benediction

R. Hannina of Sura said : [In the sequel] he merely states the reason : What is the reason that we do not say a benediction over the light or spices of the gentiles ? Because the assumption is the banquet of gentiles is dedicated to idolatry.

Our Rabbis have taught : We say a benediction over the light which rested but not if it has not rested. What means "rested" and "not rested"?

If we would say that it has not rested because of work [which has been done on the Sabbath by its illumination], even if it be work which is permitted, there is a teaching : We may say the benediction over the light used [on the Sabbath] by a woman in confinement or an invalid !

Rab Nahman b. Isaac said : What means "rested"? It rested from work which is a transgression [on the Sabbath]. There is a teaching to the same effect : We may at the conclusion of the Sabbath say the benediction over [the light of] a lantern which has been burning the whole day.

Our Rabbis have taught : We may make the benediction over a light kindled by a gentile from an Israelite or kindled by an Israelite from a gentile, but not over a light kindled by a gentile from a gentile. Why is [the light kindled] by a gentile from a gentile different that one may not [say the benediction over it] ?

Our Rabbis have taught : We may make the benediction over a light kindled by a gentile from an Israelite or kindled by an Israelite from a gentile, but not over a light kindled by a gentile from a gentile. Why is [the light kindled] by a gentile from a gentile different that one may not [say the benediction over it] ?

There is certainly also a prohibition [about the light kindled by an Israelite from a gentile], but when he says the benediction he does so over the additional part which is permitted. If so, a light kindled by a gentile from a gentile should also be allowed !

Our Rabbis have taught : Were one walking [at the conclusion of the Sabbath] outside the town and saw a light, if the majority [of the inhabitants] are gentiles, he should not say the benediction [over that light], but if the majority are Israelites, he may say it.

This is self-contradictory ! Thou sayest, "If the majority are gentiles, he should not say the benediction," hence if they are half [gentiles] and half [Israelites] he may say it. Then it continues, "If the majority are Israelites, he may say it," hence if they are half and half, he may not say it !

It is quite right that even if they are half and half, he should also say the benediction ; but since he taught the first clause "If the majority are gentiles," he also adds "If the majority are Israelites."

Our Rabbis have taught : Were one walking [at the conclusion of the Sabbath] outside the town and saw a child holding a torch, he makes inquiries ; if the child is an Israelite, he says the benediction [over the lighted torch], but if a gentile, he does not.

Our Rabbis have taught : Were one walking [at the conclusion of the Sabbath] outside the town and saw a light, if it is as thick as the opening of a furnace he says the benediction over it, but if it is not, he does not say the benediction over it.

Our Rabbis have taught : Were one walking [at the conclusion of the Sabbath] outside the town and saw a light, if it is as thick as the opening of a furnace he says the benediction over it, but if it is not, he does not say the benediction over it.

One taught: We do say the benediction over the light of a furnace; but there is another teaching : We do not say the benediction over it !

One taught: We do say the benediction over the light of a furnace; but there is another teaching : We do not say the benediction over it !

One taught : We do say the benediction over the light of an oven or stove ; but there is another teaching: We do not say the benediction over it!

One taught : We do say the benediction over the light of an oven or stove ; but there is another teaching: We do not say the benediction over it!

One taught : We do say the benediction over the light of a Synagogue or House of Study ; but there is another teaching : We do not say the benediction over it !

One taught : We do say the benediction over the light of a Synagogue or House of Study ; but there is another teaching : We do not say the benediction over it !

Our Rabbis have taught : If they were sitting in the House of Study [at the conclusion of the Sabbath] and light is brought to them, Bet Shammai declare that each one says the benediction for himself ; but Bet Hillel declare that one says the benediction for all, because it is said, "In the multitude of people is the King's glory" (Prov. xiv. 28).

Our Rabbis have taught : If they were sitting in the House of Study [at the conclusion of the Sabbath] and light is brought to them, Bet Shammai declare that each one says the benediction for himself ; but Bet Hillel declare that one says the benediction for all, because it is said, "In the multitude of people is the King's glory" (Prov. xiv. 28).

