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text: Mishnah Berakhot
  משנה ברכות
  The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein
  
  
  Mishnah Berakhot
  
  
  
  
  
  	From which time may the Shema be recited in the evenings? From the time that the Cohanim have gone in to eat their terumah [Cohanim who became unclean and who immersed may not eat terumah until "their sun has set"; that is, until the stars have appeared. The reason "From the time the stars have appeared" is not stated is that we might thereby be apprised of an incidental learning, viz., if the Cohanim become defiled with the type of uncleanliness where their cleansing entails an offering (such as zav or metzora), the want of this expiatory offering does not prevent them from eating terumah, it being written (Leviticus 22:7): "And when the sun has set vetaher ('and the day has ended'), he may eat of the holy things" — the setting of the sun is a prerequisite for his eating terumah, but his expiatory offering is not], until the end of the first watch. [the first third of the night, the night being divided into three watches. From that point on, it is not considered the time of the recital of the Shema of reclining, and it does not satisfy (Deuteronomy 6:7): "…when you lie down." And before the stars come out, too, it is daytime, and not the time of lying down. And those who are beforehand and recite the evening Shema while it is still day, rely in this on R. Yehudah, who says (26a) that the Minchah prayer may be recited until midway through the afternoon, an hour and a quarter before the night. And it is ruled that one may follow R. Yehudah in this regard — that immediately upon the expiration of the time for the Minchah prayer, the time for the recital of the evening Shema begins.] These are the words of R. Eliezer. And the sages say: Until midnight. R. Gamliel says: Until the appearance of the morning star. [For the entire night is considered the time of lying down. And the halachah is in accordance with R. Gamliel, the sages, too, agreeing with him, having said "Until midnight" only to keep one far from transgression. However, ab initio, when the time of the recital of Shema of the Mishnah arrives —- that is, when the stars appear — one is forbidden to repast, and, it goes without saying, to sleep, until he recites the Shema and prays.] It once happened that his sons came late from a feast [The sons of R. Gamliel heard that the sages had said: "Until midnight," and this is what they said to him: Do the sages differ from you, saying: "Until midnight," specifically, and not afterwards? (and "one against many, the halachah is according to the many"), or do the sages hold with you, but say "until midnight" to keep one far from transgression? And he answered: The sages hold with me, and say: "Until midnight" to keep one far from transgression; and you are obliged to recite it.], and they said to him: We did not yet recite the Shema. He told them: If the morning star has not yet appeared, it is incumbent upon you to recite it. And not this alone [(This is still R. Gamliel speaking to his sons)] did they say, but wherever the sages say "until midnight," the mitzvah obtains until the appearance of the morning star. The mitzvah of burning the fats [of the offerings] and the pieces [of the daily afternoon burnt-offering — It is a mitzvah to offer up the pieces the entire night, viz. (Leviticus 6:2): "It is the burnt-offering upon its firewood on the altar all the night until the morning."] obtains until the appearance of the morning star. And the mitzvah of eating all of those offerings which must be eaten in one day [such as a thank-offering, a sin-offering, a guilt-offering, and the like, which are eaten a day and a night — the time for eating them is until the appearance of the morning star; and it is that which brings them to the status of nothar (left beyond the designated time and requiring to be burned)], ("the mitzvah, etc.") obtains until the appearance of the morning star. If so, why did the sages say: "Until midnight"? [in respect to the recital of the Shema and the eating of offerings. But they did not say "until midnight" at all in respect to the burning of the fats and the pieces, having mentioned this here only to apprise us that the mitzvah of all things designated for the night obtains the entire night.] To keep one far from transgression. [that he not come to eat them after the appearance of the morning star and incur kareth ("cutting-off"); and, similarly, with the recital of the Shema, that he not say "I still have time" and miss the designated time].
