See parallel Rif here.
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. And 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.
[Berachot 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:
[Berachot 8a]
And Rabbi Yochanan says, citing Rabbi Yossi [J: our gemara, Rif: ben Zimra]: A man's prayer in only heard in shul, as it states in Tehillim 69:14:
What is an "acceptable time?" In the time that the congregation is praying.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.
Rav Nachman bar Yitzchak derived it from here, Iyyov 36:5:
{which is being taken as God does not despise the mighty, that is, the numerous.}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.
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;
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:
and in Tehillim 55:19: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.
| 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.}
What is meant by פָּדָה בְשָׁלוֹם נַפְשִׁי? Rabbi Shimon ben Yochai said: 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 [J: our gemara: 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:
{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:
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:
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:
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.
[Berachot 8a]
Rav Chisda said: A man should always enter a measure of two doors-worth {into shul} and then pray, as it stated {at the end of the pasuk in Mishlei cited above} לִשְׁקֹד עַל-דַּלְתֹתַי -- "waiting at the posts of my doors." {and thus we have plural doors, and minimum plural is two}. And if he does this, what is written afterwards [as reward]? כִּי מֹצְאִי, מצאי (מָצָא) חַיִּים
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 ה, שַׁעֲרֵי צִיּוֹן-- מִכֹּל, מִשְׁכְּנוֹת יַעֲקֹב. | 2 The LORD loveth the gates of Zion more than all the dwellings of Jacob. |
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.
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 cited Ulla: What is meant by the pasuk in Yeshaya 1:28?
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}
| 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}
Teku. {the question stands.}
Rav Sheshet would turn his face and learn. He said, "We with ours and they with theirs."
And if you say, behold we say in Sotah, in perek Eilu Neemarin (daf 39a): Once the sefer Torah is opened, it is forbidden to speak, even in a matter of halacha, for it is stated [Nechemiah 8:5]
| ה וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל-הָעָם, כִּי-מֵעַל כָּל-הָעָם הָיָה; וּכְפִתְחוֹ, עָמְדוּ כָל-הָעָם. | 5 And Ezra opened the book in the sight of all the people--for he was above all the people--and when he opened it, all the people stood up. |
And one should not say that here is different, since he turned away his face, for if so, it should have included the case of Rav Sheshet there [in Sota] so teach us that in such an instance, it is permitted.
And it appears to me to explain this that it is stated there [in Sotah] "it is forbidden to speak] is specifically in a loud voice, since it prevents others from hearing, but silently, it is fine.
And this that he turned away his face, the same would be if he did not turn away his face, so long as he was able to learn silently, but it is teaching us something extra, that even where he turns away his face, such that it looks like he is putting away the sefer Torah, it is permitted. And he turned away his face in order to focus his attention more to his learning.
Rav Alfes [=the Rif] explained that it was specifically Rav Sheshet, whose Torah was his profession.
But to teach [out loud] to another person, who asks at the time, or to explain something, it is forbidden. (Other sefarim have it: [to explain] issur veheter, no.)
| 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}
And all who finish their parsha with the congregation twice Scripture and once Targum, his days and years are extended.
'Even Atarot and Divon' -- Rashi explains: which do not have a Targum.
And this is difficult, for if so, it could have said 'Even Reuven and Shimon' [which is earlier in Torah] and the like. And it appears that it selected 'Atarot and Devon' because there are sefarim in which there is a Targum, and also in [Targum] Yerushalmi there is a Targum.
Therefore, it meaning in selecting 'Atarot and Divon' as even though there is no need so much for a Targum. But Reuven and Shimon, and the like, there is no need to read three times. Even so, we are noheg stringently like Rashi's explanation.
Some explain that the same is true for all foreign languages, that their language functions as a targum. For the Targum is because of the ignorant people who do not know Hebrew, and so is the case for whatever foreign language, for those who understand it.
And it does not appear correct, since the Targum explains many things which one cannot understand from Scriptures itself, as Rav Yosef says (in Megillah daf 3a), 'if not for the Targum of this verse ...'
[J: That is:
(h) Question: Why did Eretz Yisrael shake when the translation of the Nevi'im was revealed, but not when the translation of Torah was revealed?