We may not say the benediction over the light or spices of the dead. What is the reason ? The light which is kindled [for the dead] is in its honour and the spices are used to remove the odour.

Rab Judah said in the name of Rab: Over a light which they carry before [the corpse] by day or by night no benediction is to be made ; but we may say it over a light which is only carried before it at night.

Rab Huna said : We may not say the benediction over spices used in a privy or the oil which is used to remove the dirt.

That is to say that the benediction [for spices] is not to be pronounced over anything which is not used for the purpose of smelling. Against this is quoted : If one enters a perfumer's shop and smells the odour, even though he sit there all day he only pronounces the benediction once ; but if he keeps going in and out, he pronounces it each time. But here [the perfume] was not for smelling and still he says the benediction !

That is to say that the benediction [for spices] is not to be pronounced over anything which is not used for the purpose of smelling. Against this is quoted : If one enters a perfumer's shop and smells the odour, even though he sit there all day he only pronounces the benediction once ; but if he keeps going in and out, he pronounces it each time. But here [the perfume] was not for smelling and still he says the benediction !

That is to say that the benediction [for spices] is not to be pronounced over anything which is not used for the purpose of smelling. Against this is quoted : If one enters a perfumer's shop and smells the odour, even though he sit there all day he only pronounces the benediction once ; but if he keeps going in and out, he pronounces it each time. But here [the perfume] was not for smelling and still he says the benediction !

Our Rabbis have taught : Were one walking outside the town and smelt a fragrant odour, if the majority [of the inhabitants] are gentiles, he must not pronounce a benediction ; but if the majority are Israelites, he does. R. Jose said : Even if the majority are Israelites he must likewise not pronounce a benediction, because the daughters of Israel use incense for purposes of sorcery.

Our Rabbis have taught : Were one walking outside the town and smelt a fragrant odour, if the majority [of the inhabitants] are gentiles, he must not pronounce a benediction ; but if the majority are Israelites, he does. R. Jose said : Even if the majority are Israelites he must likewise not pronounce a benediction, because the daughters of Israel use incense for purposes of sorcery.

But do all of them burn incense for sorcery ? Some for sorcery and some also to perfume their garments ; hence it will be found that the majority [in the town] do not use it for smelling, and where the majority do not use it for smelling, the benediction is not to be pronounced.

R. Hiyya b. Abba said in the name of R. Johanan : He who walks on the Sabbath-eve in Tiberias and at the conclusion of the Sabbath in Sepphoris and smells a fragrant odour should not pronounce the benediction because the presumption is that it is only being used to perfume garments.

Nor do we say the benediction over the light until one can make use of its illumination.

Rab Judah said in the name of Rab : The phrase "until one can make use of its illumination" does not mean that one must actually use it, but if one who stands near to it can use its light, then even those who are at a distance [may say the benediction]. Similarly said Rab Ashe : We have learnt that one at a distance [may say the benediction].

Rab Judah said in the name of Rab : The phrase "until one can make use of its illumination" does not mean that one must actually use it, but if one who stands near to it can use its light, then even those who are at a distance [may say the benediction]. Similarly said Rab Ashe : We have learnt that one at a distance [may say the benediction].

Against this is quoted : If he had a light hidden in his bosom or in a lantern or saw a flame but made no use of its light or used its light without seeing its flame, he must not say the benediction until he sees the flame and makes use of its light !

Our Rabbis have taught : We may say the benediction over glowing coals, but not over dying coals. What is to be understood by glowing coals? Rab Hisda said : When one puts a chip of wood to them and it ignites.

Rab Judah said the benediction over the light in the house of Ada the waiter. Raba said it over the light in the house of Guria b. Hamma. Abbai said it over the light in the house of Bar Abbuha.

Rab Judah said in the name of Rab : One does not go looking for a light as we do for other commandments. R. Zera said : At first I used to go about [searching for a light] but since I heard the statement of Rab Judah in the name of Rab, I also do not go searching for it ; but should it chance to me of its own accord, I say the benediction.