  	From which time may the Shema be recited in the morning? When it is possible to distinguish between the tcheleth (blue) and the white. [between the strands of tcheleth and the strands of white in the tzitzith. That is, after the shearing of the wool, which is dyed tcheleth, there are places where the dye does not take well and which remain white.] R. Eliezer says: Between tcheleth and leek-green. [The color of tcheleth is close to the green of leeks.] And the time of its recital is until sunrise. R. Yehoshua says: Until the third hour [of the day. Until the end of the third hour, which is one-quarter of the day when the days and the nights are equal. And the time of the recital of the Shema is always until one-quarter of the day, whether the days are long or short. Similarly, in (Chapter 4, Mishnah 1): "The time of the morning prayer is until the fourth hour of the day," the meaning is until one-third of the day, "the fourth hour" being mentioned because one-third of the day is four hours long when the days and nights are equal. Whenever the Mishnah mentions "thus and thus hours of the day," it is to be understood along these lines. I understand this to be Rambam's interpretation and I accept it. The rationale for R. Yehoshua's "Until the third hour of the day" is that usually the sons of kings do not rise from their beds until the end of the third hour; and the intent of the Torah in "and when you rise" is until the time when all men have risen from their beds. And the halachah is in accordance with R. Yehoshua. However, ab initio, one should attempt to synchronize the recital of Shema with sunrise, as the vatikim ("the early saints") did.], it being the custom of the sons of kings to rise at the third hour. One who recites it after this time does not forfeit anything thereby [that is, he does not forfeit the blessing before and after; but even though he goes beyond its time, he recites it along with the blessing before and after], as one who reads in the Torah. [Even though he did not recite the Shema in its designated time, he receives reward as one who reads in the Torah.]
  	Beth Shammai say: In the evening all men recline [on their sides, it being written: "when you lie down" — in the manner of lying down] and in the morning they stand, [it being written: "and when you arise" — in the manner of rising], as it is written (Deuteronomy 6:7): "and when you lie down and when you arise." And Beth Hillel say: Each man recites it in his own way, [either standing, sitting, reclining, or walking] it being written (Ibid.): "and in your walking on the way." If so, why is it written "when you lie down and when you arise"? The time when men lie down, and the time when men arise. R. Tarfon said: "Once, while on the road, I reclined to recite it in accordance with Beth Shammai, and I came close to being set upon by robbers" — whereupon they said to him: "You would have deserved to be killed [(and if you had died, your blood would have been upon your own head)] for having transgressed the words of Beth Hillel."
  	In the morning he recites two benedictions before it (the Shema) ["yotzer or" and "ahavah"], and one after it ["emeth veyatziv"]; and in the evening he recites two benedictions before it ["ma'ariv aravim" and ahavath olam"] and two after it ["emeth ve'emunah" and "hashkiveinu"], one long and the other short. [This refers to the two benedictions before it. "Yotzer or" is long, opening with "Baruch" and closing with "Baruch," as does "ma'ariv aravim." "Ahavah" is short, closing with "Baruch," but not opening with "Baruch."] Where the sages prescribe the lengthening of a benediction, it is not permitted to shorten it. Where they prescribe shortening, it is not permitted to lengthen. Where they prescribe closing [with "Baruch"], it is not permitted not to close. Where they prescribe not closing [as in the blessings over fruits and over mitzvoth], it is not permitted to close.
  	The exodus from Egypt is mentioned at night. [The section of tzitzith is recited in the evening Shema even though the night is not a time for tzitzith, it being written (Numbers 15:39): "And you shall see it" — to exclude a night garment; it is recited at night because of the exodus of Egypt which it includes.] R. Elazar b. Azaryah said: "I am as one who is seventy years old [i.e., I looked old. He was not really old, but his hair turned white on the day he was appointed Nassi, so that he appear old, and qualified for the Nassiate. And on that day, Ben Zoma expounded this verse.] velo zachithi [I did not prevail over the sages. A similar instance (Niddah 38b): "In this, zichnahu R. Elazar over the rabbis" — that is, he prevailed over them] that the exodus from Egypt be recited at night, until Ben Zoma expounded it (Deuteronomy 16:3): "…so that you remember the day that you came out of the land of Egypt all the days of your life": "the days of your life" — the days; "all the days of your life" — the nights. And the sages say: "the days of your life" — this world; "all the days of your life" — to include the days of the Messiah.
  
