Halakhah к Брахо́т 2:4
הָאֻמָּנִין קוֹרִין בְּרֹאשׁ הָאִילָן אוֹ בְרֹאשׁ הַנִּדְבָּךְ, מַה שֶּׁאֵינָן רַשָּׁאִין לַעֲשׂוֹת כֵּן בַּתְּפִלָּה:
Рабочие могут читать Шему на вершине дерева или на вершине нидбаха [каменного уступа, как в (Ездра 6: 4): «нидбачин ди чет г'лал» («ряды тяжелых камней»). Хотя они опасаются падения и не могут сосредоточиться, мудрецы не требовали, чтобы они спустились; ибо только первый стих Шемы требует концентрации], то, что им запрещено делать для тфиллах (Шемоне Эсрех) [для молитвы это умоляющая милость, и для этого требуется концентрация, чтобы они спустились, чтобы молиться.]
Peninei Halakhah, Women's Prayer
Even in the time of the Talmud there were Amora’im who lamented the difficulty of focusing during prayer. Y. Berakhot 2:4 records that R. Ḥiya says that he was never able to have kavana throughout his entire prayer. Once, when he tried to concentrate for the duration of his prayer, he began wondering, right in the middle, whether Minister A or Minister B is more important in the king’s eyes. Shmuel said, “I counted newly hatched chicks while I was praying.” R. Bon bar Ḥiya said: “While I was praying I counted the rows of the building.” R. Matania said, “I am grateful for my head, for even when I am not paying attention to what I am saying, it knows by itself to bow at Modim.” The statements of these leading Amora’im teach us that it is difficult to have kavana from the beginning of the prayer service until the end. Even though we must try as hard as we can to concentrate, one should not lose heart when she does not focus properly. Even one who daydreamt throughout most of her prayer should not despair; rather, she should strive to have kavana while reciting the remaining berakhot.
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