benediction

Rab Nahman reconciles them according to his opinion — Everybody agrees that [the Zimmun benediction extends] until "We will bless" ; that is quite right for him who said "Three or four," but as for him who said "Two or three," he could tell thee that we are here dealing with the Grace of the day-labourers ; for the teacher has said: Such an one opens with "Who feedest" and includes "Who ...rebuildest Jerusalem" in the benediction of "the land."

Rab Sheshet reconciles them according to his opinion — Everybody agrees that [the Zimmun benediction extends] until "Who givest food unto all" ; that is quite right for him who said "Two or three," but he who said "Three or four" is of the opinion that "Who art kind and dealest kindly" is ordained by the Torah.

Rab Isaac b. Samuel b. Marta said in the name of Rab : Thou mayest know that "Who art kind and dealest kindly" is not ordained by the Torah, because it opens with "Blessed" and does not conclude with "Blessed"; according to the teaching: One commences all benedictions with "Blessed" and concludes them with "Blessed," excepting the benediction over fruits, commandments, one benediction which follows immediately on another, and the last benediction of the reading of the Shema'. In some of these instances one opens with "Blessed" but does not conclude with it ;

Rab Isaac b. Samuel b. Marta said in the name of Rab : Thou mayest know that "Who art kind and dealest kindly" is not ordained by the Torah, because it opens with "Blessed" and does not conclude with "Blessed"; according to the teaching: One commences all benedictions with "Blessed" and concludes them with "Blessed," excepting the benediction over fruits, commandments, one benediction which follows immediately on another, and the last benediction of the reading of the Shema'. In some of these instances one opens with "Blessed" but does not conclude with it ;

Rab Isaac b. Samuel b. Marta said in the name of Rab : Thou mayest know that "Who art kind and dealest kindly" is not ordained by the Torah, because it opens with "Blessed" and does not conclude with "Blessed"; according to the teaching: One commences all benedictions with "Blessed" and concludes them with "Blessed," excepting the benediction over fruits, commandments, one benediction which follows immediately on another, and the last benediction of the reading of the Shema'. In some of these instances one opens with "Blessed" but does not conclude with it ;

and in others one concludes with "Blessed" but does not commence with it. Since one opens the benediction "Who art kind and dealest kindly" with "Blessed" but does not conclude with it, the inference is that it is a benediction by itself.

and in others one concludes with "Blessed" but does not commence with it. Since one opens the benediction "Who art kind and dealest kindly" with "Blessed" but does not conclude with it, the inference is that it is a benediction by itself.

Mar Zotra visited the house of Rab Ashe whom some bereavement had befallen. [In the Grace after meals] he opened with the benediction : "Who art kind and dealest kindly, true God and Judge, Who judgest with righteousness and in judgment takest [the souls of men unto Thyself], Who rulest in Thy world, doing therein according to Thy will, for all Thy ways are judgment and all is Thine. We are Thy people and Thy servants, and in all circumstances it is our duty to give thanks unto Thee and to bless Thee. O Thou Who repairest the breaches in Israel, mayest Thou also repair this breach in Israel, granting us life."

Rammi b. Hamma asked him, "What difference does the majority make since the benediction has not been completed, the minority having not yet completed it?"

Our Rabbis have taught: In responding "Amen" one should not make the word hurriedly pronounced or cut short or an "orphan" ; nor should he hurl the benediction from his mouth.

Rab Nahman said : Moses instituted for Israel the benediction "Who feedest" at the time the manna descended for them. Joshua instituted for them the benediction of "the land" when they entered the land [of Canaan]. David and Solomon instituted [what follows] until "Who... rebuildest Jerusalem." David instituted "[Have mercy, O Lord our God] upon Israel Thy people, upon Jerusalem Thy city," and Solomon instituted "and upon the great and holy House." The benediction "Who art kind and dealest kindly" was instituted in Jabneh in connection with the slain of Bethar ; for Rab Mattena said : On the day the slain of Bethar were allowed burial, there was instituted in Jabneh the benediction "Who art kind and dealest kindly" — "Who art kind," because the bodies did not decompose ; "and dealest kindly," because they were allowed burial.

Rab Nahman said : Moses instituted for Israel the benediction "Who feedest" at the time the manna descended for them. Joshua instituted for them the benediction of "the land" when they entered the land [of Canaan]. David and Solomon instituted [what follows] until "Who... rebuildest Jerusalem." David instituted "[Have mercy, O Lord our God] upon Israel Thy people, upon Jerusalem Thy city," and Solomon instituted "and upon the great and holy House." The benediction "Who art kind and dealest kindly" was instituted in Jabneh in connection with the slain of Bethar ; for Rab Mattena said : On the day the slain of Bethar were allowed burial, there was instituted in Jabneh the benediction "Who art kind and dealest kindly" — "Who art kind," because the bodies did not decompose ; "and dealest kindly," because they were allowed burial.

