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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41a

{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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{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

Rif Brachot 37b

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{Brachot 50a continued}
MISHNA:
A BLESSING IS NOT SAID OVER THE WINE UNTIL WATER IS PUT IN IT. SO R. ELIEZER.
THE SAGES, HOWEVER, SAY THAT THE BLESSING MAY BE SAID.

Gemara:
{Brachot 50b}
By way of explanation, we do not bless Borei Peri HaGafen on wine until we put in water, and if you do not put in water we bless Borei Peri HaEtz. These are the words of Rabbi Eliezer. And the Sages say: we bless upon it Borei Peri HaGafen, and even though he did not put in water, and we establish {halacha} like the Sages.

Rabbi Yossi the son of Rabbi Chanina said: The Sages agree with Rabbi Eliezer in the matter of the cup of wine used for grace {after meals}, that a blessing should not be said over it until water has been added.
What is the reason? For Rabbi Hoshaya said: We need the optimal {mitzvah min haMuvchar}.

The Sages learnt {in a brayta}: Four things are said in regard to bread. Raw meat should not be placed on bread; a full cup should not be passed along over bread; and a plate should not be propped up on bread; and bread should not be thrown.

And just as we do not throw bread, so do we not throw foods, and specifically something that becomes spoiled {when thrown}, but something that does not get spoiled, such as nuts, pomegranates, and quinces, we have no issue with it.

The Sages learnt {in a brayta}: Wine can be run through pipes before the bridegroom and the bride, and roasted ears of corn and nuts may be thrown in front of them in the summer season but not in the rainy season; while cakes may not be thrown in front of them either in the summer or the rainy season.

Rav Yehuda said:If he forgot and placed food into his mouth without a blessing, he pushes them to one side and blesses.
One brayta says he swallows it; and one brayta says he spits it out; and yet another brayta says he pushes {to the side}.
It is not a question. This that teaches that he swallows them refers to liquids. This that teaches that he spits them out refers to something that does not become disgusting. And this that teaches that he pushes them {to the side} refers to something that becomes digusting.

{Brachot 51a}
Something that does not become disgusting, let him also push it to one side and bless?
Rabbi Yitzchak Kaskas`a gave the reason before Rabbi Yossi bar Rabbi Chanina in the name of Rabbi Yochanan: Since it states in Tehillim 71:7:

ח יִמָּלֵא פִי, תְּהִלָּתֶךָ; כָּל-הַיּוֹם, תִּפְאַרְתֶּךָ.

8 My mouth shall be filled with Thy praise, and with Thy glory all the day.

{The printed text before us has tzidkatecha rather than tifartecha.}

One who forgot and ate, and did not bless HaMotzi, and remembered before he finished his meal, he returns and blesses, and if after he finished his meal, he does not return, for he was in a fit state {to bless} and it was pushed off, and in each case where he was in a fit state and it was pushed off, he does not return to a fit state.

Rabbi Zera cited Rabbi Abahu, and some say it was taught in a brayta: 10 things were said regarding a cup of blessing {of Birchat HaMazon}: It requires to be rinsed and washed, it must be undiluted and full, it requires crowning and wrapping, it must be taken up with both hands and placed in the right hand, it must be raised a handbreadth from the ground,

Rif Brachot 37a

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{Brachot 50a continued}
Gemara:
Why do we need this {the start of the Mishna, which stated: IF THREE PERSONS HAVE EATEN TOGETHER THEY MAY NOT SEPARATE [FOR GRACE]. }?
We learnt it already once: Three who have eaten as one are required to say the zimmun.
R Abba cited Shmuel: This is what it means to teach: Three who have sat down to eat, even if each one eats of his own loaf, they are not permitted to separate.

Or else, like Rav Huna, who said: Three people who come from three separate groups may not separate {even though they have not actually eaten together}.

And Rav Chisda said: And this is where the other two {of each original group} did not preempt and make a zimmun with him {even though he himself did not say Grace}. But if they did preempt and make a zimmun with him, the zimmun already flew away from them {these three composed of one from each group}.

MISHNA:
IF TWO GROUPS EAT IN THE SAME ROOM, AS LONG AS SOME OF THE ONE CAN SEE SOME OF THE OTHER THEY COMBINE [FOR ZIMMUN],
BUT OTHERWISE EACH GROUP MAKES ZIMMUN FOR ITSELF.

{Brachot 50b}
Gemara:
A Tanna taught: If there was an attendant between them {the two groups} he causes them to combine.

Rif Brachot 36b

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{Brachot 49a continues}
and there is no conclusion {to the blessing}, and if he does not recall {the he omitted mention of Rosh Chodesh} until he began HaTov VeHaMeitiv, he finished the blessing {and thus Birchat HaMazon} and does not need to return to the start, for Rav Nachman cited Shmuel: if he erred and did not mention Rosh Chodesh in prayer {=Shemoneh Esrei} we cause him to return; in Birchat HaMazon, we do not cause him to return.
What is the reason?
In prayer, that he cannot exempt himself from it, we cause him to return, but in Birchat HaMazon, that if he wants he is able to exempt himself from it {by not eating} we do not cause him to return.