Rabbah b. Bar Hannah was journeying with a caravan ; he ate but forgot to say Grace. He said [to himself], "How shall I act ? If I tell them I have forgotten to say Grace, they will answer, 'Say it now ; for wherever thou utterest a benediction it is to the All-merciful thou dost utter it.' It is better that I tell them I have lost a golden dove." He said to them, "Wait for me, because I have lost a golden dove." He went back, said Grace and found a golden dove. Why exactly a dove ? Because the Community of Israel is likened to a dove ; for it is written,

That is to say an Israelite may respond although he has not heard the whole of the benediction. But since he has not heard it, how can he fulfil his obligation?

This matter is discussed by the Tannaim; for there is a teaching : Both he who says the benediction and he who responds "Amen" are implied, only he who says the benediction is more quickly [rewarded] than he who responds "Amen."

This matter is discussed by the Tannaim; for there is a teaching : Both he who says the benediction and he who responds "Amen" are implied, only he who says the benediction is more quickly [rewarded] than he who responds "Amen."

Samuel asked Rab : Should one respond "Amen" after the children in school? He replied : We make the response "Amen" after everybody except school-children, because they only utter [the benediction] for the purpose of learning it. This rule applies when it is not the time that they read the Haftarah ; but should it be the time when they read the Haftarah, one does make the response.

For rain and good tidings he says, "Blessed... Who art good and dispensest good." For bad tidings he says, "Blessed be the true Judge." He who has built a new house or bought new vessels says, "Blessed... Who hast kept us in life, hast preserved us and enabled us to reach this season," One says the benediction for a calamity apart from any attendant good, and for good fortune apart from any attendant evil ;

A man is in duty bound to utter a benediction for the bad even as he utters one for the good ; as it is said, "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might" (Deut. vi. 5) — "with all thy heart," i.e. with thy two impulses, with the good and the evil impulse ; "with all thy soul," i.e. even if He take thy soul; "with all thy might," i.e. with all thy wealth. Another explanation of "with all thy might [meodeka]" — with whatever measure [middah] He metes out to thee, do Thou return Him thanks [modeh].

A man should not behave with levity towards the Eastern Gate [of the Temple], since it is directed towards the Holy of Holies. Nor may one enter the Temple Mount with his staff, his sandal, his wallet, and with the dust upon his feet ; nor may he use it as a short cut, and to expectorate [on the Temple Mount is forbidden] a fortiori. At the conclusion of every benediction in the Sanctuary they used to say

R. Johanan said : Because the Scriptures state, "And Jethro said, Blessed be the Lord Who hath delivered you" etc. (Exod. xviii. 10). Do we say a benediction for the miracle wrought on behalf of the many but not for the miracle wrought on behalf of an individual?

Whenever he came to 'Arabot he said the benediction "Blessed... Who hast wrought for me a miracle in 'Arabot and with the camel" ; and whenever he came to the market-place of Mahoza he said, "Blessed... Who hast wrought for me a miracle with the camel and in 'Arabot." They answer : In the case of a miracle wrought on behalf of the many, everybody is obliged to utter the benediction; but in the case of a miracle wrought on behalf of an individual, only he is obliged to say it. Our Rabbis have taught : He who beholds the fords of the [Red] Sea, or the fords of the Jordan, or the fords of the valleys of Arnon, or the hail-stones in the descent of Bet Horon, or the stone which Og, king of Bashan, sought to cast upon Israel, or the stone upon which Moses sat when Joshua fought against Amalek, or [the pillar of salt of] Lot's wife, or the wall of Jericho which was swallowed up in its place — over all these one must give thanks and praise before the All-present. It is quite right with the fords of the [Red] Sea ; for it is written,

