also reject Rav Natan.

---

Rav Yitzchak bar Shmuel {in the gemara we have Rav Ela bar Rav Shmuel bar ...} bar Marta cited Rav: If he says {the first verse of Shema:} Shema Yisrael Hashem Elokeinu Hashem Echad, and then is overpowered by sleep, he has fulfilled {his obligation}.

Rav Nachman said to Daru his servant: By the first pasuk bother me {to wake me up if I doze}. From then on do not bother me.

Rav Yosef said to Rav Yosef the son of Rava: You father {Rava} how did he conduct himself.
He said: For the first pasuk he bothered himself. From then on he did not bother himself {if he started to doze.}

---

Rav Yosef said: One who is lying on his back should not read Shema,
This implies that he may not read, but he may, with no problem, go to sleep such!
But Rabbi Yehoshua ben Levi cursed anyone who slept lying on his back!
In terms of sleeping, if he turns a bit to the side, it is fine, but in terms of reading {Shema}, even if he turns a bit to the side it is forbidden.

But Rabbi Yochanan would turn on his side and read {Shema}?!
Rabbi Yochanan was different, because he was fat. 

Berachot 12

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{From the Mishna:}
"[A PRAYER] WHICH THEY ORDERED TO BE CONCLUDED [WITH A BENEDICTION] MUST NOT BE LEFT WITHOUT SUCH A CONCLUSION;"

{Brachot 12a}
It is obvious that one who takes a cup of wine in his hand, thinking it is beer, begins with the blessing of beer {Shehakol} and finishes with the blessing of wine {HaGafen} fulfills his obligation, for even if he finished with the blessing of beer has fulfilled, for we have learnt: and on all of them if he says Shehakol Nihyah Bidvarohe has fulfilled.
But one who takes a cup of beer in his hand, thinking it is wine, begins with the blessing of wine and finishes with the blessing of beer, then what?
Do we go after the opening or after the ending?
And we do not resolve {this question}, and we act leniently, and we do not go back, for in a case of doubt in Rabbinic law we rule leniently.

We learnt in a brayta: in the morning, one who opened with yotzer `or {the appropriate blessing during the day} - and ended with ma'ariv 'aravim {the appropriate blessing during the night} - he did not fulfill {the obligation. During the day} if he opened with ma'ariv 'aravim and ended with yotzer `or fulfills. In the evening, if he began with ma'ariv 'aravim and ended with yotzer `or he did not fulfill; if he opened with yotzer `or and ended with ma'ariv 'aravim he did fulfill. The rule of the matter:all goes after the ending.

What if meant to be included by "all?"
To include on who ate dates and thought he ate bread, began the blessing for bread and finished with that of dates has fulfilled; or, if he {ate dates and} started with {the blessing} for dates and ended with that of bread has fulfilled.
What is the reason?
Because dates also give sustenance.

Rabba bar Chanina Sava cited Rav: One who does not say Emet Veyatziv {the paragraph after Shema} in the morning

, and Emet VeEmuna {after the Shema} in the evening, has not fulfilled his obligation.
What is the reason? It states in Tehillim 92:3:

ג לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ; וֶאֱמוּנָתְךָ, בַּלֵּילוֹת.

3 To declare Thy lovingkindness in the morning, and Thy faithfulness in the night seasons,

And Rabba bar Chanina Sava {the elder} cited Rav: One who prays {Shemoneh Esrei}, when he bows, he should bow at Baruch, and he straightens, he should straighten at at Name {of God}.

Shmuel said: What is the reason? It states in Tehillim 146:8:

ח ה, פֹּקֵחַ עִוְרִים--ה, זֹקֵף כְּפוּפִים; ה, אֹהֵב צַדִּיקִים.

8 The LORD openeth the eyes of the blind; the LORD raiseth up them that are bowed down; the LORD loveth the righteous;

{Brachot 12b}
Rav Sheshet, when he bowed, bowed like a reed, and when he straightened up, he straightened like a serpent.

And Rabba bar Chanina Sava {the elder} cited Rav: The entire year a man should pray haEl haKadosh {the holy God -- in the third blessing of Shemoneh Esrei} andmelech oheiv tzedaka umishpat {king who loves righteousness and judgment -- in the eleveth blessing}, except in the ten days between Rosh HaShana and Yom Kippur, in which he prays haMelech haKadosh {the holy King} and haMelech haMishpat {the King of judgement}.