"How much must he eat that we include him in the zimmun? An olive's measure. And Rabbi Yehuda says: until an egg's measure."
And the halacha is like the first Tanna {that is, an olive's measure}.

{Brachot 49b}
MISHNAH.
WHAT IS THE FORMULA FOR ZIMMUN?
IF THERE ARE THREE, HE [THE ONE SAYING GRACE] SAYS, Nevareich {'LET US BLESS [HIM OF WHOSE BOUNTY WE HAVE EATEN]'}.
IF THERE ARE THREE BESIDE HIMSELF HE SAYS, Barchu {'BLESS'.}

IF THERE ARE TEN, HE SAYS, 'Nevarech OUR GOD';
IF THERE ARE TEN BESIDE HIMSELF HE SAYS, Barchu.

IT IS THE SAME WHETHER THERE ARE TEN OR TEN MYRIADS.

IF THERE ARE A HUNDRED HE SAYS, 'Nevareich THE LORD OUR GOD';
IF THERE ARE A HUNDRED BESIDE HIMSELF HE SAYS, Barchu

IF THERE ARE A THOUSAND HE SAYS 'Nevareich THE LORD OUR GOD, THE GOD OF ISRAEL';
IF THERE ARE A THOUSAND BESIDE HIMSELF HE SAYS Barchu.

IF THERE ARE TEN THOUSAND HE SAYS, Nevareich 'THE LORD OUR GOD, THE GOD OF ISRAEL, THE GOD OF HOSTS, WHO DWELLS AMONG THE CHERUBIM, FOR THE FOOD WHICH WE HAVE EATEN'.
IF THERE ARE TEN THOUSAND BESIDE HIMSELF HE SAYS, Barchu.

CORRESPONDING TO HIS INVOCATION THE OTHERS RESPOND, 'Baruch THE LORD OUR GOD THE GOD OF ISRAEL, THE GOD OF HOSTS, WHO DWELLS AMONG THE CHERUBIM, FOR THE FOOD WHICH WE HAVE EATEN'.

R. JOSE THE GALILEAN SAYS: THE FORMULA OF INVOCATION CORRESPONDS TO THE NUMBER ASSEMBLED, AS IT SAYS in Tehillim 68:27:

כז בְּמַקְהֵלוֹת, בָּרְכוּ אֱלֹהִים; אֲדֹנָי, מִמְּקוֹר יִשְׂרָאֵל.

27 'Bless ye God in full assemblies, even the Lord, ye that are from the fountain of Israel.'

Gemara:
Shmuel said: One should never exclude himself from the general body.
That is to say, that even if he has the ability {based on the number of people} to say Barchu, Nevareich is better, so as not to exclude himself from the general body.

{Brachot 50a}
And so is the conclusion, that Nevareich is better, but if he says Barchu, we do not seize him {find fault with him} on this.
And so we learn {in a brayta}: Whether he says Nevareich or Barchu, we do not seize him on this.
And from the blessing of a man, it is recognizable if he is a scholar or an ignorant one.
How so?
Rabbi Ami said: BeTuvo Chayinu {in His goodness we live} he is a scholar. MiTuvo Chayinu{from His goodness we live} he is a boor {=ignorant}.

Yerushalmi: Shmuel said: I do not remove myself from the general body.
They asked: Behold, one who reads from the Torah blesses Barchu.
Rabbi Avin said: Since he says HaMevorach {Who is blessed, he too is blessing Hashem, and thus} he does not remove himself from the general body.

Rabbi Yochanan said: If he said Nevareich SheAchalnu MiShelo {Let us bless, that we have eaten of His}, he is a scholar. {Nevareich} to he {/He} SheAchalnu Mishelo {from whom we have eaten}, he is a boor, for it appears as if he is blessing some man from the world {that is, his host, as opposed to Hashem}.

And this that we say To He Who has done for our anscestors and for us all these miracles, miracles are different, for it is clear that it is Hashem who does for us miracles.

And Rabbi Yochanan said: Nevareich SheAchalnu MiShelo {Let us bless that we have eaten of His} he is a scholar. Al HaMazon SheAchalnu {upon the food that we have eaten} he is a boor, for it appears that he is blessing the food {as opposed to God}.

Rav Huna the son of Rav Yehoshua said: they only said this {the above statement where it looks like he is blessing the food as opposed to Hashem} with three, since he does not mention the Name of Heaven. However, with 10, since he needs to mention Leilokeinu {to our God} the matter is obvious {as to what he is directing the blessing at}.
For we have learnt {in the Mishna} "CORRESPONDING TO HIS INVOCATION THE OTHERS RESPOND, 'BLESSED BE THE LORD OUR GOD THE GOD OF ISRAEL, THE GOD OF HOSTS, WHO DWELLS AMONG THE CHERUBIM, FOR THE FOOD WHICH WE HAVE EATEN'." {Thus they say Al HaMazon SheAchalnu, and it is fine.}

{The Mishna had said:} "IT IS THE SAME WHETHER THERE ARE TEN OR TEN MYRIADS":
We establish that this statement is that of Rabbi Akiva, who said that that just as we find in the synagogue whether there are many or few.
And Rava rules that the halacha is in accordance with Rabbi Akiva.

