Rif Brachot 45a

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45a

{Brachot 61b continued}
where he is in sight of it.

Rabbi Yehuda says: When the Temple is in existence it is forbidden, when the Temple is not in existence it is permitted.

Rabbi Akiva prohibits in all instances.

Rabbi Akiva, this was {the same position as} the first Tanna?

There is a distinction between them: outside Israel. That the first Tanna maintains that outside Israel it is permitted, while Rabbi Akiva maintains that outside Israel it is forbidden. Rabba had bricks placed for him east and west, such that he would sit and answer the call of nature north and south. Abaye went and changed them round to north and south. Rabbah went in and readjusted them. He said, Who is this that is annoying me? The halacha is like Rabbi Akiva.

{Brachot 62a}
They learnt {in a brayta}: Rabbi Akiva said: Once I went in after Rabbi Yehoshua to a privy, and I learnt from him three things. I learnt that one does not sit east and west but north and south; I learnt that one evacuates not standing but sitting; and I learnt that it is proper to wipe with the left hand and not with the right. Said Ben Azzai to him: Did you dare to take such liberties with your master? He replied: It was a matter of Torah, and I required to learn.

Who is a modest man? One who eases himself by night in the place where he eased himself by day.

Ulla said: Behind a fence one may ease himself immediately; in an open field, so long as he can break wind without anyone hearing it.

Rav Ashi said: As long as the exposed part of his body cannot be seen.

{Brachot 62b}
They learnt {in a brayta}: Rabban Shimon ben Gamliel says: To keep back the fecal discharge causes dropsy; to keep back the urinary discharge causes jaundice.

{The Mishna had stated:} "A MAN SHOULD NOT ENTER THE TEMPLE MOUNT":

Rav Nachman cited Rabba bar Avua: If one enters a synagogue not intending to use it as a short cut {kapandaria}, he may use it as a short cut {kapandaria}.

What is a kapandaria?
It is as if a man said, instead of going round the blocks [makkifna adari], I will go in here.
{Thus, an Aramaic etymology. Rabba, earlier, said kimashmao. Meaning, as Soncino notes, that the Latin word compendiaria is sufficient.}

Rav Chelbo cited Rav Huna: If one entered a synagogue to pray, it is a mitzvah to use it as a short cut {the Rif has the girsa mitzvah, as opposed to our girsa, muttar, it is permitted - this is when going in to pray from one entrance, one should use the opposite exit}, as it says (in Yechezkel 46:9)

ט וּבְבוֹא עַם-הָאָרֶץ לִפְנֵי ה, בַּמּוֹעֲדִים, הַבָּא דֶּרֶךְ-שַׁעַר צָפוֹן לְהִשְׁתַּחֲו‍ֹת יֵצֵא דֶּרֶךְ-שַׁעַר נֶגֶב, וְהַבָּא דֶּרֶךְ-שַׁעַר נֶגֶב יֵצֵא דֶּרֶךְ-שַׁעַר צָפוֹנָה: לֹא יָשׁוּב, דֶּרֶךְ הַשַּׁעַר אֲשֶׁר-בָּא בוֹ--כִּי נִכְחוֹ, יצאו (יֵצֵא.

9 But when the people of the land shall come before the LORD in the appointed seasons, he that entereth by the way of the north gate to worship shall go forth by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate; he shall not return by the way of the gate whereby he came in, but shall go forth straight before him.

Rabbi Yehoshua ben Levi said:Anyone who spits when on the Temple Mount in these days {when there is no Temple on the Mount}, it is as if he spit in His eye {of Hashem}, as it states: {Melachim I, 9:3}

ג וַיֹּאמֶר ה אֵלָיו, שָׁמַעְתִּי אֶת-תְּפִלָּתְךָ וְאֶת-תְּחִנָּתְךָ אֲשֶׁר הִתְחַנַּנְתָּה לְפָנַי--הִקְדַּשְׁתִּי אֶת-הַבַּיִת הַזֶּה אֲשֶׁר בָּנִתָה, לָשׂוּם-שְׁמִי שָׁם עַד-עוֹלָם; וְהָיוּ עֵינַי וְלִבִּי שָׁם, כָּל-הַיָּמִים.

3 And the LORD said unto him: 'I have heard thy prayer and thy supplication, that thou hast made before Me: I have hallowed this house, which thou hast built, to put My name there for ever; and Mine eyes and My heart shall be there perpetually.

Rabba said: And spitting inside the shul is permitted.
What is the reason?
We learn from wearing a shoe. Just as wearing shoes is permitted, so too is spitting permitted.

{Brachot 63a}
Rava said: Like his house.
Just as in his house, taking a shortcut, people object, but wearing shoes and spitting they do not object, so too in a shul, taking a shortcut {when not going in to pray in the meantime} is forbidden, and wearing shoes and spitting is permitted.

{Brachot 64a}
Rabbi Chiyya bar Ashi cited Rav: One who leaves the shul and enters the house of study is deemed worthy to welcome the Divine Presence, as it says {in Tehillim 84:8}:

ח יֵלְכוּ, מֵחַיִל אֶל-חָיִל; יֵרָאֶה אֶל-אֱלֹקִים בְּצִיּוֹן.

8 They go from strength to strength, every one of them appeareth before God in Zion.

HADRAN ALACH HAROEH USLIKA LA MASECHET BRACHOT

END NINTH PEREK
END MASECHET BRACHOT

Rif Brachot 44b

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44b

{Brachot 60b continued}
When he dresses he should say: Blessed is He who clothes the naked.

When he wraps himself with the {fringed} garment he should say: Blessed is He who has sanctified us with His commandments and commanded us to enwrap ourselves in the fringed garment.

When he places his hands on his eyes he should say: Blessed is He who opens the eyes of the blind.

When he stretches himself and sits up he should say: Blessed is He who loosens the bound.

When he steps on to the ground he should say: Blessed is He who spread the earth on the waters.

When he draws himself up he should say: Blessed is He who raises the bowed.

When he washes his hands he should say: Blessed is He who has sanctified us with His commandments and commanded us concerning the washing of hands.

When he washes his face he should say {different girsa}: Blessed is He who has removed the bands of sleep from mine eyes and slumber from mine eyes. May it be Your will O Lord, to grant me my portion in your Torah and force my inclination to subservience to You. And give me over to grace, lovingkindness, and mercy in Your eyes and in the eyes of all who see me. Blessed art Thou, O Lord, who bestowest lovingkindness.

When he fastens his girdle, he should say: Blessed is He who girds Israel with might.

When he ties his shoes he should say: Blessed is He who has supplied for me {sheAsita li} all my needs.

When he commences to walk he should say: Blessed is He who makes firm the steps of man.

We learn in perek haTecheilet {Menachot, 4th perek, daf 43b}: Rabbi Meir says: one is required to bless 100 blessings a day. For it is stated {Devarim 10:12}

יב וְעַתָּה, יִשְׂרָאֵל--מָה ה אֱלֹקֶיךָ, שֹׁאֵל מֵעִמָּךְ: כִּי אִם-לְיִרְאָה אֶת-ה אֱלֹקֶיךָ לָלֶכֶת בְּכָל-דְּרָכָיו, וּלְאַהֲבָה אֹתוֹ, וְלַעֲבֹד אֶת-ה אֱלֹקֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשֶׁךָ.

12 And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all His ways, and to love Him, and to serve the LORD thy God with all thy heart and with all thy soul;

Read not מָה (what) but rather מאה a(100).

Rabbi Chiyya bar Avya said: On Shabbat and Yom Tov, which do not have many blessings {since Shemoneh Esrei is shorter}, he should complete it {the sum of 100 blessings} with aparmekei and megadei{Rashi: types of fruit}.

They learnt {in a brayta}: Rabbi Yehuda would say: One is required to bless three blessings every day - that You have not made me a gentile, or an ignoramus, or a woman.

Rav Acha bar Yaakov heard his son bless "Who has not made me an ignoramus." He said to him: even so far, also?! {do you bless, to encompass even this. Or perhaps - do you consider yourself so great that you think you are not an ignoramus}
But how shall I bless?
"That you have not made me a slave."
But a slave is the same as a woman {either in terms of the commandments they are obligated in, or perhaps in stature}
A slave is more degraded.

{Brachot 54a}
MISHNA:
IT IS INCUMBENT ON A MAN TO BLESS [GOD] FOR THE EVIL IN THE SAME WAY AS FOR THE GOOD, AS IT SAYS, AND THOU SHALT LOVE THE LORD THY GOD WITH ALL THY HEART ETC.
'WITH ALL THY HEART, MEANS WITH THY TWO IMPULSES, THE EVIL IMPULSE AS WELL AS THE GOOD IMPULSE;
'WITH ALL THY SOUL' MEANS, EVEN THOUGH HE TAKES THY SOUL [LIFE];
'WITH ALL THY MIGHT' MEANS, WITH ALL THY MONEY.

ANOTHER EXPLANATION OF 'WITH ALL THY MIGHT [ME'ODEKA]' IS, WHATEVER MEASURE HE MEASURES {moded} OUT TO THEE, IN ALL THANK HIM {modeh}

{Brachot 60b}
Gemara:
One is required to bless on that bad 'Blessed be the true Judge,' and to accept it upon himself with joy, just as he accepts the good, as is written {Tehillim 101:1}

א לְדָוִד, מִזְמוֹר: חֶסֶד-וּמִשְׁפָּט אָשִׁירָה; לְךָ יְהוָה אֲזַמֵּרָה.

