Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

February 25, 2020 | 诇壮 讘砖讘讟 转砖状驻

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Berakhot 53

The gemara discusses the candle and spices for havdala. One can’t use a candle from a non-Jew because it needs to be a candle that was not lit on Shabbat. The candle needs to be one that is used for light, not oone used for cooking or heating. One can only light on spices that were used for smell and not to take away bad odors. Does one need to actually benefit from the light in order to make the blessing or can it just be light that potentially one could use. If one forgot to say birkhat hamazon in the place where one ate, does one need to return? On what does it depend? Beit Shamai say you need to retunr no matter what and give an analogy to one who would leave one’s wallet who would clearly go back. How much time after eating, can one still say birkhat hamazon? Is it better to be the one saying the blessing or the one answering ‘amen’? The chapter ends with a drasha from a verse commanding to be holy and connects it to rituals surrounding meal. Why?

转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

讗讬 谞讬诪讗 诇讗 砖讘转 诪讞诪转 诪诇讗讻讛 讗驻讬诇讜 诪诪诇讗讻讛 讚讛转讬专讗 讜讛转谞讬讗 讗讜专 砖诇 讞讬讛 讜砖诇 讞讜诇讛 诪讘专讻讬谉 注诇讬讜

If we say that did not rest means that it did not rest from labor, even from labor that is permitted? Wasn鈥檛 it taught in a baraita that over light that was kindled on Shabbat for a woman giving birth or a dangerously ill person, for whom one is permitted to perform prohibited labor on Shabbat, one may recite a blessing during havdala at the conclusion of Shabbat?

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诪讗讬 砖讘转 砖砖讘转 诪讞诪转 诪诇讗讻转 注讘讬专讛 转谞讬讗 谞诪讬 讛讻讬 注砖砖讬转 砖讛讬转讛 讚讜诇拽转 讜讛讜诇讻转 讻诇 讛讬讜诐 讻讜诇讜 诇诪讜爪讗讬 砖讘转 诪讘专讻讬谉 注诇讬讛:

Rav Na岣an bar Yitz岣k said: What is meant by rested? Light that rested from labor of transgression on Shabbat. However, if the light burned for the entire Shabbat or was kindled on Shabbat in a permissible manner, one may recite a blessing over it. That halakha was also taught in a baraita: A lantern that was continuously burning throughout the entire day of Shabbat, one may recite a blessing over it at the conclusion of Shabbat.

转谞讜 专讘谞谉 讙讜讬 砖讛讚诇讬拽 诪讬砖专讗诇 讜讬砖专讗诇 砖讛讚诇讬拽 诪讙讜讬 诪讘专讻讬谉 注诇讬讜 讙讜讬 诪讙讜讬 讗讬谉 诪讘专讻讬谉 注诇讬讜

The Sages taught in a baraita: A gentile who lit a candle from a candle that was in the possession of a Jew or if a Jew lit a candle from a gentile, one may recite a blessing over it at the conclusion of Shabbat. However, if a gentile lit a candle from a gentile, one may not recite a blessing over it.

诪讗讬 砖谞讗 讙讜讬 诪讙讜讬 讚诇讗 诪砖讜诐 讚诇讗 砖讘转 讗讬 讛讻讬 讬砖专讗诇 诪讙讜讬 谞诪讬 讛讗 诇讗 砖讘转

The Gemara asks: What is different about a candle that a gentile lit from a gentile, that one may not recite a blessing over it? Because the light did not rest on Shabbat. If so, the light of a Jew who lit a candle from a gentile also did not rest on Shabbat.

讜讻讬 转讬诪讗 讛讱 讗讬住讜专讗 讗讝诇 诇讬讛 讜讛讗 讗讞专讬谞讗 讛讜讗 讜讘讬讚讗 讚讬砖专讗诇 拽讗 诪转讬诇讚讗 讗诇讗 讛讗 讚转谞讬讗 讛诪讜爪讬讗 砖诇讛讘转 诇专砖讜转 讛专讘讬诐 讞讬讬讘 讗诪讗讬 讞讬讬讘 诪讛 砖注拽专 诇讗 讛谞讬讞 讜诪讛 砖讛谞讬讞 诇讗 注拽专

And if you say that this prohibited flame has gone and this flame is a new and different one which came into being in the possession of a Jew, as a flame is not a concrete, static object, but rather it constantly recreates itself; however, this halakha that was taught in a Tosefta in tractate Shabbat states: One who carries out a flame from the private to the public domain on Shabbat is liable for carrying out from one domain to another. If the flame is constantly recreating itself, why is he liable? That flame which he lifted from the private domain he did not place in the public domain and that which he placed he did not lift. One is only liable for carrying out on Shabbat if he lifted an object from one domain and placed that same object in another domain. Since one who carries out a flame on Shabbat is considered liable, evidently, despite any change that it may undergo, the flame is essentially considered a single entity.

讗诇讗 诇注讜诇诐 讚讗讬住讜专讗 谞诪讬 讗讬转讬讛 讜讻讬 拽讗 诪讘专讱 讗转讜住驻转讗 讚讛转讬专讗 拽讗 诪讘专讱 讗讬 讛讻讬 讙讜讬 诪讙讜讬 谞诪讬

Rather, actually that prohibited flame is also extant, and when one recites the blessing, he recites the blessing over the permitted addition to that flame. The Gemara asks: If so, even if a gentile lit a candle from a gentile as well, the flame should be considered essentially new; one should be able to recite a blessing over the addition.

讗讬谉 讛讻讬 谞诪讬 讙讝讬专讛 诪砖讜诐 讙讜讬 专讗砖讜谉 讜注诪讜讚 专讗砖讜谉:

The Gemara answers: Yes, it is indeed so. Fundamentally, there is no reason to prohibit doing so. However, the Sages issued a decree because of the first gentile, who did not light the flame from another gentile, and the first pillar of flame that was kindled on Shabbat. Consequently, they prohibited all somewhat similar cases, including when a gentile lights a flame from another gentile.

转谞讜 专讘谞谉 讛讬讛 诪讛诇讱 讞讜抓 诇讻专讱 讜专讗讛 讗讜专 讗诐 专讜讘 讙讜讬诐 讗讬谞讜 诪讘专讱 讗诐 专讜讘 讬砖专讗诇 诪讘专讱

The Sages taught in a baraita: If one was walking outside the city, saw fire there, and wanted to recite the blessing over it as part of havdala, if the city has a majority of gentiles he may not recite the blessing over the fire, but if the city has a majority of Jews, he may recite the blessing.

讛讗 讙讜驻讗 拽砖讬讗 讗诪专转 讗诐 专讜讘 讙讜讬诐 讗讬谞讜 诪讘专讱 讛讗 诪讞爪讛 注诇 诪讞爪讛 诪讘专讱 讜讛讚专 转谞讬 讗诐 专讜讘 讬砖专讗诇 诪讘专讱 讛讗 诪讞爪讛 注诇 诪讞爪讛 讗讬谞讜 诪讘专讱

The Gemara notes: The matter itself is difficult in this baraita. You said in the baraita that if the town has a majority of gentiles he may not recite the blessing. By inference, if the town population was half gentiles and half Jews, one may recite a blessing. And then you teach that if the town has a majority of Jews, he may recite the blessing. By inference, if the town population was half gentiles and half Jews, one may not recite a blessing. The inferences from two sections of the baraita are contradictory.

讘讚讬谉 讛讜讗 讚讗驻讬诇讜 诪讞爪讛 注诇 诪讞爪讛 谞诪讬 诪讘专讱 讜讗讬讬讚讬 讚转谞讗 专讬砖讗 专讜讘 谞讻专讬诐 转谞讗 住讬驻讗 专讜讘 讬砖专讗诇:

The Gemara responds: By right, the baraita should have taught that even if the town population was half gentiles and half Jews, one may recite a blessing, but since in the first clause it taught: The majority of gentiles, in the latter clause it used the same expression and taught: The majority of Jews.

转谞讜 专讘谞谉 讛讬讛 诪讛诇讱 讞讜抓 诇讻专讱 讜专讗讛 转讬谞讜拽 讜讗讘讜拽讛 讘讬讚讜 讘讜讚拽 讗讞专讬讜 讗诐 讬砖专讗诇 讛讜讗 诪讘专讱 讗诐 谞讻专讬 讛讜讗 讗讬谞讜 诪讘专讱

And the Sages taught: One who was walking outside the city at the conclusion of Shabbat and saw a child with a torch in his hand, he must check after his background. If the child is a Jew, he may recite a blessing over this flame, but if the child is a gentile, he may not recite a blessing over it.

诪讗讬 讗讬专讬讗 转讬谞讜拽 讗驻讬诇讜 讙讚讜诇 谞诪讬

The Gemara asks: Why was it taught specifically with regard to a child? Even if he were an adult, one would also need to investigate whether he was a Jew or a gentile in order to determine whether or not he may recite a blessing over the torch.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讛讻讗 讘住诪讜讱 诇砖拽讬注转 讛讞诪讛 注住拽讬谞谉 讙讚讜诇 诪讜讻讞讗 诪讬诇转讗 讚讜讚讗讬 谞讻专讬 讛讜讗 转讬谞讜拽 讗讬诪专 讬砖专讗诇 讛讜讗 讗拽专讬 讜谞拽讬讟:

Rav Yehuda said that Rav said: Here we are dealing with a case where, although it was the conclusion of Shabbat, it was still soon after sunset. Therefore, in the case of an adult, it is self-evident that he is a gentile, as a Jew would not be so quick to take fire in his hand immediately after Shabbat. In the case of a child, however, say that perhaps he is a Jew and it happened that he took the torch.

转谞讜 专讘谞谉 讛讬讛 诪讛诇讱 讞讜抓 诇讻专讱 讜专讗讛 讗讜专 讗诐 注讘讛 讻驻讬 讛讻讘砖谉 诪讘专讱 注诇讬讜 讜讗诐 诇讗讜 讗讬谞讜 诪讘专讱 注诇讬讜

And the Sages taught: One who was walking outside the city at the conclusion of Shabbat and saw a fire, if the fire is at least as thick as the opening of a furnace, one may recite a blessing over it, as a fire of that kind is kindled for the light it produces as well. And if it is not at least that thick, one may not recite a blessing over it.

转谞讬 讞讚讗 讗讜专 砖诇 讻讘砖谉 诪讘专讻讬谉 注诇讬讜 讜转谞讬讗 讗讬讚讱 讗讬谉 诪讘专讻讬谉 注诇讬讜

It was taught in one baraita: During havdala, one may recite a blessing over the fire of a furnace; and it was taught in another baraita: One may not recite a blessing over the fire of a furnace. There is an apparent contradiction between the baraitot.

诇讗 拽砖讬讗 讛讗 讘转讞诇讛 讛讗 诇讘住讜祝

The Gemara responds: This is not difficult, as this baraita which prohibits reciting the blessing is speaking at the beginning when the furnace was just kindled and the fire is designated solely to heat the objects in the furnace; that baraita, which permits reciting the blessing, is speaking at the end, when the fire is no longer needed to heat the objects in the furnace, and its light is used for other purposes.

转谞讬 讞讚讗 讗讜专 砖诇 转谞讜专 讜砖诇 讻讬专讬诐 诪讘专讻讬谉 注诇讬讜 讜转谞讬讗 讗讬讚讱 讗讬谉 诪讘专讻讬谉 注诇讬讜

The Gemara cites a similar contradiction between baraitot: It was taught in one baraita: During havdala, one may recite a blessing over the fire of an oven or a stove; and it was taught in another baraita: One may not recite a blessing over it.