Rabbi Eleazar said: Even the ten days between Rosh HaShana and Yom Kippur, if he says haEl haKadosh and haEl haMishpat (!!) has fulfilled, as it states in Yeshaya 5:16:

טז וַיִּגְבַּהּ ה צְבָאוֹת, בַּמִּשְׁפָּט; וְהָאֵל, הַקָּדוֹשׁ, נִקְדָּשׁ, בִּצְדָקָה.

16 But the LORD of hosts is exalted through justice, and God the Holy One is sanctified through righteousness.

What do we say on this?
And we leave off with saying that the halacha is {is like Rabba and we say} haMelech haKadosh and haMelech haMishpat. And from the fact that we come out like this, we deduce that we do not hold like Rabbi Eleazar who says that if he says haEl haKadosh and haEl haMishpat has fulfilled


, but rather he has not fulfilled, and since he has not fulfilled he must go back, and so is the halacha.

End Perek.
Hadran Alach MeEimatay.

Berachot 11a

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{Brachot 11a}
Gemara:
The Sages learnt: Bet Hillel says: You may stand and read; sit and read; lay down and read; being involved in their work and read;

and these words {of Bet Hillel about doing work} are as regards the second perek {of Shema}, but in terms of the first perek he may not read and involve himself in his work, like they wanted to say before.

Rami bar Yechezkel {we have just Rabbi Yechezkel} learnt: One who does like Bet Shammai has done {well}, and one who does like Bet Hillel has done.
And Rav Yosef said: One who does like Bet Shammai has not accomplished anything.
Rav Nachman bar Yitzchak said: One who does like Bet Shammai is liable the death penalty, as we learn in the Mishna:

R. TARFON SAID: I WAS ONCE WALKING BY THE WAY AND I RECLINED TO RECITE THE SHEMA' IN THE MANNER PRESCRIBED BY BETH SHAMMAI, AND I INCURRED DANGER FROM ROBBERS. THEY SAID TO HIM: YOU DESERVED TO COME TO HARM, BECAUSE YOU ACTED AGAINST THE OPINION OF BETH HILLEL.

MISHNA:
IN THE MORNING TWO BLESSINGS ARE TO BE SAID BEFORE IT AND ONE AFTER IT. IN THE EVENING TWO ARE SAID BEFORE IT AND TWO AFTER IT, ONE LONG AND ONE SHORT

WHERE THEY [THE SAGES] LAID DOWN THAT A LONG ONE SHOULD BE SAID, IT IS NOT PERMITTED TO SAY A SHORT ONE.
WHERE THEY ORDAINED A SHORT ONE A LONG ONE IS NOT PERMITTED.
[A PRAYER] WHICH THEY ORDERED TO BE CONCLUDED [WITH A BENEDICTION]
MUST NOT BE LEFT WITHOUT SUCH A CONCLUSION;
ONE WHICH THEY ORDERED TO BE LEFT WITHOUT SUCH A CONCLUSION MUST NOT BE SO CONCLUDED.

Gemara:
What does he bless?
Rav Yaakov bar Iddi cited Rabbi Oshaya: Yeshaya 45:7: ...יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ

{

ז יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ, עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע; אֲנִי יְהוָה, עֹשֶׂה כָל-אֵלֶּה.

7 I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.

}

And let him say: יוֹצֵר אוֹר וּבוֹרֵא נוגה - who forms the light and creates brightness.Rabba bar Ulla said: in order to mention the feature of the night during the day, and in order to mention the feature of the day during the night.

The feature of the night during the day - יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ
The feature of the day during the night - גולל אור מפני חשך וחשך משני אור - "who rolls away light from before darkness, and darkness from before light."

The second blessing, what?Rav Yehuda cited Shmuel: Ahava Rabba {=with great love}
And the Sages say: Ahavat Olam {=with eternal love}

A brayta also says so: We do not say ahava rabba but rather ahavat olam.
and so too it says in Yirmiyahu 31:2:

ב מֵרָחוֹק, ה נִרְאָה לִי; וְאַהֲבַת עוֹלָם אֲהַבְתִּיךְ, עַל-כֵּן מְשַׁכְתִּיךְ חָסֶד.