  
  
  	If one were reading [the section of the Shema] in the Torah and the time for the recital [of the Shema] arrived — if he concentrated, [According to the view that mitzvoth require intent, "If he concentrated" is understood as: if he were intent upon fulfilling his obligation; and according to the view that mitzvoth do not require intent it is understood as: if he concentrated upon reciting it with the correct vocalization (as opposed to reciting it for proof-reading purposes, where he does not read the words as they are vocalized, but as they are written in order to discriminate between defective and plene forms, in which instance he does not fulfill his obligation). And we rule that mitzvoth require intent.], he has fulfilled his obligation, and if not, he has not fulfilled his obligation. Between sections ["Between sections" is explained later in our Mishnah.] he extends greeting out of honor [He extends greeting to one whose honor warrants it, such as his father, or his teacher, or one superior to him in wisdom], and he returns greeting. [It goes without saying that he returns greeting to them if they greet him first.] And in the middle [of a section], he extends greeting out of fear [i.e., where he is afraid that the other might otherwise kill him. And it goes without saying that he returns greeting to him. But he may not do so out of honor], and he returns greeting. These are the words of R. Meir. R. Yehudah says: In the middle [of a section] he extends greeting out of fear, and returns greeting out of honor [i.e., in deference to one it is incumbent upon him to honor]. Between sections he returns greeting to all men [who greet him. And the halachah is in accordance with R. Yehudah. And wherever it is forbidden to interrupt the recital, it is forbidden to speak in the holy tongue as in any other language.]
  	The following constitutes "between sections": between the first blessing and the second, between the second and Shema, between Shema and vehaya im shamoa, between vehaya im shamoa and vayomer, between vayomer and emeth veyatziv. R. Yehudah says: It is forbidden to interrupt between vayomer and emeth veyatziv. [For it is written (Jeremiah 10:10): "And the L-rd G-d is emeth." Therefore, it is forbidden to interrupt between ani hashem elokeichem and emeth. And this is the halachah.] R. Yehoshua b. Karcha said: Why was Shema placed before vehaya im shamoa? So that one first take upon himself the yoke of the kingdom of Heaven, and thereafter the yoke of mitzvoth. Why was vehaya im shamoa placed before vayomer? For vehaya im shamoa obtains both by day and by night [it being written therein (Deuteronomy 11:19): "And you shall teach them to your sons"; and the mitzvah of Torah study obtains both by day and by night.], whereas vayomer obtains only by day. [For it contains the section of the mitzvah of tzitzith, which does not obtain at night, it being written (Numbers 15:39): "And you shall see it."]
  	One who recites the Shema without causing himself to hear it fulfills the obligation. R. Yossi says: He does not fulfill the obligation. [For it is written (Deuteronomy 6:4): "Hear" — Let your ear hear what your mouth utters. And the first tanna holds: "Hear" — in any language that you are accustomed to hear. And the halachah is according to the first tanna.] If he recited it without being precise with its letters [to enunciate them clearly, in an instance of two words where the second word begins with the same letter with which the first letter ends, as in "al levavcha," "esev besadecha," "va'avadetem meherah." If he does not leave space between them to separate them, it sounds as if he is pronouncing two letters as one.] — R. Yossi says: He has fulfilled his obligation. [And the halachah is according to R. Yossi. However, ab initio, he must enunciate the letters. Likewise, he must take care not to rest the mobile sheva and not to move the quiescent, and not to weaken (by pronouncing without a dagesh) a strong form and not to strengthen a weak one. And he must accentuate the zayin of "tizkeru," so that it does not sound like "tiskeru," that is, "so that you amass reward." For it is not fitting to serve the Master for the sake of reward.] R. Yehudah says: He has not fulfilled his obligation. If one recites it in inverted order [If he recites the third verse before the second, the second before the first, and the like], he has not fulfilled his obligation [it being written (Deuteronomy 6:6): "and these words shall be" — they shall remain in their original form, i.e., as they are ordered in the Torah. However, if he advances the section, reciting vayomer before vehaya im shamoa, and vehaya im shamoa before Shema, it would seem that this is not considered "inverted," and he fulfills his obligation; for they are not thus arranged, one after the other, in the Torah.] If he recited it and erred, he returns to the point of the error. [If he erred between one section and another, not knowing with which section he left off and to the beginning of which section he should return, he returns to the first verse, vehaya im shamoa. (Rambam says: Veahavta eth Hashem.) And if he stopped in the middle of a section, knowing which section, but not knowing where in that section he left off, he returns to the beginning of that section. If he recited "uchethavtam," but did not know whether it were that of Shema or that of vehaya im shamoa, he returns to the "uchethavtam" of Shema. And if he were in doubt after he began leman yirbu, he does not return, for he can rely on "the habit of his tongue."]
  	Laborers may recite the Shema on the top of a tree or on top of a nidbach [a stone ledge, as in (Ezra 6:4): "nidbachin di even g'lal" ("rows of heavy stones"). Though they are apprehensive of falling and cannot concentrate, the sages did not require them to descend; for only the first verse of the Shema requires concentration], something they are not permitted to do for tefillah (Shemoneh Esreh) [for prayer is the imploration of mercy, and it requires concentration, so that they must descend to pray.]
  	A bridegroom is exempt from the recital of the Shema the first night, until motzai Shabbath if he had not performed the act. [A bridegroom who married a virgin is exempt from the recital of the Shema the first night, being preoccupied lest he not find her to be a virgin. And I have heard that (his preoccupation is) the fear that he might become kruth shafchah (mutilated) through intercourse, this being "preoccupation of a mitzvah." And Scripture states (Deuteronomy 6:7): "and in your walking upon the way" — It is in your (mundane) "walking" that you are obliged to recite it, but not in that entailed by a mitzvah. "if he had not performed the act": if he had not had intercourse until motzai Shabbath, his "preoccupation" lasting four nights [from the customary day (Wednesday) of the wedding for a virgin]. After that time, he is "familiar" with her and no longer preoccupied, so that even if he had not yet performed the act, he must recite the Shema.] It happened that R. Gamliel recited the Shema on his wedding night, at which his disciples said to him: "Did our master not teach us that a bridegroom is exempt from the Shema?" He answered: "I will not heed you to divest myself of the yoke of the kingdom of Heaven for even a short while!"
  	And he bathed the first night after the death of his wife, at which his disciples said to him: "Did our master not teach us that a mourner may not bathe?" He answered: "I am not like most men; I am istanis." [cold and prone to catch cold (from "tzinah" - "cold"). He would suffer if he did not bathe, and only bathing for pleasure is forbidden a mourner.]
  	And when Tevi, his bondsman, died, he accepted condolences for him, at which his disciples said to him: "Did our master not teach us that it is forbidden to accept condolences for bondsmen?" He answered: "Tevi, my bondsman, was not like other bondsmen; he was a man of integrity."
  	A bridegroom who desires to recite the Shema on his wedding night may do so. R. Shimon b. Gamliel said: "Not all who wish to take the Name may do so." [If he is not recognized as a sage and a porush (saintly) in other matters, this is nothing but pride, pluming oneself on exemplary powers of concentration. The halachah is not in accordance with R. Shimon b. Gamliel. We find some of our rabbis saying that today all men should recite the Shema on their wedding night. For since in these generations we do not recite it with much concentration on all the other days, if a bridegroom did not recite the Shema on his wedding night, he would seem even more haughty, giving the impression that he concentrated at all other times except this, being preoccupied with the mitzvah.]
  
  
  