诇讗 拽砖讬讗 讛讗 讘转讞诇讛 讛讗 诇讘住讜祝

The Gemara responds: This is not difficult, as a similar distinction between the baraitot may be suggested. This baraita, which prohibits reciting the blessing, is speaking at the beginning, when the oven or stove was just kindled and the fire is designated solely to heat the objects on the stove or in the oven; that baraita, which permits reciting the blessing, is speaking at the end, when the fire is no longer needed to heat the objects on the stove or in the oven and its light is used for other purposes.

转谞讬 讞讚讗 讗讜专 砖诇 讘讬转 讛讻谞住转 讜砖诇 讘讬转 讛诪讚专砖 诪讘专讻讬谉 注诇讬讜 讜转谞讬讗 讗讬讚讱 讗讬谉 诪讘专讻讬谉 注诇讬讜

The Gemara cites another contradiction: It was taught in one baraita: During havdala, one may recite a blessing over the light of a synagogue or a study hall; and it was taught in another baraita: One may not recite a blessing over it.

诇讗 拽砖讬讗 讛讗 讚讗讬讻讗 讗讚诐 讞砖讜讘 讛讗 讚诇讬讻讗 讗讚诐 讞砖讜讘

The Gemara responds: This is not difficult, as this baraita, which prohibits reciting the blessing, is speaking in a case where there is an important person in the synagogue and the fire is kindled in his honor and not to provide light; that baraita, which permits reciting the blessing, is speaking in a case where there is no important person present and the fire is kindled to provide light.

讜讗讬 讘注讬转 讗讬诪讗 讛讗 讜讛讗 讚讗讬讻讗 讗讚诐 讞砖讜讘 讜诇讗 拽砖讬讗 讛讗 讚讗讬讻讗 讞讝谞讗 讛讗 讚诇讬讻讗 讞讝谞讗

And if you wish, say instead that this baraita and that baraita are speaking in a case where there is an important person present in the synagogue, and this is not difficult because the contradiction can be resolved as follows: This baraita, which permits reciting the blessing, is speaking in a case where there is a caretaker in the synagogue who uses the light; that baraita, which prohibits reciting the blessing, is speaking in a case where there is no caretaker and the light is kindled for purposes of honor.

讜讗讬 讘注讬转 讗讬诪讗 讛讗 讜讛讗 讚讗讬讻讗 讞讝谞讗 讜诇讗 拽砖讬讗 讛讗 讚讗讬讻讗 住讛专讗 讜讛讗 讚诇讬讻讗 住讛专讗:

And if you wish, say instead that this baraita and that baraita are both referring to a case where there is a caretaker present in the synagogue, and this is not difficult because the contradiction can be resolved as follows: This baraita, which prohibits reciting the blessing, is speaking in a case where there is moonlight, so the caretaker did not light the fire to provide light as the moonlight is sufficient; that baraita, which permits reciting the blessing, is speaking in a case where there is no moonlight, and the caretaker lights the fire to provide light.

转谞讜 专讘谞谉 讛讬讜 讬讜砖讘讬谉 讘讘讬转 讛诪讚专砖 讜讛讘讬讗讜 讗讜专 诇驻谞讬讛诐 讘讬转 砖诪讗讬 讗讜诪专讬诐 讻诇 讗讞讚 讜讗讞讚 诪讘专讱 诇注爪诪讜 讜讘讬转 讛诇诇 讗讜诪专讬诐 讗讞讚 诪讘专讱 诇讻讜诇谉 诪砖讜诐 砖谞讗诪专 讘专讘 注诐 讛讚专转 诪诇讱

The Sages taught in a baraita: People were seated in the study hall and they brought fire before them at the conclusion of Shabbat. Beit Shammai say: Each and every individual recites a blessing for himself; and Beit Hillel say: One recites a blessing on behalf of everyone and the others answer amen. Beit Hillel鈥檚 reasoning is as it is stated: 鈥淭he splendor of the King is in the multitude of the people鈥 (Proverbs 14:28). When everyone joins together to hear the blessing, the name of God is glorified.

讘砖诇诪讗 讘讬转 讛诇诇 诪驻专砖讬 讟注诪讗 讗诇讗 讘讬转 砖诪讗讬 诪讗讬 讟注诪讗 拽住讘专讬 诪驻谞讬 讘讬讟讜诇 讘讬转 讛诪讚专砖

The Gemara asks: Granted, Beit Hillel, they explain their reasoning, but what is the reason for the opinion of Beit Shammai to prohibit reciting the blessing communally? The Gemara answers: They hold that it is prohibited due to the fact that it will lead to suspension of study in the study hall. Waiting for someone to recite the blessing will interrupt Torah study for several minutes.

转谞讬讗 谞诪讬 讛讻讬 砖诇 讘讬转 专讘谉 讙诪诇讬讗诇 诇讗 讛讬讜 讗讜诪专讬诐 诪专驻讗 讘讘讬转 讛诪讚专砖 诪驻谞讬 讘讬讟讜诇 讘讬转 讛诪讚专砖:

This concern for disrupting Torah study was also taught in a baraita: The members of the house of Rabban Gamliel would not say good health when someone sneezed in the study hall, due to the fact that it would lead to suspension of study in the study hall.

讗讬谉 诪讘专讻讬谉 诇讗 注诇 讛谞专 讜诇讗 注诇 讛讘砖诪讬诐 砖诇 诪转讬诐: 诪讗讬 讟注诪讗 谞专 诇讻讘讜讚 讛讜讗 讚注讘讬讚讗 讘砖诪讬诐 诇注讘讜专讬 专讬讞讗 讛讜讗 讚注讘讬讚讬

We learned in the mishna: One may neither recite a blessing over the candle nor over the spices designated to honor the dead. The Gemara explains: What is the reason? Because a candle of the dead is kindled for the purpose of honoring the dead, not for light; the spices are to neutralize the bad odor, not for their pleasant fragrance.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讻诇 砖诪讜爪讬讗讬谉 诇驻谞讬讜 讘讬讜诐 讜讘诇讬诇讛 讗讬谉 诪讘专讻讬谉 注诇讬讜 讜讻诇 砖讗讬谉 诪讜爪讬讗讬谉 诇驻谞讬讜 讗诇讗 讘诇讬诇讛 诪讘专讻讬谉 注诇讬讜

And Rav Yehuda said that Rav said: Any deceased before whom a candle is taken out both by day and by night, it is evident that the candle is for the purpose of honoring the deceased; therefore, one may not recite a blessing over it. And any deceased before whom a candle is taken out only by night, it is evident that the purpose of the candle is for its light alone, and one may recite a blessing over it.

讗诪专 专讘 讛讜谞讗 讘砖诪讬诐 砖诇 讘讬转 讛讻住讗 讜砖诪谉 讛注砖讜讬 诇讛注讘讬专 讗转 讛讝讜讛诪讗 讗讬谉 诪讘专讻讬谉 注诇讬讜

Similarly, Rav Huna said: Over spices used to deodorize the bathroom and fragrant oil intended to remove filth, one may not recite a blessing as they are not used for their pleasant fragrance.

诇诪讬诪专讗 讚讻诇 讛讬讻讗 讚诇讗讜 诇专讬讞讗 注讘讬讚讗 诇讗 诪讘专讻讬谉 注诇讜讬讛 诪转讬讘讬 讛谞讻谞住 诇讞谞讜转讜 砖诇 讘砖诐 讜讛专讬讞 专讬讞 讗驻讬诇讜 讬砖讘 砖诐 讻诇 讛讬讜诐 讻讜诇讜 讗讬谞讜 诪讘专讱 讗诇讗 驻注诐 讗讞讚 谞讻谞住 讜讬爪讗 谞讻谞住 讜讬爪讗 诪讘专讱 注诇 讻诇 驻注诐 讜驻注诐 讜讛讗 讛讻讗 讚诇讗讜 诇专讬讞讗 讛讜讗 讚注讘讬讚讗 讜拽诪讘专讱

The Gemara asks: Is that to say that any case where it is not used for its pleasant fragrance, one may not recite a blessing over it? The Gemara raises an objection based on the Tosefta: One who enters the store of a perfumer, and smelled a fragrance, even if he sat there throughout the entire day, he only recites a blessing once. However, if one entered and exited, entered and exited, he recites a blessing on each and every occasion. Isn鈥檛 it a case here, where the spices are not intended for fragrance, as they are not used to improve the scent in the store, and, nevertheless, one recites a blessing?

讗讬谉 诇专讬讞讗 谞诪讬 讛讜讗 讚注讘讬讚讗 讻讬 讛讬讻讬 讚谞讬专讞讜 讗讬谞砖讬 讜谞讬转讜 讜谞讝讘讜谉 诪讬谞讬讛

The Gemara responds: Yes, in this case the spices are also intended for fragrance; they are used to generate a scent in the store so that people will smell them and come and purchase from him.

转谞讜 专讘谞谉 讛讬讛 诪讛诇讱 讞讜抓 诇讻专讱 讜讛专讬讞 专讬讞 讗诐 专讜讘 谞讻专讬诐 讗讬谞讜 诪讘专讱 讗诐 专讜讘 讬砖专讗诇 诪讘专讱 专讘讬 讬讜住讬 讗讜诪专 讗驻讬诇讜 专讜讘 讬砖专讗诇 谞诪讬 讗讬谞讜 诪讘专讱 诪驻谞讬 砖讘谞讜转 讬砖专讗诇 诪拽讟专讜转 诇讻砖驻讬诐

The Sages taught in a baraita: One who was walking outside a city and smelled a scent; if the majority of the town鈥檚 residents are gentiles he may not recite a blessing over the scent, but if the majority are Jews, he may recite a blessing. Rabbi Yosei says: Even if the majority are Jews, one may not recite a blessing, as the daughters of Israel burn incense to witchcraft and the spices were certainly made for witchcraft, not for their fragrance.

讗讟讜 讻讜诇讛讜 诇讻砖驻讬诐 诪拽讟专谉 讛讜讛 诇讛 诪讬注讜讟讗 诇讻砖驻讬诐 讜诪讬注讜讟讗 谞诪讬 诇讙诪专 讗转 讛讻诇讬诐 讗砖转讻讞 专讜讘讗 讚诇讗讜 诇专讬讞讗 注讘讬讚 讜讻诇 专讜讘讗 讚诇讗讜 诇专讬讞讗 注讘讬讚 诇讗 诪讘专讱

The Gemara asks: Is that to say that they all burn incense to witchcraft? Rather, there is a minority of people who burn incense to witchcraft, and a different minority who burn spices in order to perfume their garments with incense. A majority, therefore, exists that does not use it for fragrance, and in a case where the majority does not use it for fragrance, one does not recite a blessing.

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讛诪讛诇讱 讘注专讘讬 砖讘转讜转 讘讟讘专讬讗 讜讘诪讜爪讗讬 砖讘转讜转 讘爪驻讜专讬 讜讛专讬讞 专讬讞 讗讬谞讜 诪讘专讱 诪驻谞讬 砖讞讝拽转讜 讗讬谞讜 注砖讜讬 讗诇讗 诇讙诪专 讘讜 讗转 讛讻诇讬诐

Similarly, Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: One who walks on Shabbat eve in Tiberias or at the conclusion of Shabbat in Tzippori, and smelled the scent of incense may not recite a blessing, as the presumption is that it was intended to perfume garments.

