Today's Daf Yomi
March 5, 2021 | כ״א באדר תשפ״א
Masechet Pesachim is sponsored by Sivya Twersky in honor of her daughter, Shoshana Baker, her grandson's upcoming Bar Mitzvah ,and in memory of her father, Harav Pesach Zachariah Halevi ben Reuven and Leah Z'late Z'L. He lived Torah and emunah by example to congregational and biological families. His yahrzeit falls within this masechet.
This month's shiurim are sponsored by Terri Krivosha in memory of her father Nahum Mayar ben Dovid Baer. Judge Norman Krivosha was a remarkable individual who, in the words of Mary Oliver, did far more than "simply visit this world". Yehi Zichro Baruch.
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This month's learning is sponsored by Leah Goldford in loving memory of her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.
Pesachim 104
Today’s Daf is sponsored by Orah F. Zipper in memory of her late husband, Stuart, Simcha haKohen ben Avraham. And by Ellen Golub and Steve Sass in memory of Ellen’s father, Leo Golub – אריה לייב בן אליהו ומאסי on his seventh yahrzeit .”He was a native Yiddish speaker who loved the Jewish people and, despite a streak of atheism, insisted that his only daughter have an excellent Jewish education. He devoted his life to building a curious, creative, and loving Jewish family and is remembered joyfully by seven grandchildren and eight great-grandchildren. Yehi zichrono livracha.”
What is the havdala blessing made up of? How many phrases of “separation”? What is the range of possibilities? Does one need to repeat ideas that are found in the words of the final part of the blessing at the beginning of the blessing or before the final blessing? The language in the phrases of “separations” in the havdala blessing should come from verses in the Torah where the word “lehavdil”, to separate, is used. The gemara suggests various possible endings for the blessing – “who organized the creations” “who created the world” “who sanctifies the Jewish people” “one who separates between the sacred and the profane” and also one that combines two of them. When Ulla came to Pumbedita, Rav Yehuda wanted to see what Ulla said during havdala so he sent his son with a basket of fruits to “spy”. However, his son didn’t want to go and sent Abaye instead. Ulla only said simply the blessing “one who separates between the sacred and the profane.” The gemara questioned why he did not have a longer version as per the stipulations for blessings as stipulated in a braita.
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והא מר לא תלתא אמר ולא שבע אמר אמר ליה איברא בין יום השביעי לששת ימי המעשה מעין חתימה היא ואמר רב יהודה אמר שמואל המבדיל צריך שיאמר מעין חתימה סמוך לחתימתו ופומבדיתאי אמרי מעין פתיחתן סמוך לחתימתן
But the Master did not say three distinctions, nor did he say seven, as he actually mentioned four distinctions. He said to him: In truth, that is inaccurate, as the distinction between the seventh day and the six days of work is not considered a separate statement of distinction. Rather, this distinction is mentioned because it is similar to the conclusion of the blessing, and Rav Yehuda said that Shmuel said: One who recites havdala must say an expression that is similar to the conclusion near the conclusion of the blessing, to emphasize the connection between the blessing and its conclusion. And the scholars of Pumbedita say that one must say a phrase similar to the beginnings of blessings near their conclusions.
מאי בינייהו איכא בינייהו יום טוב שחל להיות אחר השבת דחתמינן בין קודש לקודש
With regard to the previously cited dispute, the Gemara asks: What is the practical difference between them? Since the beginning and end of a blessing generally address the same topic, what is the difference between these two opinions? The Gemara responds: The practical difference between them is in the case of a Festival that occurs after Shabbat, as one concludes this havdala with the phrase: Who separates between sacred and sacred.
מאן דאמר מעין פתיחתן סמוך לחתימתן לא בעי למימר בין קדושת שבת לקדושת יום טוב הבדלת ומאן דאמר מעין חתימתן סמוך לחתימתן בעי למימר בין קדושת שבת לקדושת יום טוב הבדלת
The one who said that one must mention an expression similar to the beginnings of blessings near their conclusions would say that one is not required to say: Between the sanctity of Shabbat and the sanctity of the Festival You have distinguished, before concluding the blessing, as the beginning of the blessing refers simply to the sacred and the profane. And according to the one who said that one must say a phrase similar to the conclusions of blessings near their conclusions, one is required to say: Between the sanctity of Shabbat and the sanctity of the Festival You have distinguished.