1 A Psalm of David. I will sing of mercy and justice; unto Thee, O LORD, will I sing praises.

If mercy, I will sing; if justice, I will sing.

And it is written {Tehillim 56:11}:

יא בֵּאלֹקִים, אֲהַלֵּל דָּבָר; בַּה, אֲהַלֵּל דָּבָר.

11 In God--I will praise His word--in the LORD--I will praise His word--

{where אלֹקִים and ה are respectively middat haDin and haRachamim}

And it is written{Tehillim 116:}

יג כּוֹס-יְשׁוּעוֹת אֶשָּׂא; וּבְשֵׁם ה אֶקְרָא.

13 I will lift up the cup of salvation, and call upon the name of the LORD.

ג אֲפָפוּנִי, חֶבְלֵי-מָוֶת--וּמְצָרֵי שְׁאוֹל מְצָאוּנִי; צָרָה וְיָגוֹן אֶמְצָא.	3 The cords of death compassed me, and the straits of the nether-world got hold upon me; I found trouble and sorrow.
ד וּבְשֵׁם-ה אֶקְרָא: אָנָּה ה, מַלְּטָה נַפְשִׁי.	4 But I called upon the name of the LORD: 'I beseech thee, O LORD, deliver my soul.'

{so whether lifting the cup of salvation, or in dire straights, he calls upon Hashem.}

And it is written {Iyyov 1:21}:

כא וַיֹּאמֶר עָרֹם יָצָתִי מִבֶּטֶן אִמִּי, וְעָרֹם אָשׁוּב שָׁמָּה--ה נָתַן, וַה לָקָח; יְהִי שֵׁם ה, מְבֹרָךְ.

21 And he said; naked came I out of my mother's womb, and naked shall I return thither; the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.

A man should always accustom himself to say, 'Whatever the All-Merciful does is for good.'

{Brachot 61b}
A man's words should always be few in addressing the Holy One, blessed be He, for it is stated (Kohelet 5:1)

א אַל-תְּבַהֵל עַל-פִּיךָ וְלִבְּךָ אַל-יְמַהֵר, לְהוֹצִיא דָבָר--לִפְנֵי הָאֱלֹהִים: כִּי הָאֱלֹהִים בַּשָּׁמַיִם וְאַתָּה עַל-הָאָרֶץ, עַל-כֵּן יִהְיוּ דְבָרֶיךָ מְעַטִּים.

1 Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God; for God is in heaven, and thou upon earth; therefore let thy words be few.

They learnt {in a brayta}: A man should not walk behind a woman on the road, and even if his wife happens to be in front of him on a bridge he should let her pass on one side, and whoever crosses a river behind a woman will be acquitted from the judgement of Gehinnom.

Rav Nachman said, and some say it is a brayta: {our gemara: Rabbi Yochanan. We have Rav Nachman on an earlier statement about Manoach} Better go behind a lion than behind a woman; better go behind a woman than behind an idol; better go behind an idol than behind the synagogue when the congregation are praying.
They only said that in the case that there is no other entrance, and he is not carrying a load, and he is not riding on a donkey, but if there is one of these factors present, we have no objection to it.

The Sages learnt {in a brayta}:If a man counts out money from his hand into the hand of a woman so as to have the opportunity of gazing at her, even if he can vie in Torah and good deeds with Moses our teacher, he shall not escape the punishment of Gehinnom, for it states in Mishlei 11:21:

כא יָד לְיָד, לֹא-יִנָּקֶה רָּע; וְזֶרַע צַדִּיקִים נִמְלָט.

21 My hand upon it! the evil man shall not be unpunished; but the seed of the righteous shall escape.

{lit. Hand to hand, the evil one shall not be unpunished.}

MISHNA:
ONE SHOULD AVOID SHOWING DISRESPECT TO THE EASTERN GATE {of the Temple Mount} BECAUSE IT IS IN A DIRECT LINE WITH THE HOLY OF HOLIES.

A MAN SHOULD NOT ENTER THE TEMPLE MOUNT WITH HIS STAFF OR WITH HIS SHOES ON OR WITH HIS WALLET OR WITH HIS FEET DUST-STAINED; NOR SHOULD HE MAKE IT A SHORT CUT [KAPPANDARIA], AND SPITTING [ON IT IS FORBIDDEN] A FORTIORI {=from a kal vaChomer}

Gemara:
Rav Yehuda cited Rav: These rules apply only to this side of Mount Scopus and to one who can see the Temple.

And Rabbi Yochanan said: and when there is no fence intervening, and at the time when the Divine Presence rests on it.

The Sages learnt {in a brayta}: One who consults nature in Judea should not do so east and west but rather north and south; and in Galilee, north and south are forbidden. Rabbi Yossi permits, for Rabbi Yossi says: the only forbid it

Rif Brachot 44a

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{Brachot 54a, for the Mishna, then, after a digression, we turn to Brachot 60a}
[ONE WHO HAS BUILT A NEW HOUSE OR BOUGHT NEW VESSELS]
SAYS, BLESSED BE HE WHO HAS KEPT US ALIVE AND PRESERVED US AND BROUGHT US TO THIS SEASON.

OVER EVIL A BLESSING IS SAID SIMILAR TO THAT OVER GOOD
AND OVER GOOD A BLESSING IS SAID SIMILAR TO THAT OVER EVIL,
BUT TO CRY OVER THE PAST IS TO UTTER A VAIN PRAYER.

IF A MAN'S WIFE IS PREGNANT AND HE SAYS, [GOD] GRANT THAT MY WIFE BEAR A MALE CHILD, THIS A VAIN PRAYER.
IF HE IS COMING HOME FROM A JOURNEY AND HE HEARS CRIES OF DISTRESS IN THE TOWN AND SAYS, [GOD] GRANT THAT THIS IS NOT IN MY HOUSE, THIS IS A VAIN PRAYER.

ONE WHO [IN THE COURSE OF A JOURNEY] GOES THROUGH A CAPITAL CITY SHOULD SAY TWO PRAYERS, ONE ON ENTERING AND ONE ON LEAVING.
BEN AZZAI SAYS, FOUR, TWO ON ENTERING AND TWO ON LEAVING -
HE GIVES THANKS FOR PAST MERCIES AND SUPPLICATES FOR THE FUTURE.

Gemara:
We learn in perek HaMafkid {third perek of Bava Metzia, daf 42a}:
The Sages learnt {in a brayta}: When one goes to measure [the grain in] his granary, he should pray, 'May it be Thy will, O Lord our God, to send a blessing upon the work of our hands.' Having started to measure, he prays, 'Blessed is He who sendeth a blessing on this pile.' But if he measured and then prayed, it is a vain prayer, because a blessing is not found in that which is [already] weighed, measured, or counted, but only in that which is hidden [סמוי] from the eye, for it is said, (Devarim 28:8)

ח יְצַו ה אִתְּךָ, אֶת-הַבְּרָכָה, בַּאֲסָמֶיךָ, וּבְכֹל מִשְׁלַח יָדֶךָ; וּבֵרַכְךָ--בָּאָרֶץ, אֲשֶׁר-יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ.

8 The LORD will command the blessing with thee in thy barns, and in all that thou puttest thy hand unto; and He will bless thee in the land which the LORD thy God giveth thee.

{with the play on בַּאֲסָמֶיךָ - סמוי to mean "in your hidden things."}

{Brachot 59b}
"OR BOUGHT NEW VESSELS":
Rav Huna said: They only taught this regarding the case where he does not possess similar things; but if he has similar ones, he need not bless.

And Rabbi Yochanan said: either this or that {case}, he needs to bless.

{Berachot 60a}
We can derive from this that if he bought and then bought {the same thing} again, he does not need to bless, for he has already purchased the like.

Another formulation {/language}:
Rav Huna said: They only taught this regarding the case where he does not buy again after already buying; but if he buys again after already buying, he need not bless.

And Rabbi Yochanan said: either this or that {case}, he needs to bless.

And we establish for ourselves like Rabbi Yochanan, and according to the latter formulation, which says that whether you purchased the like or whether you did not already purchase the like, he needs to bless. And so is the halacha.

"ONE WHO [IN THE COURSE OF A JOURNEY] GOES THROUGH A CAPITAL CITY SHOULD SAY TWO...":
The Sages learnt {in a brayta}:

What does he say on entering?
'May it be Thy will O Lord, my God, to bring me into this city in peace'.

When he is inside peacefully he says:
'I give thanks to Thee, O Lord, my God, that Thou hast brought me into this city in peace'.

When he is about to leave he says: 'May it be Thy will, O Lord, my God, and God of my fathers, to bring me out of this city in peace'.

When he is outside peacefully he says:
'I give thanks to Thee, O Lord, my God, that Thou hast brought me out of this city in peace, and as Thou hast brought me out in peace, so mayest Thou guide me in peace and support me in peace and make me proceed in peace and deliver me from the hands of all enemies and liers-in-wait by the way.'

{Brachot 60b}

On entering a privy one should say: Be honoured, ye honoured and holy ones that minister to the Most High. Give honour to the God of Israel. Preserve me, preserve me, help me, help me, support me, support me, till I have entered and come forth, for this is the way of human beings.
{This is a combined saying, as per the usual suggestion of Rav Pappa.}

When he comes out he says: Blessed is He who has formed man in wisdom and created in him many orifices and many cavities. It is fully known before the throne of Thy glory that if one of them should be [improperly] opened or one of them closed it would be impossible for a man to stand before Thee, even one hour. Blessed are You, Hashem, Who healest all flesh and doest wonderfully.
{again, the conclusion is a combined saying, due to Rav Pappa.}

{Brachot 60a}
On entering a bath-house one should say: 'May it be Thy will O Lord, my God, to let me enter peacefully, and leave peacefully, and deliver me from this and from the like of this in the time to come.