Whenever he came to 'Arabot he said the benediction "Blessed... Who hast wrought for me a miracle in 'Arabot and with the camel" ; and whenever he came to the market-place of Mahoza he said, "Blessed... Who hast wrought for me a miracle with the camel and in 'Arabot." They answer : In the case of a miracle wrought on behalf of the many, everybody is obliged to utter the benediction; but in the case of a miracle wrought on behalf of an individual, only he is obliged to say it. Our Rabbis have taught : He who beholds the fords of the [Red] Sea, or the fords of the Jordan, or the fords of the valleys of Arnon, or the hail-stones in the descent of Bet Horon, or the stone which Og, king of Bashan, sought to cast upon Israel, or the stone upon which Moses sat when Joshua fought against Amalek, or [the pillar of salt of] Lot's wife, or the wall of Jericho which was swallowed up in its place — over all these one must give thanks and praise before the All-present. It is quite right with the fords of the [Red] Sea ; for it is written,

[It is quite right with] the fords of the Jordan; for it is written, "And the priests that bare the ark of [the covenant of] the Lord stood firm on dry ground in the midst of the Jordan, while all Israel passed over on dry ground, until all the nation were passed clean over the Jordan" (Josh. iii. 17). But the fords of the valleys of Arnon — whence is it [that a benediction is necessary]? For it is written,

What benediction should he utter? Rab Judah said, "Blessed ...Who bestowest lovingkindnesses." Abbai said : It is necessary for him to offer his thanksgiving in the presence of ten ; for it is written, "Let them exalt Him in the assembly of the people" etc. (ibid. 5:32). Mar Zotra said : Two of them must be Rabbis ; as it is said, "And praise Him in the seat of the elders" (ibid.).

Rab Judah also said : Three things shorten a man's days and years : To be given a Scroll of the Torah from which to read [a portion in the Synagogue] and decline to read ; to be handed the cup of benediction to say Grace and decline ; and to give oneself an air of superiority.

"To be given a Scroll of the Torah from which to read and decline to read" — for it is written, "For that is thy life and the length of thy days" (Deut. 30:20). "To be handed the cup of benediction to say Grace and decline" — for it is written, "I will bless them that bless thee" (Gen. 12:3). "To give oneself an air of superiority" — for R. Hamma b. R. Hannina said : Why did Joseph die before his brothers? Because he gave himself superior airs.

Amemar, Mar Zotra and Rab Ashe were sitting together; they said: Let each one of us relate something which the others have not heard. One of them commenced and said : He who has seen a dream and knows not what he has seen, let him stand before the Kohanim at the time that they spread their hands [to pronounce the priestly benediction] and utter the following : "Lord of the universe ! I am Thine and my dreams are Thine ; a dream have I dreamed and I know not what it is. Whether I dreamed concerning myself, or my fellows dreamed concerning me, or I dreamed concerning others, if they be good dreams, strengthen and fortify them [and may they be fulfilled] like the dreams of Joseph ; but if they require to be remedied, heal them as the waters of Marah [were healed] by the hands of Moses our teacher, as Miriam [was healed] from her leprosy, as Hezekiah from his illness, and like the waters of Jericho [sweetened] by the hands of Elisha. And as Thou didst turn the curse of the wicked Balaam into a blessing, so do Thou turn all my dreams for me into good." He should conclude [his prayer] simultaneously with the Kohanim, so that the Congregation responds "Amen." But if not, let him say the following: "Thou majestic One in the heights, Who abidest in might, Thou art peace and Thy name is peace. May it be Thy will to grant us peace."

[He who beholds] a place from which idolatry has been uprooted. Our Rabbis have taught : (Who sees a statue of Hermes says, "Blessed... Who hast shown long-suffering to those who transgress Thy will"), [If he sees] a place from which idolatry has been uprooted, he should say, "Blessed... Who hast uprooted idolatry from our land ; and as it has been uprooted from this place, so may it be uprooted from all places of Israel. And do Thou turn the heart of those who serve idols to serve Thee." But if this is outside the Land [of Israel], it is unnecessary to say "And do Thou turn the heart of those who serve idols to serve Thee," because most of them are gentiles. R. Simeon b. Eleazar said : The benediction should also be uttered outside the Land, because they will in the future become converted ; as it is said, "For then will I turn to the peoples a pure language" (Zeph. iii. 9).