  	One whose dead one [(one of his kin that he is obliged to mourn, whom it is incumbent upon him to bury)] is lying before him, is exempt from the recital of the Shema [being preoccupied with a mitzvah], from tefillah, and from tefillin. As to the litter bearers, their replacements, [it being the practice to alternate, all wishing to partake in the mitzvah], and the latter's replacements, those before the litter [those set to carry it when it reaches them], and those behind it [that is, both those before it and those behind it] — those whose services are required [for carrying the litter], are exempt; and those whose services are not required [such as those who go only to accompany the deceased to honor him] are obligated. And both are exempt from tefillah, [it not being Scripturally mandated as is the recital of the Shema. And some say because it requires a greater measure of concentration.]
  	Once they bury the dead and return — if they can begin and finish [one section of the Shema] before they arrive at the file [They would make files of mourners to comfort him upon returning from the grave.], they should begin; and if not, [If the distance from the grave to the place where they made the file was short, so that there was no time to being and finish before arriving at the file], they should not begin. Those who stand in the file — the inner ones [(who see the mourners)] are exempt; the outer ones are obligated.
  	Women, bondsmen, and minors are exempt from the Shema and from tefillin. [Even though the Shema is a time-oriented positive commandment (mitzvath aseh shehazman grama), a class of mitzvah from which women are exempt, we would think that it is, nonetheless, binding upon them because it contains the acceptance of the kingdom of Heaven — for which reason we must be apprised otherwise. And the mitzvah of tefillin is a time-oriented positive commandment, for it does not obtain at night and on the Sabbath; but we would think that since it is likened to mezuzah, it is binding upon women. We must, therefore, be apprised otherwise. "Minors": A father is not obligated to train in the recital of the Shema even a minor who had arrived at the age of training; for the son is not always to be found with his father at the time of recital. And a father was not obligated to train a minor in the mitzvah of tefillin, for he cannot be expected to guard himself against expelling air while wearing them.] And tefillah, mezuzah, and the recital of grace are binding upon them. [For tefillah is the imploration of mercy, and a rabbinical ordinance; and it was instituted for women, too, and for the training of minors. "Mezuzah": We might think, since mezuzah is likened to Torah study, that just as women are exempt from Torah study, it being written (Deuteronomy 11:9): "And you shall teach them to your sons" — and not to your daughters, they should, likewise, be exempt from mezuzah, even though it is not a time-oriented positive commandment; we are, therefore, apprised otherwise. "The recital of grace": It is open to question whether the recital of grace is Scripturally binding upon women, it being written (Deuteronomy 8:10): "And you shall eat, and you shall be sated, and you shall bless" — so that it is a non time-oriented positive commandment — or whether it is not Scripturally binding upon women, it being written (Ibid.): "for the good land which He has given you"; and the land was not given to females. The question was not resolved.]
  	One who had a seminal discharge [(Ezra instituted that one who had experienced a seminal discharge, whether inadvertently or wittingly, should not read in the Torah until he had immersed himself — not because of cleanliness or uncleanliness, for words of Torah are not susceptible of uncleanliness — but so that Torah scholars not be always "found with their wives like roosters.")] meditates [upon the Shema in his heart [when the time for its recital arrives], and he does not make the blessing before or after it [even by way of meditation. Since the blessings are not Scripturally mandated, the rabbis did not require them.] And for bread, he makes the concluding blessing [this being Scripturally mandated], but not the preliminary one [this not being Scripturally mandated. And it has already been ruled, with none demurring, that the immersion requirement has been rescinded and that those who had experienced a seminal discharge recite the Shema in the usual manner and study Torah and pray, and recite all of the blessings.] R. Yehudah says: He makes both the preliminary and the concluding blessing.
  	If in the middle of tefillah (shemoneh esreh) he remembered that he had experienced a seminal discharge, he should not break off [his prayer entirely], but he should shorten [each blessing]. If he had gone down to immerse himself — if he can come up, cover himself, and recite the Shema before sunrise, he should do so. [For the vatikin (the exceptionally pious) are exacting with themselves to conclude it at sunrise, it being written (Psalms 72:5): "They shall fear You with the sun."] And if not, he should cover himself with the water and recite it. [And only in clouded water, where his nakedness is not exposed, but not in clear water.] But he should not cover himself with bad [i.e., foul] water, or with steeping water [water in which flax is steeped], until he dilutes it. [There is something missing here. It is to be understood thus: "And he should not recite it near urine until he has diluted it." The amount of water for diluting a single urinal discharge is a revi'ith.] And how far should one remove himself from it [from undiluted urine] and from feces" Four ells. [And only when it is to the side of him or behind him; but if it is in front of him, he must remove himself until it is out of sight.]
  	A zav (one suffering from a genital flow) who discharged semen, a niddah who emitted semen, and a woman who had intercourse and became a niddah must undergo ritual immersion. [A zav who discharged semen: Though he is unclean seven days because of zav uncleanliness, and this immersion does not render him clean, still, he must undergo this immersion for words of Torah because of the semen discharge, as instituted by Ezra. Likewise, a niddah who wishes to pray and emits semen (from a prior intercourse) is regarded as one discharging semen. And such an emission of semen renders a woman unclean for three days after intercourse. After that time it putrefies in her body and is no longer viable. And it is to be understood thus: "A niddah who emitted, now, semen from an intercourse prior to her becoming a niddah, and a woman who had intercourse — one who, after intercourse, became a niddah — must undergo ritual immersion.] And R. Yehudah does not require it. [R. Yehudah does not require it even in the instance of a woman who after intercourse became a niddah, even though ab initio she must undergo ritual immersion and it can be contended that the immersion obligation does not leave her. And we have already written above that this immersion ordinance was rescinded, being "an ordinance by which the majority of the congregation cannot abide."]
  