And when he leaves, what does he bless?
Rav Acha said: Blessed be he who delivered me from the fire.

On going in to be cupped {let blood} one should say: May it be Thy will, O Lord, my God, that this operation may be a cure for me, for You are a free healer.

And when he leaves, what does he bless?
Rava said: Blessed is the free healer. {rofeh chinam}

{now back to Brachot 60b}
One who enters to sleep upon his bed says from Shema until VeHaya Im Shamoa', and blesses {HaMapil:} Blessed is He who causes the bands of sleep to fall upon my eyes and slumber on my eyelids, and gives light to the apple of the eye. May it be Your will, O Lord, my God, to make me lie down in peace, and set my portion in Your law and accustom me to the performance of religious duties, but do not accustom me to transgression; and bring me not into sin, or into iniquity, or into temptation, or into contempt. And may the good inclination have sway over me and let not the evil inclination have sway over me. And deliver me from evil hap and sore diseases, and let not evil dreams and evil thoughts disturb me, and may my couch be flawless before You, and enlighten my eyes lest I sleep the sleep of death. Blessed be He who gives light to the whole world in His glory.

And when he wakes he should say {Elokai Neshama - slightly different girsa}: My God, the soul which Thou hast placed in me is pure. You have fashioned it in me, You have created it in me, You breathed it into me, You preserve it within me, and You will one day take it from me and restore it to me in the time to come. So long as the soul is within me I give thanks unto Thee, O Lord, my God, Lord of all souls. Blessed art Thou, O Lord, who restores souls to dead corpses.

When he hears the sound of the rooster {crowing} he should say: Blessed be He who has given to the rooster understanding to distinguish between day and night.

Rif Brachot 43b

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{Brachot 58a continues}

Ulla said: we have a tradition - there is no "crowd" less than 600,000.
{our gemara has a different statement: "We have a tradition that there is no crowd in Babylon. It was taught: A multitude is not less than sixty myriads"}

The Sages learnt {in a brayta}:

On seeing the Sages of Israel one should say: Blessed be He who hath imparted of His wisdom to them that fear Him.
On seeing the Sages of other nations, one says, Blessed be He who hath imparted of His wisdom to His creatures.

On seeing kings of Israel, one says: Blessed be He who hath imparted of His glory to them that fear Him.
On seeing non-Jewish kings, one says: Blessed be He who hath imparted of His glory to His creatures.

Rabbi Yochanan said: A man should always exert himself and run to meet an Israelite king; and not only a king of Israel but also a king of any other nation, so that if he is deemed worthy, he will be able to distinguish between the kings of Israel and the kings of other nations.

{Brachot 58b}

Rabbi Yehoshua ben Levi said: One who sees a friend after a lapse of thirty days says: Blessed is He who has kept us alive and preserved us and brought us to this season. If after a lapse of twelve months he says: Blessed is He who revives the dead.

On seeing the synagogues {Bach crosses out knesayot thus turning it to what we have in our gemara, "houses"} of Israel, when inhabited one says: Blessed is he who establishes the border of the widow;
{This is a reference to Mishlei 17:25}

כה בֵּית גֵּאִים, יִסַּח ה; וְיַצֵּב, גְּבוּל אַלְמָנָה.

25 The LORD will pluck up the house of the proud; but He will establish the border of the widow.

when uninhabited {destroyed}, Blessed be the judge of truth. Houses of idolators, when inhabited, one says: {Mishlei 17:25}

כה בֵּית גֵּאִים, יִסַּח ה; וְיַצֵּב, גְּבוּל אַלְמָנָה.

25 The LORD will pluck up the house of the proud; but He will establish the border of the widow.

when uninhabited, {Tehillim 94:1}

א אֵל-נְקָמוֹת ה; אֵל נְקָמוֹת הוֹפִיעַ.

1 O LORD, Thou God to whom vengeance belongeth, Thou God to whom vengeance belongeth, shine forth.

On seeing Israelite graves, one should say: Blessed is He who fashioned you in judgments who fed you in judgment and maintained you in judgment, and in judgment gathered you in, and who will one day raise you up again in judgment. Blessed is He who revives the dead.

One seeing the graves of idolators, one says: On seeing the graves of heathens one says: {Yirmiyahu 50:12}:

יב בּוֹשָׁה אִמְּכֶם מְאֹד, חָפְרָה יוֹלַדְתְּכֶם; הִנֵּה אַחֲרִית גּוֹיִם, מִדְבָּר צִיָּה וַעֲרָבָה.

12 Your mother shall be sore ashamed, she that bore you shall be confounded; behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert.

If one sees a negro, a very red or very white person, a hunchback, a dwarf or a dropsical person, he says: Blessed be He who makes strange creatures.

If he sees one with an amputated limb, or blind, or flatheaded, or lame, or smitten with boils, or pock-marked, he says: Blessed be the true Judge. And if he was such {pock-marked} from his birth, he says: Blessed be He who makes strange creatures.

The Sages learnt {in a brayta}: On seeing an elephant, an ape, or a long-tailed ape, one says: Blessed is He who makes strange creatures. If one sees beautiful creatures and beautiful trees, he says: Blessed is He who has such in His world.

{The Mishna had said:} "OVER SHOOTING-STARS [ZIKIN] AND EARTHQUAKES":
What are zikin?
Shmuel said: A comet.

{Brachot 59a}
Rabbi Yehoshua ben Levi said: One who sees the rainbow in the clouds should say 'Blessed is He who remembers the Covenant.'
{our gemara: One who sees the rainbow in the clouds should fall on his face... what blessing does he say? 'Blessed is He who remembers the Covenant.'}
In a brayta they taught: {he should say} Who is faithful with his Covenant and fulfils his word.

Rav Papa said: Therefore let us say both: Blessed is He who remembers the Covenant, Who is faithful with his Covenant and fulfils his word.

{The Mishna had said:} "AND OVER STORMS [RUCHOTH]":
What are ruchot?
Abaye said: A hurricane.

Over lightning and thunders one says, BLESSED IS HE WHOSE STRENGTH FILLS THE WORLD, or Blessed is he who made lightning {perhaps this should be bereishit, Creation, rather than Berakim, lightning}, whichever one he wants to say.

But upon mountains and hills, etc., he may only say Blessed be He Who has wrought creation.

Yerushalmi: Upon lightning - Rabbi Yirmiya and Rabbi Ze'era cited Rav Chisda: Once is enough in a day. Rabbi Yossi asked: in what case are we dealing? If they are continuous, once a day is enough; if with pauses, he should bless on every single instance. Rabbi Acha bar Rabbi Chanina came and cited Rav Chisda: If they are continuous, once a day is enough; if with pauses, he should bless on every single instance.
The strength of Rabbi Yossi is from here: If he was sitting in a perfume store the entire day, he only blesses once. But if he enters and leaves, enters and leaves, he blesses every single time.

{Brachot 59b}
The Sages learnt {in a brayta}: He who sees the sun at its turning point {at the beginning of the season}, the moon in its power, the planets in their orbits, and the signs of the zodiac in their orderly progress, should say: Blessed be He who has wrought the work of creation.

Rav Yehuda said: One who sees the new moon should say: Blessed are You Hashem, our God, King of the universe, who with His word created the heavens, etc., as we have written before {here} in perek tefillat haShachar {at the very end}.

{The Mishna had stated: } "R. JUDAH SAYS: IF ONE SEES THE GREAT SEA ONE SHOULD SAY, BLESSED BE HE WHO MADE THE GREAT SEA, [THAT IS] IF HE SEES IT AT [CONSIDERABLE] INTERVALS":
How long are intervals?
Rav Ami bar Abba cited Rav Yitzchak: until thirty days.

"FOR RAIN AND FOR GOOD TIDINGS ONE SAYS, BLESSED BE HE THAT IS GOOD AND BESTOWS GOOD":
And these words are when he owns land, and there is a partnership in it {because HaTov = of his own; VeHaMeitiv = of others}, but if there is no partnership in it, he blesses Shehechiyanu {"Blessed is He who has kept us alive and brought us to this season"}, as they learnt {in a brayta}:

In a word, for his own things he says: Blessed is He who has kept us alive and preserved us; for things which belong to him in conjunction with this neighbour, he says: Blessed is He who is good and does good.

and if he does not own land, he says: We give thanks to Thee for every drop which Thou hast caused to fall for us. If our mouths were full of song like the sea, etc., as we have written in Masechet Taanit, and he concludes: Blessed is he of the many thanksgivings and the God of thanksgivings.

If they told him that his father died he is inheriting from him, if there is a brother who inherits with him, he blesses first "The true Judge," and afterwards he blesses "Blessed is He who is good and does good." And if there is not a brother who inherits with him, he blesses first "The true Judge;" and afterwards he blesses Shehechiyanu.

{Brachot 54a}
MISHNA:
ONE WHO HAS BUILT A NEW HOUSE OR BOUGHT NEW VESSELS


to be continued...

Rif Brachot 43a

HIDE/SHOW IMAGE
43a

{Brachot 54a continues}
Gemara:
On a miracle of the multitude we bless, and on a miracle of the individual we do not bless.