When the king arrived, Rab Sheshet began and uttered the benediction for him. The Min said to him, "For one whom thou seest not thou dost pronounce a benediction!" And what happened to that Min? Some say that his associates put his eyes out ; others declare that Rab Sheshet set his eyes upon him and he became a heap of bones.

When the king arrived, Rab Sheshet began and uttered the benediction for him. The Min said to him, "For one whom thou seest not thou dost pronounce a benediction!" And what happened to that Min? Some say that his associates put his eyes out ; others declare that Rab Sheshet set his eyes upon him and he became a heap of bones.

Our Rabbis have taught: "Who beholds the graves of Israel says: "Blessed... Who formed you in judgment, Who nourished you in judgment, sustained you in judgment, and gathered you in judgment, and will hereafter raise you in judgment." Mar b. Rabina concluded the benediction in the name of Rab Nahman : "And knowest the number of you all in judgment, and will hereafter restore you to life and cause you to survive. Blessed... Who quickenest the dead." [Who beholds] the graves of idolaters says, "Your mother shall be sore ashamed" (Jer. 1. 12).

R. Alexander said in the name of R. Joshua b. Levi : Thunder was only created to break the pride of the heart ; as it is said, "God hath so made it that men should fear before Him" (Eccles. iii. 14). Also said R. Alexander in the nanie of R.Joshua b. Levi : Who sees the rainbow should prostrate himself upon his face; as it is said, "As the appearance of the bow that is in the cloud...and when I saw it, I fell upon my face" (Ezek. i. 28). In the West they curse one who acts thus, because it has the appearance as though he worships the rainbow ; but he should certainly pronounce a benediction. What is the benediction ? "Blessed. ..Who remembrest the Covenant." It has been taught in a Baraita : R. Ishmael, the son of R. Johanan b. Baroka says: [The benediction is, "Blessed...] Who art faithful with Thy Covenant and fulfillest Thy word." Rab Pappa said: Let us therefore say both : "Blessed ... Who remembrest the Covenant, art faithful with Thy Covenant and fulfillest Thy word."

R. Alexander said in the name of R. Joshua b. Levi : Thunder was only created to break the pride of the heart ; as it is said, "God hath so made it that men should fear before Him" (Eccles. iii. 14). Also said R. Alexander in the nanie of R.Joshua b. Levi : Who sees the rainbow should prostrate himself upon his face; as it is said, "As the appearance of the bow that is in the cloud...and when I saw it, I fell upon my face" (Ezek. i. 28). In the West they curse one who acts thus, because it has the appearance as though he worships the rainbow ; but he should certainly pronounce a benediction. What is the benediction ? "Blessed. ..Who remembrest the Covenant." It has been taught in a Baraita : R. Ishmael, the son of R. Johanan b. Baroka says: [The benediction is, "Blessed...] Who art faithful with Thy Covenant and fulfillest Thy word." Rab Pappa said: Let us therefore say both : "Blessed ... Who remembrest the Covenant, art faithful with Thy Covenant and fulfillest Thy word."

R. Alexander said in the name of R. Joshua b. Levi : Thunder was only created to break the pride of the heart ; as it is said, "God hath so made it that men should fear before Him" (Eccles. iii. 14). Also said R. Alexander in the nanie of R.Joshua b. Levi : Who sees the rainbow should prostrate himself upon his face; as it is said, "As the appearance of the bow that is in the cloud...and when I saw it, I fell upon my face" (Ezek. i. 28). In the West they curse one who acts thus, because it has the appearance as though he worships the rainbow ; but he should certainly pronounce a benediction. What is the benediction ? "Blessed. ..Who remembrest the Covenant." It has been taught in a Baraita : R. Ishmael, the son of R. Johanan b. Baroka says: [The benediction is, "Blessed...] Who art faithful with Thy Covenant and fulfillest Thy word." Rab Pappa said: Let us therefore say both : "Blessed ... Who remembrest the Covenant, art faithful with Thy Covenant and fulfillest Thy word."