MISHNA:
SAID R. AKIBA: WHAT DO WE FIND IN THE SYNAGOGUE?
WHETHER THERE ARE MANY OR FEW THE READER SAYS, {Barchu et Hashem} 'BLESS YE THE LORD.'
R. ISHMAEL SAYS: BLESS YE THE LORD WHO IS BLESSED. {Barchu et Hashem HaMevorach}

Gemara:
And the custom is like Rabbi Yishmael.

MISHNAH.
IF THREE PERSONS HAVE EATEN TOGETHER THEY MAY NOT SEPARATE [FOR GRACE].
SIMILARLY WITH FOUR AND SIMILARLY WITH FIVE.
SIX MAY DIVIDE, [AND HIGHER NUMBERS] UP TO TEN;

TEN {AND MORE} MAY NOT DIVIDE UNTIL THEY ARE TWENTY.

Rif Brachot 36a

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{Brachot 48b continues}
Rabbi Yossi says: He needs to mention Torah {which we fulfill with the words veAl Toratecha SheLimadtanu}. Plimo says: he needs to precede {the mention of} brit {milah} to Torah, for this {Torah} was given with three covenants, and this {brit milah} was given with thirteen covenants.

{Brachot 49a}
Rabbi Abba says he needs to say Hoda`a {thanksgiving} in the beginning and at the end {which we fulfill be starting Nodeh Lecha and ending veAl HaKol Hashem Elokeinu Anachnu Modim Lach} and if he reduces {the number of times he says thanksgiving} he should not reduce to less than one, and anyone who reduces to less than one, this is disgraceful. And anyone who concludes Manchil Aratzot {who causes to inherit lands} in the blessing of the land {HaAretz} and Moshia Yisrael {Savior of Israel} in Bonei Yerushalayim, this is disgraceful. And anyone who does not sat bit {milah} and Torah in the blessing of the land {HaAretz} and the kingship of the house of David in Bonei Yerushalayim has not fulfilled his obligation.

The Sages learnt {in a brayta}: What should he conclude in it? Bonei Yerushalayim. Rabbi Yossi bar Yehuda says: Moshia Yisrael UVonei Yerushalayim.

Rabba bar Rav Huna visited the house of the Exilarch. He began {Bonei Yerushalayim} with one and concluded with two - with Moshia Yisrael UVonei Yerushalayim.
Rav Chisda said: Is it greatness to conclude with two {praises}? But we learnt {in a brayta}: Rabbi says: we do not conclude with two.
It is a question. And we conclude that even if one began with Rachem Al Yisrael Amecha {Have Mercy on Your Nation Israel} he concludes with Bonei Yerushalayim, for it is stated in Tehillim 147:2:

ב בּוֹנֵה יְרוּשָׁלִַם ה; נִדְחֵי יִשְׂרָאֵל יְכַנֵּס.

2 The LORD doth build up Jerusalem, He gathereth together the dispersed of Israel;

Gufa. {We return to a matter mentioned above, specifically the brayta mentioned above.}
Rabbi says: We do not conclude with two.
Levi asked Rabbi: Al haAretz veAl HaMazon {thus concludes with two}.
The land which produces sustenance.
Al haAretz VeAl HaPeirot?
The land which produces fruits.
Mekadesh Yisrael veHaZemanim?
Israel who sanctify the times.
Mekadesh Yisrael veRoshei Chodoshim?
Israel who sanctifies the heads of months.
Mekadesh HaShabbat veYisrael veHaZemanim veRoshei Chodoshim {here, Shabbat precedes, so you cannot say Israel who sanctifies...}?
He said to him: With the exception of this one.
And why is this different?

{Rashi emends to: This one {Mekadesh HaShabbat} is one {that Hashem is sanctifying Shabbat, Israel, etc.}. Here {by Moshia Yisrael UVonei Yerushalayim} each one is distinct.

However, we have:}
There, each one is written by itself, but here, this one is dependent upon the other.

And for what reason do we not conclude with two? For we do not make mitzvot into bundles.

Rabba bar bar Chana cited Rabbi Yochanan: HaTov veHaMeitiv requires Malchut {mentioning Hashem's kingship}.
What is this coming to tell us? That any blessing that does not have in it Kingship is not a blessing? But Rabbi Yochanan already said this once!
Rabbi Ze'eira said: To tell us that you need two mentions of Kingship. One for itself {for HaTov veHaMeitiv} and one for {the preceding blessing,} Bonei Yerushalayim. {Since that does not conclude with Malchut mentioned. And in fact it is so - we start Baruch Ata Hashem Elokeinu Melech HaOlam... and continues Avinu, Malkeinu...}.
If so, let us do three. One for itself, one for the blessing of the land {HaAretz}, and one for Bonei Yerushalayim. Rather, in the blessing of the land, what is the reason not? For it a blessing juxtaposed to its fellow. And in truth, it should also be that Bonei Yerushalayim should also not need, for it is a blessing juxtaposed to its fellow. However, once he mentions the kingship of David, it is unseemly that he does not mention the kingship of Heaven.