But what of the case of the man Who was once travelling through Ever Yemina {a southern suburb of Mechoza} when a lion attacked him, but he was miraculously saved, and when he came before Rava he said to him: Whenever you pass that place say, 'Blessed be He who wrought for me a miracle in this place?'

They said: on a miracle of the multitude all bless; on a miracle of the individual, he, his son, and his son's son must bless, while everyone else need not.

The Sages learnt {in a brayta}: If one sees the place of the crossing of the Red Sea, or the fords of the Jordan, or the fords of the streams of Arnon, or hail stones [abne elgabish] in the descent of Beth Horon, or the stone which Og king of Bashan wanted to throw at Israel, or the stone on which Moses sat when Joshua fought with Amalek, or [the pillar of salt of] Lot's wife, or the wall of Jericho which sank into the ground, for all of these he should give thanksgiving and praise to the Almighty.

{Brachot 54b}
For Lot and his wife two blessings are said. For his wife we say, "Blessed be the true Judge", and for Lot we say, "Blessed be He who remembereth the righteous," for it is written (in Bereishit 19:29)

כט וַיְהִי, בְּשַׁחֵת אֱלֹהִים אֶת-עָרֵי הַכִּכָּר, וַיִּזְכֹּר אֱלֹהִים, אֶת-אַבְרָהָם; וַיְשַׁלַּח אֶת-לוֹט, מִתּוֹךְ הַהֲפֵכָה, בַּהֲפֹךְ אֶת-הֶעָרִים, אֲשֶׁר-יָשַׁב בָּהֵן לוֹט.

29 And it came to pass, when God destroyed the cities of the Plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot dwelt.

Rav Yehuda cited Rav: There are four [classes of people] who have to offer thanksgiving: those who have crossed the sea, those who have traversed the wilderness, one who has recovered from an illness, and a prisoner who has been set free.

those who have crossed the sea - for it is written (Tehillim 107:23-31)

כג ] יוֹרְדֵי הַיָּם, בָּאֳנִיּוֹת; עֹשֵׂי מְלָאכָה, בְּמַיִם רַבִּים.	23 They that go down to the sea in ships, that do business in great waters--
כד ] הֵמָּה רָאוּ, מַעֲשֵׂי ה; וְנִפְלְאוֹתָיו, בִּמְצוּלָה.	24 These saw the works of the LORD, and His wonders in the deep;
כה ] וַיֹּאמֶר--וַיַּעֲמֵד, רוּחַ סְעָרָה; וַתְּרוֹמֵם גַּלָּיו.	25 For He commanded, and raised the stormy wind, which lifted up the waves thereof;
כו ] יַעֲלוּ שָׁמַיִם, יֵרְדוּ תְהוֹמוֹת; נַפְשָׁם, בְּרָעָה תִתְמוֹגָג.	26 They mounted up to the heaven, they went down to the deeps; their soul melted away because of trouble;
כז ] יָחוֹגּוּ וְיָנוּעוּ, כַּשִּׁכּוֹר; וְכָל-חָכְמָתָם, תִּתְבַּלָּע.	27 They reeled to and fro, and staggered like a drunken man, and all their wisdom was swallowed up--
כח ] וַיִּצְעֲקוּ אֶל-ה, בַּצַּר לָהֶם; וּמִמְּצוּקֹתֵיהֶם, יוֹצִיאֵם.	28 They cried unto the LORD in their trouble, and He brought them out of their distresses.
כט יָקֵם סְעָרָה, לִדְמָמָה; וַיֶּחֱשׁוּ, גַּלֵּיהֶם.	29 He made the storm a calm, so that the waves thereof were still.
ל וַיִּשְׂמְחוּ כִי-יִשְׁתֹּקוּ; וַיַּנְחֵם, אֶל-מְחוֹז חֶפְצָם.	30 Then were they glad because they were quiet, and He led them unto their desired haven.
לא יוֹדוּ לַה חַסְדּוֹ; וְנִפְלְאוֹתָיו, לִבְנֵי אָדָם.	31 Let them give thanks unto the LORD for His mercy, and for His wonderful works to the children of men!

{verses in red were cited}

those who have traversed the wilderness - for it is written (same perek)

ד תָּעוּ בַמִּדְבָּר, בִּישִׁימוֹן דָּרֶךְ; עִיר מוֹשָׁב, לֹא מָצָאוּ.	4 They wandered in the wilderness in a desert way; they found no city of habitation.
ה רְעֵבִים גַּם-צְמֵאִים-- נַפְשָׁם, בָּהֶם תִּתְעַטָּף.	5 Hungry and thirsty, their soul fainted in them.
ו וַיִּצְעֲקוּ אֶל-ה, בַּצַּר לָהֶם; מִמְּצוּקוֹתֵיהֶם, יַצִּילֵם.	6 Then they cried unto the LORD in their trouble, and He delivered them out of their distresses.
ז וַיַּדְרִיכֵם, בְּדֶרֶךְ יְשָׁרָה-- לָלֶכֶת, אֶל-עִיר מוֹשָׁב.	7 And He led them by a straight way, that they might go to a city of habitation.
ח יוֹדוּ ה חַסְדּוֹ; וְנִפְלְאוֹתָיו, לִבְנֵי אָדָם.	8 Let them give thanks unto the LORD for His mercy, and for His wonderful works to the children of men!

{verses in red were cited}

one who has recovered from an illness - for it is written: {same perek}

יז אֱוִלִים, מִדֶּרֶךְ פִּשְׁעָם; וּמֵעֲו‍ֹנֹתֵיהֶם, יִתְעַנּוּ.	17 Crazed because of the way of their transgression, and afflicted because of their iniquities--
יח כָּל-אֹכֶל, תְּתַעֵב נַפְשָׁם; וַיַּגִּיעוּ, עַד-שַׁעֲרֵי מָוֶת.	18 Their soul abhorred all manner of food, and they drew near unto the gates of death--
יט וַיִּזְעֲקוּ אֶל-ה, בַּצַּר לָהֶם; מִמְּצֻקוֹתֵיהֶם יוֹשִׁיעֵם.	19 They cried unto the LORD in their trouble, and He saved them out of their distresses;
כ יִשְׁלַח דְּבָרוֹ, וְיִרְפָּאֵם; וִימַלֵּט, מִשְּׁחִיתוֹתָם.	20 He sent His word, and healed them, and delivered them from their graves.
כא יוֹדוּ לַה חַסְדּוֹ; וְנִפְלְאוֹתָיו, לִבְנֵי אָדָם.	21 Let them give thanks unto the LORD for His mercy, and for His wonderful works to the children of men!

{verses in red were cited}

and a prisoner who has been set free - as it is written {same perek}

י יֹשְׁבֵי, חֹשֶׁךְ וְצַלְמָוֶת; אֲסִירֵי עֳנִי וּבַרְזֶל.	10 Such as sat in darkness and in the shadow of death, being bound in affliction and iron--
יא כִּי-הִמְרוּ אִמְרֵי-אֵל; וַעֲצַת עֶלְיוֹן נָאָצוּ.	11 Because they rebelled against the words of God, and contemned the counsel of the Most High.
יב וַיַּכְנַע בֶּעָמָל לִבָּם; כָּשְׁלוּ, וְאֵין עֹזֵר.	12 Therefore He humbled their heart with travail, they stumbled, and there was none to help--
יג וַיִּזְעֲקוּ אֶל-ה, בַּצַּר לָהֶם; מִמְּצֻקוֹתֵיהֶם, יוֹשִׁיעֵם.	13 They cried unto the LORD in their trouble, and He saved them out of their distresses.
יד יוֹצִיאֵם, מֵחֹשֶׁךְ וְצַלְמָוֶת; וּמוֹסְרוֹתֵיהֶם יְנַתֵּק.	14 He brought them out of darkness and the shadow of death, and broke their bands in sunder.
טו יוֹדוּ לַה חַסְדּוֹ; וְנִפְלְאוֹתָיו, לִבְנֵי אָדָם.	15 Let them give thanks unto the LORD for His mercy, and for His wonderful works to the children of men!

{verses in red were cited}
What should he bless?
Rav Yehuda cited Rav: Blessed Who bestows good things upon the guilty, Who has bestowed every goodness upon me.

Abaye said: And he needs to give thanks before ten {people}, as it states {in the same perek}:

לב וִירוֹמְמוּהוּ, בִּקְהַל-עָם; וּבְמוֹשַׁב זְקֵנִים יְהַלְלוּהוּ.

32 Let them exalt Him also in the assembly of the people, and praise Him in the seat of the elders.

Mar Zutra said: and two of them should be rabbis, for it states:

לב וִירוֹמְמוּהוּ, בִּקְהַל-עָם; וּבְמוֹשַׁב זְקֵנִים יְהַלְלוּהוּ.

32 Let them exalt Him also in the assembly of the people, and praise Him in the seat of the elders.

Rav Judah was ill and recovered. Rav Channa of Bagdad and other rabbis went to visit him. They said to him: 'Blessed be the All Merciful who has given you back to us and has not given you to the dust'. He said to them: 'You have absolved me from the obligation of giving thanks'.

But didn't Abaye say that he has to give thanks in the presence of ten?
{The answer - } that they were ten, and they answered after him Amen.

Rav Yehuda cited Rav: Three persons require guarding, namely, a sick person, a bridegroom, and a bride. In a Baraitha it was taught: A sick person, a midwife, a bridegroom and a bride; some say, a mourner, and a scholar at night.

{Brachot 55a}
Rav Yehuda cited Rav: Three things shorten a man's days and years: To be given a sefer Torah to read from and to refuse, to be given a cup of benediction to say grace over and to refuse, and to assume airs of authority.