2 'From afar the LORD appeared unto me.' 'Yea, I have loved thee with an everlasting love; therefore with affection have I drawn thee.

and we establish (halacha) like the Sages.
And this that we say later on:

Rav Yehuda cited Shmuel: One who arises early to learn before reading kriyat Shema needs to bless {the blessings said before learning Torah}. After he reads kriyat Shema needs not bless. What is the reason? Because he has already been freed of his obligation with {saying} Ahava Rabba {and it does not say with Ahavat Olam}

is a statement of Shmuel which is in accordance with the earlier statement, and the Sages argue on him, and Shmuel's opinion has already been rejected, for we learn in a brayta like the Sages, and all that we see afterwards using the terminology Ahava Rabba is going after Shmuel.

{We have a different girsa of the following machloket in our gemara}
Rav Huna said: For Scripture one must make a blessing. For Mishna and Talmud one need not bless.
Rabbi Yochanan said: For Mishna one must make a blessing; For Talmud one need not bless.
R Eleazer said: Even for Talmud one must make a blessing.
Rav said: Even for Midrash one must make a blessing.
for Rav Chiyya bar Ashi said: many times I stood before Rav to learn the perek in Sifra of the school of Rav, and he first washed his hands and blessed and taught us the perek.And Rav Hai Gaon z"l wrote that the halacha is in accordance with Rav, and the practice is like
him.

What does he bless?
Rav Yehuda bar Ashi said: Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav Vetzivanu al Divrei Torah. {...Who has sanctified us with his commandments and commanded us upon words of Torah.}

And Rabbi Yochanan said: Haarev Na Hashem Elokeinu Et Divrei Toratecha BeFinu UveFifiyot Amcha Bet Yisrael VeNihyeh Anachnu VeTzetzaeinu VeTzetzaei Amcha Bet Yisrael Kulanu Yodei Shemecha VeLomdei Toratecha Lishma. Baruch Ata Hashem HaMelamed Torah LeAmo Yisrael. {Please sweeted, Oh Hashem our God, the words of your Torah, in our mouths and in the mouths of your nation the house of Israel, and may we and our offspring and and offspring of your nation the house of Israel - all of us - know your Name and study Torah for its own sake. Blessed are you Hashem, who teaches Torah to his nation Israel.

And Rav Hamnuna said: Baruch Ata Hashem Elokeinu Melech HaOlam Asher Bachar Banu MiKol HaAmim veNatan Lanu et Torato. Baruch Ata Hashem Noten HaTorah. {Blessed are you Hashem, our God, King of the World, who has chosen us from all the nations and gave us his Torah. Blessed are you Hashem, Giver of the Torah.}

And this is Rav Hamnuna is the loftiest of the blessings.
Rav Pappa said: Therefore we say all of them.
{In our gemara, we have Rav Hamnuna saying this is the loftiest of the blessings, no mention is made of Rav Pappa, but it continues: Therefore we say all of them.}

Berachot 10a

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{Brachot 10a}
MISHNAH.
BETH SHAMMAI SAY: IN THE EVENING EVERY MAN SHOULD RECLINE AND RECITE [THE SHEMA'], AND IN THE MORNING HE SHOULD STAND, AS IT SAYS, (in Devarim 6:7)

ז וְשִׁנַּנְתָּם לְבָנֶיךָ, וְדִבַּרְתָּ בָּם, בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ,וּבְשָׁכְבְּךָ וּבְקוּמֶךָ.

7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

BETH HILLEL, HOWEVER, SAY THAT EVERY MAN SHOULD RECITE IN HIS OWN WAY, AS IT SAYS (in Devarim 6:7)

ז וְשִׁנַּנְתָּם לְבָנֶיךָ, וְדִבַּרְתָּ בָּם, בְּשִׁבְתְּךָ בְּבֵיתֶךָוּבְלֶכְתְּךָ בַדֶּרֶךְ,וּבְשָׁכְבְּךָ וּבְקוּמֶךָ.