Rab Nahman said : Moses instituted for Israel the benediction "Who feedest" at the time the manna descended for them. Joshua instituted for them the benediction of "the land" when they entered the land [of Canaan]. David and Solomon instituted [what follows] until "Who... rebuildest Jerusalem." David instituted "[Have mercy, O Lord our God] upon Israel Thy people, upon Jerusalem Thy city," and Solomon instituted "and upon the great and holy House." The benediction "Who art kind and dealest kindly" was instituted in Jabneh in connection with the slain of Bethar ; for Rab Mattena said : On the day the slain of Bethar were allowed burial, there was instituted in Jabneh the benediction "Who art kind and dealest kindly" — "Who art kind," because the bodies did not decompose ; "and dealest kindly," because they were allowed burial.

Rab Nahman said : Moses instituted for Israel the benediction "Who feedest" at the time the manna descended for them. Joshua instituted for them the benediction of "the land" when they entered the land [of Canaan]. David and Solomon instituted [what follows] until "Who... rebuildest Jerusalem." David instituted "[Have mercy, O Lord our God] upon Israel Thy people, upon Jerusalem Thy city," and Solomon instituted "and upon the great and holy House." The benediction "Who art kind and dealest kindly" was instituted in Jabneh in connection with the slain of Bethar ; for Rab Mattena said : On the day the slain of Bethar were allowed burial, there was instituted in Jabneh the benediction "Who art kind and dealest kindly" — "Who art kind," because the bodies did not decompose ; "and dealest kindly," because they were allowed burial.

Our Rabbis have taught : The following is the order of the Grace after meals : The first benediction is "Who feedest" ; the second, the benediction of "the land"; the third, "Who...rebuildest Jerusalem" ; the fourth, "Who art kind and dealest kindly." On the Sabbath, one begins and ends with consolation and refers to the sanctity of the day in the middle. R. Eliezer says: If he wishes to include [the reference to the Sabbath] in the "consolation," he may do so ; in the benediction of "the land," he may do so ; in the benediction instituted by the Sages in Jabneh, he may do so. The Sages, however, say : He should only include it in the "consolation."

Our Rabbis have taught : The following is the order of the Grace after meals : The first benediction is "Who feedest" ; the second, the benediction of "the land"; the third, "Who...rebuildest Jerusalem" ; the fourth, "Who art kind and dealest kindly." On the Sabbath, one begins and ends with consolation and refers to the sanctity of the day in the middle. R. Eliezer says: If he wishes to include [the reference to the Sabbath] in the "consolation," he may do so ; in the benediction of "the land," he may do so ; in the benediction instituted by the Sages in Jabneh, he may do so. The Sages, however, say : He should only include it in the "consolation."

Our Rabbis have taught : The following is the order of the Grace after meals : The first benediction is "Who feedest" ; the second, the benediction of "the land"; the third, "Who...rebuildest Jerusalem" ; the fourth, "Who art kind and dealest kindly." On the Sabbath, one begins and ends with consolation and refers to the sanctity of the day in the middle. R. Eliezer says: If he wishes to include [the reference to the Sabbath] in the "consolation," he may do so ; in the benediction of "the land," he may do so ; in the benediction instituted by the Sages in Jabneh, he may do so. The Sages, however, say : He should only include it in the "consolation."

Our Rabbis have taught : The following is the order of the Grace after meals : The first benediction is "Who feedest" ; the second, the benediction of "the land"; the third, "Who...rebuildest Jerusalem" ; the fourth, "Who art kind and dealest kindly." On the Sabbath, one begins and ends with consolation and refers to the sanctity of the day in the middle. R. Eliezer says: If he wishes to include [the reference to the Sabbath] in the "consolation," he may do so ; in the benediction of "the land," he may do so ; in the benediction instituted by the Sages in Jabneh, he may do so. The Sages, however, say : He should only include it in the "consolation."

Our Rabbis have taught : Whence do we derive the Grace after meals from the Torah? As it is said, "And thou shalt eat and be satisfied and bless" (Deut. viii. 10) — this refers to the benediction "Who feedest"; "the Lord thy God" (ibid.)— to the benediction of Zimmun; "for the land" (ibid.) — to the benediction of "the land" ; "the good" (ibid.) — to "Who. . . rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon" (ibid. iii. 25); "which He hath given thee" (ibid. viii. 10) — to "Who art kind and dealest kindly." I have here only the Grace after meals ; whence do we derive the Grace before meals ? Thou canst reason by a fortiori argument — if a man should bless God when satisfied, how much more so when he is hungry !