转谞讜 专讘谞谉 讛讬讛 诪讛诇讱 讘砖讜拽 砖诇 注讘讜讚讛 讝专讛 谞转专爪讛 诇讛专讬讞 讛专讬 讝讛 讞讜讟讗:

On a related note, the Gemara cites the following: The Sages taught in a baraita: One who was walking in the marketplace of idolators and willingly smelled the incense wafting there, he is a sinner, as he should not have the intention to smell it.

讜讗讬谉 诪讘专讻讬谉 注诇 讛谞专 注讚 砖讬讗讜转讜:

We learned in the mishna: And one does not recite the blessing over the candle until he derives benefit from its light.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诇讗 讬讗讜转讜 讬讗讜转讜 诪诪砖 讗诇讗 讻诇 砖讗讬诇讜 注讜诪讚 讘拽专讜讘 讜诪砖转诪砖 诇讗讜专讛 讜讗驻讬诇讜 讘专讬讞讜拽 诪拽讜诐 讜讻谉 讗诪专 专讘 讗砖讬 讘专讬讞讜拽 诪拽讜诐 砖谞讬谞讜

Rav Yehuda says that Rav says: Derives benefit does not mean that the one reciting the blessing must actually derive benefit from the light of the candle. Rather, as long as if one were to stand close to the candle he could utilize its light, if he sees it he may recite a blessing over it, even if he is now standing at a distance.

诪讬转讬讘讬 讛讬转讛 诇讜 谞专 讟诪讜谞讛 讘讞讬拽讜 讗讜 讘驻谞住 讗讜 砖专讗讛 砖诇讛讘转 讜诇讗 谞砖转诪砖 诇讗讜专讛 讗讜 谞砖转诪砖 诇讗讜专讛 讜诇讗 专讗讛 砖诇讛讘转 讗讬谞讜 诪讘专讱 注讚 砖讬专讗讛 砖诇讛讘转 讜讬砖转诪砖 诇讗讜专讛

The Gemara raises an objection from a Tosefta: One who had a candle hidden in his lap or placed inside an opaque lamp, or if he saw a flame and did not utilize its light, or if he utilized its light and did not see a flame, may not recite a blessing until he both sees the flame and utilizes its light.

讘砖诇诪讗 诪砖转诪砖 诇讗讜专讛 讜诇讗 专讗讛 砖诇讛讘转 诪砖讻讞转 诇讛 讚拽讬讬诪讗 讘拽专谉 讝讜讬转 讗诇讗 专讗讛 砖诇讛讘转 讜诇讗 谞砖转诪砖 诇讗讜专讛 讛讬讻讬 诪砖讻讞转 诇讛 诇讗讜 讚诪专讞拽讗

The Gemara first clarifies the content of the Tosefta itself: Granted, a case where one utilizes its light and did not see a flame, can be found where the flame is situated around a corner, illuminating the area but hidden from his view. But how can a case where one saw a flame and did not utilize its light be found? Is it not referring to a case where one is distant? Apparently, one must actually utilize the flame; merely having the potential to utilize it is not sufficient.

诇讗 讻讙讜谉 讚注诪讬讗 讜讗讝诇讗:

The Gemara rejects this: No. This refers to a case where the flame is gradually dimming. One sees the flame, but is unable to utilize its light.

转谞讜 专讘谞谉 讙讞诇讬诐 诇讜讞砖讜转 诪讘专讻讬谉 注诇讬讛谉 讗讜诪诪讜转 讗讬谉 诪讘专讻讬谉 注诇讬讛谉 讛讬讻讬 讚诪讬 诇讜讞砖讜转 讗诪专 专讘 讞住讚讗 讻诇 砖讗讬诇讜 诪讻谞讬住 诇转讜讻谉 拽讬住诐 讜讚讜诇拽转 诪讗讬诇讬讛

The Sages taught in a baraita: One may recite a blessing over smoldering coals just as he does over a candle; however, over dimming [omemot] coals, one may not recite a blessing. The Gemara asks: What are the circumstances of smoldering coals? Rav 岣sda said: Smoldering coals are any coals that, if one places a wood chip among them, it ignites on its own without fanning the flame.

讗讬讘注讬讗 诇讛讜 讗讜诪诪讜转 讗讜 注讜诪诪讜转

With regard to the wording of the baraita, the Gemara raises a dilemma: Does the baraita say omemot beginning with an alef, or omemot beginning with an ayin?

转讗 砖诪注 讚讗诪专 专讘 讞住讚讗 讘专 讗讘讚讬诪讬 讗专讝讬诐 诇讗 注诪诪讛讜 讘讙谉 讗诇讛讬诐

Come and hear a resolution, as Rav 岣sda bar Avdimi said: The correct version is omemot beginning with an ayin, as it is stated: 鈥淭he cedars in the garden of God could not dim it [amamuhu] (Ezekiel 31:8).

讜专讘讗 讗诪专 讬讗讜转讜 诪诪砖

And with regard to the question whether or not one must actually benefit from the flame鈥檚 light in order to recite a blessing, Rava said: When the mishna said benefit, it meant that he must actually derive benefit from the light.

讜讻诪讛 讗诪专 注讜诇讗 讻讚讬 砖讬讻讬专 讘讬谉 讗讬住专 诇驻讜谞讚讬讜谉 讞讝拽讬讛 讗诪专 讻讚讬 砖讬讻讬专 讘讬谉 诪诇讜讝诪讗 砖诇 讟讘专讬讗 诇诪诇讜讝诪讗 砖诇 爪驻讜专讬

The Gemara asks: And how adjacent must one be in order to be considered to have derived benefit from the flame? Ulla said: So that he can distinguish between an issar and a pundeyon, two coins of the period. 岣zkiya said: So that he can distinguish between a weight used in Tiberias and a weight used in Tzippori, which were slightly different.

专讘 讬讛讜讚讛 诪讘专讱 讗讚讘讬 讗讚讗 讚讬讬诇讗 专讘讗 诪讘专讱 讗讚讘讬 讙讜专讬讗 讘专 讞诪讗 讗讘讬讬 诪讘专讱 讗讚讘讬 讘专 讗讘讜讛

The Gemara relates that the amora鈥檌m conducted themselves in accordance with their above-stated opinions. At the conclusion of Shabbat, Rav Yehuda would recite a blessing over the light of the house of Adda, the servant, which was far from his house. Rava would recite a blessing over the light of the house of Gurya bar 岣ma, which was adjacent to his house. Abaye would recite a blessing over the light of the house of bar Avuh.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗讬谉 诪讞讝专讬谉 注诇 讛讗讜专 讻讚专讱 砖诪讞讝专讬诐 注诇 讛诪爪讜转 讗诪专 专讘讬 讝讬专讗 诪专讬砖 讛讜讛 诪讛讚专谞讗 讻讬讜谉 讚砖诪注谞讗 诇讛讗 讚专讘 讬讛讜讚讛 讗诪专 专讘 讗谞讗 谞诪讬 诇讗 诪讛讚专谞讗 讗诇讗 讗讬 诪拽诇注 诇讬 诪诪讬诇讗 诪讘专讬讻谞讗:

Rav Yehuda said that Rav said a general halakhic principle: One need not seek out light at the conclusion of Shabbat in the manner that one seeks out other mitzvot. If no flame is available over which to recite a blessing, it does not prevent one from reciting havdala. And Rav Zeira said: Initially I would seek out light, once I heard this halakha that Rav Yehuda said that Rav said, I too do not seek out light. However, if a candle happens to become available to me, I recite a blessing over it.

诪讬 砖讗讻诇 讜讻讜壮: 讗诪专 专讘 讝讘讬讚 讜讗讬转讬诪讗 专讘 讚讬诪讬 讘专 讗讘讗 诪讞诇讜拽转 讘砖讻讞 讗讘诇 讘诪讝讬讚 讚讘专讬 讛讻诇 讬讞讝讜专 诇诪拽讜诪讜 讜讬讘专讱

Our mishna cited a dispute regarding one who ate and forgot and did not recite a blessing; Beit Shammai say: He returns to the place where he ate and recites the blessing. Beit Hillel say: That is unnecessary. He recites the blessing at the place where he remembered. Rav Zevid said and some say Rav Dimi bar Abba said: This dispute is only with regard to a case where one forgot to recite the blessing, but if he did so intentionally, everyone agrees that he must return to the place where he ate and recite a blessing.

驻砖讬讟讗 讜砖讻讞 转谞谉

The Gemara asks: This is obvious. We learned in the mishna: And forgot, not if he did so intentionally.

诪讛讜 讚转讬诪讗 讛讜讗 讛讚讬谉 讗驻讬诇讜 讘诪讝讬讚 讜讛讗讬 讚拽转谞讬 讜砖讻讞 诇讛讜讚讬注讱 讻讞谉 讚讘讬转 砖诪讗讬 拽诪砖诪注 诇谉

The Gemara explains: Lest you say that the same is true, that Beit Hillel permit one to recite a blessing without returning to the place where he ate, even in a case where he willfully did not recite a blessing, and that which was taught: And forgot, is to convey the far-reaching nature of the opinion of Beit Shammai, who require him to return to the place where he ate even if he forgot, Rav Zevid teaches us that there is no disagreement in that case.

转谞讬讗 讗诪专讜 诇讛诐 讘讬转 讛诇诇 诇讘讬转 砖诪讗讬 诇讚讘专讬讻诐 诪讬 砖讗讻诇 讘专讗砖 讛讘讬专讛 讜砖讻讞 讜讬专讚 讜诇讗 讘专讱 讬讞讝讜专 诇专讗砖 讛讘讬专讛 讜讬讘专讱 讗诪专讜 诇讛谉 讘讬转 砖诪讗讬 诇讘讬转 讛诇诇 诇讚讘专讬讻诐 诪讬 砖砖讻讞 讗专谞拽讬 讘专讗砖 讛讘讬专讛 诇讗 讬注诇讛 讜讬讟诇谞讛 诇讻讘讜讚 注爪诪讜 讛讜讗 注讜诇讛 诇讻讘讜讚 砖诪讬诐 诇讗 讻诇 砖讻谉

It was taught in a baraita that Beit Hillel said to Beit Shammai: According to your statement, one who ate atop the Temple Mount, God鈥檚 chosen place of residence, and forgot and descended without reciting a blessing, must he return to the top of the Temple Mount, God鈥檚 chosen place of residence, to recite a blessing? Beit Shammai said to Beit Hillel: Why not? And according to your statement, one who forgot his purse atop the Temple Mount, God鈥檚 chosen place of residence, would he not ascend to retrieve it? If one ascends in deference to his own needs, all the more so he should ascend in deference to Heaven.

讛谞讛讜 转专讬 转诇诪讬讚讬 讞讚 注讘讬讚 讘砖讜讙讙 讻讘讬转 砖诪讗讬 讜讗砖讻讞 讗专谞拽讗 讚讚讛讘讗 讜讞讚 注讘讬讚 讘诪讝讬讚 讻讘讬转 讛诇诇 讜讗讻诇讬讛 讗专讬讗

The Gemara relates: There were these two students who ate and did not recite a blessing. One of them did so unwittingly, and, in accordance with the opinion of Beit Shammai, returned to where he ate, and found a purse of gold. One of them did so intentionally, and, in accordance with the opinion of Beit Hillel, albeit in circumstances where they agree with Beit Shammai, did not return and a lion ate him.

