benediction

Rebbi Zeïra asked: These three that are called, how are you treating them? As three who ate together or as three who ate each one for himself? If you treat them as three who ate together then the first one recites the benediction before, the last one recites the benediction after, and the middle one does not recite any benediction at all. If you treat them as three who ate each one for himself then even the middle one recites benedictions before and after. Rebbi Samuel ben Eudaimon said, they did learn the benedictions for the Torah from Grace only in public. If in public, then in private one should not recite any benediction! Rebbi Abba Mari, the brother of Rebbi Yose, said: They made it equal to other commandments of the Torah. Just as other commandments of the Torah need benedictions, this also needs a benediction.

Rebbi Zeïra asked: These three that are called, how are you treating them? As three who ate together or as three who ate each one for himself? If you treat them as three who ate together then the first one recites the benediction before, the last one recites the benediction after, and the middle one does not recite any benediction at all. If you treat them as three who ate each one for himself then even the middle one recites benedictions before and after. Rebbi Samuel ben Eudaimon said, they did learn the benedictions for the Torah from Grace only in public. If in public, then in private one should not recite any benediction! Rebbi Abba Mari, the brother of Rebbi Yose, said: They made it equal to other commandments of the Torah. Just as other commandments of the Torah need benedictions, this also needs a benediction.

Rebbi Zeïra asked: These three that are called, how are you treating them? As three who ate together or as three who ate each one for himself? If you treat them as three who ate together then the first one recites the benediction before, the last one recites the benediction after, and the middle one does not recite any benediction at all. If you treat them as three who ate each one for himself then even the middle one recites benedictions before and after. Rebbi Samuel ben Eudaimon said, they did learn the benedictions for the Torah from Grace only in public. If in public, then in private one should not recite any benediction! Rebbi Abba Mari, the brother of Rebbi Yose, said: They made it equal to other commandments of the Torah. Just as other commandments of the Torah need benedictions, this also needs a benediction.

When does one start to make him an appendix? Rebbi Avina said: Rab Ḥuna and Rav Yehudah disagreed, both in the name of Samuel. One said, that he has to understand the nature of a benediction; the other one said that he has to understand to Whom one has to recite the benediction. Rebbi Nassa said, many times did I eat with my father Taḥlipha and my uncle Aninia bar Sisai and they did not recite the ‘invitation’ with me until I grew two pubic hairs.

When does one start to make him an appendix? Rebbi Avina said: Rab Ḥuna and Rav Yehudah disagreed, both in the name of Samuel. One said, that he has to understand the nature of a benediction; the other one said that he has to understand to Whom one has to recite the benediction. Rebbi Nassa said, many times did I eat with my father Taḥlipha and my uncle Aninia bar Sisai and they did not recite the ‘invitation’ with me until I grew two pubic hairs.

Samuel said: I do not want to exclude myself from the group. They objected: look at the benediction for the Torah where he says “praise!” Rebbi Abun said, since he will conclude by “the Praised One”, he does not exclude himself from the group.

Rebbi Abba bar Zamina waited upon Zeïra and mixed him a cup. He said to him: Old man, make the benediction, and have the intention of drinking another one, as we have stated: The waiter makes a benediction for every single cup but not for every morsel. He answered him: Just as I have the intention of absolving you of your obligation by the benediction so you must have the intention of absolving me of my obligation by “Amen”. Rebbi Tanḥum bar Jeremiah said, a Mishnah (Rosh Hashanah 4:8) states this: The absent-minded did not fulfill his obligation and he who heard from the absent-minded did not fulfill his obligation.

Rebbi Abba bar Zamina waited upon Zeïra and mixed him a cup. He said to him: Old man, make the benediction, and have the intention of drinking another one, as we have stated: The waiter makes a benediction for every single cup but not for every morsel. He answered him: Just as I have the intention of absolving you of your obligation by the benediction so you must have the intention of absolving me of my obligation by “Amen”. Rebbi Tanḥum bar Jeremiah said, a Mishnah (Rosh Hashanah 4:8) states this: The absent-minded did not fulfill his obligation and he who heard from the absent-minded did not fulfill his obligation.

Rebbi Abba bar Zamina waited upon Zeïra and mixed him a cup. He said to him: Old man, make the benediction, and have the intention of drinking another one, as we have stated: The waiter makes a benediction for every single cup but not for every morsel. He answered him: Just as I have the intention of absolving you of your obligation by the benediction so you must have the intention of absolving me of my obligation by “Amen”. Rebbi Tanḥum bar Jeremiah said, a Mishnah (Rosh Hashanah 4:8) states this: The absent-minded did not fulfill his obligation and he who heard from the absent-minded did not fulfill his obligation.

Rav Ḥiyya bar Ashi rose to read in the Torah and said “Praise the Eternal,” he did not add “the Praised One!” They wanted to silence him. Rav said to them, let him, because he follows Rebbi Aqiba. Rebbi Zeïra rose to read as Cohen in place of a Levite and recited the benediction before and after. They wanted to silence him. Rav Hiyya bar Ashi said to them, let him, because that is their way of doing it.

It is written (Neh. 8:6): “Ezra praised the Eternal, the great God.” In what did he declare Him great? He declared Him great by the Explicit Name. Rav Mattanah said, he declared Him great by a benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the Men of the Great Assembly? Because they returned the Crown to its former status. Rebbi Phineas said, Moses fixed the formula of benediction, (Deut. 10:17) “the Great, Strong, and Awesome God.” Jeremiah said (Jer. 32:18): “the Great, Strong God,” but he left out “Awesome.” Why did he say “the Strong”? He may rightly be called strong because He sees the destruction and is silent. And why did he not say “the Awesome”? Awesome is only the Temple, as it is said (Ps. 68:36): “Awesome is the Eternal from Your holy place.” Daniel said (Dan. 9:4): “the Great and Awesome God,” he did not say “the Strong”; His sons are put in neck-irons, where is His strength? Why did he say: “the Awesome?” He may well be called “the Awesome” by the wonders He did for us in the fiery oven. But when the Men of the Great Assembly came,they restituted Greatness to its former place, “the Great, Strong, and Awesome God.” Does flesh and blood have power to set limits in these matters? Rebbi Isaac ben Eleazar said, the prophets know that their God is Truth and they will not fawn before him.