Our Rabbis have taught : Whence do we derive the Grace after meals from the Torah? As it is said, "And thou shalt eat and be satisfied and bless" (Deut. viii. 10) — this refers to the benediction "Who feedest"; "the Lord thy God" (ibid.)— to the benediction of Zimmun; "for the land" (ibid.) — to the benediction of "the land" ; "the good" (ibid.) — to "Who. . . rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon" (ibid. iii. 25); "which He hath given thee" (ibid. viii. 10) — to "Who art kind and dealest kindly." I have here only the Grace after meals ; whence do we derive the Grace before meals ? Thou canst reason by a fortiori argument — if a man should bless God when satisfied, how much more so when he is hungry !

Our Rabbis have taught : Whence do we derive the Grace after meals from the Torah? As it is said, "And thou shalt eat and be satisfied and bless" (Deut. viii. 10) — this refers to the benediction "Who feedest"; "the Lord thy God" (ibid.)— to the benediction of Zimmun; "for the land" (ibid.) — to the benediction of "the land" ; "the good" (ibid.) — to "Who. . . rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon" (ibid. iii. 25); "which He hath given thee" (ibid. viii. 10) — to "Who art kind and dealest kindly." I have here only the Grace after meals ; whence do we derive the Grace before meals ? Thou canst reason by a fortiori argument — if a man should bless God when satisfied, how much more so when he is hungry !

Rabbi says : "And thou shalt eat and be satisfied and bless" refers to the benediction "Who feedest," but the benediction of Zimmun is derived from "Magnify the Lord with me" (Ps. xxxiv. 4) ; "for the land" — to the benediction of "the land" ; "the good"— to "Who...rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon"; the benediction "Who art kind and dealest kindly" was instituted in Jabneh. I have here only the Grace after meals ; whence do we derive the Grace before meals ? There is a teaching to state, "Which He hath given thee" — ie. as soon as He hath given thee.

Rabbi says : "And thou shalt eat and be satisfied and bless" refers to the benediction "Who feedest," but the benediction of Zimmun is derived from "Magnify the Lord with me" (Ps. xxxiv. 4) ; "for the land" — to the benediction of "the land" ; "the good"— to "Who...rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon"; the benediction "Who art kind and dealest kindly" was instituted in Jabneh. I have here only the Grace after meals ; whence do we derive the Grace before meals ? There is a teaching to state, "Which He hath given thee" — ie. as soon as He hath given thee.

Rabbi says : "And thou shalt eat and be satisfied and bless" refers to the benediction "Who feedest," but the benediction of Zimmun is derived from "Magnify the Lord with me" (Ps. xxxiv. 4) ; "for the land" — to the benediction of "the land" ; "the good"— to "Who...rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon"; the benediction "Who art kind and dealest kindly" was instituted in Jabneh. I have here only the Grace after meals ; whence do we derive the Grace before meals ? There is a teaching to state, "Which He hath given thee" — ie. as soon as He hath given thee.

Rabbi says : "And thou shalt eat and be satisfied and bless" refers to the benediction "Who feedest," but the benediction of Zimmun is derived from "Magnify the Lord with me" (Ps. xxxiv. 4) ; "for the land" — to the benediction of "the land" ; "the good"— to "Who...rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon"; the benediction "Who art kind and dealest kindly" was instituted in Jabneh. I have here only the Grace after meals ; whence do we derive the Grace before meals ? There is a teaching to state, "Which He hath given thee" — ie. as soon as He hath given thee.

I have here only the benediction for meals ; whence is the benediction over Torah derived? R. Ishmael said : By a fortiori reasoning — for temporal life one says a benediction ; how much more so for the life of the world to come! R. Hiyya b. Nahmani, the disciple of R. Ishmael, says in the name of R. Ishmael : [This reasoning] is unnecessary ; for it states, "For the good land which He hath given thee" (Deut. viii. 10) and elsewhere it is stated, "And I will give thee the tables of stone, and the law and the commandments," etc. (Exod. xxiv, 12).