  
  
  	The morning prayer may be recited until midday. R. Yehudah says: Until the fourth hour. [For, according to the Rabbis, the daily burnt-offering may be sacrificed until midday; and, according to R. Yehudah, until the fourth hour of the day. "Until the fourth hour" is until the end of the fourth hour, a third of the day when the day is twelve hours long. And its time is always until the end of a third of the day according to the relative length or shortness of the day, as stated above in respect to the Shema. And the halachah is according to R. Yehudah.] The afternoon prayer may be recited until the evening [i.e., until it gets dark.] R. Yehudah says: Until midway through the day (plag haminchah). [The time of minchah ketanah ("the small minchah") is from nine and a half hours until nightfall — two and a half hours — so that plag haminchah, which is half of that, is an hour and a quarter (before nightfall). The ruling in this regard is that one may follow either practice. If he wishes to follow the sages and to recite the afternoon prayer until the evening, he may do so, so long as he does not recite the evening prayer at that time. For since he considers it day as far as the minchah prayer is concerned, he cannot consider it evening for purposes of the evening prayer. And if he wishes to follow R. Yehudah, to recite the afternoon prayer only until the plag haminchah, an hour and a quarter before nightfall, he may do so; and from that time on, he may recite the evening prayer.] The evening prayer has no fixed time. [Its time is the entire night. It is taught: "it has no fixed time," rather than: "its time is the entire night," for the evening prayer is optional, corresponding, as it does, to the time of the consumption of the limbs and fat-pieces — the entire night. And the latter is optional; for once the blood has been sprinkled, the offering is accepted, even if the limbs and fat-pieces become unclean or are lost. Today, however, it (the evening prayer) has been accepted as binding.] And the mussaf ("additional") prayer may be recited the entire day. [If he delayed reciting it until after the seventh hour he fulfills the obligation, but he is called "an offender." And this is the halachah.] R. Yehudah says: Until the seventh hour.
  	R. Nechuniah b. Hakannah would recite a short prayer upon entering the house of study and upon leaving it. When asked: "What is the place [i.e., the nature] of this prayer?" he replied: "Upon entering I pray that no mischance occur because of me" [that I not create a stumbling-block, as explained in the baraitha: "that I not err in a halachah and my friends rejoice (in my discomfiture)" — whereby I become the cause of evil, my friends being punished because of me]; "and upon leaving, I give thanks for my portion." [I thank Him for the good that He bestowed upon me in placing my portion among those who sit in the house of study. These two prayers, upon entering the house of study and upon leaving it, are binding upon all men. For thus is it stated in the baraitha: "Upon entering what does he say?" and "Upon leaving what does he say?", the implication being that he must say them.]
  	R. Gamliel says: One recites eighteen blessings (shemoneh esreh) every day. R. Yehoshua says: What is akin to eighteen blessings. [In the gemara, some explain that he recites each of the middle blessings in short and concludes with the blessing for each one; and others, that he says: "Cause us, O L-rd our G-d, to know Your ways" (havineinu), which is one blessing epitomizing all of the middle blessings of the shemoneh esreh, and he concludes: "Blessed are you, O L-rd, who listens to prayer."] R. Akiva says: If it (the shemoneh esreh) is "habitual" in his mouth, [if he is "taught" and fluent in it], he recites shemoneh esreh; if not, he recites what is akin to it. [And the halachah is according to R. Akiva, that if one is not fluent in it, or is hard-pressed, he recites the first three blessings and the last, and "Havineinu," in the middle, Havineinu epitomizing all of the middle blessings (with the exception of the rainy season, when he does not recite Havineinu, it being necessary for him to recite the request for rain in the blessing of the years; and with the exception of the conclusion of Sabbaths and festivals, when he must recite havdalah in chonen hada'ath.]
  	R. Eliezer says: If one makes his prayer k'va [so that his prayer feels burdensome to him. "k'va" — "It is chok kavua ("a fixed statute") for me to pray, and I must 'deliver myself' of it."], it is not accounted supplication. R. Yehoshua says: One who walks in a place of danger recites a short prayer. [And what is the short prayer?] He says: "Help, O L-rd, Your people, the remnant of Israel; bechal parashath haibur ["even when they go astray (porshim) into transgression"], let their needs be before You. Blessed are You, O L-rd, who listens to prayer." [Let their needs be revealed before You to have mercy upon them. "parashath" — as in "perishah" (separation). "haibur" — of aveirah (transgression). And the halachah is not in accordance with R. Yehoshua, but the prayer one recites in a place of danger is: "The needs of Your people are many, etc." One recites it while walking, and he recites neither the first three nor the last three blessings (of the shemoneh esreh). And when he leaves the place of danger and his mind is at rest, he must recite the tefillah as usual if its time has not passed.]
  	If he were riding on an ass, he dismounts (to pray). [The halachah is not in accordance with this anonymous Mishnah; but whether or not he had someone to hold his ass, he does not dismount, for his mind is not settled (enough for prayer) if he must dismount.] And if he cannot dismount, he turns his face [towards Jerusalem, it being written (I Kings 8:48): "And they shall pray to You towards their land."] And if he cannot turn his face, he directs his thoughts to the holy of holies [it being written (Chronicles 6:26): "And they will pray to this place."]
  	If he were sitting in a boat, in a wagon, or on an asda [many pieces of wood tied and fastened together, used for sailing on a river. (In Scripture, (II Chronicles 2:15) these are called "rafsodoth")], he directs his thoughts to the holy of holies.
  	R. Elazar b. Azaryah says: The mussaf ("additional") prayer is recited only bechever ir [bechavurath ha'ir ("with a company of the city"); that is, with a congregation, and not individually.] And the sages say: Bechever ir and not bechever ir [both with a congregation and individually.] R. Yehudah says in his [R. Elazar's] name: Wherever there is a congregation, an individual is exempt from the recitation of the mussaf prayer. [The difference between the first tanna and R. Yehudah — an individual living in a city where there are not ten men. According to the first tanna citing R. Elazar to the effect that it was instituted only with a congregation, this individual is exempt. According to R. Yehudah, an individual is exempt only when he is in a place where there are ten men, in which instance the prayer leader exempts him. The halachah is according to the sages.]
  