A sefer Torah - for it is written (Devarim 30:20):

כ לְאַהֲבָה אֶת-ה אֱלֹקֶיךָ, לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה-בוֹ: כִּי הוּא חַיֶּיךָ, וְאֹרֶךְ יָמֶיךָ--לָשֶׁבֶת עַל-הָאֲדָמָה אֲשֶׁר נִשְׁבַּע ה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב, לָתֵת לָהֶם.

20 to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them. {P}

A cup of blessing - for it is written (Bereishit 12:3)

ג וַאֲבָרְכָה, מְבָרְכֶיךָ, וּמְקַלֶּלְךָ, אָאֹר; וְנִבְרְכוּ בְךָ, כֹּל מִשְׁפְּחֹת הָאֲדָמָה.

3 And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.'

To assume airs of authority - for Rav Yehuda cited Rav, and some say Rav Chama bar Chanina said: Why did Yosef die earlier than his brothers? Because he assumed airs of authority.

Rabbi Yitzchak said: we must not appoint a leader over a community without first consulting the community.
For it is stated (Shemot 35:30)

ל וַיֹּאמֶר מֹשֶׁה אֶל-בְּנֵי יִשְׂרָאֵל, רְאוּ קָרָא ה בְּשֵׁם, בְּצַלְאֵל בֶּן-אוּרִי בֶן-חוּר, לְמַטֵּה יְהוּדָה.

30 And Moses said unto the children of Israel: 'See, the LORD hath called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah.

{Brachot 55b}
If one has seen a dream and does not know whether it was good or bad, let him stand before the priests and say as follows: 'Sovereign of the Universe, I am Thine and my dreams are Thine. I have dreamt a dream and I do not know what it is. Whether I have dreamt about myself or my companions have dreamt about me, or I have dreamt about others, if they are good dreams, confirm them and reinforce them like the dreams of Joseph, and if they require a remedy, heal them, as the waters of Marah were healed by Moses, our teacher, and the waters of Yericho by Elisha, and as Miriam was healed of her leprosy and Chizkiya of his sickness. As thou didst turn the curse of the wicked Balaam into a blessing, so turn all my dreams into something good for me.

And he should conclude his prayer at the same time as the priests {end the priestly benediction} and everybody will answer Amen.

And when the priests turn their faces {to the ark - our gemara: if he cannot manage this}, he should say: Thou who dwells in might of peace, bestow peace upon us.

{Brachot 57b}
{The Mishna had said:} "A PLACE FROM WHICH IDOLATRY HAS BEEN EXTIRPATED":
The Sages learnt {in a brayta}: If one sees a statue of Hermes {Markulis = Mercury} he says, Blessed be He who shows long suffering to those who transgress His will.

Rav Huna {our gemara's girsa: Hamnuna} said: If one sees the wicked Babylon, he should say five benedictions: On seeing [the city] Babylon itself he says, Blessed be He who has destroyed the wicked Babylon. On seeing the palace of Nebuchadnezzar, he says, Blessed be He who destroyed the palace of the wicked Nebuchadnezzar. On seeing the lions' den, or the fiery furnace, he says, Blessed be He who wrought miracles for our ancestors in this place. On seeing the statue of Hermes, he says, Blessed be He who shows long suffering to those that transgress His will. On seeing the place from which dust is carried away, he says, Blessed be He who says and does, who decrees and carries out.

When Mar the son of Ravina came to [the city of] Babylon, he used to put some dust in his kerchief and throw it out, to fulfill Yeshaya 14:23:

כג וְשַׂמְתִּיהָ לְמוֹרַשׁ קִפֹּד, וְאַגְמֵי-מָיִם; וְטֵאטֵאתִיהָ בְּמַטְאֲטֵא הַשְׁמֵד, נְאֻם ה צְבָאוֹת.

23 I will also make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, saith the LORD of hosts. {S}

{Brachot 58a}
Rav Hamnuna said: If one sees a crowd of Israelites, he should say: Blessed is He who discerneth secrets. {lit. who is wise in secrets}
If he sees a crowd of heathens, he should say {Yirmiyahu 50:12}:

יב בּוֹשָׁה אִמְּכֶם מְאֹד, חָפְרָה יוֹלַדְתְּכֶם; הִנֵּה אַחֲרִית גּוֹיִם, מִדְבָּר צִיָּה וַעֲרָבָה.

12 Your mother shall be sore ashamed, she that bore you shall be confounded; behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert.

Rif Brachot 42b

HIDE/SHOW IMAGE
42b

{Chullin 107b continued}
whether the cup is in his own hand, or whether the cup is in the hand of the host, lest something bad happen within the meal.
And the attendant who has not washed his hands, it is forbidden for one to place a piece in his mouth.

We learn in the first perek of Sota {daf 4a}: Rabbi Zerika cited Rabbi Eleazar: Anyone who denigrates the importance of washing hands is uprooted from the world.

Rabbi Chiyya bar Ashi cited Rav: mayim rishonim {the washing at the beginning of the meal} one needs to lift his hands up {Rashi: make the tips of his fingers higher}. acharonim {the washing at the conclusion of the meal} one needs to lower his hands down.

A brayta also says so: one who washes his hands needs to raise them up so that water does not go past the joint and return and make his hands impure.

Rabbi Abahu said: Anyone who eats without drying his hands is as if he ate impure bread. For it is stated (in Yechezkel 4:13)

יג וַיֹּאמֶר ה, כָּכָה יֹאכְלוּ בְנֵי-יִשְׂרָאֵל אֶת-לַחְמָם טָמֵא, בַּגּוֹיִם, אֲשֶׁר אַדִּיחֵם שָׁם.

13 And the LORD said: 'Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.'

We learn in Yoma, in perek Amar Lahem Hamemuna {daf 30a}: The Sages learnt {in a brayta}: it is a halacha regarding meals that a man who leaves to urinate washes one hand {afterwards} and enters. If he speaks to his friend and waits around {outside for about an hour or two} he washes both of his hands and enters. And when he washes, he should not wash outside {so people will not think he did not wash}, but rather inside. He should enter, sit in his place, wash, and turn his face to the guests {Rashi notes that the girsa in the Tosefta is that the attendant turns the washing cup to face the guests}.

Rav Chisda said: They only said this {that he should wash inside} regarding drinking, but to eat, he can wash outside and then enter, for they know that he would not wish to do it {if he did not wash his hands first}.

Rav Nachman bar Yitzchak said: I, even regarding urinating, they know that I would not wish to do it. {drink without first washing}

HADRAN ALACH ELU DVARIM
END EIGHTH PEREK

BEGIN NINTH PEREK

{Brachot 54a}
MISHNAH.
IF ONE SEES A PLACE WHERE MIRACLES HAVE BEEN WROUGHT FOR ISRAEL, HE SHOULD SAY, BLESSED BE HE WHO WROUGHT MIRACLES FOR OUR ANCESTORS IN THIS PLACE.

ON SEEING A PLACE FROM WHICH IDOLATRY HAS BEEN EXTIRPATED, HE SHOULD SAY, BLESSED BE HE WHO EXTIRPATED IDOLATRY FROM OUR LAND.

[ON WITNESSING] SHOOTING STARS, EARTHQUAKES, THUNDERCLAPS, STORMS AND LIGHTNINGS ONE SHOULD SAY, BLESSED BE HE WHOSE STRENGTH AND MIGHT FILL THE WORLD.

ON SEEING MOUNTAINS, HILLS, SEAS, RIVERS AND DESERTS HE SHOULD SAY, BLESSED BE HE WHO WROUGHT CREATION.
R. JUDAH SAYS: IF ONE SEES THE GREAT SEA ONE SHOULD SAY, BLESSED BE HE WHO MADE THE GREAT SEA,
[THAT IS] IF HE SEES IT AT [CONSIDERABLE] INTERVALS.

FOR RAIN AND FOR GOOD TIDINGS ONE SAYS, BLESSED BE HE THAT IS GOOD AND BESTOWS GOOD.
FOR EVIL TIDINGS ONE SAYS, BLESSED BE THE TRUE JUDGE.

Rif Brachot 42a

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{Chullin 107a continues}
and if you would place it into a bucket, such that it would come from human force, we may use it to wash hands.
And if the bucket has a hole in it such that you can pour liquid into it, (we may not use it to wash your hands, for it is not a vessel. And Rabba said:) a vessel which does not have in it a reviit, we do not wash hands with it.

Rav Ashi said to Amemar: Are we insistent upon the vessel; are we insistent upon the appearance; are insistent upon the measure?
He said to him: Yes.

There are some that say: upon the vessel and the appearance we are insistent; upon the measure we are not insistent, for we learn {tnan}:
Water which is a reviit, we wash the hands of one, and even two.

It is different over there, for it comes from the remains of purity {in that it started with the requisite measure}.

Rav Yaakov from Nehar Pekod created a natla {a glass cup used to measure out a reviit} that measured a reviit.

And Rava said: a flask cover that were fixed {by carving into it a hold capable of holding a reviit} we may use to wash hands. A cheimet {Jastrow: goat-skin bottle} and kefisha {Jastrow: inverted vessel, usually divided into two compartments by the bottom between} {Rashi: two types of leather flasks} we may use to wash hands.

A sack and a basket even if they were fixed it up {to hold some water}, we may not use to wash hands.

It was a question to them: may one eat using a napkin {to cover hands, rather than washing them}? Do we make a decree lest one accidentally come to touch the bread, or not.