专讘讛 讘专 讘专 讞谞讛 讛讜讛 拽讗讝诇 讘砖讬讬专转讗 讗讻诇 讜讗砖转诇讬 讜诇讗 讘专讬讱 讗诪专 讛讬讻讬 讗注讘讬讚 讗讬 讗诪讬谞讗 诇讛讜 讗谞砖讗讬 诇讘专讱 讗诪专讜 诇讬 讘专讬讱 讻诇 讛讬讻讗 讚诪讘专讻转 诇专讞诪谞讗 诪讘专讻转 诪讜讟讘 讚讗诪讬谞讗 诇讛讜 讗谞砖讗讬 讬讜谞讛 讚讚讛讘讗 讗诪专 诇讛讜 讗谞讟专讜 诇讬 讚讗谞砖讗讬 讬讜谞讛 讚讚讛讘讗 讗讝讬诇 讜讘专讬讱 讜讗砖讻讞 讬讜谞讛 讚讚讛讘讗

The Gemara further relates: Rabba bar bar 岣na was once traveling with a caravan. He ate and forgot and did not recite a blessing. He said to himself: What shall I do? If I say to them: I forgot to recite a blessing, they will say to me to recite a blessing here, as wherever you recite a blessing, you recite a blessing to God. It is better that I say to them: I forgot a golden dove. Then they will wait for me while I retrieve it. He said to them: Wait for me, as I forgot a golden dove. He went and recited a blessing and found a golden dove.

讜诪讗讬 砖谞讗 讬讜谞讛 讚诪转讬诇讬 讻谞住转 讬砖专讗诇 诇讬讜谞讛 讚讻转讬讘 讻谞驻讬 讬讜谞讛 谞讞驻讛 讘讻住祝 讜讗讘专讜转讬讛 讘讬专拽专拽 讞专讜抓 诪讛 讬讜谞讛 讗讬谞讛 谞讬爪讜诇转 讗诇讗 讘讻谞驻讬讛 讗祝 讬砖专讗诇 讗讬谞谉 谞讬爪讜诇讬谉 讗诇讗 讘诪爪讜转:

The Gemara asks: What is different about a dove, that he specifically said that that was the object that he forgot? The Gemara answers: Because the community of Israel is likened to a dove, as it is written: 鈥淭he wings of a dove, covered in silver, and its pinions with the shimmer of gold鈥 (Psalms 68:14). The Gemara explains the parable: Just as a dove is saved from its enemies only by its wings, so too, Israel is saved only by the merit of the mitzvot.

注讚 讗讬诪转讬 讛讜讗 讜讻讜壮:

We learned in the mishna: And until when does he recite the blessing? Until the food is digested in his intestines.

讻诪讛 砖讬注讜专 注讻讜诇 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讝诪谉 砖讗讬谞讜 专注讘 讜专讬砖 诇拽讬砖 讗诪专 讻诇 讝诪谉 砖讬爪诪讗 诪讞诪转 讗讻讬诇转讜

The Gemara asks: What is the duration of digestion? Rabbi Yo岣nan said: As long as he is not yet hungry again. And Reish Lakish said: As long as he is thirsty due to his eating.

讗诪专 诇讬讛 专讘 讬讬诪专 讘专 砖诇诪讬讗 诇诪专 讝讜讟专讗 讜讗诪专讬 诇讛 专讘 讬讬诪专 讘专 砖讬讝讘讬 诇诪专 讝讜讟专讗 诪讬 讗诪专 专讬砖 诇拽讬砖 讛讻讬 讜讛讗诪专 专讘 讗诪讬 讗诪专 专讬砖 诇拽讬砖 讻诪讛 砖讬注讜专 注讻讜诇 讻讚讬 诇讛诇讱 讗专讘注 诪讬诇讬谉

Rav Yeimar bar Shelamya said to Mar Zutra, and some say that it was Rav Yeimar bar Sheizevi who said to Mar Zutra: Did Reish Lakish say that? Didn鈥檛 Rav Ami say that Reish Lakish said: What is the duration of digestion? As long as it takes to walk four mil?

诇讗 拽砖讬讗 讻讗谉 讘讗讻讬诇讛 诪专讜讘讛 讻讗谉 讘讗讻讬诇讛 诪讜注讟转:

The Gemara answers: This is not difficult. Here, where Reish Lakish said the duration is as long as it takes to walk four mil, is in a case where he ate a sizable meal, here, where Reish Lakish said the duration is as long as he remains thirsty, is in a case where he ate a meager meal.

讘讗 诇讛谉 讬讬谉 讜讻讜壮:

We learned in the mishna a tannaitic dispute with regard to a case where wine came before the diners after the meal, and we also learned in the mishna that one answers amen after a Jew recites a blessing even if he did not hear the entire blessing.

诇诪讬诪专讗 讚讬砖专讗诇 讗祝 注诇 讙讘 讚诇讗 砖诪注 讻讜诇讛 讘专讻讛 注讜谞讛 讜讻讬 诇讗 砖诪注 讛讬讻讬 谞驻讬拽

The Gemara asks: Is that to say that if a Jew recites a blessing, even though one did not hear the entire blessing, he responds amen? If he did not hear the entire blessing, how did he fulfill his obligation?

讗诪专 讞讬讬讗 讘专 专讘 讘砖诇讗 讗讻诇 注诪讛谉 讜讻谉 讗诪专 专讘 谞讞诪谉 讗诪专 专讘讛 讘专 讗讘讜讛 讘砖诇讗 讗讻诇 注诪讛谉 讗诪专 诇讬讛 专讘 诇讞讬讬讗 讘专讬讛 讘专讬 讞讟讜祝 讜讘专讬讱 讜讻谉 讗诪专 专讘 讛讜谞讗 诇专讘讛 讘专讬讛 讞讟讜祝 讜讘专讬讱

岣yya bar Rav said: This is not a case where one seeks to fulfill his obligation by responding amen; rather, it is a case where he did not eat with them yet still wishes to answer amen to their blessing. And so Rav Na岣an said that Rabba bar Avuh said: It is a case where he did not eat with them. The Gemara relates: Rav said to his son, 岣yya: My son, seize the opportunity and recite a blessing quickly. And similarly Rav Huna said to his son, Rabba, seize the opportunity and recite a blessing.

诇诪讬诪专讗 讚诪讘专讱 注讚讬祝 诪诪讗谉 讚注谞讬 讗诪谉 讜讛转谞讬讗 专讘讬 讬讜住讬 讗讜诪专 讙讚讜诇 讛注讜谞讛 讗诪谉 讬讜转专 诪谉 讛诪讘专讱

The Gemara asks: Is that to say that one who recites a blessing is preferable to one who answers amen? Wasn鈥檛 it taught in a baraita that Rabbi Yosei says: The reward of the one who answers amen is greater than the reward of the one who recites the blessing?

讗诪专 诇讬讛 专讘讬 谞讛讜专讗讬 讛砖诪讬诐 讻谉 讛讜讗 转讚注 砖讛专讬 讙讜诇讬讬专讬谉 讬讜专讚讬谉 讜诪转讙专讬谉 讘诪诇讞诪讛 讜讙讘讜专讬诐 讬讜专讚讬谉 讜诪谞爪讞讬谉

Rabbi Nehorai said to him: By Heavens, an oath in the name of God, it is so. Know that this is true, as the military assistants [gulyarin] descend to the battlefield and initiate the war and the mighty descend and prevail. The amen that follows a blessing is compared to the mighty who join the war after the assistants, illustrating that answering amen is more significant than reciting the initial blessing.

转谞讗讬 讛讬讗 讚转谞讬讗 讗讞讚 讛诪讘专讱 讜讗讞讚 讛注讜谞讛 讗诪谉 讘诪砖诪注 讗诇讗 砖诪诪讛专讬谉 诇诪讘专讱 讬讜转专 诪谉 讛注讜谞讛 讗诪谉

The Gemara responds: This is subject to a tannaitic dispute, as it was taught in a baraita: Both the one who recites a blessing and the one who answers amen are included among those who 鈥渟tand up and bless鈥 (Nehemiah 9:5), but they hurry to reward, i.e., the one who recites the blessing, more than they hurry to reward, i.e., the one who answers amen.

讘注讬 诪讬谞讬讛 砖诪讜讗诇 诪专讘 诪讛讜 诇注谞讜转 讗诪谉 讗讞专 转讬谞讜拽讜转 砖诇 讘讬转 专讘谉 讗诪专 诇讬讛 讗讞专 讛讻诇 注讜谞讬谉 讗诪谉 讞讜抓 诪转讬谞讜拽讜转 砖诇 讘讬转 专讘谉 讛讜讗讬诇 讜诇讛转诇诪讚 注砖讜讬讬谉 讜讛谞讬 诪讬诇讬 讘讚诇讗 注讬讚谉 诪驻讟专讬讬讛讜 讗讘诇 讘注讬讚谉 诪驻讟专讬讬讛讜 注讜谞讬谉

Shmuel raised a dilemma before Rav: What is the halakha with regard to answering amen after the blessings of schoolchildren? Rav said to him: One answers amen following everyone whom we hear recite a blessing, except for schoolchildren, as they recite blessings merely in order to learn them, not as expressions of thanksgiving. This applies specifically at a time when they are not fulfilling their obligation with the recitation of the blessing, but are simply learning. However, at a time when they are fulfilling their obligation through the recitation of a blessing, one answers amen after their blessing.

转谞讜 专讘谞谉 砖诪谉 诪注讻讘 讗转 讛讘专讻讛 讚讘专讬 专讘讬 讝讬诇讗讬 专讘讬 讝讬讜讗讬 讗讜诪专 讗讬谞讜 诪注讻讘 专讘 讗讞讗 讗讜诪专 砖诪谉 讟讜讘 诪注讻讘 专讘讬 讝讜讛诪讗讬 讗讜诪专 讻砖诐 砖诪讝讜讛诐 驻住讜诇 诇注讘讜讚讛 讻讱 讬讚讬诐 诪讝讜讛诪讜转 驻住讜诇讜转 诇讘专讻讛

The Sages taught in a baraita: If one does not have oil to spread on and cleanse his hands after eating, this prevents him from reciting the Grace after Meals blessing; this is the statement of Rabbi Zilai. Rabbi Zivai says: Lack of that oil does not prevent one from reciting Grace after Meals. Rav A岣 says: Lack of fine oil prevents one from reciting Grace after Meals. One must wait until he rubs oil on his hands. Rav Zuhamai says: Just as one who is filthy is unfit for Temple service, so too are filthy hands unfit for reciting the Grace after Meals blessing.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讗谞讗 诇讗 讝讬诇讗讬 讜诇讗 讝讬讜讗讬 讜诇讗 讝讜讛诪讗讬 讬讚注谞讗 讗诇讗 诪转谞讬转讗 讬讚注谞讗 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讜讗诪专讬 诇讛 讘诪转谞讬转讗 转谞讗 讜讛转拽讚砖转诐 讗诇讜 诪讬诐 专讗砖讜谞讬诐 讜讛讬讬转诐 拽讚砖讬诐 讗诇讜 诪讬诐 讗讞专讜谞讬诐 讻讬 拽讚讜砖 讝讛 砖诪谉 讗谞讬 讛壮 讗诇讛讬讻诐 讝讜 讘专讻讛:

Rav Na岣an bar Yitz岣k said of this: I do not know of Zilai or Zivai or Zuhamai; rather, I know a baraita, as Rav Yehuda said that Rav said, and some say that it was taught in a baraita: It is stated: 鈥淎nd you shall sanctify yourselves, and you shall be holy, for holy am I, the Lord your God鈥 (Leviticus 20:26). With regard to this verse, the Sages said: And you shall sanctify yourselves, these are the first waters with which one washes his hands before the meal; and you shall be holy, these are the final waters; for holy, this is oil which one spreads on his hands; am I, the Lord your God, this is the Grace after Meals blessing.