  
  
  	One should not rise to pray except with koved rosh [humility and fear, it being written (Psalms 2:11): "Serve the L-rd with fear"; and this "service" is prayer.] The early pietists would abide one hour [in the place where they came to pray] before beginning to pray in order to direct their thoughts to the L-rd. Even if the king greets him (while he is praying), he may not answer him. [the king of Israel, specifically; but he does interrupt his prayer for a heathen king, lest he kill him.] And even if a snake is wound around his ankle he may not interrupt his prayer. [a snake, specifically, for in most instances they do not bite; but for a scorpion or an adder, things which certainly bite and kill, he does interrupt it.]
  	Gevuroth geshamim ("the mightiness of rain") is mentioned in techiyath hamethim (the resurrection prayer) [Gevuroth geshamim: "Mashiv haruach," which is not an expression of imploration, but of remembrance and praise. It is called "gevuroth geshamim" because rain is one of the mighty acts of the Holy One Blessed be He, viz. (Job 9:10): "He does great things, beyond searching out"; (Ibid. 5:10): "He gives rain upon the face of the earth."]; and rain is requested ["veten tal umatar livracha," (which is a request)] in birchath hashanim (the blessing of the years). [Because rain is sustenance, they placed the request for rain in the blessing of sustenance.]; and havdalah [at the conclusion of the Sabbath] is recited in chonen hada'ath ("who bestows knowledge") [which is the first weekday blessing. And, in the Yerushalmi: "Why was havdalah placed in chonen hada'ath? For without knowledge there is no havdalah ('discrimination')." And this is the halachah.] R. Akiva says: It is recited individually as the fourth blessing. R. Eliezer says: It is recited in the thanksgiving benediction.
  	If one says: "To a nest of birds, let Your mercies extend" [Just as Your mercies extended to birds and You decreed (Deuteronomy 22:6): "You shall not take the mother-bird together with the young," so be compassionate and merciful to us, he is to be silenced. For he makes the mitzvoth of the Holy One Blessed be He functions of mercy, whereas they are nothing else but decrees of the King to his subjects.]; or (if he says): "For good let Your name be remembered" [the implication being: We shall acknowledge You for good, but not for evil — but we must bless for the evil as well as for the good.]; or: "We thank You," "We thank You" [the impression being given that two divinities are being accepted. (In the Yerushalmi it is explained that this applies to prayer in a congregation, but in the instance of an individual, it is (warranted) supplication)], he is to be silenced. If the prayer leader erred, another should be appointed in his place, and he (the other) should not demur at that time [as one, in general, who is asked to serve as prayer leader, should decline the first request. In this instance, however, he should not decline, for it is demeaning for the prayer to be interrupted that long.] From which point does he begin? From the beginning of the blessing in which the first one erred.
  	The prayer leader should not answer Amen after the Cohanim [at the end of each blessing, as the rest of the congregation do] because of teruf (confusion) [lest he become confused and err. For the prayer leader must begin the next blessing and recite it to them word by word, and if he answered Amen, he could not concentrate and return to the prayer quickly enough and begin the next blessing.] And if there is no other Cohein but he (the prayer leader), he should not recite the priestly blessing [lest he not be able to concentrate and return to his prayer to begin "Sim shalom," being distracted by "awe of the congregation."] Ve'im havtachato [that is, if he is confident (batuach) that he will not be distracted by "awe of the congregation"], he is permitted to do so.
  	If one errs in his prayer, it is a bad sign for him. And if he is a prayer leader, it is a bad sign for those who deputed him, for a man's deputy is as the man himself. They said about R. Chanina b. Dossa that he would pray for the sick, and would say: "This one will live and this one will die." When asked how he knew this, he answered: "If my prayer is shagur in my mouth [ordered and flowing, and I do not stumble in it], I know that it has been accepted, and if not, I know shehu meturaf" [that the sick one is meturaf ("torn away"), as in (Genesis 44:28): "Surely, he (Joseph) has been torn ('tarof toraf')." Another interpretation: It may be understood in the sense of (Berachoth 5b): "Torfim lo tefilato befanav" ("His prayer is 'torn up' in his face"); that is, the prayer that he prayed for the sick one is torn away and taken from him and is not accepted.]
  
  
  
