meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Zeraim/Mishnah Berakhot/English/Sefaria Community Translation.txt"}
text: Mishnah Berakhot
  משנה ברכות
  Sefaria Community Translation
  
  
  Mishnah Berakhot
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  One who sees a place where miracles were done for Jews recites, "Blessed is He who made miracles for our fathers in this place"; a place from which idolatry was uprooted, he recites, "Blessed is He who uprooted idolatry from our land".
  Over shooting stars, earthquakes, lightning, thunder and storms one recites, "Blessed is He whose strength fills the world". Over mountains, hills, seas, rivers and deserts one recites, "Blessed is He who performs the deed of creation". Rabbi Yehuda says: one who sees the great sea recites, "Blessed is He who made the great sea" - so long as he sees it only on occasion. Over the rains and over good news one recites, "Blessed is the One who is good and does good." Over bad news one recites, "Blessed is the true judge".
  One who built a new house or who acquired new clothes says, "Blessed is He who gave us life [sustained us and enabled us to reach this time]". One must make a blessing over the bad that derives from the good, and over the good that derives from the bad. One who cries out over that which has transpired: this is a meaningless prayer. How so? If his wife is pregnant and he says, "May it be [Your] will that my wife delivers a boy", this is a meaningless prayer. If he is travelling on the road and he hears the noise of shouting in the city and he says, "May it be [Your] will that these [outcries] are not from within my house", this is a meaningless prayer.
  One who enters a city prays twice: once on his entrance and once on his departure. Ben Azzai says: Four times: twice on his entrance and twice on his departure; he gives thanks on that which has passed and he cries out for that which is to come.
  One is obligated to make a blessing over the bad just as one makes a blessing over the good, as it says: "You shall love the LORD your God with all of your heart and with all of your soul and with all of your being" (Deuteronomy 6:5). With all of your heart: with your two inclinations - the good inclination and the evil inclination. With all of your soul: even were He to take your soul. With all of your being: with all of your money. Another interpretation: With all of your being (<i>me'odekha</i>): with every single attribute (<i>midah</i>) by which He measures you (<i>moded</i>) you should praise Him (<i>modeh</i>) exceedingly (<i>me'od</i>). A man should not be light-headed [when he is] across from the Eastern Gate, for it is facing the Home of the Holy of Holies. He should not enter the Holy Mount with his staff or with his footwear or with his purse or with dirt upon his feet, nor should he make it into a shortcut, and how much more so spitting [is prohibited]. In all of the closings of blessings that were [used] in the Temple they said, "from this world." When the heretics caused harm, and said, "There is only one world", they decreed that "from this world unto the other" should be said [instead]. And they decreed that a man should inquire of the well-being of his friend using the [Divine] name, as it says (Ruth 2:4): "And behold Bo'az was coming from Beit Lechem, and he said to the harvesters, 'G-d be with you', and they said to him, 'G-d bless you.'" And it says (Judges 6:12), "G-d is with you, courageous man." And it says (Proverbs 23:22), "Do not scoff because your mother has aged." And it says (Psalms 119:126), "At a time of doing for G-d, they dissolved your Torah." Rabbi Natan says, "[When] they dissolved your Torah, it is a time of doing for G-d."