Rav Papa says: {What Rabbi Yochanan meant was that} He needs two mentions of Kingship excluding its own. {indeed, one for the blessing of the land}.

And when he blesses Birchat HaMazon on Shabbat, and erred and did not mention of Shabbat, he says Baruch Asher Natan Menucha LeAmo Yisrael LeOt ULeVrit. Baruch Ata Hashem Mekadesh HaShabbat. {Blessed is He who gave rest to His nation Israel as a sign and a covenant. Baruch Ata Hashem Who sanctifies the Shabbat.}
And if he erred and did not mention Yom Tov, He says Baruch Asher Natan Yamim Tovim LeAmo Yisrael LeSasson ULeSimcha, Baruch Ata Hashem Mekadesh Yisrael veHaZemanim. {Blessed is He who gave good days [holidays] to His nation Israel as a joy and happiness. Baruch Ata Hashem Who Sanctifies Israel and the times. {Or, depending on how you read the conclusion of the preceding interchange between Rabbi and Levi, Who causes Israel to sactify the times.}

And these words are only if he remembered before he began HaTov veHaMeitiv, but if he remembered after he began HaTov veHaMeitiv, he returns to the start. And if he erred and did not mention Rosh Chodesh he says Baruch SheNatan Roshei Chodoshim LeAmo Yisrael {Blessed is he who gave Heads of Months to His Nation Israel}.

Rif Brachot 35b

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{Brachot 47b continued}
And we do not hold so, for since they call him a katan {minor}, even if he is 12 or 9, and he knows to Whom we are blessing, we include him in the zimmun, and so did the Gaon think.

Rav Yehuda the son of Rav Shmuel bar Shelat cited Rav: Nine who ate grain, and one who ate a vegetable, they combine {to 10}. And even if he dipped brine with them or drank one cup, they combine. And even if seven ate grain and three ate vegetables, they combine to {say} Nevareich Leilokeinu {for we add Hashem's name with a mezuman of 10}, but six {who ate grain}, no, for we need a recognizable majority. And these words are specifically to combine to 10, but to fulfill the obligation of the many {that is, to lead the mezuman}, he may not, until he consumed an olive's measure of grain, and the Sages said, specifically to combine to form 10, but to form 3 {the base zimmun}, he does not combine until he has consumed an olive's measure of grain.

{Brachot 48b}
Rav Nachman said: Moshe established for the Israelites the blessing of Hazan {"who sustains," the first blessing} at the time that the manna descended for them. Yehoshua established for them the blessing of HaAretz {"the land," the second blessing} at the time that they entered the land. David and Shlomo established for them Bonei Yerushalayim {"Who builds Jerusalem," the third blessing} - David established {within this blessing} Al Yisrael Amecha veAl Yerushalayim Irecha {for Israel Your nation and for Jerusalem Your city} and Shlomo established {within this blessing} Al HaBayit HaGadol VeHaKadosh SheNikra Shimcha Alav {for the great and holy house upon which Your Name is called}. And HaTov veHaMeitiv {"Who is Good and Beneficent," the fourth blessing} they established in Yavneh because of the slain of Beitar.

The Sages learnt {in a brayta}: The order of Birchat HaMazon is as follows: First is the blessing of Hazan. Second is the blessing of HaAretz. Third, Bonei Yerushalayim. Fourth, HaTov VeHameitiv. And on Shabbat, he begins {the blessing of Bonei Yerushalayim} with Nechama {consolation} and ends with Nechama, and says the sactification of the day {that is, Retzei} in the middle. He begins with Nechama, in that he says "Console us Hashem our God, with the building of Your city," and he concludes with Nechama in that he says "and bring us into it and console us in it, for You are the Master of Consolations. Baruch Ata Hashem Who consoles his nation Israel with the building of Yerushalayim."

They learnt {in a brayta}: Rabbi Eliezer says: Any one who does not say Eretz Chemda Tova Urechava {a desirable, good and spacious land} in the blessing of HaAretz {=Nodeh} has not fulfilled his obligation. Nachum the elder says: he needs to mention within it the covenant {Brit, which we fulfill with the words veAl Britecha SheChatamta Bivsareinu, in Nodeh}. Rabbi Yossi says

Rif Brachot 35a

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{Brachot 47a continued}

Ben Azzai says: If a one answers an orphaned Amen, his children will be orphans; if a hurried Amen, his days will be snatched away; if a curtailed Amen, his days will be curtailed. But if one draws out the Amen, his days and years will be prolonged.