  	What blessing does one make over fruits? On the fruits of the tree he says: "Who creates the fruit of the tree" — with the exception of wine [(because of whose distinctiveness, they assigned it a special blessing, as they did with bread)], over which he says: "Who creates the fruit of the vine." On the fruits of the earth he says: "Who creates the fruit of the earth" — with the exception of bread, over which he says: "Who brings forth bread from the earth." On vegetables he says: "Who creates the fruit of the earth." R. Yehudah says: "Who creates varieties of herbiage." [For there are among the fruits of the earth grasses and seeds, such as pulse, and R. Yehudah requires a distinctive blessing for each species. The halachah is not in accordance with R. Yehudah. As to our learning that one says "Who creates the fruit of the earth" for vegetables, this applies to vegetables that are generally eaten raw and are eaten raw, or that are generally cooked and are eaten cooked. But for those which are generally eaten raw and are eaten cooked, or which are generally eaten cooked and are eaten raw, he says only "shehakol." And for vegetables which are eaten either raw or cooked, one says "Who creates the fruit of the earth" whether he eats them raw or cooked.]
  	If one blessed over fruits of the ilan "Who creates the fruit of the earth," he has fulfilled his obligation. [An ilan is any growth which when a fruit is taken from it, a shoot remains, and that shoot itself produces fruit in the following year. The blessing for all of its fruits is "Who creates the fruit of the tree." But where, when a fruit is taken, no such shoot remains, the blessing for the fruits is "Who creates the fruit of the earth."] And if one blessed over fruits of the earth "Who creates the fruit of the tree," he has not fulfilled his obligation. With all foods, if one said "Who caused all to be" ("shehakol"), he has fulfilled his obligation [even for bread and wine. But ab initio, one should not eat any food if he does not know the appropriate blessing.]
  	Over something which does not grow in the ground, one says "shehakol." Over vinegar, novloth [fruits fallen from the tree before they are fully ripe] and govai [ritually clean hoppers], one says "shehakol." Over milk, cheese, and eggs, one says "shehakol." R. Yehudah says: No blessing is made over anything which is "species of a curse." [Novloth and govai come through a curse. The halachah is not in accordance with R. Yehudah.]
  	If there were before him many species, R. Yehudah says: If any of the seven species [wheat, barley, grape, fig, pomegranate, olive, date] were among them, he blesses upon them (first). [These take precedence, Eretz Yisrael having been graced with them.] The sages say: He blesses on whichever he wishes, [personal taste taking precedence. The halachah is in accordance with the sages.]
  	If one blessed on wine before the meal, he exempts (from blessing) the wine after the meal. [This applies to Sabbaths and festivals, when the meal is "appointed" over the wine following the meal. But on other days, when such "appointment" does not obtain, the wine before the meal does not exempt the wine after. Every "after the meal" in our Mishnah means after they have finished with the bread, before reciting grace.] If he blessed over the parpereth before the meal, he exempts the parpereth after the meal. [Parpereth is anything which accompanies the bread, such as meat, eggs, and fish. Sometimes they would bring parperaoth before the meal to whet the appetite, and again, after the meal, after having finished with the bread.] The blessing over the bread exempts the parpereth. The blessing over parpereth does not exempt the bread. Beth Shammai say: It also does not exempt what comes from the pot [such as grits, fruit, green grain, and flour cooked in water, such as pancakes and the like. And there are some who understand the "parpereth" of our Mishnah as loaf hardened in a dish, which does not have the appearance of bread, for which the blessing is borei minei mezonoth. This explains the necessity of "The blessing over the parpereth does not exempt that over the bread" — even though parpereth, too, is a kind of bread. But it does exempt "what comes from the pot." And Beth Shammai hold that just as the blessing over parpereth does not exempt the bread, so it does not exempt what comes from the pot. The halachah is not in accordance with Beth Shammai.]
  	If they sat down to eat [without reclining, a sign that they had not arranged to eat together, for when groups of people had arranged to eat together, they would recline on mats, and eat and drink reclining on their left side], each one blesses for himself, [there being no "appointed" meal without reclining. However, if they said: "Let us go and eat bread in that place," even if they did not recline, it is as if they had, and one blesses for all; and they also join together for grace.] If they reclined, one blesses for all. If wine were brought before them during the meal, each one blesses (over the wine) for himself [since their throat is not free, and the recliners are intent not upon the blessing, but upon swallowing what is in their mouths. Or it may be that we are apprehensive of their choking in answering Amen.] And he makes the blessing over the mugmar [The one who makes grace blesses over the mugmar: "Who creates woods of spices." And even though there may be present a person more eminent than he, since he began with one (blessing), he makes the other], even though the mugmar is not brought until after the meal [after grace, so that it is not a requirement of the meal. Still, since he began the latter blessings, he completes them. ["Mugmar": After the meal they were wont to bring wood-spices on a coal-pan, to produce an aromatic fragrance.]
  	If they brought before him maliach [anything maluach (salted)] in the beginning, and bread with it, he blesses over the maliach and exempts the bread; for the bread is ancillary to it. [One who had a large helping of especially sweet fruits eats something salty afterwards to "break" the sweetness in his body. And because he cannot eat the maliach by itself, he eats some bread with it. But the maliach by itself is primary, and the bread is ancillary to it.] This is the rule: In every instance of primary and ancillary, one blesses on the primary and exempts the ancillary.
  	If one ate figs, grapes, or pomegranates, he makes three blessings afterwards. These are the words of R. Gamliel. [One makes three blessings after any of the seven varieties, R. Gamliel holding that "And you shall eat, and you shall be sated, and you shall bless" (Deuteronomy 8:10) refers not to bread alone, but to all of the seven varieties mentioned above in that section (Ibid. 8). And in this verse, three blessings are intimated: "And you shall bless" — "hazan"; "for the land" — the blessing for the land; "the good" — "who builds Jerusalem," viz. (Deuteronomy 3:25): "this goodly mountain."] And the sages say: One blessing, like three [i.e., like three blessings. If he ate grapes, figs, pomegranates, olives, and dates, he blesses "for the tree, and for the fruit of the tree, and for the good, desirable land, etc.", and he concludes: "for the land and for the fruits." And in Eretz Yisrael, he concludes: "for the land and for its fruits." And he recites this blessing itself for wine, but begins: "for the vine and for the fruit of the vine." And for all things made from the five types of grain, instead of "for the tree and for the fruit of the tree," he says: "for the food and for the sustenance," and he concludes: "for the land and for the food."] R. Akiva says: Even if he ate shelek [boiled vegetables] and that is his food [i.e., his staple], he recites three blessings afterwards, [for "And you shall eat and you shall be sated" applies to anything one eats. And the halachah is in accordance with the sages, that three blessings are recited only for bread. And for the seven varieties, "one blessing like three," and on all other things: "Borei nefashoth rabboth vechesronan" ("He creates many creatures and (supplies) their lacks"). "their lacks" — such as bread and water, without which it is impossible to survive. "And for all that He created to sustain the spirit of all living things" — that is, for everything in the world, which, even if it had not been created, the creatures could survive without, and which was created only to provide pleasure and additional good. And because this blessing contains two elements, it is a long blessing, which opens and closes with "Baruch," as stated in Yerushalmi, the closing being: "Blessed (Baruch) are you, O L-rd, Life of the worlds."] If one drinks water to assuage his thirst [specifically] he says "shehakol nihyeh bidvaro" ("All came into being through His word"). [But if one drinks water to swallow something stuck in his throat and the like, he does not bless.] R. Tarfon says: "Borei nefashoth rabboth." [He recites this before drinking water. The halachah is not in accordance with R. Tarfon; but before drinking water he says "shehakol," and after, "Borei nefashoth rabboth."]
  