{Chullin 107b}
And the conclusion: Rav Tachlifa bar Avdimi cited Shmuel: They permitted with a napkin for eaters of teruma {for they are Kohanim and are zerizim} and they did not permit to those who eat taharot {the better girsa, in Rashi: to those who eat chullin in purity}.

It was a question to them: the one who consumes through one who feeds, does he need wash his hands of not? {that is, someone feeds his friend, such that the friend is not touching the food - need he wash his hands?}

And we conclude - and the halacha is, the one who consumed through one who feeds, needs to wash his hands, and the feeder himself does not need to wash his hands.

Rav Yehuda cited Rav: One should not give a piece to the attendant {waiter} unless he knows that he {the attendant} has washed his hands. And the attendant blesses on every single cup {because he is not sure he will get another one} but does not bless on every single piece.

Rabbi Yochanan said: he even blesses on every single piece.

And they do not argue. Here is where there is a prominent man {at the meal, so the attendant may be sure he will get all he needs}; here is where there is not a prominent man.

The Sages learnt {in a brayta}: one should not give a piece to the attendant

Rif Brachot 41b

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{Chullin 106b continues}
and anything which separates in regard to immersion separates in regard to washing hands, in terms of chullin, and in kiddush of hands and feet in the Temple.

And we conclude in the name of Rabbi Yehoshua ben Levi that "until the joint applies" both the chullin and teruma {stringently, that is until the third joint in the gav of the hand.}
And so is the halacha.

Rav said: a man may wash his hands in the morning and make the condition upon them {that the washing should apply, for eating} for the entire day.

{Chullin 107a}
Ravina said to the Benei Pakta of Arvut: that ones such as yourselves who do not have much water may wash your hands in the morning and make the condition upon them for the entire day.
Some say this is only in pressing circumstances, and this then argues on Rav's statement.
And some say this is even not in pressing circumstances, in which case this is {exactly} the statement of Rav.

Rava said: this irrigation ditch {a pipe into which they pour water from the river and it brings the water into the field}, we do not use it to wash our hands {netilat yadayim}, and we do not immerse our hands in it. We do not immerse our hands in it - for it is drawn water, and we do not wash our hands with it, for it comes not from human strength {koach gavra}.

Rif Brachot 41a

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{digression to Chullin 106a.}

when they were valid {before they were heated.}

Water which became unfit for an animal to drink, in vessels they are not valid {for hand washing}, but in the ground they are valid {to immerse one's hands within}.
By way of explanation, some say this means water so salty that a dog is unable to lap from them, and some say this means muddy water that is almost like thin clay {which can be poured from vessel to vessel}.

Rav Iddi bar Avin cited Rav Yitzcahk Asiyan: the only reason we wash hands for chullin {unconsecrated food} is because of fear of ruining teruma. {Hands can become sheni, and invalidate teruma, and they applied this general practice of washing hands to chullin as well}, and furthermore because of mitzvah {commandment}.
What mitzvah?
Abaye said: that it is a mitzvah to listen to the words of the Sages.
and Rava said: it is a mitzvah to listen to the words of Rabbi Eleazar ben Arach.

[From here the Sages said that washing the hands is from the Torah.]

Rabbi Oshaya said: Anything that you dip in liquids, you need to wash your hands.

Rabbi Eleazar and Rabbi Oshaya said: They only said washing of the hands for fruits because of cleanliness.

And this statement argues with that of Rav Nachman. For Rav Nachman said: one who washes his hands for fruit is of the haughty of spirit.

Rabba bar bar Chana said: One time I stood before Rabbi Ami and Rabbi Assi, and they brought before them a basket of fruit. They ate and did not wash their hands {beforehand}, and they did not offer me from it, and each one blesses {afterwards} to himself. And we may deduce from this three things. We may deduce that there is no washing of hands for fruit. And we deduce that two who have eaten, it is a mitzvah to separate. And we deduce that there is no zimmun for fruits.

{Chullin 106b}
The Sages learnt {in a brayta}:
Kiddush of the hands {and feet, from the kiyor} in the Temple was until the {upper} joint {that is, the connection between the hand and the arm}. In chullin until the joint {the joint in the middle of the fingers}. In teruma, until the joint {at the gav hayad}.

Rif Brachot 40b

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{Brachot 53b continued}
כִּי אֲנִי ה, אֱלֹקֵיכֶם - 'For I am the LORD your God' {from the beginning of the verse} - this the is blessing. {Rashi: at the end of the meal, Birchat HaMazon; Rabenu Yona: upon washing your hands.}

We learn in perek kol haBasar {Chullin, 8th perek, daf 105a}: Rav Iddi bar Avin cited Rav Yitzcahk bar Asiyan: First water is a mitzvah {~commandment}; final water is a chova {obligation}.
They posed a contradiction: first and final waters are a chova; middle waters are a reshut {voluntary}.
{The answer:} A mitzvah is called a chovah compared with a reshut.

Gufa {return to discuss the subject mentioned above}:
first and final waters are a chova; middle waters are a reshut; first waters are taken {we wash with them} whether in a vessel or upon the ground; final {waters} are only taken in a vessel, and others say "are not taken upon the ground." This is the difference between them {the two wordings}: kinsa - to explain, this refers to small planks of wood. The first ones are taken whether hot or cold; final - only cold, but hot, no, because hot water softens the hands but does not remove the grease. And this only refers to water so hot that it scalds the hands, but lukewarm water, we have no problem with it.

"The middle waters are voluntary"
Rav Nachman said: They only said this {that it was voluntary} between a tavshil {cooked dish} to another tavshil {cooked dish}, but between a tavshil to cheese, no.
{See Rabenu Yona, and see the gemara and the Tosafot there, for the meaning of this statement.}

Rav Yehuda bar Rav Chiyya said: Why did they say that final water is a chova? For one eats after his meal salt, and there is in it salt of Sodom {a very fine salt}, which blinds the eyes.
Abaye said: and we {only} find it in the amount of a korta in a kur.

And if you measure salt you need to wash your hands.

{Chullin 106a}
Water heated in a flame, Chizkiya said: we use to wash hands, and Rabbi Yochanan said: we do use for washing hands.

And Rabbi Yochanan said: I asked Rabban Gamliel son of Rabbi: may he eat taharot {with such a washing}, and he said to me: all the great men of Galil did so.

And we establish like Rabbi Yochanan in this.

The waters of Teveria {hot water springs}, Chizkiya said: we do not wash hands with them, and Rabbi Yochanan said: his entire body he may immerse in them - his hands (and feet) should certainly be so.
Rav Pappa said: In their place {attached to the main body of water, and he is immersing his hands}, all agree that it is permitted; to wash with it in a vessel (not in their place), all agree that it is forbidden. When do they argue? Where you separated it in a small ditch {Rashi: and there is not in the ditch itself the shiur but it is connected to the rest of the water, and it is simply a decree in consideration of the case of a vessel}. Chizkiya said we make a decree for a small ditch in consideration of the case of a vessel, and Rabbi Yochanan holds we do not make a decree.

And the halacha is like Chizkiya, for he is the teacher of Rabbi Yochanan.

And if you ask from the halacha above {where we ruled that heated water was acceptable}, there they had a time

Rif Brachot 40a

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{we have digressed to Pesachim 54a, but will shortly return to Brachot 53b}
We bless upon the light, both at the termination of Shabbat and at the termination of Yom Kippur, and so do the people conduct themselves.
They asked {from a Tannaitic source}: We do not bless upon the light except at the termination of Shabbat, since the beginning of its creation was then, and when he sees it he blesses immediately. Rabbi Yehuda says: he orders them upon a cup {of wine}. - And Rabbi Yochanan said: The halacha is like Rabbi Yehuda.
It is not a question. Here is on the flame that rested, and here is on fire that came from wood and stones - that we do not bless at the termination of Yom Kippur except upon fire that rested, but fire from wood and stones, no.

{Brachot 51b}
Mishna:
IF ONE HAS EATEN AND FORGOTTEN TO SAY GRACE,
BETH SHAMMAI SAY THAT HE MUST RETURN TO THE PLACE WHERE HE ATE AND SAY THE GRACE,
WHILE BETH HILLEL SAY THAT HE SHOULD SAY IT IN THE PLACE WHERE HE REMEMBERED.

UNTIL WHEN CAN HE SAY THE GRACE?
UNTIL SUFFICIENT TIME HAS PASSED FOR THE FOOD IN HIS STOMACH TO BE DIGESTED.

IF WINE IS SERVED TO THEM AFTER THE FOOD, AND THAT IS THE ONLY CUP THERE,
BETH SHAMMAI SAY THAT A BLESSING IS FIRST SAID OVER THE WINE AND THEN [THE GRACE] OVER THE FOOD,
WHILE BETH HILLEL SAY THAT A BLESSING IS FIRST SAID OVER THE FOOD AND THEN OVER THE WINE.

ONE SAYS AMEN AFTER A BLESSING SAID BY AN ISRAELITE BUT NOT AFTER A BLESSING SAID BY A CUTHEAN, UNLESS THE WHOLE OF IT HAS BEEN HEARD.

Gemara:
{Brachot 53b}:
Rav Zevid said: They only argue in the case where one forgot, but if he omitted wilfully he must return to his place and say grace.

There were once two disciples who omitted to say grace. One who did it accidentally followed the rule of Bet Shammai and found a purse of gold, while the other who did it purposely followed the rule of Bet Hillel, and he was eaten by a lion.