(i) Answer: The Torah is generally revealed, but many things in the Nevi'im are hidden, and are known only through the translation, e.g. "like the eulogy of Hadadrimon in the valley of Megidon";
1. Rav Yosef: Without the translation, I would not understand this (we do not find that he was eulogized there)!
2. The translation reveals that these are the eulogies of Achav (who was killed by Hadadrimon) and Yoshiyahu (who was killed in the valley of Megidon).
where strangely for Rosh to use as a proof for Targum on Torah, while the gemara is there distinguishing between Targum on Neviim and Targum on Torah!
]
And it appears that one who reads in a commentary of the Torah fulfills the requirement for a Targum, since it is explained in this way each and every word.
'He should finish his parshiyot with the community' -- It seems that each week is called 'with the community' since in the Mincha davening of Shabbos, we begin to read the parsha, even though it generally is not called 'before Shabbos' until Tuesday and on (Pesachim daf 106a).
In the midrash, there is that Rabbi commanded his sons: Do not each bread on Shabbos until you finish the entire parasha. However, if he did not finish before, he should finish it after eating.
Rav Yehuda cited Shmuel: The halacha is like Rabban Gamliel.
And one needs not be stringent and distance oneself all the way until midnight for kriat Shema as it is for other matters, for behold the Chachamim only argued with Rabban Gamliel as pertains to a fence, so as to distance a person from sin. And Rabban Gamliel does not require one to distance. Even so, he should not eat not sleep [other sefarim: nor drink] until he reads [Shema] and prays, lest sleep overtake him.
The learnt [in a brayta]: Rabbi Shimon ben Yochai says: there are times that a man reads Shema twice in one night, one before dawn breaks and one after dawn breaks and fulfill his obligation, both for {the Shema of} night and day.
Now this is self-contradictory. You say: 'A man may sometimes recite the Shema' twice in the night', which shows that it is still night after the dawn breaks. And then you say: 'He thereby fulfils his duty once for the day and once for the night', which shows that it is daytime? — No! It is in reality night -- לעולם -- , but he calls it day because some people rise at that time.
To explain [ לעולם it is night], in the language of the olam it is called night, since the day has not yet brightened. [J: thus, לעולם means 'to the world' rather than 'in reality'.] And even though it is consided day to all those things which have their mitzvah in the day, as is stated in Megillah (20a), 'and all of them which you performed after the break of dawn, you fulfilled', even so, lechatchila one should not do it since it appears to be night. And so too in terms of kriat Shema at well, it is night; such that to one who from great duress is not able to read at night is able to read it after dawn breaks.
R' Acha bar Chana bar Chanina cited Rabbi Yehoshua ben Levi: The halacha is like Rabbi Shimon ben Yochai.
Some people refer this [statement] of R' Acha bar Chanina to the following lesson, which has been taught: R. Simeon b. Yohai says in the name of R. Akiba: Sometimes a man may recite the Shema' twice in the day-time, once before sunrise [hanetz hachama] and once after sunrise, and thereby fulfill his duty once for the day and once for the night.
Now this is self-contradictory. You say: 'A man may sometimes recite the Shema' twice in the daytime', which shows that before sunrise it is daytime, and then you state: 'He thereby fulfills his duty once for the day and once for the night', which shows that it is night?
[intrude for the last statement into Berachot 9a]
Really [לעולם / to the world], it is day. But he calls it night because some people go to bed at that time.
'לעולם, it is day' -- to explain, in the language of the world [olam], it is called day before sunrise, since the day is already brightened somewhat, and it is also considered day bedieved to all those whose commandment is in the day. And that which he calls it night is because there are those who go to bed at night -- therefore, one who is under duress and is unable to read at night is able to read until sunrise.
And now, these two braytot do not contradict one another. This that Shimon taught was according to himself, while that [other one] was taught according to Rabbi Akiva. And to to, Rabban Gamliel of our Mishna, the kriat Shema of Arvit is specifically until dawn [yaaleh amud hashachar], this was when not under duress. But if he was under duress, he is able to read until sunrise [hanetz hachama]. And the sons of Rabban Gamliel were not under duress, but rather, their hearts were drawn after the feast, and this that was stated according to Rabbi Akiva, that kriat Shema of Shacharit is after sunrise, this is specifically where he was not under duress.
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