I have here only the benediction for meals ; whence is the benediction over Torah derived? R. Ishmael said : By a fortiori reasoning — for temporal life one says a benediction ; how much more so for the life of the world to come! R. Hiyya b. Nahmani, the disciple of R. Ishmael, says in the name of R. Ishmael : [This reasoning] is unnecessary ; for it states, "For the good land which He hath given thee" (Deut. viii. 10) and elsewhere it is stated, "And I will give thee the tables of stone, and the law and the commandments," etc. (Exod. xxiv, 12).

I have here only the benediction for meals ; whence is the benediction over Torah derived? R. Ishmael said : By a fortiori reasoning — for temporal life one says a benediction ; how much more so for the life of the world to come! R. Hiyya b. Nahmani, the disciple of R. Ishmael, says in the name of R. Ishmael : [This reasoning] is unnecessary ; for it states, "For the good land which He hath given thee" (Deut. viii. 10) and elsewhere it is stated, "And I will give thee the tables of stone, and the law and the commandments," etc. (Exod. xxiv, 12).

There is a teaching : R. Eliezer says : Whoever does not say "a desirable, good and ample land" in the benediction of "the land" and "the kingdom of the house of David" in "Who...rebuildest Jerusalem" has not complied with the requirements of the law. Nahum the Elder says : He must mention the Covenant in the blessing of "the land." R. Jose says : He must mention the Torah therein. Pelemo says : He must refer to the Covenant before the Torah, because the latter was given with a three-fold covenant

Whoever concludes the benediction of "the land" with the words "[Blessed art Thou, O Lord,] Who givest lands as a heritage," or the benediction "Who...rebuildest Jerusalem" with the words "Who savest Israel" is a boor. And whoever does not include a reference to the Covenant and the Torah in the benediction of "the land" and a reference to the kingdom of the house of David in the benediction "Who...rebuildest Jerusalem" has not complied with the requirements of the law.

Whoever concludes the benediction of "the land" with the words "[Blessed art Thou, O Lord,] Who givest lands as a heritage," or the benediction "Who...rebuildest Jerusalem" with the words "Who savest Israel" is a boor. And whoever does not include a reference to the Covenant and the Torah in the benediction of "the land" and a reference to the kingdom of the house of David in the benediction "Who...rebuildest Jerusalem" has not complied with the requirements of the law.

Whoever concludes the benediction of "the land" with the words "[Blessed art Thou, O Lord,] Who givest lands as a heritage," or the benediction "Who...rebuildest Jerusalem" with the words "Who savest Israel" is a boor. And whoever does not include a reference to the Covenant and the Torah in the benediction of "the land" and a reference to the kingdom of the house of David in the benediction "Who...rebuildest Jerusalem" has not complied with the requirements of the law.

Whoever concludes the benediction of "the land" with the words "[Blessed art Thou, O Lord,] Who givest lands as a heritage," or the benediction "Who...rebuildest Jerusalem" with the words "Who savest Israel" is a boor. And whoever does not include a reference to the Covenant and the Torah in the benediction of "the land" and a reference to the kingdom of the house of David in the benediction "Who...rebuildest Jerusalem" has not complied with the requirements of the law.

This supports the teaching of R. El'ai who stated that R. Abba b. Aha said in the name of our master : Whoever omits the reference to the Covenant and the Torah in the benediction of "the land" and to the kingdom of the house of David in the benediction "Who...rebuildest Jerusalem" has not complied with the requirements of the law.

This supports the teaching of R. El'ai who stated that R. Abba b. Aha said in the name of our master : Whoever omits the reference to the Covenant and the Torah in the benediction of "the land" and to the kingdom of the house of David in the benediction "Who...rebuildest Jerusalem" has not complied with the requirements of the law.

Abba Jose b. Dostai and the Rabbis disagree, one declaring that "Who art kind and dealest kindly" requires a reference to the [Divine] Kingship, the other declaring that it does not. He who contends that it requires a reference to the Kingship is of opinion that this benediction was ordained by the Rabbis, and he who contends that it does not is of opinion that the benediction is ordained by the Torah.

Abba Jose b. Dostai and the Rabbis disagree, one declaring that "Who art kind and dealest kindly" requires a reference to the [Divine] Kingship, the other declaring that it does not. He who contends that it requires a reference to the Kingship is of opinion that this benediction was ordained by the Rabbis, and he who contends that it does not is of opinion that the benediction is ordained by the Torah.

Our Rabbis have taught : How should one conclude the benediction of the rebuilding of Jerusalem? R. Jose b. R. Judah says : "Who savest Israel." Is one to say "Who savest Israel" and not "Who...rebuildest Jerusalem"? Nay, [it means,] one also says "Who savest Israel."

