Berakhot 80

Chapter 80

א תַּנִּי לֹא יְהוּ שְׁנַיִם קוֹרִין בַּתּוֹרָה וְאֶחָד מְתַרְגֵּם. אָמַר רִבִּי זְעִירָא מִפְּנֵי הַבְּרָכָה. וְהָתַנִּי לֹא יְהוּ שְׁנַיִם מְתַרְגְּמִין וְאֶחָד קוֹרֵא אִית לָךְ מֵימַר מִפְּנֵי הַבְּרָכָה אֶלָּא מִשּׁוּם שְׁאֵין שְׁנֵי קוֹלוֹת נִכְנָסִין לְתוֹךְ אוֹזֶן אַחַת.

1 It has been stated: Two should not read the Torah and one translate. Rebbi Zeïra said, because of the benedictions. But has it not been stated: Two should not translate and one read; could you say that is because of the benedictions? But it is because two voices do not enter into one ear.

ב תַּנִּי שְׁנַיִם קוֹרִין בַּתּוֹרָה וְאֵין שְׁנַיִם מַפְטִירִין בְּנָבִיא. אָמַר רִבִּי עוּלָּא קְרוּיוֹת בַּתּוֹרָה וְאֵין קְרוּיוֹת בְּנָבִיא.

2 It has been stated: “Two may read in the Torah but two may not read the haphtarah in the prophets.” Rebbi Ulla said, one calls several people to the Torah but one does not call several people for the prophets.

ג אָמַר רִבִּי יְהוֹשֻׁעַ דְּרוֹמָיָא שְׁלשָׁה דְּבָרִים רוּבָּן וּמִיעוּטָן רַע וּבֵינוֹנִתָן יָפֶה הַשְּׂאוֹר וְהַמֶּלַח וְהַסֵּרוּב. בַּתְּחִילָּה מְסָרֵב שְׁנִיָיה מְעַמְעֵם. וּבַשְּׁלִישִׁית רָץ וּבָא. רִבִּי חוּנָא הֲוָה יְתִיב בְּחַד כְּנִישְׁתָּא עֲאַל חֲזָנָא וְאַטְרַח עַל חַד דְּיֵיעוֹל וְלָא קְבִיל עִילוֹי. בְּסוֹפָא אֲתָא לְגַבֵּי רִבִּי אֶלְעָזָר אֲמַר לֵיהּ לָא יִכְעוֹס מָרִי עָלַי בְּגִין דְּלָא הֲוִינָא מִיתְעַר לָא עֲלִית. אֲמַר לֵיהּ עֲלָךְ לָא כְּעַסִּית אֶלָּא עַל הַדֵּין דְּאַטְרַח.

3 Rebbi Joshua the Southerner said: There are three things of which too little or too much is bad and average is good: sour dough, salt, and refusal. The first time he refuses, the second time he hesitates, the third time he runs and comes. Rebbi Ḥuna was sitting in a synagogue. The organizer came and importuned one to go up and he did not accept it. At the end, that one came to Rebbi Eleazar and said to him: My master should not be angry with me; I did not go up because I was not fully awake. He said to him: I am not mad at you but at the one who importuned.

ד בְּטִיטַיי אִישְׁתַּתַּק בְּאוֹפָנַיָיה אֲתוּן וְשַׁיְילוּן לְרִבִּי אָבוּן. אֲמַר לוֹן רִבִּי אָבוּן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי זֶה שֶׁעוֹבֵר תַּחְתָּיו יַתְחִיל מִמָּקוֹם שֶׁפָּסַק. אָ‍מְרִין לֵיהּ וְהָא תַנִּינָן מַתְחִיל הַבְּרָכָה שֶׁטָּעָה זֶה. אֲמַר לוֹן מִכֵּיוָן דַּעֲנִיתוּן קְדוּשְׁתָּא כְּמִי שֶׁהוּא תְּחִילַת בְּרָכָה.

4 Batitay was paralized at ophanim. They went and asked Rebbi Abun. Rebbi Abun said to them in the name of Rebbi Joshua ben Levi: His replacement should start at the place where he interrupted. They said to him: But did we not state: “He starts from the start of the benediction where the other person made the error?” He said to them: Since you answered Qedušah, it is as if you started a new benediction.

ה <big>משנה:</big> הָעוֹבֵר לִפְנֵי הַתֵּיבָה לֹא יַעֲנֶה אַחַר הַכֹּהֲנִים אָמֵן מִפְּנֵי הַטֵּירוּף. וְאִם אֵין שָׁם כֹּהֵן אֶלָּא הוּא לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הֻבְטַחְתּוֹ שֶׁהוּא נוֹשֵׂא אֶת כַּפָּיו וְחוֹזֵר לִתְפִילָּתוֹ רְשָׁאִי.

5 MISHNAH: He who stands before the arc should not answer Amen after the Cohanim because of the distraction. If there is no Cohen there but him, he should not lift his hands. But if he is sure that he can lift his hands and return to his prayer, he may do so.

ו <big>הלכה:</big> תַּנִּי הַפּוֹרֵס אֶת שְׁמַע וְהָעוֹבֵר לִפְנֵי הַתֵּיבָה וְהַנּוֹשֵׂא אֶת כַּפָּיו וְהַקּוֹרֵא בַתּוֹרָה וְהַמַּפְטִיר בְּנָבִיא וְהַמְבָרֵךְ עַל אַחַת מִכָּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה לֹא יַעֲנֶה אַחַר עַצְמוֹ אָמֵן. וְאִם עָנָה הֲרֵי זֶה בּוּר. אִית תְּנָיֵי תַּנִּי הֲרֵי זֶה בּוּר. וְאִית תְּנָיֵי תַּנִּי הֲרֵי זֶה חָכָם. אָמַר רַב חִסְדָּא מַאן דָּמַר הֲרֵי זֶה חָכָם בְּעוֹנֶה בְּסוֹף. וּמַאן דָּמַר הֲרֵי זֶה בּוּר בְּעוֹנֶה עַל כָּל בְּרָכָה וּבְרָכָה.

6 HALAKHAH: It was stated: He who recites the blessings for the Shema‘, he who stands before the ark, he who lifts his hands, he who reads in the Torah, he who recites Haphtarah from the prophets, and he who recites any blessing for obligations spelled out in the Torah, should not recite Amen after his own benediction. If he answered, he is uncivilized. Some Tannaïm have stated: he is uncivilized; and some Tannaïm have stated: he is wise. Rav Ḥisda said: He who said “he is wise” refers to him who answers at the end, but he who says “he is uncivilized” refers to him who answers every single benediction.

ז אָמַר רִבִּי חֲנִינָא שְׁנַיִם יִשְׂרָאֵל וְאֶחָד כֹּהֵן מְמַצְּעִין אֶת הַכֹּהֵן. אֵימָתַי בִּזְמַן שֶׁכּוּלָּם שָׁוִין. אֲבָל אִם הָיָה אֶחָד מֵהֶן תַּלְמִיד חָכָם מְמַצְּעִין אֶת הֶחָבֵר.

7 Rebbi Ḥanina said: Two Israel and one Cohen, one takes the Cohen in the middle. That is, when they are all equal. But if one of them is learned, one takes the one with a title in the middle.

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