It is written (Neh. 8:6): “Ezra praised the Eternal, the great God.” In what did he declare Him great? He declared Him great by the Explicit Name. Rav Mattanah said, he declared Him great by a benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the Men of the Great Assembly? Because they returned the Crown to its former status. Rebbi Phineas said, Moses fixed the formula of benediction, (Deut. 10:17) “the Great, Strong, and Awesome God.” Jeremiah said (Jer. 32:18): “the Great, Strong God,” but he left out “Awesome.” Why did he say “the Strong”? He may rightly be called strong because He sees the destruction and is silent. And why did he not say “the Awesome”? Awesome is only the Temple, as it is said (Ps. 68:36): “Awesome is the Eternal from Your holy place.” Daniel said (Dan. 9:4): “the Great and Awesome God,” he did not say “the Strong”; His sons are put in neck-irons, where is His strength? Why did he say: “the Awesome?” He may well be called “the Awesome” by the wonders He did for us in the fiery oven. But when the Men of the Great Assembly came,they restituted Greatness to its former place, “the Great, Strong, and Awesome God.” Does flesh and blood have power to set limits in these matters? Rebbi Isaac ben Eleazar said, the prophets know that their God is Truth and they will not fawn before him.

MISHNAH: Two groups that ate in one house, if some of one group saw some of the other group they join in “invitation”; otherwise, each group recites the “invitation” for itself. One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.

MISHNAH: Two groups that ate in one house, if some of one group saw some of the other group they join in “invitation”; otherwise, each group recites the “invitation” for itself. One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

“One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.” Rebbi Zeriqa in the name of Rebbi Yose ben Ḥanina: The Sages agree with Rebbi Eliezer that one has to add a small amount of water into the cup used for Grace. The rabbis do so for the Qiddush cup. The statement of Rebbi Yose disagrees with Rebbi Jonah, for Rebbi Jonah tasted it and restored it. If you imply that it was mixed, did we not formulate: He who drinks mixed drinks that were standing through the night, his blood is on his head. Rebbi Yoḥanan said, that is only if it was standing in metal vessels.

MISHNAH: These are the matters between the House of Shammai and the House of Hillel about meals. The House of Shammai say, one pronounces the benediction of the day and then the one over wine. But the House of Hillel say, one pronounces the benediction over wine and aftewards the one of the day.

MISHNAH: These are the matters between the House of Shammai and the House of Hillel about meals. The House of Shammai say, one pronounces the benediction of the day and then the one over wine. But the House of Hillel say, one pronounces the benediction over wine and aftewards the one of the day.

The Great Rebbi Yose said: Over there, they have the custom that at a place without wine, the reader stands before the Ark, recites one benediction that contains seven, and closes by “He Who sanctifies Israel and the Sabbath Day.”

It is difficult in the opinion of the House of Shammai, how to proceed on Friday evening if someone was sitting and eating on Friday afternoon, it got dark, and there was only one cup of wine? You must say that he reserves the cup until after the recitation of Grace and includes all other benedictions. Obviously, if he would want to pronounce the benediction for the day, Grace has precedence. If he wants to recite the benediction over wine, the day has precedence. One may infer this from the following (Mishnah 8:9): “If wine was brought to them after the meal and there was only one cup.” Rebbi Abba said: Because it is a very short benediction, he might forget and drink. But here, he connects everything with the cup of wine and he will not forget. How should he proceed according to the House of Shammai? He should recite Grace first, after that he makes Qidddush, and only after that he recites the benediction over the wine.

It is difficult in the opinion of the House of Shammai, how to proceed on Friday evening if someone was sitting and eating on Friday afternoon, it got dark, and there was only one cup of wine? You must say that he reserves the cup until after the recitation of Grace and includes all other benedictions. Obviously, if he would want to pronounce the benediction for the day, Grace has precedence. If he wants to recite the benediction over wine, the day has precedence. One may infer this from the following (Mishnah 8:9): “If wine was brought to them after the meal and there was only one cup.” Rebbi Abba said: Because it is a very short benediction, he might forget and drink. But here, he connects everything with the cup of wine and he will not forget. How should he proceed according to the House of Shammai? He should recite Grace first, after that he makes Qidddush, and only after that he recites the benediction over the wine.

It is difficult in the opinion of the House of Shammai, how to proceed on Friday evening if someone was sitting and eating on Friday afternoon, it got dark, and there was only one cup of wine? You must say that he reserves the cup until after the recitation of Grace and includes all other benedictions. Obviously, if he would want to pronounce the benediction for the day, Grace has precedence. If he wants to recite the benediction over wine, the day has precedence. One may infer this from the following (Mishnah 8:9): “If wine was brought to them after the meal and there was only one cup.” Rebbi Abba said: Because it is a very short benediction, he might forget and drink. But here, he connects everything with the cup of wine and he will not forget. How should he proceed according to the House of Shammai? He should recite Grace first, after that he makes Qidddush, and only after that he recites the benediction over the wine.