Rabbah b. Bar Hannah said in the name of R. Johanan : The benediction "Who art kind and dealest kindly" requires a reference to the Kingship. What does he intend to tell us — that a benediction which contains no reference to the Kingship has not the name of benediction ? But R. Johanan has already told us this once ! R. Zera said : He means to say that it needs two references to the Kingship, one for its own sake and one for "Who...rebuildest Jerusalem."

Rabbah b. Bar Hannah said in the name of R. Johanan : The benediction "Who art kind and dealest kindly" requires a reference to the Kingship. What does he intend to tell us — that a benediction which contains no reference to the Kingship has not the name of benediction ? But R. Johanan has already told us this once ! R. Zera said : He means to say that it needs two references to the Kingship, one for its own sake and one for "Who...rebuildest Jerusalem."

Rabbah b. Bar Hannah said in the name of R. Johanan : The benediction "Who art kind and dealest kindly" requires a reference to the Kingship. What does he intend to tell us — that a benediction which contains no reference to the Kingship has not the name of benediction ? But R. Johanan has already told us this once ! R. Zera said : He means to say that it needs two references to the Kingship, one for its own sake and one for "Who...rebuildest Jerusalem."

If so, three are required — one for its own sake, one for "Who...rebuildest Jerusalem" and one for the benediction of "the land"; for, why should not the benediction of "the land" have one? Because it is a benediction which is connected with the preceding. Then "Who...rebuildest Jerusalem" should likewise not require one because it is a benediction which is connected with the preceding!

If so, three are required — one for its own sake, one for "Who...rebuildest Jerusalem" and one for the benediction of "the land"; for, why should not the benediction of "the land" have one? Because it is a benediction which is connected with the preceding. Then "Who...rebuildest Jerusalem" should likewise not require one because it is a benediction which is connected with the preceding!

If so, three are required — one for its own sake, one for "Who...rebuildest Jerusalem" and one for the benediction of "the land"; for, why should not the benediction of "the land" have one? Because it is a benediction which is connected with the preceding. Then "Who...rebuildest Jerusalem" should likewise not require one because it is a benediction which is connected with the preceding!

If so, three are required — one for its own sake, one for "Who...rebuildest Jerusalem" and one for the benediction of "the land"; for, why should not the benediction of "the land" have one? Because it is a benediction which is connected with the preceding. Then "Who...rebuildest Jerusalem" should likewise not require one because it is a benediction which is connected with the preceding!

Again he sat and said : If one erred and omitted to mention the reference to the New Moon he says, "Blessed be He Who has given beginnings of the month to His people Israel for a memorial" ; but I do not know whether he adds the words "and for rejoicing" or not, whether he adds a conclusion to the benediction or not, or whether it is his own or his master's.

"But Rab Huna has declared in the name of Rab : If one erred, he should say 'Blessed be He Who has given' [etc.] " ! He said to him, "Was it not reported in this connection : Rab Menashya b. Tahlifa said in the name of Rab: This teaching only applies if he has not commenced the benediction 'Who art kind and dealest kindly' ; but if he has commenced it, he must return to the beginning?"

"But now, on the Sabbaths and Festivals, when there is no question of his not eating, then also, if he erred, he should repeat it !" He replied, "Quite so ; for Rab Shela said in the name of Rab : If he erred, he must recommence at the beginning." "But Rab Huna declared in the name of Rab : If one erred, he says 'Blessed be He Who has given'!" "Has it not been reported in that connection : 'This teaching only applies if he has not commenced the benediction "Who art kind and dealest kindly" ; but if he has started it, he recommences at the beginning'?"

According to the numerical size of the assembly do they determine the form of the benediction; as it is said, "Bless ye God in full assemblies, even the Lord, ye that are from the fountain of Israel" (Ps. Ixviii. 27). R. 'Akiba said: What do we find in the Synagogue? Whether many or few, one says "Bless ye the Lord." R. Ishmael says : "Bless ye the Lord Who is to be blessed."

Draw that conclusion. There is a teaching to the same effect: Whether one says "Bless ye" or "We will bless," we should not take him to task on that account ; but punctilious people do. Also, from the form of benediction used by a man it may be recognised whether he is a disciple of the wise or not. How is this ? Rabbi declares : [If he says] "And through Whose goodness [we live]," he is a disciple of the wise ; but if "And from Whose goodness," he is a boor.

We may not say the benediction over wine until water has been added to it. These are the words of R. Eliezer ; but the Sages say : The benediction may be pronounced [over wine without dilution].

We may not say the benediction over wine until water has been added to it. These are the words of R. Eliezer ; but the Sages say : The benediction may be pronounced [over wine without dilution].