7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

WHY THEN IS IT SAID וּבְשָׁכְבְּךָ וּבְקוּמֶךָ - and when thou liest down, and when thou risest up?"
[THIS MEANS], AT THE TIME WHEN PEOPLE LIE DOWN AND AT THE TIME WHEN PEOPLE RISE UP.
R. TARFON SAID: I WAS ONCE WALKING BY THE WAY AND I RECLINED TO RECITE THE SHEMA' IN THE MANNER PRESCRIBED BY BETH SHAMMAI, AND I INCURRED DANGER FROM ROBBERS.
THEY SAID TO HIM: YOU DESERVED TO COME TO HARM, BECAUSE YOU ACTED AGAINST THE OPINION OF BETH HILLEL.

Berachot 9b

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{Brachot 9b}

MISHNAH.
FROM WHAT TIME MAY ONE RECITE THE SHEMA IN THE MORNING?
FROM THE TIME THAT ONE CAN DISTINGUISH BETWEEN BLUE {techelet}AND WHITE.
R. ELIEZER SAYS: BETWEEN BLUE AND GREEN {karti}.

UNTIL SUNRISE.
R. JOSHUA SAYS: UNTIL THE THIRD HOUR OF THE DAY,
FOR SUCH IS THE CUSTOM OF KINGS, TO RISE AT THE THIRD HOUR.
IF ONE RECITES THE SHEMA' LATER HE LOSES NOTHING, BEING LIKE ONE WHO READS IN THE TORAH.

Gemara:
We learnt in a brayta: Rabbi Meir says: such that one can distinguish between a wolf and a dog. Rabbi Yehuda {in our gemara, we have Rabbi Akiva} says: such that one can distinguish between a donkey and a wild donkey. Others say: such that one can see his friend from 4 cubits away and recognize him.

{Note: this would be in terms of the start time.}

Rav Huna said: the halacha is like "Others."
Abaye said: For donning tefillin, like "Others." For reading the Shema, like the Vatikin {strong in piety}.

As Rabbi Yochanan said: The Vatikin would finish it {reading the Shema} with sunrise.
A brayta also says so: the Vatikin would finish it with sunrise, so as to juxtapose geula {the bracha after Shema} with prayer {=Shemoneh Esrei}.

so as to juxtapose geula {the blessing after Shema} to prayer {= Shemoneh Esrei} and he will thus pray during day.

Rav Zera said: What is the source? Tehillim 72:5:

ה יִירָאוּךָ עִם-שָׁמֶשׁ; וְלִפְנֵי יָרֵחַ, דּוֹר דּוֹרִים.

5 They shall fear Thee while the sun endureth, and so long as the moon, throughout all generations.

And so it the halacha. However not every person is capable of being so exact and doing like these words. And even so, it is a mitzvah to read {Shema} a bit before sunrise so as to not pray until after sunrise, so that you pray during the day, even though {the prayer} it is not absolutely together with the sunrise.

---

Rabbi Yochanan said: in the beginning {of Shemoneh Esrei} he says (Tehillim 51:17)

יז אֲדֹנָי, שְׂפָתַי תִּפְתָּח; וּפִי, יַגִּיד תְּהִלָּתֶךָ.

17 O Lord, open Thou my lips; and my mouth shall declare Thy praise.

and at the end he says Tehillim 19:15:

טו יִהְיוּ לְרָצוֹן אִמְרֵי-פִי, וְהֶגְיוֹן לִבִּי לְפָנֶיךָ: ה, צוּרִי וְגֹאֲלִי.

15 Let the words of my mouth and the meditation of my heart be acceptable before Thee, {N} O LORD, my Rock, and my Redeemer. {P}

Rabbi Yossi ben Chanina cites Rabbi Eliezer ben Yaakov: one who prays {Shemoneh Esrei} needs to put together his legs, as it states in Yechezkel 1:7:

ז וְרַגְלֵיהֶם, רֶגֶל יְשָׁרָה; וְכַף רַגְלֵיהֶם, כְּכַף רֶגֶל עֵגֶל, וְנֹצְצִים, כְּעֵין נְחֹשֶׁת קָלָל.

7 And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot; and they sparkled like the colour of burnished brass.

{and וְרַגְלֵיהֶם = feet plural were רֶגֶל = straight foot, singular}

And Rabbi Yossi bar Chanina cited Rabbi Eliezer ben Yaakov: How do we know that when one prays he should not pray from a high place? Since it states in Tehillim 130:1:

א שִׁיר הַמַּעֲלוֹת: מִמַּעֲמַקִּים קְרָאתִיךָ ה.