It is difficult in the opinion of the House of Shammai, how to proceed on Friday evening if someone was sitting and eating on Friday afternoon, it got dark, and there was only one cup of wine? You must say that he reserves the cup until after the recitation of Grace and includes all other benedictions. Obviously, if he would want to pronounce the benediction for the day, Grace has precedence. If he wants to recite the benediction over wine, the day has precedence. One may infer this from the following (Mishnah 8:9): “If wine was brought to them after the meal and there was only one cup.” Rebbi Abba said: Because it is a very short benediction, he might forget and drink. But here, he connects everything with the cup of wine and he will not forget. How should he proceed according to the House of Shammai? He should recite Grace first, after that he makes Qidddush, and only after that he recites the benediction over the wine.

It is difficult in the opinion of the House of Hillel, how may one proceed at the end of the Sabbath if someone was sitting and eating on Sabbath, it got dark, and there was only one cup of wine? You say, he reserves it until after the meal and connects everything to it. What can you say? Shall he recite the benediction for the wine, Grace has precedence. Shall he recite Grace, the light has precedence. Shall he recite for the light, Havdalah has precedence. We may infer from the following: “Rebbi Yehudah said, the house of Shammai and the house of Hillel do not disagree that Grace comes first and Havdalah at the end. They disagree only over light and spices because the House of Shammai say spices and afterwards light, but the house of Hillel say light and afterwards spices.” Rebbi Abba and Rav Jehudah: Practice follows him who says spices and afterwards light. What should he do following the opinion of the House of Hillel? He should say Grace first, afterwards he should recite the benediction over wine and afterwards Havdalah.

It is difficult in the opinion of the House of Hillel, how may one proceed at the end of the Sabbath if someone was sitting and eating on Sabbath, it got dark, and there was only one cup of wine? You say, he reserves it until after the meal and connects everything to it. What can you say? Shall he recite the benediction for the wine, Grace has precedence. Shall he recite Grace, the light has precedence. Shall he recite for the light, Havdalah has precedence. We may infer from the following: “Rebbi Yehudah said, the house of Shammai and the house of Hillel do not disagree that Grace comes first and Havdalah at the end. They disagree only over light and spices because the House of Shammai say spices and afterwards light, but the house of Hillel say light and afterwards spices.” Rebbi Abba and Rav Jehudah: Practice follows him who says spices and afterwards light. What should he do following the opinion of the House of Hillel? He should say Grace first, afterwards he should recite the benediction over wine and afterwards Havdalah.

The opinion of Rebbi Ḥanina is understandable. It is difficult to understand Rebbi Yoḥanan: Does one not pronounce the benediction over the light at all other days that one should extinguish it? And here, he makes the benediction over the light so that he should not extinguish it. How does Rebbi Yoḥanan handle this? Since he has wine, his light will not go out. Then he might say the benediction over the light at the end. In order not to disturb its timing from other Sabbaths.

The opinion of Rebbi Ḥanina is understandable. It is difficult to understand Rebbi Yoḥanan: Does one not pronounce the benediction over the light at all other days that one should extinguish it? And here, he makes the benediction over the light so that he should not extinguish it. How does Rebbi Yoḥanan handle this? Since he has wine, his light will not go out. Then he might say the benediction over the light at the end. In order not to disturb its timing from other Sabbaths.

The opinion of Rebbi Ḥanina is understandable. It is difficult to understand Rebbi Yoḥanan: Does one not pronounce the benediction over the light at all other days that one should extinguish it? And here, he makes the benediction over the light so that he should not extinguish it. How does Rebbi Yoḥanan handle this? Since he has wine, his light will not go out. Then he might say the benediction over the light at the end. In order not to disturb its timing from other Sabbaths.

What is the reason of the House of Hillel? The back of the cup is always impure. Another explanation: Washing of the hands should be as close as possible to the benediction.

Rebbi Zeïra went up to Rebbi Abbahu in Caesarea. When he met him he said: Come to eat. He [R. Abbahu] gave him a loaf to break and told him: Take it and recite the benediction. He [R. Zeïra] said to him: The householder knows best the qualities of his loaf. After they had eaten, he [R. Abbahu] said to him: Start and recite Grace. He [R. Zeïra] said to him: The rabbi knows Rav Huna who is a great man and he used to say that he who starts is the one who finishes. A baraita disagrees with Rav Huna, as it was stated: “The order of washing of the hands. Up to five persons, one starts with the most important personality. More than that, one starts with the least important one. In the middle of the meal one starts with the most important one. After the meal one starts with him who will recite Grace.” Does that not mean that he may prepare himself for reciting Grace? If you say that the one who starts is the one who finishes, he already is prepared! Rebbi Isaac said, explain it for those who come separately and do not know who will recite Grace.

The House of Shammai say, the cup in his right hand and perfumed oil in his left hand; first he says the benediction over the cup and then over the perfumed oil. The House of Hillel say, perfumed oil in his right hand and the cup in his left hand, he recites the benediction over the perfumed oil and rubs it on the head of the waiter. But if the waiter was learned, he would rub it on the wall because it does no credit to the learned to walk around perfumed.

The House of Shammai say, the cup in his right hand and perfumed oil in his left hand; first he says the benediction over the cup and then over the perfumed oil. The House of Hillel say, perfumed oil in his right hand and the cup in his left hand, he recites the benediction over the perfumed oil and rubs it on the head of the waiter. But if the waiter was learned, he would rub it on the wall because it does no credit to the learned to walk around perfumed.

Rav Huna in the name of Rav, Rebbi Abbahu in the name of Rebbi Yoḥanan: At the end of Yom Kippur one also recites the benediction since the light had rested all that day long.

MISHNAH: One does not recite a benediction over a lamp and spices of Gentiles, or over lamp and spices for the dead, or over lamp and spices set before an idol. Also, one does not recite the benediction over a lamp unless he has profited from its light.

MISHNAH: One does not recite a benediction over a lamp and spices of Gentiles, or over lamp and spices for the dead, or over lamp and spices set before an idol. Also, one does not recite the benediction over a lamp unless he has profited from its light.