Yerushalmi: What is an orphaned Amen? Rav Huna said: This is one who is obligated in the blessing and he answers {Amen} and he does not know to what he answered.

Rav and Shmuel sat at a meal, and Rav Shimi bar Chiya joined them and ate very hurriedly.
Rav said to him: What do you want? To join us? We have already finished.
Shmuel said to him: If they were to bring me mushrooms, and pigeon to Abba, would we not go on eating?

Therefore, in any situation in which if they brought them something additional they would eat from it, he may join with them.
And so it the halacha.

And the halacha is that the greatest one blesses even if he comes at the end of the meal.

We learn in perek Benei HaIr {Megilla, 4th perek, daf 28b}: Any Torah scholar who someone else blesses before him, even a Kohen Gadol who is ignorant, that Torah scholar is liable for death, as it states in Mishlei 8:36:

לו וְחֹטְאִי, חֹמֵס נַפְשׁוֹ; כָּל-מְשַׂנְאַי, אָהֲבוּ מָוֶת.

36 But he that misseth me wrongeth his own soul; all they that hate me love death.'

Read not מְשַׂנְאַי but rather מְשַׂנִיאַי, who cause others to hate me {by making himself low, he makes others think there is nothing that great about being a Torah scholar}.

But a Kohen who is a Torah scholar, it is a mitzvah to grant him priority, for Mar said: {it states in Vayikra 21:8:

ח וְקִדַּשְׁתּוֹ--כִּי-אֶת-לֶחֶם אֱלֹקֶיךָ, הוּא מַקְרִיב; קָדֹשׁ, יִהְיֶה-לָּךְ--כִּי קָדוֹשׁ, אֲנִי ה מְקַדִּשְׁכֶם.

8 Thou shalt sanctify him therefore; for he offereth the bread of thy God; he shall be holy unto thee; for I the LORD, who sanctify you, am holy.

For every matter of sanctification, he should open first, and bless first, and take a portion first.

{we return to Brachot 47b}
{The Mishna had stated:} "And the Cuthean may be included in the {three for the} Zimmun."
These words were stated in those days, but nowadays, they are reckoned as full gentiles, and we may not include them in the Zimmun.

Rav Nachman said: A minor who knows to Whom we are blessing, we may include him in the Zimmun. And so is the halacha.

And the Rabbis {post-Talmudic} say that this is only if he is in his thirteenth year, and even though he has not sprouted {pubic hair}. But a minor who has not yet entered his thirteenth year, even if he has sprouted, we do not include him in the Zimmun.

And we,

Rif Brachot 34b

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{Brachot 46b continued}
And the Sages said: To the place that he broke off he returns - that he says Baruch SheAchalnu Mishelo Uvtuvo Chayinu {Blessed Be He from Whom we have eaten, and in His Goodness we live}.

And so is the halacha {like the Sages}.

They learnt {in a brayta}: What does he say in the house of a mourner? Baruch HaTov VeHaMeitiv {"Blessed is He that is good and does good"}. Rabbi Akiva says: Dayan HaEmet {the true judge}.
And the first Tanna, HaTov VeHaMeitiv, yes; Dayan HaEmet, no?
Rather, say: Even HaTov VeHaMeitiv.

{Note: different girsa}
Mar Zutra visited the house of Rav Ashi. He {Rav Ashi} had suffered a bereavement of his son. He began and said: Blessed be the living King, the Good and the Beneficent {= HaTov VeHaMeitiv}, True God, the True Judge, who judges in righteousness and rules in His world, that we are his nation and his servants, and in all we are obligated to praise him and bless him.

And so is the halacha.

The Sages learnt {in a brayta}: We don't give respect, not in roads and bridges, and not in {washing} greasy hands.

{Brachot 47a}
Except in a doorway that is suitable for a mezuza.

The Sages learnt {in a brayta}: Two wait for each other in the dish {to remove food from it}. Three, they do not wait {if one interrupts his eating}.
And the one who has broken {the bread} stretches out his hand first, and if he comes to dole out honor to his teacher or to he who is greater than him, he is permitted to do so.
And when he breaks {the bread} he should break it from where it is cooked best.

Rabba bar bar Huna made {a marriage feast} for his son in the house of Rav Daniel {gemara: Rav Shmuel} son of Rav Ketina. Beforebhand, he taught his son {a brayta - diff girsa}: The guests {those reclining} may not taste until the one who blessed {on the bread} tastes, and the one who breaks the bread {who said the blessing} may not taste until "Amen" terminates from the mouths of those who answer {Amen to his blessing}.
And Rav Chisda said: from the mouths of the majority of the answerers, for one who answers Amen longer than appropriate is only making a mistake.

The Sages learnt {in a brayta}: We do not answer a hurried Amen, nor a curtailed Amen, nor an orphaned Amen, nor should one hurl the blessing, out of his mouth. Ben Azzai said: one who answers an orphaned Amen, his children will be orphans.