גופא אמר רבי אלעזר אמר רבי אושעיא הפוחת לא יפחות משלש והמוסיף לא יוסיף על שבע
The Gemara returns to the aforementioned matter itself. Rabbi Elazar said that Rabbi Oshaya said: One who decreases the number of distinctions mentioned in havdala should not decrease their number to less than three, and one who increases their number should not increase them to more than seven.
מיתיבי אומר הבדלות במוצאי שבתות ובמוצאי ימים טובים ובמוצאי יום הכפורים ובמוצאי שבת ליום טוב ובמוצאי יום טוב לחולו של מועד אבל לא במוצאי יום טוב לשבת הרגיל אומר הרבה ושאינו רגיל אומר אחת
The Gemara raises an objection from the Tosefta: One says statements of distinctions at the conclusion of Shabbat, and at the conclusion of Festivals, and at the conclusion of Yom Kippur, and at the conclusion of Shabbat that leads into a Festival, and at the conclusion of a Festival that leads into the intermediate days of a Festival. However, one does not mention distinctions at the conclusion of a Festival that leads into Shabbat, as the sanctity of Shabbat is greater than that of a Festival. One who is accustomed to reciting distinctions may recite many distinctions, and one who is not accustomed to doing so recites only one distinction. This ruling implies that there is no absolute requirement to mention more than one distinction.
תנאי היא דאמר רבי יוחנן בנן של קדושים אומר אחת ונהגו העם לומר שלש מאן ניהו בנן של קדושים רבי מנחם בר סימאי ואמאי קרו ליה בנן של קדושים דלא איסתכל בצורתא דזוזא שלח ליה רב שמואל בר אידי חנניא אחי אומר אחת ולית הלכתא כוותיה
The Gemara answers: It is a dispute between tanna’im, as Rabbi Yoḥanan said: The son of sacred ones recites only one distinction, but the people were accustomed to recite three distinctions. The Gemara asks: Who is this person called the son of sacred ones? The Gemara answers: Rabbi Menaḥem bar Simai. And why did they call him the son of sacred ones? Because he would not look at the forms on coins, which were occasionally idolatrous symbols or some other prohibited image. The Gemara relates that Rav Shmuel bar Idi sent Rabbi Menaḥem bar Simai the following message: My brother Ḥananya says that one should mention only one distinction. However, the Gemara concludes: And the halakha is not in accordance with that opinion.
אמר רבי יהושע בן לוי המבדיל צריך שיאמר מעין הבדלות האמורות בתורה מיתיבי סדר הבדלות היאך אומר המבדיל בין קודש לחול בין אור לחושך בין ישראל לעמים ובין יום השביעי לששת ימי המעשה בין טמא לטהור בין הים לחרבה בין מים העליונים למים התחתונים בין כהנים ללוים וישראלים
Rabbi Yehoshua ben Levi said: One who recites havdala must say distinctions similar to the distinctions stated explicitly in the Torah. One should not add other distinctions. The Gemara raises an objection from a baraita: How should one say the order of the distinctions in havdala? One recites: Who distinguishes between sacred and profane: Between light and darkness; between Israel and the nations; and between the seventh day and the six days of work; between the ritually impure and the ritually pure; between the sea and the dry land; between the upper waters above the firmament and the lower waters below the firmament; and between priests, Levites, and Israelites. This is an extended version of havdala, which includes references to seven distinctions.
וחותם בסדר בראשית ואחרים אומרים ביוצר בראשית רבי יוסי ברבי יהודה אומר חותם מקדש ישראל ואם איתא הא בין הים לחרבה לא כתיבא ביה הבדלה סמי מכאן בין הים לחרבה
The baraita continues: And one concludes the blessing with the order of Creation: Blessed is He Who arranges the order of Creation, or: Who orders Creation. And others say that one concludes with: Who fashions Creation. Rabbi Yosei, son of Rabbi Yehuda, says that one concludes with the phrase: Who sanctifies Israel. The Gemara explains its objection: And if what Rabbi Yehoshua ben Levi said is so, the distinction between the sea and the dry land should not be mentioned, as the term distinction is not written with regard to this issue. The Gemara answers: Remove from here the distinction between the sea and the dry land.