We may not say the benediction over wine. Our Rabbis have taught : [wine] Until water has been added, we do not say the benediction "...Who createst the fruit of the vine" over the wine, but "...Who createst the fruit of the tree" ; and we may wash the hands therewith. From the time that water has been added, the benediction is "...Who createst the fruit of the vine," and we may not wash the hands therewith. These are the words of R. Eliezer ; but the Sages say : In either case the benediction is "...Who createst the fruit of the vine," and we may not wash the hands therewith.

We may not say the benediction over wine. Our Rabbis have taught : [wine] Until water has been added, we do not say the benediction "...Who createst the fruit of the vine" over the wine, but "...Who createst the fruit of the tree" ; and we may wash the hands therewith. From the time that water has been added, the benediction is "...Who createst the fruit of the vine," and we may not wash the hands therewith. These are the words of R. Eliezer ; but the Sages say : In either case the benediction is "...Who createst the fruit of the vine," and we may not wash the hands therewith.

We may not say the benediction over wine. Our Rabbis have taught : [wine] Until water has been added, we do not say the benediction "...Who createst the fruit of the vine" over the wine, but "...Who createst the fruit of the tree" ; and we may wash the hands therewith. From the time that water has been added, the benediction is "...Who createst the fruit of the vine," and we may not wash the hands therewith. These are the words of R. Eliezer ; but the Sages say : In either case the benediction is "...Who createst the fruit of the vine," and we may not wash the hands therewith.

We may not say the benediction over wine. Our Rabbis have taught : [wine] Until water has been added, we do not say the benediction "...Who createst the fruit of the vine" over the wine, but "...Who createst the fruit of the tree" ; and we may wash the hands therewith. From the time that water has been added, the benediction is "...Who createst the fruit of the vine," and we may not wash the hands therewith. These are the words of R. Eliezer ; but the Sages say : In either case the benediction is "...Who createst the fruit of the vine," and we may not wash the hands therewith.

R. Jose b. R. Hannina said: The Sages agree with R. Eliezer that over a cup of wine intended for the Grace we do not say the benediction until water is added. What is the reason ? Rab Osha'ya answered : We require a commandment to be performed with the choicest.

Rab Judah said : If one forgot and put food into his mouth without a benediction, he should push it on one side [in his mouth] and say the benediction.

Rab Judah said : If one forgot and put food into his mouth without a benediction, he should push it on one side [in his mouth] and say the benediction.

But also with something which would not become repugnant let him push it on one side and say the benediction! Rab Isaac Kaskesaah explained [why that is not so] in the presence of R. Jose b. Abin, in the name of R. Johanan : Because it is said, "My mouth shall be filled with Thy praise" (Ps. Ixxi. 8).

Rab Hisda was asked : If one has eaten or drunk without having said the benediction, may he say it afterwards? He answered : Shall one who has eaten garlic so that the smell is diffused eat more garlic so that its smell be more diffused?

Rabina said : Consequently, even if he has finished the meal, he may go back and say the benediction ! For there is a teaching : If one has had immersion and ascended [from the water], as he ascends he should say "Blessed... Who hast sanctified us with Thy commandments and commanded us concerning immersion."

But the two cases are not parallel; for there [in the instance of immersion], the man was not at the outset fit [to pronounce a benediction] ; but here [in the instance of the benediction] the man was fit at the outset [to say it], and since it was deferred it must remain so.

But the two cases are not parallel; for there [in the instance of immersion], the man was not at the outset fit [to pronounce a benediction] ; but here [in the instance of the benediction] the man was fit at the outset [to say it], and since it was deferred it must remain so.

R. Johanan said : Whoever says the benediction over a full cup will be granted a boundless inheritance; as it is said, "And full with the blessing of the Lord ; possess thou the sea and the south" (Deut. xxxiii. 23). R. Jose b. R. Hannina said: He will be worthy to inherit two worlds, this world and the world to come.

"Crowning" — Rab Judah used to crown it with disciples. Rab Hisda used to crown it with small cups. R. Hanan said : And with undiluted [wine]. Rab Sheshet said : Until the benediction of "the land."

'Ulla visited the house of Rab Nahman; he wrapped the bread and said Grace and gave the cup of benediction to Rab Nahman. Rab Nahman said to him, "Let the master send the cup of benediction to Jalta." He replied, "Thus spake R. Johanan: The fruit of a woman's body is only blessed through the fruit of a man's body; as it is said, 'He will also bless the fruit of thy body' (Deut. vii. 13) — it is not said 'the fruit of her body' but 'the fruit of thy body'."