Rif Brachot 34a

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{Brachot 46a continued}

And we reject this, and say: No. Rav Sheshet explains according to his reasoning, and Rav Nachman explains according to his reasoning, etc.
And in this reports {=gemara}, those before me z"l {the Geonim} asked and answered regarding it, and they did not derive from it anything {lehalacha}, for they believe that this that it says in the brayta "two" and "three" {shnayim ushlosha} are brachot {blessings} and they then have a question how come it says it in masculine language {shnayim ushlosha are masculine}, and they did not find to it an answer.

And this saying which Rav Nachman and Rav Sheshet argue in, they also argue about in the Yerushalmi, and they ask there on the one who holds until Nevarech {is Birchat HaZimmun} from this brayta that: two and three they bless Birchat HaMazon. And when you delve into it you may derive an explanation to this saying, without difficulty or doubt. And we learn there as follows: {many emendations of the Bach, by the way. Check it out inside.}

Three who eat as one, and one of them wishes to leave. The house of Rav says he blesses the first blessing and goes off to himself. Rabbi Zera citing Rabbi Yirmiya said: This is HaZan. Rabbi Chelbo citing Rabbi Chelbo citing Rav: This is HaZan.
Rav Sheshet asked: But the brayta argues: "Two or three (*who ate) {masculine form by the way} - they are obligated in Birchat HaMazon {emend to HaZimmun}" - which implies four, no. And if you attempt to say this is the first blessing {Bach: --> this is the Birchat HaZimmun} let the brayta say four. They found a variant brayta that said four. And if you attempt to say that this {fourth} is HaTov VeHaMeitiv {"The Good and the Benevolent" - the fourth blessing}, it is different from the rest, for Rav Huna said: HaTov VeHaMeitiv they established when the slain of Beitar were allowed to be buried. HaTov - that they did not rot. VeHaMeitiv - that they were allowed to be buried.

And we find that we say that the "two and three" that they learned {in the brayta} refer to people {rather than blessings}. And here is its explanation:

Two or three who ate as one - and none of them knows how to bless the entire Birchat HaMazon, but one knows the first blessing and the second knows the second and third {blessing}, and does not know the first blessing; or one knows how to bless the first blessing, and one knows how to bless the second blessing, and one knows how to bless the third blessing - they are obligated in Birchat HaMazon - since it is possible for each of them to bless the single blessing that he knows, and it will emerge that Birchat HaMazon will come up from two or three of them. And we learn from here trhat Birchat HaMazon with Birchat HaZimmun is only three blessings, and therefore it is only split amongst three people, and because of this it {the brayta} learnt "two or three" and did not say "four." For if it were so that the Birchat HaZimmun is {only} until Nevarech it should have said "four." And we answer that we found a brayta that said four. And we are saying like it {that brayta, and thus it is until Nevarech}. And if you say that this brayta that said four, because of HaTov VeHameitiv it learnt it that we can then say there is a fourth person, you may not say this, for the blessing of HaTov VeHaMeitiv is Rabbinic, and the Tanna would not list it amongst Biblical {blessings}, for Rav Huna said ... .

Such is the explanation of the Yerushalmi, and it shares its meaning with our own {Bavli} gemara, and we already derived the explanation of this brayta appropriately, and there is not to it any difficulty whatsoever. And we establish like Rav Nachman that until Nevarech {is Birchat HaZimun, and so do the people do, for an individual, when he blesses {Birchat HaMazon} he begins from the blessing of HaZan {and not Nodeh}; thus it is clear that Birchat HaZimmun, which is only said with three, only extends to Nevarech, but the blessing of HaZan is not in the scope of Birchat HaZimmun.

{Brachot 46b}
To where does he return, when he says Nevarech SheAchalnu MiShelo? Rav Zevid, citing Abaye, said: He returns to the head and says Nevarech SheAchalnu another time. And the Sages say to the place

Rif Brachot 33b

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{Brachot 45b continued}
Rav Papa said: Amen.

And they do not argue. {It depends at what point he enters.} This was where he found them saying Baruch, and this is where he found them saying Nevarech.

For if he found them saying Nevarech, he says Baruch UMvorach. If he found them saying Baruch, he says Amen.

One brayta taught: One who answers Amen after his own blessing {of Birchat HaMazon} is to be commended, and another brayta taught: is reprehensible.
It is not a contradiction.
This is where he answers Amen after every blessing; That is where he answers Amen after Bone Yerushalayim. {the third blessing}

---

Yerushalmi perek Ain Omdin LeHitpallel {Brachhot 5th perek}:
Tnei {a brayta}: One who is pores on {Rif: Al; Our girsa: Et} Shema {Rashi: 1/2 of the blessings of Shema - that is, the devarim sheBeKedusha; alternatively, Rambam: prepare, spread out; Geonim: begin; Meiri: bless}, and one who passes before the ark {to lead prayers} and one who raises his hands {for the priestly blessing}, and one who reads the Torah, and one who says the Maftir from Navi, and one who blesses on any of the mitzvot mentioned in the Torah, should not answer after himself Amen. And if he answers he is a boor. There is another version that learns: he is a Chacham {wise man}.