HALAKHAH: Rebbi Jacob stated before Rebbi Jeremiah: One recites a benediction over spices of Gentiles. How can he disagree? Uphold it for someone who burns spices in front of his store.

One may make the benediction over a lantern even if it did not go out. A lamp in his bosom or in a lantern or in glass, if he sees the flame and does not use its light, or uses the light but does not see the flame, one never recites the benediction until one sees the flame and uses the light.

One may make the benediction over a lantern even if it did not go out. A lamp in his bosom or in a lantern or in glass, if he sees the flame and does not use its light, or uses the light but does not see the flame, one never recites the benediction until one sees the flame and uses the light.

Five things were said about burning charcoal and five about the flame. One commits larceny with the burning charcoal of the Temple; one may not use its flame but one cannot commit larceny with the latter. Burning charcoal of idolatry is forbidden, its flame is allowed. He who makes a vow not to use anything of another person may not use his burning charcoal but is allowed his flame. He who carries out burning charcoal into the public domain is guilty but for the flame he is free of punishment. One makes the benediction over the flame but not over glowing charcoal. Rav Ḥiyya bar Ashi in the name of Rav: If the charcoal was crackling one makes the benediction. Rebbi Yoḥanan from Karẓion in the name of Rebbi Naḥum bar Simai: Only if [the flame] is jumping off.

Five things were said about burning charcoal and five about the flame. One commits larceny with the burning charcoal of the Temple; one may not use its flame but one cannot commit larceny with the latter. Burning charcoal of idolatry is forbidden, its flame is allowed. He who makes a vow not to use anything of another person may not use his burning charcoal but is allowed his flame. He who carries out burning charcoal into the public domain is guilty but for the flame he is free of punishment. One makes the benediction over the flame but not over glowing charcoal. Rav Ḥiyya bar Ashi in the name of Rav: If the charcoal was crackling one makes the benediction. Rebbi Yoḥanan from Karẓion in the name of Rebbi Naḥum bar Simai: Only if [the flame] is jumping off.

It was stated “A Gentile who lit from a Jew and a Jew who lit from a Gentile.” One understands a Gentile who lit from a Jew, but then even a Gentile who lit from a Gentile? It was found that it was stated: “One does not recite the benediction if a Gentile [lit] from a Gentile.”

Rebbi Abbahu in the name of Rebbi Yoḥanan: A dead end street of Gentiles and one Jew lives in it, if light comes from there one recites the benediction because of the one Jew who is there. Rebbi Abbahu in the name of Rebbi Yoḥanan: One does not recite the benediction on the spices of Friday afternoon in Tiberias, nor on the spices of Sabbath night of Sepphoris, nor on light and spices of Friday Eve in Sepphoris, because they are for other purposes.

Rebbi Abbahu in the name of Rebbi Yoḥanan: A dead end street of Gentiles and one Jew lives in it, if light comes from there one recites the benediction because of the one Jew who is there. Rebbi Abbahu in the name of Rebbi Yoḥanan: One does not recite the benediction on the spices of Friday afternoon in Tiberias, nor on the spices of Sabbath night of Sepphoris, nor on light and spices of Friday Eve in Sepphoris, because they are for other purposes.

“Nor over lamp and spices for the dead.” Rebbi Ḥizqiah and Rebbi Jacob bar Aḥa in the name of Rebbi Yose, son of Rebbi Ḥanina: That is, if they are put at the head of the bier. But if they are put in front of the bier one may recite the benediction; I say they are put there for the honor of the living.

“Also, one does not recite the benediction over a lamp unless one has profited from its light.” Rebbi Zeïra, the son of Rebbi Abbahu, preached: (Gen. 1:4) “God saw the light that it was good” and after that, “God separated between the light and the darkness.”. Rebbi Berekhiah said: The following was preached by the two greats of the world, Rebbi Yoḥanan and Rebbi Simeon ben Laqish: “God separated,” a true separation. Rebbi Yehudah, the son of Rebbi Simon, said: He separated it for Himself. But the rabbis say, He separated it for the just in the future world. They gave a parable, to what can this situation be compared? To a king who had two generals; both of them said: “I want to command during the day.” He called the first one and told him: day shall be your domain. He called the second one and told him: night shall be your domain. That is what is written: (Gen. 1:5) “God called the light ‘day’, etc.” To the light he said: day shall be your domain; but to the darkness he said: night shall be your domain. Rebbi Yoḥanan said, that it is which the Holy One, praise to Him, said to Job: (Job 38:12) “Did you ever command the morning, did you inform the morning of its place?” Do you know the place where the light of the Six Days of Creation was hidden? Rebbi Tanḥuma said: I shall give its reason. (Is. 45:7) “He Who fashioned the light and created darkness, He makes peace.” When it left, it made peace between them.

“One does not recite the benediction over a lamp unless one has profited from its light.” Rav says y’utu, and Samuel says y‘utu. He who says y’utu, (Gen. 34:15) “But with this we shall be agreeable (nē’ôt) to you.” He who says y‘utu, (Is. 50:4) “To know, to inform (lā‘ût) the weary of wisdom.” There (Mishnah Erubin 5:1) we have stated: How does one complete cities? Rav says m’abbrin, and Samuel says m‘abberin. He who says me’abberin, one adds a limb (אבר) to it. And he who says me‘abberin, like a pregnant (עוברה) woman. There (Mishnah Avodah Zarah 1:1) we have stated: Before the holidays of the Gentiles. Rav says ‘êdêhen and Samuel says ’êdêhen. He who says ’êdêhen, (Deut. 32:35) “For the day of their misfortune (אידם) is near.” He who says ‘êdêhen, (Is.44:9) “They are their witnesses (עידיהם), may they neither see nor know, so that they may come to naught.” How does Samuel deal with Rav’s reason? They are their witnesses, in the future they will bring to naught their worshippers on the day of judgment.