'Ulla visited the house of Rab Nahman; he wrapped the bread and said Grace and gave the cup of benediction to Rab Nahman. Rab Nahman said to him, "Let the master send the cup of benediction to Jalta." He replied, "Thus spake R. Johanan: The fruit of a woman's body is only blessed through the fruit of a man's body; as it is said, 'He will also bless the fruit of thy body' (Deut. vii. 13) — it is not said 'the fruit of her body' but 'the fruit of thy body'."

Meanwhile Jalta heard [that the cup of benediction had not been sent to her]. She arose in anger, went to the wine-cellar and broke four hundred flasks of wine. Rab Nahman said to him, "Let the master send her another cup." 'Ulla sent it to her [with the message], "All this measure of wine belongs to the benediction." She sent back the reply, "From pedlars comes gossip, from rags come vermin."

Meanwhile Jalta heard [that the cup of benediction had not been sent to her]. She arose in anger, went to the wine-cellar and broke four hundred flasks of wine. Rab Nahman said to him, "Let the master send her another cup." 'Ulla sent it to her [with the message], "All this measure of wine belongs to the benediction." She sent back the reply, "From pedlars comes gossip, from rags come vermin."

Rab Assi said : One must not speak over the cup of benediction. Rab Assi also said : We may not say the benediction over a cup of ill-luck. What means "a cup of ill-luck"? Rab Nahman b. Isaac said : A second cup. There is a teaching to the same effect : He who drinks [cups of wine] of an even number should not say Grace ; because it is said, "Prepare to meet thy God, O Israel" (Amos iv. 12); but such an one is not fitly prepared.

Rab Assi said : One must not speak over the cup of benediction. Rab Assi also said : We may not say the benediction over a cup of ill-luck. What means "a cup of ill-luck"? Rab Nahman b. Isaac said : A second cup. There is a teaching to the same effect : He who drinks [cups of wine] of an even number should not say Grace ; because it is said, "Prepare to meet thy God, O Israel" (Amos iv. 12); but such an one is not fitly prepared.

MISHNAH The following are the points of variance between Bet Shammai and Bet Hillel in connection with the meal. Bet Shammai say : [On a Sabbath or Festival] one pronunces the benediction over the day and then over the wine ; but Bet Hillel say : He pronounces the benediction over the wine and afterwards over the day.

MISHNAH The following are the points of variance between Bet Shammai and Bet Hillel in connection with the meal. Bet Shammai say : [On a Sabbath or Festival] one pronunces the benediction over the day and then over the wine ; but Bet Hillel say : He pronounces the benediction over the wine and afterwards over the day.

We may not say the benediction over the light or spices of gentiles, over the light or spices of the dead, nor over the light or spices of idolatry. Nor do we say the benediction over the light until one can make use of its illumination.

We may not say the benediction over the light or spices of gentiles, over the light or spices of the dead, nor over the light or spices of idolatry. Nor do we say the benediction over the light until one can make use of its illumination.

If wine is brought to them after the food and there is [only sufficient for] one cup, Bet Shammai declare he says the benediction over the wine and then over the food ; but Bet Hillel declare he says the benediction over the food and then over the wine.

If wine is brought to them after the food and there is [only sufficient for] one cup, Bet Shammai declare he says the benediction over the wine and then over the food ; but Bet Hillel declare he says the benediction over the food and then over the wine.

One may make the response "Amen" after an Israelite who pronounces a benediction, but not after a Samaritan who pronounces a benediction until he has heard the whole of the benediction.

One may make the response "Amen" after an Israelite who pronounces a benediction, but not after a Samaritan who pronounces a benediction until he has heard the whole of the benediction.

One may make the response "Amen" after an Israelite who pronounces a benediction, but not after a Samaritan who pronounces a benediction until he has heard the whole of the benediction.

GEMARA Our Rabbis have taught : The points of variance between Bet Shammai and Bet Hillel in connection with the meal are : Bet Shammai say : [On a Sabbath or Festival] one pronounces the benediction over the day and then over the wine, because the day causes the wine to be brought and because he has already hallowed the day before the wine was brought.

But Bet Hillel say : One pronounces the benediction over the wine and then over the day, because the wine causes the Sanctification to be said. Another reason is : The benediction over the wine is constant but that over the day is not constant, and when we have that which is constant and not constant, the former takes precedence. The Halakah is in agreement with Bet Hillel.

But Bet Hillel say : One pronounces the benediction over the wine and then over the day, because the wine causes the Sanctification to be said. Another reason is : The benediction over the wine is constant but that over the day is not constant, and when we have that which is constant and not constant, the former takes precedence. The Halakah is in agreement with Bet Hillel.