Rav Chisda said: The one that says that he is a boor refers to one who answers after each blessing {of Birchat HaMazon}. And the one who says he is a Chacham refers to one who answers at the end {that is, of Birchat HaMazon}. {The Rif, BTW, has the reverse order of Chacham and boor than we have in our girsa.}

{Brachot 46a}
Rabbi Yochanan cited Rabbi Shimon ben Yochai: The host breaks the bread so that he should do so generously, and the guest says grace so that he should bless the host.
What should he bless?
May it be Your Will that the host is not shamed, not in this world, nor in the next world.

Rabbi added some items to it: and he should succeed greatly in terms of all his possessions, and his possessions {estate} should be successful and near to the city, and there should not come before him or us any sinful or iniquitous thoughts, and the Satan should not rule in any of our handiwork, from now until eternity.

Until when is the blessing of the zimmun?
{Rashi: When three, as opposed to two or one say it, how much do they say? -- but then there will be a problem in Rav Sheshet's statement. Tosafot says: Until when does one who broke off in order to answer with the other two have to wait before resuming his meal? We will see this Rif says similar to Tosafot.}
Rav Nachman said: Until Nevarech.
Rav Sheshet said: Until Hazan.

That is to say, that if three people ate together, and one of them needs to leave, that he sits until they say Baruch SheAchalnu MiShelo Uvtuvo Chayinu, and then leaves, for this is the Birchat HaZimmun. And Rav Sheshet said: Until HaZan Et HaKol.

And we say {in the gemara}: Let us say this is like a Tanaitic dispute.
For one brayta taught: Two or three (*who ate, they bless Birchat HaMazon)
{The starred section should be removed - there are variant girsaot in play, and this would correspond to Tosafot. Our gemara speaks of two or three blessings}
And the other brayta taught: Three or four.
Is it not that all agree that HaTov VeHaMeitiv {the fourth blessing} is not Biblical, and they argue in this - that the one who said Two or Three holds until HaZan {is the Birchat HaZimmun}, and the one who said Three or Four holds until Nevarech.

Rif Brachot 33a

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{Brachot 45a continued}
OR SANCTIFIED FOOD WHICH HAS NOT BEEN REDEEMED, OR AN ATTENDANT WHO HAS EATEN LESS THAN THE QUANTITY OF AN OLIVE OR A GENTILE MAY NOT BE COUNTED.
WOMEN, CHILDREN AND SLAVES MAY NOT BE COUNTED IN THE THREE.
HOW MUCH [MUST ONE HAVE EATEN] TO COUNT? AS MUCH AS AN OLIVE; R. JUDAH SAYS, AS MUCH AS AN EGG.

Gemara:
How do we know this? {to join together}
Rav Asi said: For Scriptures state {Tehillim 34:4}

ד גַּדְּלוּ לַה אִתִּי; וּנְרוֹמְמָה שְׁמוֹ יַחְדָּו.

4 O magnify the LORD with me, and let us exalt His name together.

Rav Chanin bar Avin said: How do we know that one who answers Amen should not raise his voice louder than he who said the blessing? For it is stated {Tehillim 34:4}:

ד גַּדְּלוּ לַה אִתִּי; וּנְרוֹמְמָה שְׁמוֹ יַחְדָּו.

4 O magnify the LORD with me, and let us exalt His name together.

{Brachot 45b}
Abaye said: We have a tradition that two people who have eaten, it is a mitzvah to separate {and say Birchat HaMazon}.

A brayta also says so: Two who have eaten, it is a mitzvah to separate.

When are these words said? When they are both sofrim {educated people}, but if one is educated and the other is uneducated, the educated one blesses and the uneducated one thereby fulfills {his obligation}.

Rav Dimi bar Yosef cited Rav: Three who ate, and one of them went out to the shuk, they call to him, and count him for the zimmun.

Abaye said: and that is where they call to him and he answers.

Mar Zutra said: They only said this is regards to three, but ten, they must wait unitl he returns.

Three who are eating together, one breaks off {eating} for {the other} two, but two do not break off for one.

Yehuda bar Mereimar, Mar bar (*Rav) Ashi, and Rav Acha MiDifti consumed flat cakes together. They said: this that we learned {in the Mishna} that three who have eaten together are obligated to make a zimmun, these words were said where there is one who is superior {to the others}, but for us, splitting up the blessings {such that each says Birchat HaMazon individually} is better. Each one blessed for himself. They came before Mereimar. He said to them: in terms of the blessing you have fulfilled; in terms of the obligation of zimmun you have not fulfilled. And if you say, let us go make and make the zimmun, the zimmun cannot be said out of its place.

If he came and found them as they were blessing {Birchat HaMazon}, what should he answer after them?
Rav Zevid said: Baruch Umvorach {Blessed and to be blessed}.
And Rav Papa said: Amen.