“One does not recite the benediction over a lamp unless he has profited from its light.” Rav Yehudah in the name of Samuel: So that women would be able to spin by its light. Rebbi Yoḥanan said: So that his eye should see what is in the cup or in the bowl. Rav Ḥinena said, so that he should be able to distinguish between two coins.

Rebbi Oshaia stated: Even if it was a banquet hall of ten by ten, one recites the benediction. Rebbi Zeïra went close to the light. His students told him: Why does our teacher make it so difficult for us, did not Rebbi Oshaya formulate: “even if it was a banquet hall of ten by ten, one recites the benediction?”

Rebbi Oshaia stated: Even if it was a banquet hall of ten by ten, one recites the benediction. Rebbi Zeïra went close to the light. His students told him: Why does our teacher make it so difficult for us, did not Rebbi Oshaya formulate: “even if it was a banquet hall of ten by ten, one recites the benediction?”

MISHNAH: If wine was brought to them after the meal and there was only one cup. The House of Shammai say, he recites the benediction over wine and afterwards says Grace, but the House of Hillel say, he recites Grace and afterwards the benediction over wine. One answers “Amen” after a Jew but one does not answer “Amen” after a Samaritan unless one has heard the entire benediction.

MISHNAH: If wine was brought to them after the meal and there was only one cup. The House of Shammai say, he recites the benediction over wine and afterwards says Grace, but the House of Hillel say, he recites Grace and afterwards the benediction over wine. One answers “Amen” after a Jew but one does not answer “Amen” after a Samaritan unless one has heard the entire benediction.

MISHNAH: If wine was brought to them after the meal and there was only one cup. The House of Shammai say, he recites the benediction over wine and afterwards says Grace, but the House of Hillel say, he recites Grace and afterwards the benediction over wine. One answers “Amen” after a Jew but one does not answer “Amen” after a Samaritan unless one has heard the entire benediction.

HALAKHAH: Rebbi Abba said: Because it is a very short benediction, he might forget and drink. But here, he connects everything with the cup of wine and will not forget.

It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, [but if he recited a benediction with the Name one does not answer.] Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written (Deut. 7:14) “You shall be blessed by all peoples.” A Gentile met Rebbi Joshua and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written (Gen. 27:29): “Those who curse you are cursed, but those who bless you are blessed.”

It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, [but if he recited a benediction with the Name one does not answer.] Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written (Deut. 7:14) “You shall be blessed by all peoples.” A Gentile met Rebbi Joshua and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written (Gen. 27:29): “Those who curse you are cursed, but those who bless you are blessed.”

HALAKHAH: The Mishnah deals with wonders of Israel. But for wonders of a single person that happened to him, one does not have to recite a benediction.

Does one have to recite a benediction for the wonders that were done for his father or his teacher? Or if he was a famous person like Joab ben Ẓeruiah and his companions? Or a man through whom the Name of Heaven was sanctified, for example Ḥananiah, Mishael, and Azariah? About wonders done for one of the tribes? According to him who said that each tribe is called “assembly”, one has to recite the benediction; but according to him who said that only all tribes together are called “assembly”, one does not have to recite the benediction.

Does one have to recite a benediction for the wonders that were done for his father or his teacher? Or if he was a famous person like Joab ben Ẓeruiah and his companions? Or a man through whom the Name of Heaven was sanctified, for example Ḥananiah, Mishael, and Azariah? About wonders done for one of the tribes? According to him who said that each tribe is called “assembly”, one has to recite the benediction; but according to him who said that only all tribes together are called “assembly”, one does not have to recite the benediction.

Does one have to recite a benediction for the wonders that were done for his father or his teacher? Or if he was a famous person like Joab ben Ẓeruiah and his companions? Or a man through whom the Name of Heaven was sanctified, for example Ḥananiah, Mishael, and Azariah? About wonders done for one of the tribes? According to him who said that each tribe is called “assembly”, one has to recite the benediction; but according to him who said that only all tribes together are called “assembly”, one does not have to recite the benediction.

Rebbi Zeïra and Rebbi Yehudah in the name of Rav: Any benediction without mention of the Kingdom is no benediction. Rebbi Tanḥuma said, I shall give the reason (Ps. 145:1): “I shall elevate You, my God, o King!” Rav said, one has to say “You,” but Samuel said, one does not have to say “You.”

Rebbi Zeïra and Rebbi Yehudah in the name of Rav: Any benediction without mention of the Kingdom is no benediction. Rebbi Tanḥuma said, I shall give the reason (Ps. 145:1): “I shall elevate You, my God, o King!” Rav said, one has to say “You,” but Samuel said, one does not have to say “You.”

He who sees beautiful trees or beautiful people says: Praise to Him Who created beautiful creatures in His world. It happened that Rabban Gamliel saw a beautiful Gentile woman and recited a benediction over her. Did not say Rebbi Zeïra in the name of Rebbi Yose bar Ḥanina in the name of Rebbi Yoḥanan (Deut. 7:2): “Do not favour them,” do not ascribe charm to them? He did not say “may there be no harm” but “Who created beautiful creatures in His world,” since even if one sees a beautiful horse or a beautiful donkey, one says: Praise to Him Who created beautiful creatures in His world. Does Rabban Gamliel usually look at women? It was a curved road, like a pwpsdws; he looked at her because he could not avoid her.