讛讚专谉 注诇讱 讗诇讜 讚讘专讬诐

 

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

talking talmud_square

The Flame of the Candle Is Always a New Flame

In which there's a whole lot of healthy perspective on what it means to be Jewish, what it means to...

Berakhot 53

The William Davidson Talmud | Powered by Sefaria

Berakhot 53

讗讬 谞讬诪讗 诇讗 砖讘转 诪讞诪转 诪诇讗讻讛 讗驻讬诇讜 诪诪诇讗讻讛 讚讛转讬专讗 讜讛转谞讬讗 讗讜专 砖诇 讞讬讛 讜砖诇 讞讜诇讛 诪讘专讻讬谉 注诇讬讜

If we say that did not rest means that it did not rest from labor, even from labor that is permitted? Wasn鈥檛 it taught in a baraita that over light that was kindled on Shabbat for a woman giving birth or a dangerously ill person, for whom one is permitted to perform prohibited labor on Shabbat, one may recite a blessing during havdala at the conclusion of Shabbat?

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诪讗讬 砖讘转 砖砖讘转 诪讞诪转 诪诇讗讻转 注讘讬专讛 转谞讬讗 谞诪讬 讛讻讬 注砖砖讬转 砖讛讬转讛 讚讜诇拽转 讜讛讜诇讻转 讻诇 讛讬讜诐 讻讜诇讜 诇诪讜爪讗讬 砖讘转 诪讘专讻讬谉 注诇讬讛:

Rav Na岣an bar Yitz岣k said: What is meant by rested? Light that rested from labor of transgression on Shabbat. However, if the light burned for the entire Shabbat or was kindled on Shabbat in a permissible manner, one may recite a blessing over it. That halakha was also taught in a baraita: A lantern that was continuously burning throughout the entire day of Shabbat, one may recite a blessing over it at the conclusion of Shabbat.

转谞讜 专讘谞谉 讙讜讬 砖讛讚诇讬拽 诪讬砖专讗诇 讜讬砖专讗诇 砖讛讚诇讬拽 诪讙讜讬 诪讘专讻讬谉 注诇讬讜 讙讜讬 诪讙讜讬 讗讬谉 诪讘专讻讬谉 注诇讬讜

The Sages taught in a baraita: A gentile who lit a candle from a candle that was in the possession of a Jew or if a Jew lit a candle from a gentile, one may recite a blessing over it at the conclusion of Shabbat. However, if a gentile lit a candle from a gentile, one may not recite a blessing over it.

诪讗讬 砖谞讗 讙讜讬 诪讙讜讬 讚诇讗 诪砖讜诐 讚诇讗 砖讘转 讗讬 讛讻讬 讬砖专讗诇 诪讙讜讬 谞诪讬 讛讗 诇讗 砖讘转

The Gemara asks: What is different about a candle that a gentile lit from a gentile, that one may not recite a blessing over it? Because the light did not rest on Shabbat. If so, the light of a Jew who lit a candle from a gentile also did not rest on Shabbat.

讜讻讬 转讬诪讗 讛讱 讗讬住讜专讗 讗讝诇 诇讬讛 讜讛讗 讗讞专讬谞讗 讛讜讗 讜讘讬讚讗 讚讬砖专讗诇 拽讗 诪转讬诇讚讗 讗诇讗 讛讗 讚转谞讬讗 讛诪讜爪讬讗 砖诇讛讘转 诇专砖讜转 讛专讘讬诐 讞讬讬讘 讗诪讗讬 讞讬讬讘 诪讛 砖注拽专 诇讗 讛谞讬讞 讜诪讛 砖讛谞讬讞 诇讗 注拽专

And if you say that this prohibited flame has gone and this flame is a new and different one which came into being in the possession of a Jew, as a flame is not a concrete, static object, but rather it constantly recreates itself; however, this halakha that was taught in a Tosefta in tractate Shabbat states: One who carries out a flame from the private to the public domain on Shabbat is liable for carrying out from one domain to another. If the flame is constantly recreating itself, why is he liable? That flame which he lifted from the private domain he did not place in the public domain and that which he placed he did not lift. One is only liable for carrying out on Shabbat if he lifted an object from one domain and placed that same object in another domain. Since one who carries out a flame on Shabbat is considered liable, evidently, despite any change that it may undergo, the flame is essentially considered a single entity.

讗诇讗 诇注讜诇诐 讚讗讬住讜专讗 谞诪讬 讗讬转讬讛 讜讻讬 拽讗 诪讘专讱 讗转讜住驻转讗 讚讛转讬专讗 拽讗 诪讘专讱 讗讬 讛讻讬 讙讜讬 诪讙讜讬 谞诪讬

Rather, actually that prohibited flame is also extant, and when one recites the blessing, he recites the blessing over the permitted addition to that flame. The Gemara asks: If so, even if a gentile lit a candle from a gentile as well, the flame should be considered essentially new; one should be able to recite a blessing over the addition.

讗讬谉 讛讻讬 谞诪讬 讙讝讬专讛 诪砖讜诐 讙讜讬 专讗砖讜谉 讜注诪讜讚 专讗砖讜谉:

The Gemara answers: Yes, it is indeed so. Fundamentally, there is no reason to prohibit doing so. However, the Sages issued a decree because of the first gentile, who did not light the flame from another gentile, and the first pillar of flame that was kindled on Shabbat. Consequently, they prohibited all somewhat similar cases, including when a gentile lights a flame from another gentile.

转谞讜 专讘谞谉 讛讬讛 诪讛诇讱 讞讜抓 诇讻专讱 讜专讗讛 讗讜专 讗诐 专讜讘 讙讜讬诐 讗讬谞讜 诪讘专讱 讗诐 专讜讘 讬砖专讗诇 诪讘专讱

The Sages taught in a baraita: If one was walking outside the city, saw fire there, and wanted to recite the blessing over it as part of havdala, if the city has a majority of gentiles he may not recite the blessing over the fire, but if the city has a majority of Jews, he may recite the blessing.

讛讗 讙讜驻讗 拽砖讬讗 讗诪专转 讗诐 专讜讘 讙讜讬诐 讗讬谞讜 诪讘专讱 讛讗 诪讞爪讛 注诇 诪讞爪讛 诪讘专讱 讜讛讚专 转谞讬 讗诐 专讜讘 讬砖专讗诇 诪讘专讱 讛讗 诪讞爪讛 注诇 诪讞爪讛 讗讬谞讜 诪讘专讱

The Gemara notes: The matter itself is difficult in this baraita. You said in the baraita that if the town has a majority of gentiles he may not recite the blessing. By inference, if the town population was half gentiles and half Jews, one may recite a blessing. And then you teach that if the town has a majority of Jews, he may recite the blessing. By inference, if the town population was half gentiles and half Jews, one may not recite a blessing. The inferences from two sections of the baraita are contradictory.

讘讚讬谉 讛讜讗 讚讗驻讬诇讜 诪讞爪讛 注诇 诪讞爪讛 谞诪讬 诪讘专讱 讜讗讬讬讚讬 讚转谞讗 专讬砖讗 专讜讘 谞讻专讬诐 转谞讗 住讬驻讗 专讜讘 讬砖专讗诇:

The Gemara responds: By right, the baraita should have taught that even if the town population was half gentiles and half Jews, one may recite a blessing, but since in the first clause it taught: The majority of gentiles, in the latter clause it used the same expression and taught: The majority of Jews.

转谞讜 专讘谞谉 讛讬讛 诪讛诇讱 讞讜抓 诇讻专讱 讜专讗讛 转讬谞讜拽 讜讗讘讜拽讛 讘讬讚讜 讘讜讚拽 讗讞专讬讜 讗诐 讬砖专讗诇 讛讜讗 诪讘专讱 讗诐 谞讻专讬 讛讜讗 讗讬谞讜 诪讘专讱

And the Sages taught: One who was walking outside the city at the conclusion of Shabbat and saw a child with a torch in his hand, he must check after his background. If the child is a Jew, he may recite a blessing over this flame, but if the child is a gentile, he may not recite a blessing over it.

诪讗讬 讗讬专讬讗 转讬谞讜拽 讗驻讬诇讜 讙讚讜诇 谞诪讬

The Gemara asks: Why was it taught specifically with regard to a child? Even if he were an adult, one would also need to investigate whether he was a Jew or a gentile in order to determine whether or not he may recite a blessing over the torch.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讛讻讗 讘住诪讜讱 诇砖拽讬注转 讛讞诪讛 注住拽讬谞谉 讙讚讜诇 诪讜讻讞讗 诪讬诇转讗 讚讜讚讗讬 谞讻专讬 讛讜讗 转讬谞讜拽 讗讬诪专 讬砖专讗诇 讛讜讗 讗拽专讬 讜谞拽讬讟:

Rav Yehuda said that Rav said: Here we are dealing with a case where, although it was the conclusion of Shabbat, it was still soon after sunset. Therefore, in the case of an adult, it is self-evident that he is a gentile, as a Jew would not be so quick to take fire in his hand immediately after Shabbat. In the case of a child, however, say that perhaps he is a Jew and it happened that he took the torch.

转谞讜 专讘谞谉 讛讬讛 诪讛诇讱 讞讜抓 诇讻专讱 讜专讗讛 讗讜专 讗诐 注讘讛 讻驻讬 讛讻讘砖谉 诪讘专讱 注诇讬讜 讜讗诐 诇讗讜 讗讬谞讜 诪讘专讱 注诇讬讜

And the Sages taught: One who was walking outside the city at the conclusion of Shabbat and saw a fire, if the fire is at least as thick as the opening of a furnace, one may recite a blessing over it, as a fire of that kind is kindled for the light it produces as well. And if it is not at least that thick, one may not recite a blessing over it.

转谞讬 讞讚讗 讗讜专 砖诇 讻讘砖谉 诪讘专讻讬谉 注诇讬讜 讜转谞讬讗 讗讬讚讱 讗讬谉 诪讘专讻讬谉 注诇讬讜

It was taught in one baraita: During havdala, one may recite a blessing over the fire of a furnace; and it was taught in another baraita: One may not recite a blessing over the fire of a furnace. There is an apparent contradiction between the baraitot.

诇讗 拽砖讬讗 讛讗 讘转讞诇讛 讛讗 诇讘住讜祝

The Gemara responds: This is not difficult, as this baraita which prohibits reciting the blessing is speaking at the beginning when the furnace was just kindled and the fire is designated solely to heat the objects in the furnace; that baraita, which permits reciting the blessing, is speaking at the end, when the fire is no longer needed to heat the objects in the furnace, and its light is used for other purposes.

转谞讬 讞讚讗 讗讜专 砖诇 转谞讜专 讜砖诇 讻讬专讬诐 诪讘专讻讬谉 注诇讬讜 讜转谞讬讗 讗讬讚讱 讗讬谉 诪讘专讻讬谉 注诇讬讜

The Gemara cites a similar contradiction between baraitot: It was taught in one baraita: During havdala, one may recite a blessing over the fire of an oven or a stove; and it was taught in another baraita: One may not recite a blessing over it.

