Berakhot 2

Chapter 2

א תַּנִּי הַקּוֹרֵא קוֹדֶם לָכֵן לֹא יָצָא יְדֵי חוֹבָתוֹ. אִם כֵּן לָמָּה קוֹרִין אוֹתָהּ בְּבֵית הַכְּנֶסֶת. אָמַר רִבִּי יוֹסֵי אֵין קוֹרִין אוֹתָהּ בְּבֵית הַכְּנֶסֶת בִּשְׁבִיל לָצֵאת יְדֵי חוֹבָתוֹ אֶלָּא כְדֵי לַעֲמוֹד בִּתְפִילָּה מִתּוֹךְ דָּבָר שֶׁל תּוֹרָה.
1 It was stated: “He who recites (the <i>Shema‘</i>) before that time did not fulfill his duty.” If that is so, why does one recite (the <i>Shema‘</i>) in the synagogue? Rebbi Yose said: one does not recite it to fulfill one’s duty but only to stand in prayer after the study of Torah.
ב רִבִּי זְעִירָא בְּשֵׁם רַב יִרְמְיָה סָפֵק בֵּירַךְ עַל מְזוֹנוֹ סָפֵק לֹא בֵּירַךְ צָרִיךְ לְבָרֵךְ דִּכְתִיב וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ. סָפֵק הִתְפַּלֵּל סָפֵק לֹא הִתְפַּלֵּל אַל יִתְפַּלֵּל וּדְלֹא כְרִבִּי יוֹחָנָן דְּאָמַר רִבִּי יוֹחָנָן וּלְוַאִי שֶׁיִּתְפַּלֵּל אָדָם כָּל הַיּוֹם כּוּלּוֹ. לָמָּה שֶׁאֵין תְּפִילָּה מַפְסֶדֶת. סָפֵק קָרָא סָפֵק לֹא קָרָא נִישְׁמְעִינָהּ מִן הֲדָא הַקּוֹרֵא קוֹדֶם לָכֵן לֹא יָצָא יְדֵי חוֹבָתוֹ. וְקוֹדֶם לָכֵן לָאו סָפֵק הוּא וְאַתְּ אָמַר צָרִיךְ לִקְרוֹת. הֲדָא אָמְרָה סָפֵק קָרָא סָפֵק לֹא קָרָא צָּרִיךְ לִקְרוֹת.
2 Rebbi Zeïra in the name of Rav Jeremiah: One who is in doubt whether he said Grace after his meal or not, must say Grace, since it is written (<i>Deut.</i> 8:10): “You will eat and be satiated, then you must praise the Eternal, your God”. One who who is in doubt whether he prayed or not, may not pray, against the opinion of Rebbi Yoḥanan who said: If only one would pray the whole day long, why? Because prayer is never in vain! About one who is in doubt whether he recited (the <i>Shema‘</i>) or not we may hear from this: He who recites (the <i>Shema‘</i>) before that time did not fulfill his duty. And before that time is it not doubtful? This means that one who is in doubt whether he recited (the <i>Shema</i>) or not must recite again.
ג סִימָן לְדָבָר מִשֶּׁיֵּצְאוּ הַכּוֹכָבִים. וְאַף עַל פִּי שֶׁאֵין רְאַיָּה לְדָבָר זֵכֶר לְדָבָר וַאֲנַחְנוּ עוֹשִׂים בַּמְּלָאכָה וְחֶצְיָים מַחֲזִיקִים בָּרְמָחִים מֵעֲלוֹת הַשַּׁחַר עַד צֵאת הַכּוֹכָבִים. וּכְתִיב וְהָיָה לָנוּ הַלַּיְלָה לְמִשְׁמָר וְהַיּוֹם לִמְלָאכָה.
3 A sign for it (nightfall) is after stars have become visible. And though there is no proof, at least there is a hint in (<i>Neh.</i> 4:15): “We were working; half of them were holding spears, from the beginning of dawn to the visibility of stars.” And it is written (<i>v.</i> 16): “The night was for us for watch duty and daytime for work.”
ד כַּמָּה כוֹכָבִים יֵצְאוּ וִיהֵא לַיְלָה. רִבִּי פִינְחָס בְּשֵׁם רִבִּי אַבָּא בַּר פַּפָּא כּוֹכָב אֶחָד וַדַּאי יוֹם. שְׁנַיִם סָפֵק לַיְלָה. שְׁלֹשָׁה וַדַּאי לַיְלָה. שְׁנַיִם סָפֵק וְהָכְתִיב עַד צֵאת הַכּוֹכָבִים. אֶלָּא מִיעוּט כּוֹכָבִים שְׁנַיִם. קַדְמִיָּא לָא מִתְחַשֵּׁב.
4 How many stars have to appear that it should be night? Rebbi Phineas in the name of Rebbi Abba bar Pappus: one star (visible) is certainly daylight. Two are doubtful as night. Three is certainly night. Are two doubtful? Is it not written (<i>Neh.</i> 4:15): “To the visibility of stars?” The minimum of “stars” are two! The first one does not count.
ה בְּעֶרֶב שַׁבָּת רָאָה כוֹכָב אֶחָד וְעָשָׂה מְלָאכָה פָּטוּר. שְׁנַיִם מֵבִיא אָשָׁם תָּלוּי. שְׁלֹשָׁה מֵבִיא חַטָּאת. בְּמוֹצָאֵי שַׁבָּת רָאָה כוֹכָב אֶחָד וְעָשָׂה מְלָאכָה מֵבִיא חַטָּאת. שְׁנַיִם מֵבִיא אָשָׁם תָּלוּי. שְׁלֹשָׁה פָּטוּר.
5 Friday night, if someone saw one star and did work (forbidden on the Sabbath), he is free from punishment. Two, he brings a trespass offering for a sin in doubt. Three, he brings a sin offering. Saturday night, if someone saw one star and did (forbidden) work, he brings a sin offering. Two, he brings a trespass offering for a sin in doubt. Three, he is free from punishment.
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