{The Mishna had said:} "UNTIL WHEN CAN HE SAY THE GRACE? UNTIL SUFFICIENT TIME HAS PASSED FOR THE FOOD IN HIS STOMACH TO BE DIGESTED.":
And how much is the time of digestion?
Rabbi Yochanan said: As long as he is still hungry from that eating.

"ONE SAYS AMEN AFTER A BLESSING SAID BY AN ISRAELITE":
They learnt {in a brayta - in our gemara, this is a statement of Rav}: We respond Amen after everyone except children in school, because they are merely learning.
This is the case only when it is not the time for them to say the haftarah; but when it is the time for them to say the haftarah, we respond Amen after them.

Rav Yehuda cited Rav, and some say it was taught in a brayta: Vayikra 11:44:

מד כִּי אֲנִי ה, אֱלֹקֵיכֶם, וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים, כִּי קָדוֹשׁ אָנִי; וְלֹא תְטַמְּאוּ אֶת-נַפְשֹׁתֵיכֶם, בְּכָל-הַשֶּׁרֶץ הָרֹמֵשׂ עַל-הָאָרֶץ.

44 For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.

וְהִתְקַדִּשְׁתֶּם - 'sanctify yourselves' - this refers to the first waters {washing before the meal}.
וִהְיִיתֶם קְדֹשִׁים - 'and be ye holy' - this refers to the last waters {washing after the meal}
כִּי קָדוֹשׁ - 'for ... holy' - this refers to the good oil {with spices which oil spreads on his hands after the meal}

Rif Brachot 39b

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{Brachot 53a continues}
And if the majority of the population is Jewish he does bless.

One Tanna taught: the light of a furnace, one may bless over, while another Tanna said we do not bless.
This is not a question. Here is initially {lichatchila}, here is at the end {bedieved}.

One Tanna taught: the light of a shul or house of Torah study, we bless over, while another Tanna taught they we do not bless.
This is not a question. Here is where there is a prominent man present, and there is where there is not a prominent man present.
{Rashi: Since where there is a prominent man, the light was lit for his benefit, and we may bless over it.}

The Sages taught {in a brayta}: If people were sitting in the Bet Midrash and light was brought in [at the termination of the Sabbath], Beth Shammai say that each one says a blessing over it for himself, while Beth Hillel say that one says a blessing on behalf of all, because it says in Mishlei 14:28:

כח בְּרָב-עָם הַדְרַת-מֶלֶךְ; וּבְאֶפֶס לְאֹם, מְחִתַּת רָזוֹן.

28 In the multitude of people is the king's glory; but in the want of people is the ruin of the prince.

The Sages learnt {in a brayta}: We may say the blessing over glowing coals but not over dying coals.
How do you define 'glowing'?
This means coals from which a chip, if inserted between them, will catch of itself.

{The Mishna had said:} "NOT OVER THE LIGHTS OR THE SPICES OF THE DEAD":
Rav Yehuda cited Rav: Wherever [the person buried is of such consequence that] a light would be carried before him either by day or by night, we do not say a blessing over the light [if he is buried on the termination of Sabbath]; but if he is one before whom a light would be carried only at night, we may say the blessing.

What is the reason?
Anything that was not made for light {as opposed to the person's honor} we do not bless upon.

Rav Huna said: Spices of the privy and oil created to remove grease {from hands}, we do not bless upon them.

The Sages learnt {in a brayta}: If one enters a spice-dealer's shop and smells the fragrance, even though he sits there the whole day he makes only one blessing, but if he is constantly going in and out he makes a blessing each time he enters.

The Sages learnt {in a brayta}: If one was walking outside the town and smelt an odour [of spices], if the majority of the inhabitants are idolaters he does not say a blessing, but if the majority are Israelites he does say a blessing.

Rabbi Chiyya bar Abba cited Rabbi Yochanan: If one was walking on the eve of Sabbath in Tiberias, or at the conclusion of Sabbath in Sepphoris, and smelt an odour [of spices], he does not say a blessing, because the probability is that they are being used only to perfume garments.

We learn in perek Ain Omdin Lihitpallel {Brachot 32a}, that Rav and Shmuel both say that anyone who blesses an unnecessary blessing violates {Shemot 20:6}

ו לֹא תִשָּׂא אֶת-שֵׁם-ה אֱלֹקֶיךָ, לַשָּׁוְא: כִּי לֹא יְנַקֶּה ה, אֵת אֲשֶׁר-יִשָּׂא אֶת-שְׁמוֹ לַשָּׁוְא. {פ}

6 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain. {P}

{Brachot 53b}
{The Mishna had said:} "A BLESSING IS NOT SAID OVER THE LIGHT TILL IT HAS BEEN UTILIZED":
And how much {must one be need it to 'utilize it'?
Ulla said: Near enough to distinguish between an as {issar} and a dupondium {pundion - coinage - and a pundion is twice the size of an issar.}
Chizkiya said: Enough to distinguish between a melozma of Tzippori and a melozma of Teveria. {Rashi: a weight. Jastrow: the stamp of a coin.}

Rav Yehuda cited Rav: We do not go looking for a light in the same way as we do in the case of other commandments.
That is to say, if you encounter it, you would bless upon it, but if not, you do not go after it.

We learn in perek Makom SheNahagu {Psachim, 4th perek, daf 54a}: Rabbi Binyamin bar Yefet cited Rabbi Yochanan:

Rif Brachot 39a

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{Brachot 52b continued}
that it is first, or upon havdalah that it is at the end. And in the Yerushalmi they explain, and there is a question according to Bet Hillel on Motza`ei Shabbat how to conduct himself when that he sat and ate and it became dark on Motza`ei Shabbat and there is only this {single} cup, do you say that he should set it aside until after the meal, and put all of them on it - how then do you want it? If he blesses on the wine, the mazon should precede. If he blesses on the mazon, the light should precede; if he blesses on the light, the havdalah should precede.

And we deduce it from here: For they learnt {in a brayta}:

Rabbi Yehuda said: Bet Shammai and Bet Hillel do not argue regarding Birchat HaMazon that it is at the beginning, and regarding havdalah that it is at the end. Regarding what do they argue? Upon the light and upon the spices - that Bet Shammai say: spices and afterwards light, and Bet Hillel say: light and afterwards spices.

Rabbi Abba and Rav Yehuda citing Rav said: the halacha is like the one who says "spices and afterwards light."
How should he conduct himself, according to Bet Hillel - he blesses on the Mazon first and afterwards on the wine, and afterwards on the light, etc.

And on this brayta, which teaches "light and Mazon, spices and havdalah," we learnt also there:
They learnt {in a brayta}: Rabbi Yehuda said: Bet Shammai and Bet Hillel do not argue regarding Birchat HaMazon that it is at the beginning, and regarding havdalah that it is at the end.

Therefore, it is clear that it is in Birchat HaMazon, which is three blessings {at the conclusion of the mean} that we are dealing with, and not in the blessing of HaMotzi, and this Mishna is not dealing with making havdalah upon bread at all.

Therefore we may never make havdalah upon bread.

And if you say that the brayta cited in our Gemara argues on the brayta in the Yerusahlmi, since ours says "UMazon" {and Mazon} and there they teach Birchat HaMazon; here according to Bet Hillel spices and afterwards light, and there light and afterwards spices; and since they argue we should not learn from it {the Yerushalmi}.
And this matters not to us, for we do not learn from it except to reveal that this Mazon which is written in our Mishna refers to Birchat HaMazon.

And further, if our Mishna deals with Motza'ei Shabbat going into Yom Tov, why does it not teach kiddush among them - it is no worse than light. But rather, it is certain that our Mishna refers only to Motza`ei Shabbat by itself, and as a result, we may not deduce from it that one may make havdalah upon bread. And this story of Amemar who went to sleep hungry, it matters not whether it is Motza`ei Shabbat going into a weekday or Motza`ei Shabbat going into Yom Tov.

And the one who holds that on Motza`ei Shabbat going into Yom Tov it is permitted to make havdalah upon bread needs to bring a proof, and from this Mishna there is no proof, as we have stated.

Rav Huna bar Yehuda visited the home of Rava. He saw him, that he blessed upon the spices and then upon the light.
He {Rav Huna bar Yehuda} said to him: Now, whether according to Bet Shammai or Bet Hillel, upon the light they do not argue. For we learn {in the Mishna}: "BETH SHAMMAI SAY THAT [THE PROPER ORDER IS] LIGHT, GRACE {=Mazon}, SPICES, AND HABDALAH, WHILE BETH HILLEL SAY: LIGHT, SPICES, GRACE {=Mazon}, AND HABDALAH."
Rava answered him: these {this account of the dispute} are the words of Rabbi Meir. But Rabbi Yehuda says: Bet Shammai and Bet Hillel do not argue regarding the Mazon that it is in the beginning or regarding the havdalah that it is at the end. Upon what do they argue? About the light and the spices. That Bet Shammai say light and afterwards spices, and Bet Hillel say spices and afterwards light.

Rabbi Yochanan said: The nation conducts itself light Bet Hillel, according to Rabbi Yehuda {'s account}.

Mishna:
BETH SHAMMAI SAY [THAT THE BLESSING OVER LIGHT CONCLUDES WITH THE WORDS], WHO CREATED THE LIGHT OF THE FIRE,
WHILE BETH HILLEL SAY [THAT THE WORDS ARE], WHO IS CREATING THE LIGHTS OF THE FIRE.