诇讗 拽砖讬讗 讛讗 讘转讞诇讛 讛讗 诇讘住讜祝

The Gemara responds: This is not difficult, as a similar distinction between the baraitot may be suggested. This baraita, which prohibits reciting the blessing, is speaking at the beginning, when the oven or stove was just kindled and the fire is designated solely to heat the objects on the stove or in the oven; that baraita, which permits reciting the blessing, is speaking at the end, when the fire is no longer needed to heat the objects on the stove or in the oven and its light is used for other purposes.

转谞讬 讞讚讗 讗讜专 砖诇 讘讬转 讛讻谞住转 讜砖诇 讘讬转 讛诪讚专砖 诪讘专讻讬谉 注诇讬讜 讜转谞讬讗 讗讬讚讱 讗讬谉 诪讘专讻讬谉 注诇讬讜

The Gemara cites another contradiction: It was taught in one baraita: During havdala, one may recite a blessing over the light of a synagogue or a study hall; and it was taught in another baraita: One may not recite a blessing over it.

诇讗 拽砖讬讗 讛讗 讚讗讬讻讗 讗讚诐 讞砖讜讘 讛讗 讚诇讬讻讗 讗讚诐 讞砖讜讘

The Gemara responds: This is not difficult, as this baraita, which prohibits reciting the blessing, is speaking in a case where there is an important person in the synagogue and the fire is kindled in his honor and not to provide light; that baraita, which permits reciting the blessing, is speaking in a case where there is no important person present and the fire is kindled to provide light.

讜讗讬 讘注讬转 讗讬诪讗 讛讗 讜讛讗 讚讗讬讻讗 讗讚诐 讞砖讜讘 讜诇讗 拽砖讬讗 讛讗 讚讗讬讻讗 讞讝谞讗 讛讗 讚诇讬讻讗 讞讝谞讗

And if you wish, say instead that this baraita and that baraita are speaking in a case where there is an important person present in the synagogue, and this is not difficult because the contradiction can be resolved as follows: This baraita, which permits reciting the blessing, is speaking in a case where there is a caretaker in the synagogue who uses the light; that baraita, which prohibits reciting the blessing, is speaking in a case where there is no caretaker and the light is kindled for purposes of honor.

讜讗讬 讘注讬转 讗讬诪讗 讛讗 讜讛讗 讚讗讬讻讗 讞讝谞讗 讜诇讗 拽砖讬讗 讛讗 讚讗讬讻讗 住讛专讗 讜讛讗 讚诇讬讻讗 住讛专讗:

And if you wish, say instead that this baraita and that baraita are both referring to a case where there is a caretaker present in the synagogue, and this is not difficult because the contradiction can be resolved as follows: This baraita, which prohibits reciting the blessing, is speaking in a case where there is moonlight, so the caretaker did not light the fire to provide light as the moonlight is sufficient; that baraita, which permits reciting the blessing, is speaking in a case where there is no moonlight, and the caretaker lights the fire to provide light.

转谞讜 专讘谞谉 讛讬讜 讬讜砖讘讬谉 讘讘讬转 讛诪讚专砖 讜讛讘讬讗讜 讗讜专 诇驻谞讬讛诐 讘讬转 砖诪讗讬 讗讜诪专讬诐 讻诇 讗讞讚 讜讗讞讚 诪讘专讱 诇注爪诪讜 讜讘讬转 讛诇诇 讗讜诪专讬诐 讗讞讚 诪讘专讱 诇讻讜诇谉 诪砖讜诐 砖谞讗诪专 讘专讘 注诐 讛讚专转 诪诇讱

The Sages taught in a baraita: People were seated in the study hall and they brought fire before them at the conclusion of Shabbat. Beit Shammai say: Each and every individual recites a blessing for himself; and Beit Hillel say: One recites a blessing on behalf of everyone and the others answer amen. Beit Hillel鈥檚 reasoning is as it is stated: 鈥淭he splendor of the King is in the multitude of the people鈥 (Proverbs 14:28). When everyone joins together to hear the blessing, the name of God is glorified.

讘砖诇诪讗 讘讬转 讛诇诇 诪驻专砖讬 讟注诪讗 讗诇讗 讘讬转 砖诪讗讬 诪讗讬 讟注诪讗 拽住讘专讬 诪驻谞讬 讘讬讟讜诇 讘讬转 讛诪讚专砖

The Gemara asks: Granted, Beit Hillel, they explain their reasoning, but what is the reason for the opinion of Beit Shammai to prohibit reciting the blessing communally? The Gemara answers: They hold that it is prohibited due to the fact that it will lead to suspension of study in the study hall. Waiting for someone to recite the blessing will interrupt Torah study for several minutes.

转谞讬讗 谞诪讬 讛讻讬 砖诇 讘讬转 专讘谉 讙诪诇讬讗诇 诇讗 讛讬讜 讗讜诪专讬诐 诪专驻讗 讘讘讬转 讛诪讚专砖 诪驻谞讬 讘讬讟讜诇 讘讬转 讛诪讚专砖:

This concern for disrupting Torah study was also taught in a baraita: The members of the house of Rabban Gamliel would not say good health when someone sneezed in the study hall, due to the fact that it would lead to suspension of study in the study hall.

讗讬谉 诪讘专讻讬谉 诇讗 注诇 讛谞专 讜诇讗 注诇 讛讘砖诪讬诐 砖诇 诪转讬诐: 诪讗讬 讟注诪讗 谞专 诇讻讘讜讚 讛讜讗 讚注讘讬讚讗 讘砖诪讬诐 诇注讘讜专讬 专讬讞讗 讛讜讗 讚注讘讬讚讬

We learned in the mishna: One may neither recite a blessing over the candle nor over the spices designated to honor the dead. The Gemara explains: What is the reason? Because a candle of the dead is kindled for the purpose of honoring the dead, not for light; the spices are to neutralize the bad odor, not for their pleasant fragrance.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讻诇 砖诪讜爪讬讗讬谉 诇驻谞讬讜 讘讬讜诐 讜讘诇讬诇讛 讗讬谉 诪讘专讻讬谉 注诇讬讜 讜讻诇 砖讗讬谉 诪讜爪讬讗讬谉 诇驻谞讬讜 讗诇讗 讘诇讬诇讛 诪讘专讻讬谉 注诇讬讜

And Rav Yehuda said that Rav said: Any deceased before whom a candle is taken out both by day and by night, it is evident that the candle is for the purpose of honoring the deceased; therefore, one may not recite a blessing over it. And any deceased before whom a candle is taken out only by night, it is evident that the purpose of the candle is for its light alone, and one may recite a blessing over it.

讗诪专 专讘 讛讜谞讗 讘砖诪讬诐 砖诇 讘讬转 讛讻住讗 讜砖诪谉 讛注砖讜讬 诇讛注讘讬专 讗转 讛讝讜讛诪讗 讗讬谉 诪讘专讻讬谉 注诇讬讜

Similarly, Rav Huna said: Over spices used to deodorize the bathroom and fragrant oil intended to remove filth, one may not recite a blessing as they are not used for their pleasant fragrance.

诇诪讬诪专讗 讚讻诇 讛讬讻讗 讚诇讗讜 诇专讬讞讗 注讘讬讚讗 诇讗 诪讘专讻讬谉 注诇讜讬讛 诪转讬讘讬 讛谞讻谞住 诇讞谞讜转讜 砖诇 讘砖诐 讜讛专讬讞 专讬讞 讗驻讬诇讜 讬砖讘 砖诐 讻诇 讛讬讜诐 讻讜诇讜 讗讬谞讜 诪讘专讱 讗诇讗 驻注诐 讗讞讚 谞讻谞住 讜讬爪讗 谞讻谞住 讜讬爪讗 诪讘专讱 注诇 讻诇 驻注诐 讜驻注诐 讜讛讗 讛讻讗 讚诇讗讜 诇专讬讞讗 讛讜讗 讚注讘讬讚讗 讜拽诪讘专讱

The Gemara asks: Is that to say that any case where it is not used for its pleasant fragrance, one may not recite a blessing over it? The Gemara raises an objection based on the Tosefta: One who enters the store of a perfumer, and smelled a fragrance, even if he sat there throughout the entire day, he only recites a blessing once. However, if one entered and exited, entered and exited, he recites a blessing on each and every occasion. Isn鈥檛 it a case here, where the spices are not intended for fragrance, as they are not used to improve the scent in the store, and, nevertheless, one recites a blessing?

讗讬谉 诇专讬讞讗 谞诪讬 讛讜讗 讚注讘讬讚讗 讻讬 讛讬讻讬 讚谞讬专讞讜 讗讬谞砖讬 讜谞讬转讜 讜谞讝讘讜谉 诪讬谞讬讛

The Gemara responds: Yes, in this case the spices are also intended for fragrance; they are used to generate a scent in the store so that people will smell them and come and purchase from him.

转谞讜 专讘谞谉 讛讬讛 诪讛诇讱 讞讜抓 诇讻专讱 讜讛专讬讞 专讬讞 讗诐 专讜讘 谞讻专讬诐 讗讬谞讜 诪讘专讱 讗诐 专讜讘 讬砖专讗诇 诪讘专讱 专讘讬 讬讜住讬 讗讜诪专 讗驻讬诇讜 专讜讘 讬砖专讗诇 谞诪讬 讗讬谞讜 诪讘专讱 诪驻谞讬 砖讘谞讜转 讬砖专讗诇 诪拽讟专讜转 诇讻砖驻讬诐

The Sages taught in a baraita: One who was walking outside a city and smelled a scent; if the majority of the town鈥檚 residents are gentiles he may not recite a blessing over the scent, but if the majority are Jews, he may recite a blessing. Rabbi Yosei says: Even if the majority are Jews, one may not recite a blessing, as the daughters of Israel burn incense to witchcraft and the spices were certainly made for witchcraft, not for their fragrance.

讗讟讜 讻讜诇讛讜 诇讻砖驻讬诐 诪拽讟专谉 讛讜讛 诇讛 诪讬注讜讟讗 诇讻砖驻讬诐 讜诪讬注讜讟讗 谞诪讬 诇讙诪专 讗转 讛讻诇讬诐 讗砖转讻讞 专讜讘讗 讚诇讗讜 诇专讬讞讗 注讘讬讚 讜讻诇 专讜讘讗 讚诇讗讜 诇专讬讞讗 注讘讬讚 诇讗 诪讘专讱

The Gemara asks: Is that to say that they all burn incense to witchcraft? Rather, there is a minority of people who burn incense to witchcraft, and a different minority who burn spices in order to perfume their garments with incense. A majority, therefore, exists that does not use it for fragrance, and in a case where the majority does not use it for fragrance, one does not recite a blessing.

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讛诪讛诇讱 讘注专讘讬 砖讘转讜转 讘讟讘专讬讗 讜讘诪讜爪讗讬 砖讘转讜转 讘爪驻讜专讬 讜讛专讬讞 专讬讞 讗讬谞讜 诪讘专讱 诪驻谞讬 砖讞讝拽转讜 讗讬谞讜 注砖讜讬 讗诇讗 诇讙诪专 讘讜 讗转 讛讻诇讬诐

Similarly, Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: One who walks on Shabbat eve in Tiberias or at the conclusion of Shabbat in Tzippori, and smelled the scent of incense may not recite a blessing, as the presumption is that it was intended to perfume garments.

转谞讜 专讘谞谉 讛讬讛 诪讛诇讱 讘砖讜拽 砖诇 注讘讜讚讛 讝专讛 谞转专爪讛 诇讛专讬讞 讛专讬 讝讛 讞讜讟讗:

On a related note, the Gemara cites the following: The Sages taught in a baraita: One who was walking in the marketplace of idolators and willingly smelled the incense wafting there, he is a sinner, as he should not have the intention to smell it.