1 A Song of Ascents.{N} Out of the depths have I called Thee, O LORD.

A brayta also says this: How do we know that one who prays should not stand on a chair or a bench and not on a high place and pray? Since there is no loftiness before Hashem. And even though there is no proof to the matter, there is a reference to the matter, as it says (in Tehillim 130:1): מִמַּעֲמַקִּים קְרָאתִיךָ ה - "Out of the depthshave I called Thee, O LORD."

and it says in Tehillim 102:1:

א תְּפִלָּה, לְעָנִי כִי-יַעֲטֹף-- וְלִפְנֵי יְהוָה, יִשְׁפֹּךְ שִׂיחוֹ.

1 A Prayer of the afflicted, when he fainteth, and poureth out his complaint before the LORD.

And Rabbi Yossi bar Chanina cited Rabbi Eliezer ben Yaakov: what is meant by (Vayikra 19:26)?

כו לֹא תֹאכְלוּ, עַל-הַדָּם; לֹא תְנַחֲשׁוּ, וְלֹא תְעוֹנֵנוּ.

26 Ye shall not eat with the blood; neither shall ye practise divination nor soothsaying.

That you should not eat until you pray for your blood {=lives}.

Rabbi Yitzchak cited Rabbi Yochanan who cited Rabbi Eliezer ben Yaakov: One who eats and drinks before he prays, upon him the Scripture states (in Melachim 1 14:9):

ט וַתָּרַע לַעֲשׂוֹת, מִכֹּל אֲשֶׁר-הָיוּ לְפָנֶיךָ; וַתֵּלֶךְ וַתַּעֲשֶׂה-לְּךָ אֱלֹהִים אֲחֵרִים וּמַסֵּכוֹת, לְהַכְעִיסֵנִי,וְאֹתִי הִשְׁלַכְתָּ, אַחֲרֵי גַוֶּךָ.

9 but hast done evil above all that were before thee, and hast gone and made thee other gods, and molten images, to provoke Me, and hast cast Me behind thy back;

do not read but rather גַוֶּךָ - your back - but rather גאיך - your pride. Hashem says: after he ate and drank and made himself prideful, he is accepting upon himself the yoke of heaven?

---

"Rabbi Yehoshua says: until three hours"Rav Yehuda cited Shmuel: the halacha is in accordance with Rabbi Yehoshua.

"One who reads it from then on does not lose out - like a man who reads from the Torah"

Rav Chisda cited Mar Ukva: What does it mean "he does not lose out?" He does not lose out on the blessings {of Shema}.

A brayta also says so: One who reads from then on does not lose out - like a man who reads from the Torah, but he blessses before it and after it.

Berachot 6, 7, 8

View inside here.

{Brachot 6b}
Rav Chelbo cited Rav Huna: Anyone who establishes a fixes place for his prayer, the God of Avraham helps him, and when he dies they say upon him: Woe to the Modest man; Woe to the Pious man. Woe to the one who was a student of our father Avraham. For it states (Bereishit 19:27):

כז וַיַּשְׁכֵּם אַבְרָהָם, בַּבֹּקֶר: אֶל-הַמָּקוֹם--אֲשֶׁר-עָמַד שָׁם, אֶת-פְּנֵי ה.

27 And Abraham got up early in the morning to the place where he had stood before the LORD.

and Amida (standing) only means prayer, as it states in Tehillim 106:30:

ל וַיַּעֲמֹד פִּינְחָס, וַיְפַלֵּל; וַתֵּעָצַר, הַמַּגֵּפָה.

30 Then stood up Phinehas, and wrought judgment and so the plague was stayed.

{except וַיְפַלֵּל is taken to mean "and prayed" rather that "and wrought judgement."}

---

And Rav Chelbo cited Rav Huna: one who leaves a shul should not take large steps.
Abaye said: this was only said regarding leaving a shul, but upon entering, it is a mitzvah, as it states (Hoshea 6:3)

ג וְנֵדְעָה נִרְדְּפָה, לָדַעַת אֶת-ה, כְּשַׁחַר, נָכוֹן מֹצָאוֹ; וְיָבוֹא כַגֶּשֶׁם לָנוּ, כְּמַלְקוֹשׁ יוֹרֶה אָרֶץ.