אי הכי בין יום השביעי לששת ימי המעשה נמי מעין חתימה הוא בצר חדא וליכא שבע
The Gemara asks: If so, the distinction between the seventh day and the six days of work should also not be counted in the tally of the distinctions, as it is mentioned only to repeat something similar to the conclusion. Consequently, this text of havdala lacks one more distinction, and this means that there are not seven distinctions in total.
אמרי כהנים לוים וישראלים תרי מילי נינהו בין לוים לישראלים דכתיב בעת ההיא הבדיל ה׳ את שבט הלוי בין הכהנים ללוים דכתיב בני עמרם אהרן ומשה ויבדל אהרן להקדישו קדש קדשים
They say in answer to this question: The distinction between priests, Levites, and Israelites is two matters, i.e., it counts as two separate distinctions. One distinction is between Levites and Israelites, as it is written: “At that time the Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord” (Deuteronomy 10:8). A further distinction is that between the priests and the Levites, as it is written: “The sons of Amram: Aaron and Moses; and Aaron was separated, that he should be sanctified as most holy, he and his sons forever” (I Chronicles 23:13).
מחתם מאי חתים רב אמר מקדש ישראל ושמואל אמר המבדיל בין קודש לחול לייט עלה אביי ואיתימא רב יוסף אהא דרב
The Gemara asks: What formula should be used to conclude the blessing of havdala? Rav said the blessing should conclude with the phrase: Who sanctifies Israel. And Shmuel said the concluding phrase is: Who distinguishes between sacred and profane. The Gemara adds that Abaye, and some say it was Rav Yosef, cursed it, i.e., he would become angry at one who concluded the blessing in accordance with that opinion of Rav.
תנא משמיה דרבי יהושע בן חנניא כל החותם מקדש ישראל והמבדיל בין קודש לחול מאריכין לו ימיו ושנותיו
It was taught in the name of Rabbi Yehoshua ben Ḥananya: Anyone who concludes the havdala blessing with the combined formula: Who sanctifies Israel and distinguishes between sacred and profane, God will lengthen his days and years.
ולית הלכתא כוותיה
However, the Gemara states: And the halakha is not in accordance with that opinion. Instead, the halakha is in accordance with the opinion of Shmuel.
עולא איקלע לפומבדיתא אמר ליה רב יהודה לרב יצחק בריה זיל אמטי ליה כלכלה דפירי וחזי היכי אבדיל לא אזל שדר ליה לאביי כי אתא אביי אמר ליה היכי אמר אמר ליה ברוך המבדיל בין קודש לחול אמר ותו לא
The Gemara relates: Ulla happened to come to Pumbedita. Rav Yehuda said to his son, Rav Yitzḥak: Go and bring him a basket of fruit as a gift, and while you are there, observe how he recites havdala. Rav Yitzḥak himself did not go. In his place, he sent to him Abaye, who was a young student at the time. When Abaye came back, Rav Yitzḥak said to him: How did Ulla recite the blessing of havdala? Abaye said to him that Ulla said: Blessed is He Who distinguishes between sacred and profane, but he did not say anything further.
אתא לקמיה דאבוה אמר ליה היכי אמר אמר ליה אנא לא אזלי אנא שדריתיה לאביי ואמר לי המבדיל בין קודש לחול אמר ליה רברבנותיה דמר וסררותיה דמר גרמא ליה למר דלא תימא שמעתיה מפומיה
Rav Yitzḥak came before his father, Rav Yehuda, who said to him: How did Ulla recite havdala? He said to him: I myself did not go. Instead, I sent Abaye, who said to me that Ulla recited: Who distinguishes between sacred and profane. Rav Yehuda grew angry and said to him: The Master’s haughtiness and the Master’s pride caused the Master to act in a way that ensured that the halakha will not be said in his name. In other words, had you gone yourself, this halakha would have been attributed to you, but due to your haughtiness and pride, it will be transmitted in the name of Abaye.
מיתיבי כל הברכות כולן פותח בברוך וחותם בהן בברוך חוץ מברכת מצות וברכת הפירות וברכה הסמוכה לחבירתה וברכה אחרונה שבקרית שמע
The Gemara raises an objection to Ulla’s practice from a baraita: With regard to all blessings, one begins their recitation with: Blessed, and concludes reciting them with: Blessed, except for blessings over mitzvot, blessings over fruit, a blessing that is juxtaposed to another blessing in the order of prayer, e.g., during the Amida prayer, and the final blessing after Shema.