讜讗讬谉 诪讘专讻讬谉 注诇 讛谞专 注讚 砖讬讗讜转讜:

We learned in the mishna: And one does not recite the blessing over the candle until he derives benefit from its light.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诇讗 讬讗讜转讜 讬讗讜转讜 诪诪砖 讗诇讗 讻诇 砖讗讬诇讜 注讜诪讚 讘拽专讜讘 讜诪砖转诪砖 诇讗讜专讛 讜讗驻讬诇讜 讘专讬讞讜拽 诪拽讜诐 讜讻谉 讗诪专 专讘 讗砖讬 讘专讬讞讜拽 诪拽讜诐 砖谞讬谞讜

Rav Yehuda says that Rav says: Derives benefit does not mean that the one reciting the blessing must actually derive benefit from the light of the candle. Rather, as long as if one were to stand close to the candle he could utilize its light, if he sees it he may recite a blessing over it, even if he is now standing at a distance.

诪讬转讬讘讬 讛讬转讛 诇讜 谞专 讟诪讜谞讛 讘讞讬拽讜 讗讜 讘驻谞住 讗讜 砖专讗讛 砖诇讛讘转 讜诇讗 谞砖转诪砖 诇讗讜专讛 讗讜 谞砖转诪砖 诇讗讜专讛 讜诇讗 专讗讛 砖诇讛讘转 讗讬谞讜 诪讘专讱 注讚 砖讬专讗讛 砖诇讛讘转 讜讬砖转诪砖 诇讗讜专讛

The Gemara raises an objection from a Tosefta: One who had a candle hidden in his lap or placed inside an opaque lamp, or if he saw a flame and did not utilize its light, or if he utilized its light and did not see a flame, may not recite a blessing until he both sees the flame and utilizes its light.

讘砖诇诪讗 诪砖转诪砖 诇讗讜专讛 讜诇讗 专讗讛 砖诇讛讘转 诪砖讻讞转 诇讛 讚拽讬讬诪讗 讘拽专谉 讝讜讬转 讗诇讗 专讗讛 砖诇讛讘转 讜诇讗 谞砖转诪砖 诇讗讜专讛 讛讬讻讬 诪砖讻讞转 诇讛 诇讗讜 讚诪专讞拽讗

The Gemara first clarifies the content of the Tosefta itself: Granted, a case where one utilizes its light and did not see a flame, can be found where the flame is situated around a corner, illuminating the area but hidden from his view. But how can a case where one saw a flame and did not utilize its light be found? Is it not referring to a case where one is distant? Apparently, one must actually utilize the flame; merely having the potential to utilize it is not sufficient.

诇讗 讻讙讜谉 讚注诪讬讗 讜讗讝诇讗:

The Gemara rejects this: No. This refers to a case where the flame is gradually dimming. One sees the flame, but is unable to utilize its light.

转谞讜 专讘谞谉 讙讞诇讬诐 诇讜讞砖讜转 诪讘专讻讬谉 注诇讬讛谉 讗讜诪诪讜转 讗讬谉 诪讘专讻讬谉 注诇讬讛谉 讛讬讻讬 讚诪讬 诇讜讞砖讜转 讗诪专 专讘 讞住讚讗 讻诇 砖讗讬诇讜 诪讻谞讬住 诇转讜讻谉 拽讬住诐 讜讚讜诇拽转 诪讗讬诇讬讛

The Sages taught in a baraita: One may recite a blessing over smoldering coals just as he does over a candle; however, over dimming [omemot] coals, one may not recite a blessing. The Gemara asks: What are the circumstances of smoldering coals? Rav 岣sda said: Smoldering coals are any coals that, if one places a wood chip among them, it ignites on its own without fanning the flame.

讗讬讘注讬讗 诇讛讜 讗讜诪诪讜转 讗讜 注讜诪诪讜转

With regard to the wording of the baraita, the Gemara raises a dilemma: Does the baraita say omemot beginning with an alef, or omemot beginning with an ayin?

转讗 砖诪注 讚讗诪专 专讘 讞住讚讗 讘专 讗讘讚讬诪讬 讗专讝讬诐 诇讗 注诪诪讛讜 讘讙谉 讗诇讛讬诐

Come and hear a resolution, as Rav 岣sda bar Avdimi said: The correct version is omemot beginning with an ayin, as it is stated: 鈥淭he cedars in the garden of God could not dim it [amamuhu] (Ezekiel 31:8).

讜专讘讗 讗诪专 讬讗讜转讜 诪诪砖

And with regard to the question whether or not one must actually benefit from the flame鈥檚 light in order to recite a blessing, Rava said: When the mishna said benefit, it meant that he must actually derive benefit from the light.

讜讻诪讛 讗诪专 注讜诇讗 讻讚讬 砖讬讻讬专 讘讬谉 讗讬住专 诇驻讜谞讚讬讜谉 讞讝拽讬讛 讗诪专 讻讚讬 砖讬讻讬专 讘讬谉 诪诇讜讝诪讗 砖诇 讟讘专讬讗 诇诪诇讜讝诪讗 砖诇 爪驻讜专讬

The Gemara asks: And how adjacent must one be in order to be considered to have derived benefit from the flame? Ulla said: So that he can distinguish between an issar and a pundeyon, two coins of the period. 岣zkiya said: So that he can distinguish between a weight used in Tiberias and a weight used in Tzippori, which were slightly different.

专讘 讬讛讜讚讛 诪讘专讱 讗讚讘讬 讗讚讗 讚讬讬诇讗 专讘讗 诪讘专讱 讗讚讘讬 讙讜专讬讗 讘专 讞诪讗 讗讘讬讬 诪讘专讱 讗讚讘讬 讘专 讗讘讜讛

The Gemara relates that the amora鈥檌m conducted themselves in accordance with their above-stated opinions. At the conclusion of Shabbat, Rav Yehuda would recite a blessing over the light of the house of Adda, the servant, which was far from his house. Rava would recite a blessing over the light of the house of Gurya bar 岣ma, which was adjacent to his house. Abaye would recite a blessing over the light of the house of bar Avuh.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗讬谉 诪讞讝专讬谉 注诇 讛讗讜专 讻讚专讱 砖诪讞讝专讬诐 注诇 讛诪爪讜转 讗诪专 专讘讬 讝讬专讗 诪专讬砖 讛讜讛 诪讛讚专谞讗 讻讬讜谉 讚砖诪注谞讗 诇讛讗 讚专讘 讬讛讜讚讛 讗诪专 专讘 讗谞讗 谞诪讬 诇讗 诪讛讚专谞讗 讗诇讗 讗讬 诪拽诇注 诇讬 诪诪讬诇讗 诪讘专讬讻谞讗:

Rav Yehuda said that Rav said a general halakhic principle: One need not seek out light at the conclusion of Shabbat in the manner that one seeks out other mitzvot. If no flame is available over which to recite a blessing, it does not prevent one from reciting havdala. And Rav Zeira said: Initially I would seek out light, once I heard this halakha that Rav Yehuda said that Rav said, I too do not seek out light. However, if a candle happens to become available to me, I recite a blessing over it.

诪讬 砖讗讻诇 讜讻讜壮: 讗诪专 专讘 讝讘讬讚 讜讗讬转讬诪讗 专讘 讚讬诪讬 讘专 讗讘讗 诪讞诇讜拽转 讘砖讻讞 讗讘诇 讘诪讝讬讚 讚讘专讬 讛讻诇 讬讞讝讜专 诇诪拽讜诪讜 讜讬讘专讱

Our mishna cited a dispute regarding one who ate and forgot and did not recite a blessing; Beit Shammai say: He returns to the place where he ate and recites the blessing. Beit Hillel say: That is unnecessary. He recites the blessing at the place where he remembered. Rav Zevid said and some say Rav Dimi bar Abba said: This dispute is only with regard to a case where one forgot to recite the blessing, but if he did so intentionally, everyone agrees that he must return to the place where he ate and recite a blessing.

驻砖讬讟讗 讜砖讻讞 转谞谉

The Gemara asks: This is obvious. We learned in the mishna: And forgot, not if he did so intentionally.

诪讛讜 讚转讬诪讗 讛讜讗 讛讚讬谉 讗驻讬诇讜 讘诪讝讬讚 讜讛讗讬 讚拽转谞讬 讜砖讻讞 诇讛讜讚讬注讱 讻讞谉 讚讘讬转 砖诪讗讬 拽诪砖诪注 诇谉

The Gemara explains: Lest you say that the same is true, that Beit Hillel permit one to recite a blessing without returning to the place where he ate, even in a case where he willfully did not recite a blessing, and that which was taught: And forgot, is to convey the far-reaching nature of the opinion of Beit Shammai, who require him to return to the place where he ate even if he forgot, Rav Zevid teaches us that there is no disagreement in that case.

转谞讬讗 讗诪专讜 诇讛诐 讘讬转 讛诇诇 诇讘讬转 砖诪讗讬 诇讚讘专讬讻诐 诪讬 砖讗讻诇 讘专讗砖 讛讘讬专讛 讜砖讻讞 讜讬专讚 讜诇讗 讘专讱 讬讞讝讜专 诇专讗砖 讛讘讬专讛 讜讬讘专讱 讗诪专讜 诇讛谉 讘讬转 砖诪讗讬 诇讘讬转 讛诇诇 诇讚讘专讬讻诐 诪讬 砖砖讻讞 讗专谞拽讬 讘专讗砖 讛讘讬专讛 诇讗 讬注诇讛 讜讬讟诇谞讛 诇讻讘讜讚 注爪诪讜 讛讜讗 注讜诇讛 诇讻讘讜讚 砖诪讬诐 诇讗 讻诇 砖讻谉

It was taught in a baraita that Beit Hillel said to Beit Shammai: According to your statement, one who ate atop the Temple Mount, God鈥檚 chosen place of residence, and forgot and descended without reciting a blessing, must he return to the top of the Temple Mount, God鈥檚 chosen place of residence, to recite a blessing? Beit Shammai said to Beit Hillel: Why not? And according to your statement, one who forgot his purse atop the Temple Mount, God鈥檚 chosen place of residence, would he not ascend to retrieve it? If one ascends in deference to his own needs, all the more so he should ascend in deference to Heaven.

讛谞讛讜 转专讬 转诇诪讬讚讬 讞讚 注讘讬讚 讘砖讜讙讙 讻讘讬转 砖诪讗讬 讜讗砖讻讞 讗专谞拽讗 讚讚讛讘讗 讜讞讚 注讘讬讚 讘诪讝讬讚 讻讘讬转 讛诇诇 讜讗讻诇讬讛 讗专讬讗

The Gemara relates: There were these two students who ate and did not recite a blessing. One of them did so unwittingly, and, in accordance with the opinion of Beit Shammai, returned to where he ate, and found a purse of gold. One of them did so intentionally, and, in accordance with the opinion of Beit Hillel, albeit in circumstances where they agree with Beit Shammai, did not return and a lion ate him.