Also said Rammi b. Abba in the name of R. Isaac : Who sees the Euphrates up to the Babylonian bridge says, "Blessed...Who hast made the Creation" ; but nowadays since the Persians have altered it, [that benediction is only to be said] from Be Shapor onwards. Rab Joseph said : From Ihi Dekira onwards. Further said Rammi b. Abba : Who sees the Tigris from the bridge of Shaporstan says, "Blessed...Who hast made the Creation."

For rain and good tidings he says, "Blessed... Who art good and dispensest good." But is the benediction for rain "Who art good and dispensest good"? For lo, R. Abbahu has said (another version : It was taught in a Baraita) : From what time do we say the benediction over rain ? From the time the bridegroom goes forth to meet his bride ;

For rain and good tidings he says, "Blessed... Who art good and dispensest good." But is the benediction for rain "Who art good and dispensest good"? For lo, R. Abbahu has said (another version : It was taught in a Baraita) : From what time do we say the benediction over rain ? From the time the bridegroom goes forth to meet his bride ;

and what is the wording of the benediction ? Rab Judah said : "We give thanks unto Thee for every drop which Thou hast caused to descend for us" ; and R. Johanan concluded it thus : "Though our mouths were full of song as the sea... we could not sufficiently thank Thee, O Lord our God" etc. until "shall prostrate itself before Thee. Blessed art Thou, O Lord, to Whom abundant thanksgivings are due.

If he be a landowner, does he say the benediction "Who art good and dispensest good"? For lo, our Mishnah teaches : He who has built a new house or bought new vessels says, "Blessed... Who hast kept us in life, preserved us and caused us to reach this season." [If, however, the house had been built or the vessels bought] for himself and others, he says "Who art good and dispensest good"!

But in a case where there is not another [sharing] with him, does he not use the benediction "Who art good and dispensest good"? Lo, there is a teaching : Should they announce to him "Thy wife has given birth to a son," he says "Blessed... Who art good and dispensest good" ! Even here, his wife [shares the joy] with him, because she has a preference for a son.

Come and hear : If the wine is changed [for a better kind during the meal] there is no necessity to utter another benediction; but if he changed his place [and other wine is brought to him] he should utter a further benediction ; and Rab Joseph b. Abba said in the name of R. Johanan : Although it has been stated that if the wine is changed another benediction is unnecessary, still he says, "Blessed... Who art good and dispensest good" ! Here also there are the other members of the company who drink with him.

Come and hear : If the wine is changed [for a better kind during the meal] there is no necessity to utter another benediction; but if he changed his place [and other wine is brought to him] he should utter a further benediction ; and Rab Joseph b. Abba said in the name of R. Johanan : Although it has been stated that if the wine is changed another benediction is unnecessary, still he says, "Blessed... Who art good and dispensest good" ! Here also there are the other members of the company who drink with him.

Come and hear : If the wine is changed [for a better kind during the meal] there is no necessity to utter another benediction; but if he changed his place [and other wine is brought to him] he should utter a further benediction ; and Rab Joseph b. Abba said in the name of R. Johanan : Although it has been stated that if the wine is changed another benediction is unnecessary, still he says, "Blessed... Who art good and dispensest good" ! Here also there are the other members of the company who drink with him.

He who has built a new house or bought new vessels, etc. Rab Huna said : This only applies if he has not similar vessels, but if he has similar vessels there is no need for him to say a benediction. R. Johanan declared : Even if he has similar vessels, he must say the benediction.

He who has built a new house or bought new vessels, etc. Rab Huna said : This only applies if he has not similar vessels, but if he has similar vessels there is no need for him to say a benediction. R. Johanan declared : Even if he has similar vessels, he must say the benediction.

From this it is to be deduced that if he bought and then made a further purchase, all agree that there is no necessity for a benediction.