שיש מהן פותח (בהן) בברוך ואין חותם בברוך ויש מהן שחותם בברוך ואין פותח בברוך והטוב והמטיב פותח בברוך ואינו חותם בברוך
The baraita elaborates: These blessings are different, as some of them begin with: Blessed, and do not conclude with: Blessed, e.g., blessings over mitzvot and before eating, and some of them conclude with: Blessed, and do not begin with: Blessed, such as a blessing that is juxtaposed to another blessing. And the blessing: He Who is good and does good, is exceptional, as it is a blessing that is juxtaposed to another blessing, and yet it begins with: Blessed, and does not conclude with: Blessed.
Masechet Pesachim is sponsored by Sivya Twersky in honor of her daughter, Shoshana Baker, her grandson's upcoming Bar Mitzvah ,and in memory of her father, Harav Pesach Zachariah Halevi ben Reuven and Leah Z'late Z'L. He lived Torah and emunah by example to congregational and biological families. His yahrzeit falls within this masechet.
This month's shiurim are sponsored by Terri Krivosha in memory of her father Nahum Mayar ben Dovid Baer. Judge Norman Krivosha was a remarkable individual who, in the words of Mary Oliver, did far more than "simply visit this world". Yehi Zichro Baruch.
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This month's learning is sponsored by Leah Goldford in loving memory of her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.
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Pesachim 102-108 – Daf Yomi: One Week at a Time
Pesachim 104
The William Davidson Talmud | Powered by Sefaria
והא מר לא תלתא אמר ולא שבע אמר אמר ליה איברא בין יום השביעי לששת ימי המעשה מעין חתימה היא ואמר רב יהודה אמר שמואל המבדיל צריך שיאמר מעין חתימה סמוך לחתימתו ופומבדיתאי אמרי מעין פתיחתן סמוך לחתימתן
But the Master did not say three distinctions, nor did he say seven, as he actually mentioned four distinctions. He said to him: In truth, that is inaccurate, as the distinction between the seventh day and the six days of work is not considered a separate statement of distinction. Rather, this distinction is mentioned because it is similar to the conclusion of the blessing, and Rav Yehuda said that Shmuel said: One who recites havdala must say an expression that is similar to the conclusion near the conclusion of the blessing, to emphasize the connection between the blessing and its conclusion. And the scholars of Pumbedita say that one must say a phrase similar to the beginnings of blessings near their conclusions.
מאי בינייהו איכא בינייהו יום טוב שחל להיות אחר השבת דחתמינן בין קודש לקודש
With regard to the previously cited dispute, the Gemara asks: What is the practical difference between them? Since the beginning and end of a blessing generally address the same topic, what is the difference between these two opinions? The Gemara responds: The practical difference between them is in the case of a Festival that occurs after Shabbat, as one concludes this havdala with the phrase: Who separates between sacred and sacred.
מאן דאמר מעין פתיחתן סמוך לחתימתן לא בעי למימר בין קדושת שבת לקדושת יום טוב הבדלת ומאן דאמר מעין חתימתן סמוך לחתימתן בעי למימר בין קדושת שבת לקדושת יום טוב הבדלת
The one who said that one must mention an expression similar to the beginnings of blessings near their conclusions would say that one is not required to say: Between the sanctity of Shabbat and the sanctity of the Festival You have distinguished, before concluding the blessing, as the beginning of the blessing refers simply to the sacred and the profane. And according to the one who said that one must say a phrase similar to the conclusions of blessings near their conclusions, one is required to say: Between the sanctity of Shabbat and the sanctity of the Festival You have distinguished.
גופא אמר רבי אלעזר אמר רבי אושעיא הפוחת לא יפחות משלש והמוסיף לא יוסיף על שבע
The Gemara returns to the aforementioned matter itself. Rabbi Elazar said that Rabbi Oshaya said: One who decreases the number of distinctions mentioned in havdala should not decrease their number to less than three, and one who increases their number should not increase them to more than seven.