3 And let us know, eagerly strive to know the LORD, His going forth is sure as the morning; and He shall come unto us as the rain, as the latter rain that watereth the earth.'

{except נִרְדְּפָה can be taken literally as chase.}

Rabbi Zera said: at first, when a saw a member of the rabbinate run to learn on Shabbat I believed that that rabbi was violating the Shabbat. Once I heard that which Rabbi Tanchum cited Rabbi Yehoshua ben Levi, that one should always run to do a mitzvah, even on Shabbat, as it says in Hoshea 11:10

י אַחֲרֵי ה יֵלְכוּ, כְּאַרְיֵה יִשְׁאָג: כִּי-הוּא יִשְׁאַג, וְיֶחֶרְדוּ בָנִים מִיָּם.

10 They shall walk after the LORD, who shall roar like a lion; for He shall roar, and the children shall come trembling from the west.

I also ran.

Rav Chelbo cited Rav Huna {we seem to have this as a direct quote on 6b}: Whoever prays at the rear of a shul is called an evildoer, since it says in Tehillim 12:9:

ט סָבִיב, רְשָׁעִים יִתְהַלָּכוּן; כְּרֻם זֻלּוּת, לִבְנֵי אָדָם.

9 The wicked walk on every side, when vileness is exalted among the sons of men.{P}

Abaye said: this is only when he does not face towards the shul, but if he turns to face the shul there is nothing to it.

A certain man prayed at the rear of the shul and did not turn his face to face the shul. An Arab merchant passed by and saw him, and said "Are you turning your back to your master?" He took his sword and lopped off his head.

{Brachot 8b}
Rabbi Yehoshua ben Levi said: it is forbidden to walk in the rear of {behind} a shul at the time that the congregation is praying.
Abaye said: this is only when he is not carrying a burden, and not wearing tefillin, and there is not two entrances {to the shul }, and there is not another shul

but if one of these conditions is present, we have no issue with it.

{Brachot 7b}
Rabbi Yochanan cited Rabbi Shimon ben Yochai: One who establishes a permanant place for his Torah-study. his enemies fall under him, as it states in Shmuel 2 7:10:

י וְשַׂמְתִּי מָקוֹם לְעַמִּי לְיִשְׂרָאֵל וּנְטַעְתִּיו, וְשָׁכַן תַּחְתָּיו, וְלֹא יִרְגַּז, עוֹד; וְלֹא-יֹסִיפוּ בְנֵי-עַוְלָה לְעַנּוֹתוֹ, כַּאֲשֶׁר בָּרִאשׁוֹנָה.

10 And I will appoint a place for My people Israel, and will plant them, that they may dwell in their own place, and be disquieted no more; neither shall the children of wickedness afflict them any more, as at the first,

---

{Brachot 6a}
Abba Binyamin says: A man's prayer in only heard in shul, as it states in Melachim 1 8:28:

כח וּפָנִיתָ אֶל-תְּפִלַּת עַבְדְּךָ, וְאֶל-תְּחִנָּתוֹ--יְהוָה אֱלֹהָי: לִשְׁמֹעַ אֶל-הָרִנָּה וְאֶל-הַתְּפִלָּה, אֲשֶׁר עַבְדְּךָ מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם.

28 Yet have Thou respect unto the prayer of Thy servant, and to his supplication, O LORD my God, to hearken unto the cry {song} and to the prayer which Thy servant prayeth before Thee this day;

in the place of the song{rina}, there shall be My prayer.

{Brachot 8a}
And Rabbi Yochanan says, citing Rabbi Yossi ben Zimra: A man's prayer in only heard in shul, as it states in Tehillim 69:14:

יד וַאֲנִי תְפִלָּתִי-לְךָ ה, עֵת רָצוֹן-- אֱלֹהִים בְּרָב-חַסְדֶּךָ;

עֲנֵנִי, בֶּאֱמֶת יִשְׁעֶךָ.

14 But as for me, let my prayer be unto Thee, O LORD, in an acceptable time; O God, in the abundance of Thy mercy, answer me with the truth of Thy salvation.

What is an "acceptable time?" In the time that the congregation is praying.