“On lightning.” Rebbi Jeremiah, Rebbi Zeïra in the name of Rav Ḥasdai: It is enough once a day. Rebbi Yose said, what are we talking about? If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence. The force of Rebbi Yose from the following: If he was sitting in the perfumer’s store all day long, he would recite the benediction only once. But if he enters and leaves, enters and leaves, he recites a benediction every time. It came, it was said by Rebbi Aḥa (and) Rebbi Ḥanina in the name of Rebbi Yose: If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence.

“On lightning.” Rebbi Jeremiah, Rebbi Zeïra in the name of Rav Ḥasdai: It is enough once a day. Rebbi Yose said, what are we talking about? If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence. The force of Rebbi Yose from the following: If he was sitting in the perfumer’s store all day long, he would recite the benediction only once. But if he enters and leaves, enters and leaves, he recites a benediction every time. It came, it was said by Rebbi Aḥa (and) Rebbi Ḥanina in the name of Rebbi Yose: If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence.

“On lightning.” Rebbi Jeremiah, Rebbi Zeïra in the name of Rav Ḥasdai: It is enough once a day. Rebbi Yose said, what are we talking about? If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence. The force of Rebbi Yose from the following: If he was sitting in the perfumer’s store all day long, he would recite the benediction only once. But if he enters and leaves, enters and leaves, he recites a benediction every time. It came, it was said by Rebbi Aḥa (and) Rebbi Ḥanina in the name of Rebbi Yose: If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence.

“On lightning.” Rebbi Jeremiah, Rebbi Zeïra in the name of Rav Ḥasdai: It is enough once a day. Rebbi Yose said, what are we talking about? If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence. The force of Rebbi Yose from the following: If he was sitting in the perfumer’s store all day long, he would recite the benediction only once. But if he enters and leaves, enters and leaves, he recites a benediction every time. It came, it was said by Rebbi Aḥa (and) Rebbi Ḥanina in the name of Rebbi Yose: If it is permanent, once a day is enough. If it is intermittent, one recites the benediction for each occurrence.

If one was sitting in the bathroom or the room of filth, if he can exit and recite the benediction in time for one sentence, he should exit, but if not, he should not exit. Rebbi Jeremiah asked: If he was sitting naked in his house, should he make the house a garment, lean his head out of the window and recite the benediction? If he was sitting naked in a “tower”, should he make it a garment, lean his head out of the window and recite the benediction?

If one was sitting in the bathroom or the room of filth, if he can exit and recite the benediction in time for one sentence, he should exit, but if not, he should not exit. Rebbi Jeremiah asked: If he was sitting naked in his house, should he make the house a garment, lean his head out of the window and recite the benediction? If he was sitting naked in a “tower”, should he make it a garment, lean his head out of the window and recite the benediction?

If one was sitting in the bathroom or the room of filth, if he can exit and recite the benediction in time for one sentence, he should exit, but if not, he should not exit. Rebbi Jeremiah asked: If he was sitting naked in his house, should he make the house a garment, lean his head out of the window and recite the benediction? If he was sitting naked in a “tower”, should he make it a garment, lean his head out of the window and recite the benediction?

He who sees the moon in its renewal says: Praise to Him Who renews months. Until when? Rebbi Jacob bar Aḥa in the name of Rebbi Yose: Until it is seen like half a stick. Rebbi Aḥa and Rebbi Ḥinena in the name of Rebbi Yose: Until its missing part is filled. The rabbis of Caesarea say, until the fourteenth day. Rebbi Yose bar Abun said, that is correct; the missing part is never filled before the fourteenth day. Hence, all fourteen days one needs to recite the benediction.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start, that it should fertilize, at the end that the surface should be wet. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Yoḥanan: At the start, that it should fertilize, at the end that the surface should be wet. Rebbi Yannai ben Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Yehudah, Rebbi Jonah, Rav Yehudah in the name of Samuel: At the start, that it should fertilize, atthe end even a minimal amount. Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar Abimi were sitting. Rebbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rebbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for fast days; he answered: Yes. He said to him, why did you say “yes” here? He said to him, it is the argumentation of my teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Zeïra. He said to him, but we say: Rebbi Yose in the name of Rebbi Zeïra: It was said for fast days.

Rav Yehudah bar Ezechiel said, my father used to recite for rainfall: May Your Name be magnified, sanctified, praised, and elevated, our King, for every drop that You bring down to us, and you make them refrain one from the other. (Job 36:27) “For He reduces water drippings;” as one says (Lev. 27:18): “Your value will be reduced.” Rebbi Yudan said, not only that, but He brings them down in measure, as it is said (Job 28:25): “Water He determined by measure.” Rebbi Yose bar Jacob went to visit Rebbi Yudan from Migdal. While he was there, rain started to come down and he heard his (R. Yudan’s) voice saying: Thousands of thousands and myriads of myriads we are obliged to thank Your Name, our King, for every drop that You bring down to us, for You do good things for the guilty ones. He said to him: From where do you have this? He said to him: This is the benediction that Rebbi Simon recited for rainfall.

MISHNAH: If one built a new house or bought new garments, he says: Praise to Him Who let us reach this time. One recites the benediction for bad news containing good and for good ones containing bad. But if one cries about the past, that is a vain prayer. How is that? If his wife was pregnant and he said: May it be (God’s) pleasure that my wife would give birth to a male, that is a vain prayer. If he came from a trip, heard wailing in town, and said: May it be (God’s) pleasure that this should not be in my house, that is a vain prayer.

He who makes a sukkah for himself, says: “He Who sanctified us by His commandments and commanded us to make a sukkah.” For others: “to make a sukkah in that one’s name.” If he enters it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to dwell in a sukkah.” After he recited the benediction in the first night of the holiday he does not have to recite it again. He who makes a lulav for himself, says: “He Who sanctified us by His commandments and commanded us to make a lulav.” For others: “to make a lulav in that one’s name.” If he uses it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to take a lulav,” and “He Who let us live.” He recites the benediction every time that he takes it.