מיתיבי אומר הבדלות במוצאי שבתות ובמוצאי ימים טובים ובמוצאי יום הכפורים ובמוצאי שבת ליום טוב ובמוצאי יום טוב לחולו של מועד אבל לא במוצאי יום טוב לשבת הרגיל אומר הרבה ושאינו רגיל אומר אחת
The Gemara raises an objection from the Tosefta: One says statements of distinctions at the conclusion of Shabbat, and at the conclusion of Festivals, and at the conclusion of Yom Kippur, and at the conclusion of Shabbat that leads into a Festival, and at the conclusion of a Festival that leads into the intermediate days of a Festival. However, one does not mention distinctions at the conclusion of a Festival that leads into Shabbat, as the sanctity of Shabbat is greater than that of a Festival. One who is accustomed to reciting distinctions may recite many distinctions, and one who is not accustomed to doing so recites only one distinction. This ruling implies that there is no absolute requirement to mention more than one distinction.
תנאי היא דאמר רבי יוחנן בנן של קדושים אומר אחת ונהגו העם לומר שלש מאן ניהו בנן של קדושים רבי מנחם בר סימאי ואמאי קרו ליה בנן של קדושים דלא איסתכל בצורתא דזוזא שלח ליה רב שמואל בר אידי חנניא אחי אומר אחת ולית הלכתא כוותיה
The Gemara answers: It is a dispute between tanna’im, as Rabbi Yoḥanan said: The son of sacred ones recites only one distinction, but the people were accustomed to recite three distinctions. The Gemara asks: Who is this person called the son of sacred ones? The Gemara answers: Rabbi Menaḥem bar Simai. And why did they call him the son of sacred ones? Because he would not look at the forms on coins, which were occasionally idolatrous symbols or some other prohibited image. The Gemara relates that Rav Shmuel bar Idi sent Rabbi Menaḥem bar Simai the following message: My brother Ḥananya says that one should mention only one distinction. However, the Gemara concludes: And the halakha is not in accordance with that opinion.
אמר רבי יהושע בן לוי המבדיל צריך שיאמר מעין הבדלות האמורות בתורה מיתיבי סדר הבדלות היאך אומר המבדיל בין קודש לחול בין אור לחושך בין ישראל לעמים ובין יום השביעי לששת ימי המעשה בין טמא לטהור בין הים לחרבה בין מים העליונים למים התחתונים בין כהנים ללוים וישראלים
Rabbi Yehoshua ben Levi said: One who recites havdala must say distinctions similar to the distinctions stated explicitly in the Torah. One should not add other distinctions. The Gemara raises an objection from a baraita: How should one say the order of the distinctions in havdala? One recites: Who distinguishes between sacred and profane: Between light and darkness; between Israel and the nations; and between the seventh day and the six days of work; between the ritually impure and the ritually pure; between the sea and the dry land; between the upper waters above the firmament and the lower waters below the firmament; and between priests, Levites, and Israelites. This is an extended version of havdala, which includes references to seven distinctions.
וחותם בסדר בראשית ואחרים אומרים ביוצר בראשית רבי יוסי ברבי יהודה אומר חותם מקדש ישראל ואם איתא הא בין הים לחרבה לא כתיבא ביה הבדלה סמי מכאן בין הים לחרבה
The baraita continues: And one concludes the blessing with the order of Creation: Blessed is He Who arranges the order of Creation, or: Who orders Creation. And others say that one concludes with: Who fashions Creation. Rabbi Yosei, son of Rabbi Yehuda, says that one concludes with the phrase: Who sanctifies Israel. The Gemara explains its objection: And if what Rabbi Yehoshua ben Levi said is so, the distinction between the sea and the dry land should not be mentioned, as the term distinction is not written with regard to this issue. The Gemara answers: Remove from here the distinction between the sea and the dry land.
אי הכי בין יום השביעי לששת ימי המעשה נמי מעין חתימה הוא בצר חדא וליכא שבע
The Gemara asks: If so, the distinction between the seventh day and the six days of work should also not be counted in the tally of the distinctions, as it is mentioned only to repeat something similar to the conclusion. Consequently, this text of havdala lacks one more distinction, and this means that there are not seven distinctions in total.
אמרי כהנים לוים וישראלים תרי מילי נינהו בין לוים לישראלים דכתיב בעת ההיא הבדיל ה׳ את שבט הלוי בין הכהנים ללוים דכתיב בני עמרם אהרן ומשה ויבדל אהרן להקדישו קדש קדשים
They say in answer to this question: The distinction between priests, Levites, and Israelites is two matters, i.e., it counts as two separate distinctions. One distinction is between Levites and Israelites, as it is written: “At that time the Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord” (Deuteronomy 10:8). A further distinction is that between the priests and the Levites, as it is written: “The sons of Amram: Aaron and Moses; and Aaron was separated, that he should be sanctified as most holy, he and his sons forever” (I Chronicles 23:13).