专讘讛 讘专 讘专 讞谞讛 讛讜讛 拽讗讝诇 讘砖讬讬专转讗 讗讻诇 讜讗砖转诇讬 讜诇讗 讘专讬讱 讗诪专 讛讬讻讬 讗注讘讬讚 讗讬 讗诪讬谞讗 诇讛讜 讗谞砖讗讬 诇讘专讱 讗诪专讜 诇讬 讘专讬讱 讻诇 讛讬讻讗 讚诪讘专讻转 诇专讞诪谞讗 诪讘专讻转 诪讜讟讘 讚讗诪讬谞讗 诇讛讜 讗谞砖讗讬 讬讜谞讛 讚讚讛讘讗 讗诪专 诇讛讜 讗谞讟专讜 诇讬 讚讗谞砖讗讬 讬讜谞讛 讚讚讛讘讗 讗讝讬诇 讜讘专讬讱 讜讗砖讻讞 讬讜谞讛 讚讚讛讘讗

The Gemara further relates: Rabba bar bar 岣na was once traveling with a caravan. He ate and forgot and did not recite a blessing. He said to himself: What shall I do? If I say to them: I forgot to recite a blessing, they will say to me to recite a blessing here, as wherever you recite a blessing, you recite a blessing to God. It is better that I say to them: I forgot a golden dove. Then they will wait for me while I retrieve it. He said to them: Wait for me, as I forgot a golden dove. He went and recited a blessing and found a golden dove.

讜诪讗讬 砖谞讗 讬讜谞讛 讚诪转讬诇讬 讻谞住转 讬砖专讗诇 诇讬讜谞讛 讚讻转讬讘 讻谞驻讬 讬讜谞讛 谞讞驻讛 讘讻住祝 讜讗讘专讜转讬讛 讘讬专拽专拽 讞专讜抓 诪讛 讬讜谞讛 讗讬谞讛 谞讬爪讜诇转 讗诇讗 讘讻谞驻讬讛 讗祝 讬砖专讗诇 讗讬谞谉 谞讬爪讜诇讬谉 讗诇讗 讘诪爪讜转:

The Gemara asks: What is different about a dove, that he specifically said that that was the object that he forgot? The Gemara answers: Because the community of Israel is likened to a dove, as it is written: 鈥淭he wings of a dove, covered in silver, and its pinions with the shimmer of gold鈥 (Psalms 68:14). The Gemara explains the parable: Just as a dove is saved from its enemies only by its wings, so too, Israel is saved only by the merit of the mitzvot.

注讚 讗讬诪转讬 讛讜讗 讜讻讜壮:

We learned in the mishna: And until when does he recite the blessing? Until the food is digested in his intestines.

讻诪讛 砖讬注讜专 注讻讜诇 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讝诪谉 砖讗讬谞讜 专注讘 讜专讬砖 诇拽讬砖 讗诪专 讻诇 讝诪谉 砖讬爪诪讗 诪讞诪转 讗讻讬诇转讜

The Gemara asks: What is the duration of digestion? Rabbi Yo岣nan said: As long as he is not yet hungry again. And Reish Lakish said: As long as he is thirsty due to his eating.

讗诪专 诇讬讛 专讘 讬讬诪专 讘专 砖诇诪讬讗 诇诪专 讝讜讟专讗 讜讗诪专讬 诇讛 专讘 讬讬诪专 讘专 砖讬讝讘讬 诇诪专 讝讜讟专讗 诪讬 讗诪专 专讬砖 诇拽讬砖 讛讻讬 讜讛讗诪专 专讘 讗诪讬 讗诪专 专讬砖 诇拽讬砖 讻诪讛 砖讬注讜专 注讻讜诇 讻讚讬 诇讛诇讱 讗专讘注 诪讬诇讬谉

Rav Yeimar bar Shelamya said to Mar Zutra, and some say that it was Rav Yeimar bar Sheizevi who said to Mar Zutra: Did Reish Lakish say that? Didn鈥檛 Rav Ami say that Reish Lakish said: What is the duration of digestion? As long as it takes to walk four mil?

诇讗 拽砖讬讗 讻讗谉 讘讗讻讬诇讛 诪专讜讘讛 讻讗谉 讘讗讻讬诇讛 诪讜注讟转:

The Gemara answers: This is not difficult. Here, where Reish Lakish said the duration is as long as it takes to walk four mil, is in a case where he ate a sizable meal, here, where Reish Lakish said the duration is as long as he remains thirsty, is in a case where he ate a meager meal.

讘讗 诇讛谉 讬讬谉 讜讻讜壮:

We learned in the mishna a tannaitic dispute with regard to a case where wine came before the diners after the meal, and we also learned in the mishna that one answers amen after a Jew recites a blessing even if he did not hear the entire blessing.

诇诪讬诪专讗 讚讬砖专讗诇 讗祝 注诇 讙讘 讚诇讗 砖诪注 讻讜诇讛 讘专讻讛 注讜谞讛 讜讻讬 诇讗 砖诪注 讛讬讻讬 谞驻讬拽

The Gemara asks: Is that to say that if a Jew recites a blessing, even though one did not hear the entire blessing, he responds amen? If he did not hear the entire blessing, how did he fulfill his obligation?

讗诪专 讞讬讬讗 讘专 专讘 讘砖诇讗 讗讻诇 注诪讛谉 讜讻谉 讗诪专 专讘 谞讞诪谉 讗诪专 专讘讛 讘专 讗讘讜讛 讘砖诇讗 讗讻诇 注诪讛谉 讗诪专 诇讬讛 专讘 诇讞讬讬讗 讘专讬讛 讘专讬 讞讟讜祝 讜讘专讬讱 讜讻谉 讗诪专 专讘 讛讜谞讗 诇专讘讛 讘专讬讛 讞讟讜祝 讜讘专讬讱

岣yya bar Rav said: This is not a case where one seeks to fulfill his obligation by responding amen; rather, it is a case where he did not eat with them yet still wishes to answer amen to their blessing. And so Rav Na岣an said that Rabba bar Avuh said: It is a case where he did not eat with them. The Gemara relates: Rav said to his son, 岣yya: My son, seize the opportunity and recite a blessing quickly. And similarly Rav Huna said to his son, Rabba, seize the opportunity and recite a blessing.

诇诪讬诪专讗 讚诪讘专讱 注讚讬祝 诪诪讗谉 讚注谞讬 讗诪谉 讜讛转谞讬讗 专讘讬 讬讜住讬 讗讜诪专 讙讚讜诇 讛注讜谞讛 讗诪谉 讬讜转专 诪谉 讛诪讘专讱

The Gemara asks: Is that to say that one who recites a blessing is preferable to one who answers amen? Wasn鈥檛 it taught in a baraita that Rabbi Yosei says: The reward of the one who answers amen is greater than the reward of the one who recites the blessing?

讗诪专 诇讬讛 专讘讬 谞讛讜专讗讬 讛砖诪讬诐 讻谉 讛讜讗 转讚注 砖讛专讬 讙讜诇讬讬专讬谉 讬讜专讚讬谉 讜诪转讙专讬谉 讘诪诇讞诪讛 讜讙讘讜专讬诐 讬讜专讚讬谉 讜诪谞爪讞讬谉

Rabbi Nehorai said to him: By Heavens, an oath in the name of God, it is so. Know that this is true, as the military assistants [gulyarin] descend to the battlefield and initiate the war and the mighty descend and prevail. The amen that follows a blessing is compared to the mighty who join the war after the assistants, illustrating that answering amen is more significant than reciting the initial blessing.

转谞讗讬 讛讬讗 讚转谞讬讗 讗讞讚 讛诪讘专讱 讜讗讞讚 讛注讜谞讛 讗诪谉 讘诪砖诪注 讗诇讗 砖诪诪讛专讬谉 诇诪讘专讱 讬讜转专 诪谉 讛注讜谞讛 讗诪谉

The Gemara responds: This is subject to a tannaitic dispute, as it was taught in a baraita: Both the one who recites a blessing and the one who answers amen are included among those who 鈥渟tand up and bless鈥 (Nehemiah 9:5), but they hurry to reward, i.e., the one who recites the blessing, more than they hurry to reward, i.e., the one who answers amen.

讘注讬 诪讬谞讬讛 砖诪讜讗诇 诪专讘 诪讛讜 诇注谞讜转 讗诪谉 讗讞专 转讬谞讜拽讜转 砖诇 讘讬转 专讘谉 讗诪专 诇讬讛 讗讞专 讛讻诇 注讜谞讬谉 讗诪谉 讞讜抓 诪转讬谞讜拽讜转 砖诇 讘讬转 专讘谉 讛讜讗讬诇 讜诇讛转诇诪讚 注砖讜讬讬谉 讜讛谞讬 诪讬诇讬 讘讚诇讗 注讬讚谉 诪驻讟专讬讬讛讜 讗讘诇 讘注讬讚谉 诪驻讟专讬讬讛讜 注讜谞讬谉

Shmuel raised a dilemma before Rav: What is the halakha with regard to answering amen after the blessings of schoolchildren? Rav said to him: One answers amen following everyone whom we hear recite a blessing, except for schoolchildren, as they recite blessings merely in order to learn them, not as expressions of thanksgiving. This applies specifically at a time when they are not fulfilling their obligation with the recitation of the blessing, but are simply learning. However, at a time when they are fulfilling their obligation through the recitation of a blessing, one answers amen after their blessing.

转谞讜 专讘谞谉 砖诪谉 诪注讻讘 讗转 讛讘专讻讛 讚讘专讬 专讘讬 讝讬诇讗讬 专讘讬 讝讬讜讗讬 讗讜诪专 讗讬谞讜 诪注讻讘 专讘 讗讞讗 讗讜诪专 砖诪谉 讟讜讘 诪注讻讘 专讘讬 讝讜讛诪讗讬 讗讜诪专 讻砖诐 砖诪讝讜讛诐 驻住讜诇 诇注讘讜讚讛 讻讱 讬讚讬诐 诪讝讜讛诪讜转 驻住讜诇讜转 诇讘专讻讛

The Sages taught in a baraita: If one does not have oil to spread on and cleanse his hands after eating, this prevents him from reciting the Grace after Meals blessing; this is the statement of Rabbi Zilai. Rabbi Zivai says: Lack of that oil does not prevent one from reciting Grace after Meals. Rav A岣 says: Lack of fine oil prevents one from reciting Grace after Meals. One must wait until he rubs oil on his hands. Rav Zuhamai says: Just as one who is filthy is unfit for Temple service, so too are filthy hands unfit for reciting the Grace after Meals blessing.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讗谞讗 诇讗 讝讬诇讗讬 讜诇讗 讝讬讜讗讬 讜诇讗 讝讜讛诪讗讬 讬讚注谞讗 讗诇讗 诪转谞讬转讗 讬讚注谞讗 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讜讗诪专讬 诇讛 讘诪转谞讬转讗 转谞讗 讜讛转拽讚砖转诐 讗诇讜 诪讬诐 专讗砖讜谞讬诐 讜讛讬讬转诐 拽讚砖讬诐 讗诇讜 诪讬诐 讗讞专讜谞讬诐 讻讬 拽讚讜砖 讝讛 砖诪谉 讗谞讬 讛壮 讗诇讛讬讻诐 讝讜 讘专讻讛:

Rav Na岣an bar Yitz岣k said of this: I do not know of Zilai or Zivai or Zuhamai; rather, I know a baraita, as Rav Yehuda said that Rav said, and some say that it was taught in a baraita: It is stated: 鈥淎nd you shall sanctify yourselves, and you shall be holy, for holy am I, the Lord your God鈥 (Leviticus 20:26). With regard to this verse, the Sages said: And you shall sanctify yourselves, these are the first waters with which one washes his hands before the meal; and you shall be holy, these are the final waters; for holy, this is oil which one spreads on his hands; am I, the Lord your God, this is the Grace after Meals blessing.

讛讚专谉 注诇讱 讗诇讜 讚讘专讬诐

 

Scroll To Top