Gemara:
They learnt {in a brayta}: Bet Hillel said to Bet Shammai: There are many lights in the fire. {Soncino - there are several illuminations in the light.}

Mishna:
A BENEDICTION MAY NOT BE SAID OVER THE LIGHTS OR THE SPICES OF IDOLATERS OR OVER THE LIGHTS OR THE SPICES OF DEAD, OR OVER THE LIGHTS OR THE SPICES OF IDOLATRY, AND A BLESSING IS NOT SAID OVER THE LIGHT UNTIL IT HAS BEEN UTILIZED.

Gemara:
The light of gentiles - because it did not rest.
And the spices of gentiles - because the assumption is that their banquets to idolatry.

The Sages learnt {in a brayta}: Light which has 'rested,' we bless upon it, and which did not 'rest,' we do not bless upon it.

What does it mean "did not rest?"
That it did not rest from sinful work {work prohibited on Shabbat}.

But fire from a midwife {or maybe woman giving birth}, or from a sick person, we bless upon it.

{Brachot 53a}
There is a brayta that says the same: A lantern that was burning continuously the entire day, we may bring from it fire for havdalah.

The Sages learnt {in a brayta}: A Jew who lights from a gentile, or a gentile who lights from a Jew, we bless upon it; a gentile from a gentile, we do not bless from it, as a decree regarding the first gentile and the first pillar {=flame; that is, the flame that may have been lit on Shabbat}.

The Sages learnt {in a brayta}: If he was walking outside of a town and saw light. If the majority of the town is composed of gentiles, he does not bless.

Rif Brachot 38b

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{Brachot 51b continued}
upon the day and afterwards he blesses on the wine - for the day causes the wine to come, and the day has already come, and the wine has not yet come.
And Bet Hillel says: he blesses on the wine first, and afterwards he blesses on the day, for the wine causes the sanctification {of the day} to be said.
Another explanation - the blessing on the wine frequent occurs, and the blessing on the day does not frequently occur, and in a case of frequent vs. infrequent, frequent comes first.

{The Mishna had said:} "BETH SHAMMAI SAY THAT WASHING THE HANDS PRECEDES THE FILLING OF THE CUP, WHILE BETH HILLEL SAY THAT THE FILLING OF THE CUP PRECEDES THE WASHING OF THE HANDS":
Which cup? It is the cup of sanctification of the day {that is, the first cup, which precedes the meal}

{skips Mishnaic dispute regarding wiping hand with napkin}

Mishna:
BETH SHAMMAI SAY THAT [AFTER THE MEAL] THE FLOOR IS SWEPT BEFORE THE WASHING OF THE HANDS,
WHILE BETH HILLEL SAY THAT [THE DINERS] WASH THEIR HANDS AND THEN THE FLOOR IS SWEPT.

{Brachot 52b}
Gemara:
What is the reason of Bet Shammai?
Because of pieces {crumbs of bread}.
And Bet Hillel holds: here we are dealing with an attendant who is a scholar, who leaves alone pieces less than an olive's measure, and takes away pieces which have in it an olive's measure.

This supports Rabbi Yochanan, who says that pieces that do not have in them an olive's measure, one is permitted to destroy them by hand.

In what do they argue?

Bet Shammai hold it is permitted to make use of an attendant who is an ignoramus, and Bet Hillel holds it is forbidden to make use of an attendant who is an ignoramus.

Rabbi Yitzchak son of Rabbi Chanina cited Rav Huna: In all chapters the halacha is like Bet Hillel, with the exception of this one, where the halacha is like Bet Shammai.

MISHNA:
BETH SHAMMAI SAY THAT [THE PROPER ORDER IS] LIGHT, GRACE {=Mazon}, SPICES, AND HABDALAH,
WHILE BETH HILLEL SAY: LIGHT, SPICES, GRACE {=Mazon}, AND HABDALAH.

Gemara:
There is among the Rabbis {contemporaries} who says that this reference to Mazon in our Mishna refers to the blessing of HaMotzi, and we would thus derive from this Mishna that we may make Havdalah on bread. And they establish our Mishna as referring to a case occuring on Motza`ei Shabbat {Saturday night} going in to Yom Tov, that since you need to say the kiddush on bread, we attach along with it havdalah after it. And the reason he is compelled to say this is that it is difficult for him this case, in which Amemar visited the house of Rav Ashi, and he had no wine to make havdalah, and he slept that night without eating, and as a result he felt compelled to establish the case in our Mishna as referring to Motza`ei Shabbat to Yom Tov, and he establishes this case of Amemar as occuring on one of the other days of the year {that did not go into Yom Tov}, such that you have no difficulty from this case of Amemar.

And this matter is not so, for we do not find in any case havdalah upon bread. And this that we learn in the Mishna "LIGHT, GRACE {=Mazon}, SPICES, AND HABDALAH," it is not going on the blessing of HaMotzi, but rather on Birchat HaMazon, that is the three blessings, and we learn this explicitly in the Tosefta: Rabbi Yehuda said: Bet Shammai and Bet Hillel did not argue regarding Birchat HaMazon

Rif Brachot 38a

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38a

{Brachot 51a continued}
he must fix his eyes on it, and he must send it round to the members of his household.

Rabbi Yochanan said: We only have four: rinsing, washing, undiluted and full.
Rinsing - is done on the outside.
Washing - is done on the inside.
Undiluted - until the blessing on the land {HaAretz}, and in the blessing on the land he puts into it water, as we learn {tnan}: The Sages agree with Rabbi Eliezer etc. {that is requires water for Grace after meals}
Full - For Rabbi Yochanan said: Anyone who blesses on a full cup of blessing {over grace after meals} is given inheritance without bounds. As it states in Dvarim 33:23:

כג וּלְנַפְתָּלִי אָמַר--נַפְתָּלִי שְׂבַע רָצוֹן, וּמָלֵא בִּרְכַּת יְהוָה; יָם וְדָרוֹם, יְרָשָׁה.

23 And of Naphtali he said: O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess thou the sea and the south. {S}

and Rabbi Yossi bar Rabbi Chanina said: he merits to inherit two worlds - both this world and the next - as it states יָם וְדָרוֹם, יְרָשָׁה.

Crowning - Rav Yehuda crowned it with students {he made them sit around him}.
Rav Chisda crowned it with cups.

(Rabbi Yochanan said: and undiluted. Rav Sheshet said: Only until HaAretz)

Wrapping - Rav Papa wrapped {himself in his robe} and sat and blessed.
Rav Ashi spread a kerchief over his head, and took it with both of his hands, for Rav Chanina bar Papa said: The verse states (in Tehillim 134:2):

ב שְׂאוּ-יְדֵכֶם קֹדֶשׁ; וּבָרְכוּ, אֶת-ה.

2 Lift up your hands to the sanctuary, and bless ye the LORD.

and he held it in his right hand.

Rabbi Chiyya bar Abba cited Rabbi Yochanan: The first ones {earlier students} asked: The left, may it support the right?
Rav Ashi said: Now that the first ones have not decided the question, we will conduct ourselves stringently.

{Brachot 51b}
And he lifts it from the ground a handsbreadth - Rav Acha bar Chanina said: For the verse states (in Tehillim 116:13)

יג כּוֹס-יְשׁוּעוֹת אֶשָּׂא; וּבְשֵׁם ה אֶקְרָא.

13 I will lift up the cup of salvation, and call upon the name of the LORD.

And he distributes to the people of his house as a gift - so that his wife may be blessed.

Rav Asi said: We may not speak over the cup of blessing {of Birchat HaMazon}. And Rav Asi said: We do not bless over the cup of punishment. What is the cup of punishment? Rav Nachman bar Yitzchak said: the second cup. And so said a brayta: One who drinks twice should not bless {upon it}, for it is stated in Amos 4:12:

יב לָכֵן, כֹּה אֶעֱשֶׂה-לְּךָ יִשְׂרָאֵל: עֵקֶב כִּי-זֹאת אֶעֱשֶׂה-לָּךְ, הִכּוֹן לִקְרַאת-אֱלֹקֶיךָ יִשְׂרָאֵל.

12 Therefore thus will I do unto thee, O Israel; because I will do this unto thee, prepare to meet thy God, O Israel.

{as Rashi says: in pleasant and proper [nechonim] things, and not in matters of punishment.}

And he should fix his eyes on it - so that he does not divert his attention from it.

Rabbi Abahu said, and some say they learn in a brayta: One who eats as he walks should stand and bless {Birchat HaMazon}. One who stands and eats should sit and bless. One who reclines and eats should sit {upright} and bless.

And the halacha is that in all of them, he sits in his place and blesses.

MISHNAH.
THESE ARE THE POINTS [OF DIFFERENCE] BETWEEN BETH SHAMMAI AND BETH HILLEL IN RELATION TO A MEAL.

BETH SHAMMAI SAY THAT THE BENEDICTION IS FIRST SAID OVER THE DAY {of Shabbat or Yom Tov} AND THEN OVER THE WINE,
WHILE BETH HILLEL SAY THAT THE BENEDICTION IS FIRST SAID OVER THE WINE AND THEN OVER THE DAY.

BETH SHAMMAI SAY THAT WASHING THE HANDS PRECEDES THE FILLING OF THE CUP {Rashi: of wine drunk before the meal},
WHILE BETH HILLEL SAY THAT THE FILLING OF THE CUP PRECEDES THE WASHING OF THE HANDS

Gemara:
The Sages learnt {in a brayta}: These are the matters between Bet Shammai and Bet Hillel regarding a meal. Bet Shamma say: he blesses upon