Rabbi Yossi ben Chanina derived it from here, Yeshaya 49:8:

ח כֹּה אָמַר ה, בְּעֵת רָצוֹן עֲנִיתִיךָ, וּבְיוֹם יְשׁוּעָה, עֲזַרְתִּיךָ; וְאֶצָּרְךָ, וְאֶתֶּנְךָ לִבְרִית עָם, לְהָקִים אֶרֶץ, לְהַנְחִיל נְחָלוֹת שֹׁמֵמוֹת.

8 Thus saith the LORD: In an acceptable time have I answered thee, and in a day of salvation have I helped thee; and I will preserve thee, and give thee for a covenant of the people, to raise up the land, to cause to inherit the desolate heritages;

Rav Nachman derived it from here, Iyyov 36:5:

ה הֶן-אֵל כַּבִּיר, וְלֹא יִמְאָס: כַּבִּיר, כֹּחַ לֵב.

5 Behold, God is mighty, yet He despiseth not any; He is mighty in strength of understanding.

{which is being taken as God does not despise the mighty, that is, the numerous.}

A brayta also says the same: From where do we know that Hashem does not despise the prayers of the multitude? From Iyyov 36:5: 

ה הֶן-אֵל כַּבִּיר, וְלֹא יִמְאָס: כַּבִּיר, כֹּחַ לֵב.

5 Behold, God is mighty, yet He despiseth not any; He is mighty in strength of understanding.

and in Tehillim 55:19:

יט פָּדָה בְשָׁלוֹם נַפְשִׁי, מִקְּרָב-לִי: כִּי-בְרַבִּים, הָיוּ עִמָּדִי.

19 He hath redeemed my soul in peace so that none came nigh me; for they were many that strove with me.

{implying that is was because there were many that were with him that Hashem redeemed him.}

The Holy One, Blessed Be He, said: one who is involved in Torah and acts of kindness, and is {commonly} found in the shul , I consider it as if he has redeemed my sons from amongst the nations until the end of the generations.

{Possibly inspired by the preceding pasuk, which states עֶרֶב וָבֹקֶר וְצָהֳרַיִם, אָשִׂיחָה וְאֶהֱמֶה; וַיִּשְׁמַע קוֹלִי.}

---

Resh Lakish said: One who has a shul in his city and does not enter to pray is called a bad neighbor, as it states in Yirmiyahu 12:14:

יד כֹּה אָמַר ה, עַל-כָּל-שְׁכֵנַי הָרָעִים, הַנֹּגְעִים בַּנַּחֲלָה, אֲשֶׁר-הִנְחַלְתִּי אֶת-עַמִּי אֶת-יִשְׂרָאֵל: הִנְנִי נֹתְשָׁם מֵעַל אַדְמָתָם, וְאֶת-בֵּית יְהוּדָה אֶתּוֹשׁ מִתּוֹכָם.

14 Thus saith the LORD: As for all Mine evil neighbours, that touch the inheritance which I have caused My people Israel to inherit, behold, I will pluck them up from off their land, and will pluck up the house of Judah from among them.

{Perhaps the inheritance is prayer in shul, and they touch it by not attending it?}

And not only that, but they cause exile, as it states in the end of the pasuk:

יד כֹּה אָמַר ה, עַל-כָּל-שְׁכֵנַי הָרָעִים, הַנֹּגְעִים בַּנַּחֲלָה, אֲשֶׁר-הִנְחַלְתִּי אֶת-עַמִּי אֶת-יִשְׂרָאֵל: הִנְנִי נֹתְשָׁם מֵעַל אַדְמָתָם, וְאֶת-בֵּית יְהוּדָה אֶתּוֹשׁ מִתּוֹכָם.

14 Thus saith the LORD: As for all Mine evil neighbours, that touch the inheritance which I have caused My people Israel to inherit, behold, I will pluck them up from off their land, and will pluck up the house of Judah from among them.

---

It was told to Rabbi Yochanan that there were elderly people in Bavel. He was astounded. He said: Let us see. It states in Dvarim 11:21:

כא לְמַעַן יִרְבּוּ יְמֵיכֶם, וִימֵי בְנֵיכֶם, עַל הָאֲדָמָה, אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם--כִּימֵי הַשָּׁמַיִם, עַל-הָאָרֶץ.

21 that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth.

it is written, but outside the land no. Once they told him that they come early and leave late from shul he said that is why they benefit, as Rabbi Yehoshua ben Levi told his children to come early and leave late from shul so that your days will be extended.