Rif Brachot 32b

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{Brachot 44b continued}
"IF ONE DRINKS WATER TO QUENCH HIS THIRST:"
To exclude what?
Rav Iddi bar Avin said: To exclude one who is choking on a piece of meat.

{Brachot 45a}
"R. TARFON SAYS: Borei Nefashot Rabot:"
Rabba bar bar Chanan said to Abaye: What is the halacha?
He said: Go out and see what the people say.
{And the way people act is to say Shehakol before and Borei Nefashot after}

The Sages learnt {in a brayta}: Date beer, barley beer, and dregs of wine we bless upon them Shehakol.
Others say: dregs that have the taste of wine we bless upon them Borei Peri HaGafen.

Rabba and Rav Yosef both say: The halacha is not like the Others.

HADRAN ALACH KEITZAD MEVORCHIN!
END PEREK SIX

BEGIN PEREK SEVEN

MISHNAH.
IF THREE PERSONS HAVE EATEN TOGETHER, IT IS THEIR DUTY TO INVITE [ONE ANOTHER TO SAY GRACE].
ONE WHO HAS EATEN DEMAI, OR FIRST TITHE FROM WHICH TERUMAH HAS BEEN REMOVED, OR SECOND TITHE OR FOOD BELONGING TO THE SANCTUARY THAT HAS BEEN REDEEMED, OR AN ATTENDANT WHO HAS EATEN AS MUCH AS AN OLIVE OR A CUTHEAN MAY BE INCLUDED [IN THE THREE].
ONE WHO HAS EATEN TEBEL OR FIRST TITHE FROM WHICH THE TERUMAH HAS NOT BEEN REMOVED, OR SECOND TITHE OR SANCTIFIED FOOD WHICH HAS NOT BEEN REDEEMED

Rif Brachot 32a

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{Brachot 44a}
SINCE THE BREAD IS ONLY SUBSIDIARY TO IT. THIS IS THE GENERAL PRINCIPLE: WHENEVER WITH ONE KIND OF FOOD ANOTHER IS TAKEN AS SUBSIDIARY, A BENEDICTION IS SAID OVER THE PRINCIPAL KIND AND THIS SERVES FOR THE SUBSIDIARY.

Gemara:
And is there truly such a thing that salted food is the principle item and the bread is subsidiary?
Rav Acha bar Rav Ulla {gemara: Avira} said: They taught this as regards one who eats the fruits of Genesar. {which is highly prized. Tosafot: he eats salted food after the fruits as a coorective for the fruits' sweetness.}

MISHNAH.
IF ONE HAS EATEN FIGS, GRAPES {our gemara: grapes, figs} OR POMEGRANATES HE SAYS Birchat HaMazon AFTER THEM. These are the words of R. GAMALIEL.
THE SAGES, HOWEVER, SAY: One Blessing encompassing the three {of Birchat HaMazon} {=Al HaMichya=>Al HaEtz}

R. AKIBA SAYS: IF ONE ATE ONLY BOILED VEGETABLES, AND THAT IS HIS MEAL, HE SAYS AFTER IT Birchat HaMazon. IF ONE DRINKS WATER TO QUENCH HIS THIRST, HE SAYS THE BENEDICTION Shehakol. R. TARFON SAYS: Borei Nefashot Rabot.

Gemara:
Rav Yaakov bar Iddi cited Rav Chanina: Anything of the five species {of grain} he blesses beforehand Borei Minei Mezonot, and afterwards one blessing encompassing three {=Al HaMichya}.

Rabba bar Mari cited Rabbi Yehoshua ben Levi: anything of the seven species {mentioned in the pasuk about the produce of Israel, which is not a grain} he blesses upon it beforehand Borei Peri HaEtz, and afterwards blesses One Blessing Encompassing Three.

Abaye said to Rav Dimi: What is this One Blessing Encompassing Three?
He said to him: On grains, {Al HaMichya} For the provision and the sustenance and the produce of the field, and for a desirable, goodly, and extensive land which You gave to Your nation and granted our ancestors as an inheritance. Have mercy, O Lord our God, on Israel Your people and on Yerushalayim Your city and on Tzion Your Honored Sanctuary. And build Yerushalayim Thy city speedily in our days, and we will eat of its fruits, and be satiated of its goodness, and we will bless You upon it in holiness and purity, for You are a good and benificent God. Blessed are You Hashem, for the land and for the provision {HaMichya}.
On fruits: For the tree and for the fruit of the tree {Al HaEtz VeAl Peri HaEtz}...
On wine: For the vine and for the fruit of the vine {Al HaGefen}...

How does he close {the blessing}?
Rav Chisda said: For the land and for the fruits {Al HaAretz veAl HaPerot}
Rabbi Yochanan said: For the land and for its fruits.

Rav Amram said: And they do not argue. This is for us {in Bavel}, and this is for them {in Eretz Yisrael}.

And so on wine, he concludes: For the vine and for the fruit of the vine {Al HaGefen veAl Pri HaGefen}.

{Brachot 44b}
"IF ONE DRINKS WATER TO QUENCH HIS THIRST":