BERACHOS 30 - Two weeks of study material have been dedicated by Mrs. Estanne Abraham Fawer to honor the Yahrzeit of her father, Rav Mordechai ben Eliezer Zvi (Rabbi Morton Weiner) Z'L, who passed away on 18 Teves 5760. May the merit of supporting and advancing Dafyomi study -- which was so important to him -- during the weeks of his Yahrzeit serve as an Iluy for his Neshamah.

The reference numbers below that appear in parentheses (e.g., TY #43) represent vessels or parts of the structure of the Beis ha'Mikdash. The labeling follows that of the diagram of the Tiferes Yisrael. This diagram, which has been included in a separate mailing and can also be found on our site (at, is printed both in the Tiferes Yisrael Mishnayos (Midos Chapter 2 or following Midos) and in Rav P. Kahati's Mishnayos (page 290, at the beginning of Midos).

[30a - 61 lines; 30b - 51 lines]

*********************GIRSA SECTION*********************

We recommend using the textual changes suggested by the Bach and the marginal notes of the Vilna Shas. This section is devoted to any other important corrections that Acharonim have pointed out in the Gemara, Rashi and Tosfos.

[1] Gemara 30b [line 42]:

"David Shani, d'Havah Metza'er Nafshei b'Rachamei" דוד שאני דהוה מצער נפשיה ברחמי

(a) The word b'Rachamei does not appear in Dikdukei Sofrim #4. (Accordingly, the meaning of the Gemara is that David is different because he humbled himself very much in all of his matters, as is stated in Megilah 11a, "David Hu ha'Katan... - M. KORNFELD.)

(b) The Girsa of the Behag is "Melech Shani (and he does have the word "b'Rachamei"). Accordingly, the meaning of the Gemara is that a king must humble himself in prayer very much, as is found later on Daf 34b, that a king must bend over for the duration of the Shemoneh Esreh (Sifsei Chachamim). (This is also the meaning of our Gemara's Girsa: - David prayed differently since he was a king.)


1)[line 1]לישתף איניש נפשיה בהדי צבוראLISHATEF INISH NAFSHEI B'HADEI TZIBURA- a person should include himself in the community

2)[line 3]אימת מצלי?EIMAS MATZLI?- When does he pray [Tefilas ha'Derech]?


(a)The Talmud uses the following standards for measuring distance:

1.3 Parsa'os = 24,000 Amos = 90 Ris = 12 Mil

2.1 Parsah = 8,000 Amos = 30 Ris = 4 Mil

3.1 Mil = 2,000 Amos = 7.5 Ris

4.1 Ris (or Rus) = 266.66 Amos

5.1 Amah = 2 Zerasos = 6 Tefachim

6.1 Zeres = 3 Tefachim

7.1 Tefach = 4 Etzba'os

(b)An Amah is the distance between the elbow and tip of the middle finger of the average man. A Zeres is measured from the thumb to the pinky of an average outstretched hand. An Etzba is the width of an average thumb at its central joint.

(c)An Amah is equal to approximately 45.6 cm (17.9 in), 48 cm (18.9 in), or 57.6 cm (22.68 in), depending upon the differing Halachic opinions. A Parsah is therefore equal to approximately 3,648, 3,840 or 4,608 meters.

4a)[line 39]בית הכפורתBEIS HA'KAPORES- the space above the Aron, between the Keruvim

b)[line 39]אחורי בית הכפורתACHOREI BEIS HA'KAPORES- VS #50, TY #38. The eleven Amos behind the Heichal, between the western wall of the Kodesh ha'Kodashim and the western wall of the Azarah

c)[line 40]כאילו לפני הכפורתK'ILU LIFNEI HA'KAPORES- he should imagine to himself that he is together with the rest of the Jews, who are praying to the east of the Kodesh ha'Kodashim (TALMIDEI RABEINU YONAH 20b in the pagination of the RIF)

5)[line 44]תלTEL- elevation (hill)

6)[line 48]קרוןKARON- a wagon, coach

7)[line 51]הוו מכנפי בי עשרהHAVU MECHANFEI BEI ASARAH- they would gather together ten men

8)[line 52]פרקאPIRKA- the Derashah

9)[line 55]קשישי מינןKASHISHEI MINAN- older than us

10)[line 56]בחבר עירB'CHEVER IR- in the congregation or assembly of the city (specifically, at least a Minyan of men)


11)[line 1]פולמוסא דמלכאPOLMOSA D'MALKA- the royal army

12)[line 2]אטרידו רבנןATRIDU RABANAN- the Talmidei Chachamim were disturbed

13)[line 4]קראKARA- the Tanach teacher

14)[line 6]פוק קרא קראיך לבראPUK KRA KAR'ICH L'VARA- Go teach your Halachos outside [of the Beis ha'Midrash] (i.e. your opinion about this Halachah is unacceptable)

15)[line 11]דקמסהיד עליהDEKA'MAS'HID ALEI- who testifies about it

16)[line 19]ימודYAMUD- he should estimate

17)[line 29]תתחונן דעתו עליוTISCHONEN DAITO ALAV- he should set his mind at ease so that he will be able to pray through supplication (related to the word "Techinah")

18)[line 29]תתחולל דעתו עליוTISCHOLEL DA'ATO ALAV- he should set his mind at ease so that he will be able to make entreaties in the proper fashion (related to the word "Chiluy")


19)[line 37]כובד ראשKOVED ROSH- humility

20)[line 40]מרת נפשMARAS NEFESH- (a) solemn disposition (the original interpretation of the Gemara); (b) bitter disposition (the conclusion of the Gemara)

21)[line 41]מרירא לבאMERIRA LIBA- bitter inclination

22)[line 43]מצער נפשיה ברחמיMETZA'ER NAFSHEI B'RACHAMEI- he troubled himself in prayer (see Girsa section #1)

23)[line 44]"בהדרת קדש""B'HADRAS KODESH"- "in the beauty of holiness" (Tehilim 29:2).

24)[line 44]חרדתCHERDAS- trepidation

25)[line 45]הוה מציין נפשיהHAVAH METZAYEIN NAFSHEI- he would distinguish himself (with elegant clothes)

26)[line 46]"וגילו ברעדה""V'GILU BI'RE'ADAH"- "and rejoice with trepidation" (Tehilim 2:11).

27)[line 48]קא בדח טובאKA BADACH TUVA- [Abaye]was overly cheerful

28)[line 49]אנא תפילין מנחנאANA TEFILIN MANACHNA- (a) I certainly feel HaSh-m's presence although I am laughing, since I am wearing Tefilin (RASHI); (b) I am joyous because I finally have the opportunity to wear Tefilin (after experiencing extended stomach trouble) (TALMIDEI RABEINU YONAH)

29)[line 49]חזייה דהוה קא בדח טובאCHAZYEI D'HAVAH KA BADACH TUVA- Rebbi Zeira saw that Rebbi Yirmeyah was overly cheerful (TALMIDEI RABEINU YONAH)

30)[line 50]"בכל עצב יהיה מותר""B'CHOL ETZEV YIHEYEH MOSAR"- "It is more advantageous to be sad and serious" (Mishlei 14:23) - The Mefarshim to Mishlei translate: "In all labor or toil there is profit."

31)[last line]הלולאHILULA- wedding

32)[last line]חזנהו לרבנןCHAZANHU L'RABANAN- he saw the Talmidei Chachamim