He who makes a sukkah for himself, says: “He Who sanctified us by His commandments and commanded us to make a sukkah.” For others: “to make a sukkah in that one’s name.” If he enters it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to dwell in a sukkah.” After he recited the benediction in the first night of the holiday he does not have to recite it again. He who makes a lulav for himself, says: “He Who sanctified us by His commandments and commanded us to make a lulav.” For others: “to make a lulav in that one’s name.” If he uses it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to take a lulav,” and “He Who let us live.” He recites the benediction every time that he takes it.

He who circumcizes must say: “Praised Who sanctified us by His commandments and commanded us about circumcision.” The child’s father says: “Praised Who sanctified us by His commandments and commanded us to induce him into the covenant of our forefather Abraham.” Those who are standing there must say: “Just as you made him enter the covenant, so make him enter Torah and the marriage canopy.” He who recites the benediction must say: “Praised Who sanctified the beloved from the womb, Who put a statute in his flesh, and sealed his descendants with a holy sign of covenant; therefore, as a reward for this, o living God, our part, our rock, command to save the beloved of our flesh from destruction. Praised are You, o Eternal, Who seals the covenant.”

When does one recite the benediction for commandments? Rebbi Yoḥanan said, just before he starts doing them. Rav Huna said, when he does it. Rav Huna agrees with Samuel, since Rebbi Yose bar Abun said in the name of Samuel: All commandments need a benediction while one is doing them except blowing and immersion, and, some say, qiddušin by sexual relations. Rebbi Jonah said, you have others: Tefillin on the hand before he takes them off, and on the head before he puts them on. Before he puts them on? When he puts on, he puts them on!

When does one recite the benediction for commandments? Rebbi Yoḥanan said, just before he starts doing them. Rav Huna said, when he does it. Rav Huna agrees with Samuel, since Rebbi Yose bar Abun said in the name of Samuel: All commandments need a benediction while one is doing them except blowing and immersion, and, some say, qiddušin by sexual relations. Rebbi Jonah said, you have others: Tefillin on the hand before he takes them off, and on the head before he puts them on. Before he puts them on? When he puts on, he puts them on!

When does one recite the benediction for šeḥiṭah? Rebbi Yoḥanan says, if he prepares to slaughter. Yose ben Nehorai says, after he slaughtered. Why? Maybe its slaughtering is producing a carcass. Now, should he not first check the signs? The ḥazaqah of intestines is that they are in order. It was stated: If it was slaughtered and the wolves took its innards, it is in order. Should one question whether they were pierced? Rebbi Abba in the name of the rabbis from there: Intestines have ḥazaqah that they are in order.

HALAKHAH: “He who enters a fortified place says two prayers, one when he enters and one when he leaves.” What does he say when he enters? May it be Your pleasure, o Eternal, my God and God of my fathers, that You will bring me into this fortress for peace. When he leaves, he says: May it be Your pleasure, o Eternal, my God and God of my fathers, etc. “Ben Azai said four, two when he enters and two when he leaves.” When he is about to enter, he says: May it be Your pleasure, o Eternal, my God and God of my fathers, that You will bring me into this fortress for peace. After he entered, he says: I thank You, o Eternal, my God and God of my fathers, that I entered in peace; so may it be Your pleasure that You will lead me out of it for peace. When he wants to leave, he says: May it be Your pleasure, o Eternal, my God and God of my fathers, that You will lead me out from this fortress in peace. When he left, he says: I thank You, o Eternal, my God and God of my fathers, that You made me leave in peace; so may it be Your pleasure that You will lead me to my house for peace (or, to place X for peace.) That means, if it is inhabited by Gentiles, but if it is inhabited by Jews, he does not have to recite the benedictions. But if it was a place where they kill, even in a Jewish dwelling he must recite the benediction.

MISHNAH: One is required to recite a benediction for bad things the same way it is said for good things, as it is written (Deut. 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” “With all your heart,” with your two instincts, the goodinstinct and the bad instinct. “With all your soul,” even if He takes your soul. “With all your force,” with all your money. Another explanation: “With all your force,” for every measure that He measures for you, for everything thank him very much. A person should not behave improperly before the Eastern gate, which lies in a straight line with the Holiest of Holies. And one should not enter the Temple Mount with his walking stick, sandals, money belt, or dust on his feet. Also one should not use it as a short cut, and certainly not spit there. All endings of benedictions in the Temple were “from eternity.” When heretics did err and said that there was only one world, they ordained that one should say “from eternity to eternity.” They also instituted that one should greet his friend by the Name, as it was said (Ruth 2:4): “Lo, Boaz came from Bethlehem and said to the harvesters: The Eternal be with you!” And it says (Pr. 23:22): “Be not contemptuous because your mother got old.” (Ps. 119:126) “It is time to work for the Eternal; they violated Your Torah.” Rebbi Nathan says, they violated Your Torah, it is time to work for the Eternal.

If was stated: One did not say “Amen” in the Temple. What did they say? “Praised be His glorious name forever and ever.” From where that one did not say “Amen” in the Temple? The verse says (Neh. 9:5): “Rise up and praise the Eternal, etc.” From where that this is for every single benediction, the verse says: “And Elevated for every benediction and praise.”

If was stated: One did not say “Amen” in the Temple. What did they say? “Praised be His glorious name forever and ever.” From where that one did not say “Amen” in the Temple? The verse says (Neh. 9:5): “Rise up and praise the Eternal, etc.” From where that this is for every single benediction, the verse says: “And Elevated for every benediction and praise.”

HALAKHAH: One may separate it while naked because it does not need a benediction.