Another version : Rab Huna said : his only applies where he did not buy and make a further purchase ; but if he bought and made a further purchase, there is no necessity for a benediction. R. Johanan said : Even if he bought and made a further purchase, it is necessary to say the benediction. From this it is to be deduced that if he possesses vessels and purchases more, all agree that he must say the benediction.

Another version : Rab Huna said : his only applies where he did not buy and make a further purchase ; but if he bought and made a further purchase, there is no necessity for a benediction. R. Johanan said : Even if he bought and made a further purchase, it is necessary to say the benediction. From this it is to be deduced that if he possesses vessels and purchases more, all agree that he must say the benediction.

Another version : Rab Huna said : his only applies where he did not buy and make a further purchase ; but if he bought and made a further purchase, there is no necessity for a benediction. R. Johanan said : Even if he bought and made a further purchase, it is necessary to say the benediction. From this it is to be deduced that if he possesses vessels and purchases more, all agree that he must say the benediction.

Against this is quoted : If he built a new house and he has not a similar one, or bought new vessels without possessing the like, he must say a benediction ; but if he has the like, he need not say the benediction. These are the words of R. Meir ; R. Judah says : In either case, a benediction is necessary !

Against this is quoted : If he built a new house and he has not a similar one, or bought new vessels without possessing the like, he must say a benediction ; but if he has the like, he need not say the benediction. These are the words of R. Meir ; R. Judah says : In either case, a benediction is necessary !

Against this is quoted : If he built a new house and he has not a similar one, or bought new vessels without possessing the like, he must say a benediction ; but if he has the like, he need not say the benediction. These are the words of R. Meir ; R. Judah says : In either case, a benediction is necessary !

R. Johanan can reply to thee : It is obvious that according to R. Judah, if a man made a purchase and then a fresh purchase, he also must say a benediction [for the latter]; but the point of variance [between R. Judah and R. Meir] is where the man already possessed the article and made a fresh purchase, to show the extreme view taken by R. Meir; for even if he made a purchase, already possessing a similar article, there is no necessity for a benediction, how much more unnecessary is it if he purchased and then made a fresh purchase.

R. Johanan can reply to thee : It is obvious that according to R. Judah, if a man made a purchase and then a fresh purchase, he also must say a benediction [for the latter]; but the point of variance [between R. Judah and R. Meir] is where the man already possessed the article and made a fresh purchase, to show the extreme view taken by R. Meir; for even if he made a purchase, already possessing a similar article, there is no necessity for a benediction, how much more unnecessary is it if he purchased and then made a fresh purchase.

But let the conflict of opinion [in the Baraita between R. Meir and R. Judah] be in the case where the man bought an article and then purchased another and no benediction is necessary, to show the extreme view taken by R. Judah! It is preferable to take the extreme view on the side of leniency.

One says the benediction for a calamity apart from any attendant good.

How is it to be concluded? Rab said, "[Blessed art Thou, O Lord,] Who healest the sick." Samuel said: Does Abba regard the whole world as sick? Nay, [the conclusion of the benediction should be : "Blessed...] Who healest all flesh." Rab Sheshet said : [It should conclude : "Blessed...] Who doest wondrously." Rab Pappa said : Let us therefore say both : "Who healest all flesh and doest wondrously."

A man is in duty bound, etc. What means : A man is in duty bound to utter a benediction for the bad even as he utters one for the good? Are we to suppose that as for the good he says the benediction "...Who art good and dispensest good," he is to make the same benediction for the bad? For lo, our Mishnah teaches : For good tidings he says "Who art good and dispensest good" and For bad tidings he says "Blessed be the true Judge"! Raba said : It is only necessary that he should receive [the bad] with gladness.

A man is in duty bound, etc. What means : A man is in duty bound to utter a benediction for the bad even as he utters one for the good? Are we to suppose that as for the good he says the benediction "...Who art good and dispensest good," he is to make the same benediction for the bad? For lo, our Mishnah teaches : For good tidings he says "Who art good and dispensest good" and For bad tidings he says "Blessed be the true Judge"! Raba said : It is only necessary that he should receive [the bad] with gladness.

