Study Berakhot folio 21B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
or a case where he prayed as part of a congregation and began to repeat it as part of a congregation; however, in a case where he initially prayed by himself and subsequently joined the congregation at the venue where it was praying, we might have said that an individual vis-à-vis the congregation
Rav Huna said: One who did not yet pray and enters a synagogue and found that the congregation is in the midst of reciting the Amida prayer, if he is able to begin and complete his own prayer before the prayer leader reaches the blessing of thanksgiving [modim], he should begin to pray, and, if not,
The Talmud clarifies: With regard to what do they disagree? The basis for their dispute is that one Sage, Rav Huna, holds: An individual is permitted to recite kedusha on his own, so he need not insist on reciting it along with the prayer leader; and the other Sage, R' Yehoshua ben Levi, holds th
Similarly, Rav Adda bar Ahava stated, in accordance with the second opinion: From where is it derived that an individual may not recite kedusha alone? As it is stated: “And I shall be hallowed among the children of Israel” (Leviticus 22:32), any expression of sanctity may not be recited in a quorum
The Talmud asks: How is this inferred from that verse? The Talmud responds: This must be understood in light of a baraita, which was taught by Rabbenai, the brother of R' Ḥiyya bar Abba: It is inferred by means of a verbal analogy [gezera shava] between the words among, among. Here it is written: “A