Rav Acha bar Chanina said: What is the Scriptural source? Mishlei 8:34:

לד אַשְׁרֵי אָדָם, שֹׁמֵעַ-לִי: לִשְׁקֹד עַל-דַּלְתֹתַי, יוֹם יוֹם--לִשְׁמֹר, מְזוּזֹת פְּתָחָי.

34 Happy is the man that hearkeneth to me, watching daily at my gates, waiting at the posts of my doors.

and the next verse states:

לה כִּי מֹצְאִי, מצאי (מָצָא) חַיִּים; וַיָּפֶק רָצוֹן, מֵה.

35 For whoso findeth me findeth life, and obtaineth favour of the LORD.

We learn in perek shelosha sheAchlu keAchat {Brachot 7th perek, daf 47b}:
Rabbi Yehoshua ben Levi said: A man should always come early to the shul so as to be counted as one of the first ten, for even if 100 come after him, he takes the reward for all of them.

The reward of all of them, think you? Rather, he gets rewards equal to all of them.

{Brachot 8a}

Rav Chisda said: A man should always enter a measure of two doors-worth {into shul} and then pray, as it states {at the end of the pasuk in Mishlei cited above} לִשְׁמֹר, מְזוּזֹת פְּתָחָי - "waiting at the posts of my doors." {and thus we have plural doors, and minimum plural is two}

Rava said to Rafram bar Pappa: Let Master relate to us some of the great things that he has cited in the name of Rav Chisda regarding shul.
He said to him: So said Rav Chisda: What is the meaning of what is written in Tehillim 87:2?

ב אֹהֵב יְהוָה, שַׁעֲרֵי צִיּוֹן-- מִכֹּל, מִשְׁכְּנוֹת יַעֲקֹב.

2 The LORD loveth the gates of Zion more than all the dwellings of Jacob.

Hashem loves the the gates {שַׁעֲרֵי } that are distingushed {metzuyanim / צִיּוֹן} in halacha, more that all the shuls and houses of study in the world.

And this is as R Chiyya bar Ami cited Ulla: From the day that the Temple was destroyed Hashem only has in the world the 4 cubits of halacha.

Rav Ami and Rav Asi, even though they had 13 shuls in Teveria, they would only pray between the pillars where they learned.

Abaye said: At first, I would learn in my house and pray in shul. Now that I have heard what Rav Chiyya bar Ami cited in the name of Ulla, I only pray where I learn.

---

And Rav Chiyya bar Ami further cited Ulla: What is meant by the pasuk in Yeshaya 1:28?

כח וְשֶׁבֶר פֹּשְׁעִים וְחַטָּאִים, יַחְדָּו; וְעֹזְבֵי ה, יִכְלוּ.

28 But the destruction of the transgressors and the sinners shall be together, and they that forsake the LORD shall be consumed.

This is the one who leaves the Sefer Torah when it is opened, and exits.

Rabbi Abahu left between aliyot. {between one man and the next}
Rava asked: Between verses, what? {may one leave?}

Teku. {the question stands.}

Rav Sheshet would turn his face and learn. He said, "We with ours and they with theirs."

And the {non-Talmudic} Rabbis have said that specifically Rav Sheshet, for Torah is his profession; but to rule for a man who asks a halachic question {during the time of kriyat haTorah} needed at the time, or to explain a matter, is forbidden, for {in Sotah 39a} Rabbi bar Rav Huna said: one the sefer Torah is opened/begun {niftach} - it is forbidden to talk, even in a matter of halacha.

Rav Huna the son of Rav Yehuda cite Rav Menachem citing Rav Ami: one should always finish his parsha with the congregation {/community}, twice the Scripture {in Hebrew} and once Targum {in translation}. And even Bamidbar 32:3

ג עֲטָרוֹת וְדִיבֹן וְיַעְזֵר וְנִמְרָה, וְחֶשְׁבּוֹן וְאֶלְעָלֵה, וּשְׂבָם וּנְבוֹ, וּבְעֹן.

3 'Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Sebam, and Nebo, and Beon,

{which are place names and thus do not have a translation in Targum Onkelos. Tosafot discusses how in Targum Pseudo-Yonatan/Yerushalmi there is a translation}

for all who finish their parsha with the congregation twice Scripture and once Targum, his days and years are extended.