מחתם מאי חתים רב אמר מקדש ישראל ושמואל אמר המבדיל בין קודש לחול לייט עלה אביי ואיתימא רב יוסף אהא דרב
The Gemara asks: What formula should be used to conclude the blessing of havdala? Rav said the blessing should conclude with the phrase: Who sanctifies Israel. And Shmuel said the concluding phrase is: Who distinguishes between sacred and profane. The Gemara adds that Abaye, and some say it was Rav Yosef, cursed it, i.e., he would become angry at one who concluded the blessing in accordance with that opinion of Rav.
תנא משמיה דרבי יהושע בן חנניא כל החותם מקדש ישראל והמבדיל בין קודש לחול מאריכין לו ימיו ושנותיו
It was taught in the name of Rabbi Yehoshua ben Ḥananya: Anyone who concludes the havdala blessing with the combined formula: Who sanctifies Israel and distinguishes between sacred and profane, God will lengthen his days and years.
ולית הלכתא כוותיה
However, the Gemara states: And the halakha is not in accordance with that opinion. Instead, the halakha is in accordance with the opinion of Shmuel.
עולא איקלע לפומבדיתא אמר ליה רב יהודה לרב יצחק בריה זיל אמטי ליה כלכלה דפירי וחזי היכי אבדיל לא אזל שדר ליה לאביי כי אתא אביי אמר ליה היכי אמר אמר ליה ברוך המבדיל בין קודש לחול אמר ותו לא
The Gemara relates: Ulla happened to come to Pumbedita. Rav Yehuda said to his son, Rav Yitzḥak: Go and bring him a basket of fruit as a gift, and while you are there, observe how he recites havdala. Rav Yitzḥak himself did not go. In his place, he sent to him Abaye, who was a young student at the time. When Abaye came back, Rav Yitzḥak said to him: How did Ulla recite the blessing of havdala? Abaye said to him that Ulla said: Blessed is He Who distinguishes between sacred and profane, but he did not say anything further.
אתא לקמיה דאבוה אמר ליה היכי אמר אמר ליה אנא לא אזלי אנא שדריתיה לאביי ואמר לי המבדיל בין קודש לחול אמר ליה רברבנותיה דמר וסררותיה דמר גרמא ליה למר דלא תימא שמעתיה מפומיה
Rav Yitzḥak came before his father, Rav Yehuda, who said to him: How did Ulla recite havdala? He said to him: I myself did not go. Instead, I sent Abaye, who said to me that Ulla recited: Who distinguishes between sacred and profane. Rav Yehuda grew angry and said to him: The Master’s haughtiness and the Master’s pride caused the Master to act in a way that ensured that the halakha will not be said in his name. In other words, had you gone yourself, this halakha would have been attributed to you, but due to your haughtiness and pride, it will be transmitted in the name of Abaye.
מיתיבי כל הברכות כולן פותח בברוך וחותם בהן בברוך חוץ מברכת מצות וברכת הפירות וברכה הסמוכה לחבירתה וברכה אחרונה שבקרית שמע
The Gemara raises an objection to Ulla’s practice from a baraita: With regard to all blessings, one begins their recitation with: Blessed, and concludes reciting them with: Blessed, except for blessings over mitzvot, blessings over fruit, a blessing that is juxtaposed to another blessing in the order of prayer, e.g., during the Amida prayer, and the final blessing after Shema.
שיש מהן פותח (בהן) בברוך ואין חותם בברוך ויש מהן שחותם בברוך ואין פותח בברוך והטוב והמטיב פותח בברוך ואינו חותם בברוך
The baraita elaborates: These blessings are different, as some of them begin with: Blessed, and do not conclude with: Blessed, e.g., blessings over mitzvot and before eating, and some of them conclude with: Blessed, and do not begin with: Blessed, such as a blessing that is juxtaposed to another blessing. And the blessing: He Who is good and does good, is exceptional, as it is a blessing that is juxtaposed to another blessing, and yet it begins with: Blessed, and does not conclude with: Blessed.