Why is this other reason necessary ? Shouldest thou say that there [Bet Shammai offer] two reasons but here [Bet Hillel offer] only one, therefore here also we have two reasons. "The benediction over the wine is constant but that over the day is not constant, and when we have that which is constant and not constant, the former takes precedence.

Do Bet Shammai, however, hold that the benediction over the day is of greater importance? Lo, there is a teaching: On entering his house at the conclusion of the Sabbath, he says the benediction over the wine, the light and the spices and after that says the Habdalah ; and should he have only one cup [of wine], he leaves it until after the meal and combines all [the benedictions] afterwards.

Do Bet Shammai, however, hold that the benediction over the day is of greater importance? Lo, there is a teaching: On entering his house at the conclusion of the Sabbath, he says the benediction over the wine, the light and the spices and after that says the Habdalah ; and should he have only one cup [of wine], he leaves it until after the meal and combines all [the benedictions] afterwards.

That cannot enter thy mind ; because it states "light and afterwards spices," and from whom hast thou heard that opinion? Bet Shammai; for there is a teaching : R. Judah said : Bet Shammai and Bet Hillel do not differ that the benediction over food comes first and Habdalah afterwards ; in what do they differ ? About light and spices — Bet Shammai declare : Light and afterwards spices, whereas Bet Hillel declare : Spices and afterwards light.

Do Bet Shammai hold that the Grace after meals requires a cup of wine ? For our Mishnah teaches : If wine is brought to them after the food and there is only sufficient for one cup, Bet Shammai declare : He says the benediction over the wine and then over the food. Is it not to be supposed that he says the benediction [over the wine] and then drinks it ? No ; he says the benediction and leaves it [undrunk for the Grace].

Do Bet Shammai hold that the Grace after meals requires a cup of wine ? For our Mishnah teaches : If wine is brought to them after the food and there is only sufficient for one cup, Bet Shammai declare : He says the benediction over the wine and then over the food. Is it not to be supposed that he says the benediction [over the wine] and then drinks it ? No ; he says the benediction and leaves it [undrunk for the Grace].

Do Bet Shammai hold that the Grace after meals requires a cup of wine ? For our Mishnah teaches : If wine is brought to them after the food and there is only sufficient for one cup, Bet Shammai declare : He says the benediction over the wine and then over the food. Is it not to be supposed that he says the benediction [over the wine] and then drinks it ? No ; he says the benediction and leaves it [undrunk for the Grace].

But the teacher has said : He who says a benediction must taste ! He does taste [but leaves the greater part]. But the teacher has said : If he tasted it, he disqualifies it [for another benediction] ! He tastes it with his hand.

But the teacher has said : He who says a benediction must taste ! He does taste [but leaves the greater part]. But the teacher has said : If he tasted it, he disqualifies it [for another benediction] ! He tastes it with his hand.

But the master has said : The cup of benediction requires a measure [of a fourth of a Log] ; and lo, he made it less than that measure ! He originally had more than the required measure.

But R. Hiyya has taught : Bet Shammai declare : He says the benediction over the wine and drinks it, and after that says Grace ! Nay, there are two Tannaim who differ as to the teaching of Bet Shammai.

Rab Huna b. Judah visited the house of Raba and noticed that he said the benediction over the spices first. He said to him : Note that Bet Shammai and Bet Hillel do not differ on the question of the light ; for our Mishnah teaches : Bet Shammai say : [The order is] light, food, spices and Habdalah ; but Bet Hillel say : Light, spices, food and Habdalah!

Raba answered after him: These are the words of R. Meir; but R. Judah says: Bet Shammai and Bet Hillel do not differ that [the benediction over] food comes first and Habdalah last. In what do they differ ? In [the order of] light and spices ; for Bet Shammai say : First [the benediction] over the light and then the spices, but Bet Hillel say : First over the spices and then the light.

Raba answered after him: These are the words of R. Meir; but R. Judah says: Bet Shammai and Bet Hillel do not differ that [the benediction over] food comes first and Habdalah last. In what do they differ ? In [the order of] light and spices ; for Bet Shammai say : First [the benediction] over the light and then the spices, but Bet Hillel say : First over the spices and then the light.

We may not say the benediction over the light or spices of gentiles. It is quite right [that we do not use] the light [of a gentile] because it has not "rested" ; but why not the spices ?

But since he teaches in the sequel : We may not say the benediction over the light or spices of idolatry, it is to be inferred that in the first part of the statement we are not dealing with idolatry !