A man is in duty bound, etc. What means : A man is in duty bound to utter a benediction for the bad even as he utters one for the good? Are we to suppose that as for the good he says the benediction "...Who art good and dispensest good," he is to make the same benediction for the bad? For lo, our Mishnah teaches : For good tidings he says "Who art good and dispensest good" and For bad tidings he says "Blessed be the true Judge"! Raba said : It is only necessary that he should receive [the bad] with gladness.

At the conclusion of every benediction in the Sanctuary they used to say "For ever," etc.

It is possible to think that all benedictions should have one praise; therefore there is a teaching to state, "Above all blessing and praise" — for each benediction give Him praise.

But if it was the bulk of an egg, he must [eat it in] the Sukkah. Should we say that this is a refutation of R. Joseph and Abaye? Perhaps [it means that] less than the bulk of an egg does not necessitate washing of the hands and the benediction, but if it was the bulk of an egg, it necessitates washing of the hands and the benediction.

But if it was the bulk of an egg, he must [eat it in] the Sukkah. Should we say that this is a refutation of R. Joseph and Abaye? Perhaps [it means that] less than the bulk of an egg does not necessitate washing of the hands and the benediction, but if it was the bulk of an egg, it necessitates washing of the hands and the benediction.

GEMARA. Our Rabbis have taught: They truly stated that a [minor] son may recite [Birkat Hamazon] for his father, a slave may recite it for his master, and a wife for her husband; but the Sages said, May a curse come upon that man whose wife and [minor] sons have to recite the benediction for him.

It has been taught: R. Elazar b. Zadok stated: This was the custom of the men of Jerusalem. When a man left his house he carried his lulav in his hand; when he went to the synagogue his lulav was in his hand, when he read the Shema and prayed his lulav was still in his hand, but when he read Torah or recited the priestly benediction he would lay it on the ground. If he went to visit the sick or to comfort mourners, he would go with his lulav in his hand, but when he entered the Bet Midrash, he would send his lulav by the hand of his son, his slave or his messenger.

If [the minor] knows how to take care of his body we may eat food that has been prepared in ritual purity though his body [touched it]; If he knows how to take care of hands, we may eat food that has been prepared in ritual purity even though his hands [touched it]. If he knows how to answer [questions on whether he touched any ritual uncleanliness], a doubtful case on his part that occurs in a private domain is regarded as unclean, but if in a public domain as clean. [If he knows how] to spread out his hands [in priestly benediction] they may give him terumah on the threshingfloors.

R. Isaac further said: Sunshine on Sabbath is a benefit to the poor, as it is said (Mal., 3.20): "Unto you that fear My name shall the sun of righteousness arise with healing in its wings." R. Isaac further said: Great is the day of rain, for even the money in the purse is blessed thereby, as it is said (Deut., 28.12): "To give the rain of thy land in its season, and to bless all the work of thy hand." R. Isaac further said: Blessing rests only on a thing which is hidden from sight, as it is said (ibid., 28.8): "The Lord will command the blessing with thee in thy barns." A disciple of the school of R. Ishmael taught: Blessing is found only in things upon which the eye does not rest, as it is said: "The Lord will command the blessing with thee in thy barns." The Rabbis teach: One who is about to measure his grain should say: May it be Thy will, O Lord our God, that Thou bestow a blessing upon the work of our hands. As soon as he has begun to measure, he should say: Blessed be He who sendeth a blessing upon this pile. But if he measured first and then pronounced the benediction, the prayer is in vain, for a blessing is not bestowed upon anything that is measured, numbered, or weighed, but only upon things hidden from sight, as it is said: "The Lord will command the blessing with thee in thy barns."

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

What has been decided about the matter? Said R. Samuel b. Sasarṭai in the name of R. Ḥiyya b. 'Ashi, who said it in the name of Rab: The benediction should be inserted between "Redeemer" and "Healer" (of Israel), but R. 'Asi said in the name of R. Jannai b. Ishmael, it should be included in the benediction: "Who hearest prayer," and this is the accepted law.