Rebbi Ḥalaphta ben Shaul stated: One may redeem demay in the bathhouse since it does not need a benediction. Hence, if the produce is certain it needs a benediction. Rebbi Mana asked before Rebbi Judan, what does he recite? If it was produce, “on the redemption of Second Tithe,” if it was money, “on turning Second Tithe profane.”

Rebbi Ḥalaphta ben Shaul stated: One may redeem demay in the bathhouse since it does not need a benediction. Hence, if the produce is certain it needs a benediction. Rebbi Mana asked before Rebbi Judan, what does he recite? If it was produce, “on the redemption of Second Tithe,” if it was money, “on turning Second Tithe profane.”

Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He has to recite five benedictions. Rebbi Ḥiyya stated: He subsumes them all in one benediction.

“ Reeds, spiny bushes, roses, and way-thorn are trees and not kilaim in a vineyard. Reed-mace, rush, and bulrush, and all other plants growing in ashes are kinds of grasses and not kilaim in a vineyard.” But did Rebbi Hoshaiah not state: “The following are the kinds of grasses: artichoke, ḥalimah,demua, and lycium.” There for benedictions, here for kilaim. Rebbi Yose said, this means that while one says the benediction “Creator of the fruit of the tree” for an etrog, one says the benediction “Creator of kinds of grasses” for its tmrz.

“ Reeds, spiny bushes, roses, and way-thorn are trees and not kilaim in a vineyard. Reed-mace, rush, and bulrush, and all other plants growing in ashes are kinds of grasses and not kilaim in a vineyard.” But did Rebbi Hoshaiah not state: “The following are the kinds of grasses: artichoke, ḥalimah,demua, and lycium.” There for benedictions, here for kilaim. Rebbi Yose said, this means that while one says the benediction “Creator of the fruit of the tree” for an etrog, one says the benediction “Creator of kinds of grasses” for its tmrz.

HALAKHAH: “Some of these [rules] are because of the benediction, some because the [persons] are unable to give from the best. The mute, the naked person, and the man who had an emission because of the benediction, the blind and the drunk because they cannot give from the best.”

HALAKHAH: “Some of these [rules] are because of the benediction, some because the [persons] are unable to give from the best. The mute, the naked person, and the man who had an emission because of the benediction, the blind and the drunk because they cannot give from the best.”

It was stated: It is forbidden to recite a benediction over a robbed maẓẓah. Rebbi Hoshaia said, because of (Ps. 10:3): “He who recites the blessing over a piece of bread blasphemes.” Rebbi Jonah said, that is, originally. But in the end, does he not incur a monetary obligation? Rebbi Jonah said, no sin can be a good deed. Rebbi Yose said, no good deed can be a sin. Rebbi Hila said, (Lev. 27:34): “These are the commandments.” If you did them they way they were commanded they are a good deeds; otherwise they are not good deeds.

Rebbi Jehudah treats trees like straws. There, we have stated: “If he pronounced the benediction ‘Creator of the fruit of the soil’ on fruits of the tree, he has fulfilled his obligation.” Rebbi Ḥizqiah in the name of Rebbi Jacob bar Aḥa: This is Rebbi Yehuda’s since Rebbi Jehudah treats trees like straws. Rebbi Yose said, it is everybody’s opinion since fruits of a tree are also fruits of the soil but fruits of the soil are not fruits of the tree.

“Nor start eating.” What is the start of eating? Rebbi Aha, Rebbi Abba in the name of Rebbi: When he washed his hands. Rebbi Aha said, this was said for Qidduš. Rebbi Abba said, this was said for the benediction. Rav had washed his hands when his son Hiyya gave a sign to the waiter, who wanted to serve him. He told him, we already started the meal.

It was stated: It is forbidden to recite a benediction over a robbed mazzah. Rebbi Hoshaia said, because of he who recites the blessing over a piece of bread blasphemes. Rebbi Jonah said, that is, originally. But in the end, does he not incur a monetary obligation? Rebbi Jonah said, no sin can be a good deed. Rebbi Yose said, no good deed can be a sin. Rebbi Ila said, these are the commandments. If you did them the way they were commanded they are a good deeds; otherwise they are not good deeds.

Rebbi Ḥanina said, with difficulty they permitted greeting on the Sabbath. Rebbi Ḥiyya bar Abba said, when Rebbi Simeon ben Yoḥai saw that his mother enjoyed talking much, he said to her, mama, today is Sabbath. It was stated: It is forbidden to pray for his needs on the Sabbath. Rebbi Zeˋira asked Rebbi Ḥiyya bar Abba, may one say, “shepherd us, provide for us”? He answered him, these are formulas of benediction.

Rav says meˋabberin, and Samuel says me′abberin. He who says meˋabberin, one adds a limb (אבר) to it. And he who says me‘abberin, like a pregnant (עוברה) woman. There, we have stated: “One does not recite the benediction over a lamp unless one has profited from its light.” Rav says yeˋutu, and Samuel says ye‘utu. He who says ye′utu, but with this we shall be agreeable to you. He who says ye‘utu, to know, to inform the weary of wisdom. There we have stated: “Before the holidays of the Gentiles.” Rav stated ˋedehen and Samuel stated ‘edehen. He who says ˋedehen, for the day of their misfortune(אידם) is near. He who says ‘edehen, they are their witnesses (עידיהם), etc. How does Samuel deal with Rav's reason, they are their witnesses? In the future they will bring to naught their worshippers on the Day of Judgment.

Rebbi Yose made light of a person who said, this is a large ring. Rebbi Yose ben Rebbi Abun recited the benediction of Sabbath nights over it because it was used for a commandment.

MISHNAH: One mixes him the first cup. The House of Shammai say, he pronounces the benediction of the day and after that he pronounces the benediction over the wine. But the House of Hillel say, he pronounces the benediction over the wine and after that he pronounces the benediction of the day.