  
  
  	Three who ate together chayavin lezamen. [They must "group" (lehizdamen) together to bless in the plural: "Let us bless Him of whose fare we have eaten."] A zimun (such a group) is made (even) if one ate: demai, [The fruits of an am ha'aretz (an unlearned person) are called "demai," i.e., "da mai?" "What is this?" Tithed or untithed? For amei ha'aretz are suspect in respect to tithes. And the sages forbade eating of their fruits until they were tithed. But if one did eat of them without tithing, the blessing (grace) is, nonetheless, recited, and it is not considered "a mitzvah coming through a transgression" because most amei ha'aretz do tithe], and ma'aser rishon (the first tithe) whose terumah had been taken, [even though terumah gedolah ("the great terumah") had not been taken of it. To wit: a Levite preceded a Cohein and took his ma'aser in the stalks, before the Cohein had taken terumah gedolah. The Cohein was to have taken terumah gedolah, one-fiftieth, first, the Torah calling it "reshith" ("the first"). It emerges, then, that the terumah gedolah of the Cohein is found in this ma'aser — one fiftieth of it — aside from terumath ma'aser, it being incumbent upon the Levite to separate terumah from his ma'aser. Our Mishnah apprises us that the Levite need not separate terumah gedolah from it, it being written (Numbers 18:26): "Then you (the Levites) shall separate from it terumah for the L-rd, ma'aser from the ma'aser" — ma'aser from the ma'aser, and not terumah gedolah and terumath ma'aser of the ma'aser.], and ma'aser sheni (the second tithe) and hekdesh (devoted objects) which were redeemed, [as when he gave the principal, but not the fifth (the owners adding a fifth), the tanna apprising us that the (absence of) the fifth does not stand in the way (of the blessing).], and (a zimun is made with) the waiter who ate an olive-size. [for we would think that since the waiter had no fixed place, but comes and goes, a zimun is not made with him; we are, therefore, apprised otherwise. In all of these instances we are apprised that though they are similar to what is forbidden, they do not constitute "blessing coming through transgression."], and (with) a Cuthite [one of the sect of idolators that the king of Ashur brought from Cutha and from other lands and settled in the cities of Shomron. They became proselytes from fear of the lions which started to devour them, as explained in II Kings (17), and they observed the written Law, being more fastidious than the Jews themselves in the observance of every mitzvah that they kept. They were, therefore, trusted in respect to certain mitzvoth until they were found to have set up an image of a dove on the top of Mount Gerizim, which they served. From that time on they were regarded as absolute idolators in every respect, for which reason today a zimun is not made with a Cuthite.] But a zimun is not made if one ate tevel [Grain from which terumah and ma'aser were not taken is called "tevel," ("tav lo" - "It is not good"). And not only (it goes without saying) is a zimun not made over what is tevel according to Scripture, but even over what is tevel by rabbinical ordinance, such as grain grown in an unperforated flower pot.], and ma'aser rishon whose terumah had not been taken. ["Terumah" here is not terumath ma'aser, for that would be absolute tevel, but the instance referred to is one in which the Levite preceded the Cohein to the pile after it had been finished off and become subject to terumah according to the Torah, and took ma'aser rishon first. One-fiftieth of that is subject to the Cohein's terumah gedolah; and so long as the terumah gedolah has not been separated, even though the terumah of ma'aser has been separated, no zimun is made over it. (If the Levite had preceded the Cohein and taken his ma'aser in the stalks, before the finishing off of the pile, there would be no need of separating terumah gedolah, as explained above).], and ma'aser sheni and hekdesh which had not been redeemed [It need not be stated that (no zimun is made) if they had not been redeemed at all; for this goes without saying. The reference is, rather, to an instance in which it had been redeemed, but not according to the halachah, as when ma'aser sheni is redeemed with fragments of silver or with a coin which has no design on it, Scripture having stated (Deuteronomy 14:25): "Vetzarta the money" — money that has a tzura (design on it); and as when hekdesh is redeemed with land instead of with money, Scripture having stated (Leviticus 27:19): "Then he shall add one-fifth of the money."], and (with) the waiter who ate less than an olive-size. [This is a superfluous Mishnah; but since most (of the aforementioned instances) are repeated for a necessary teaching, this, too, is repeated.], and an idolator. [The reference is to a proselyte who underwent circumcision but not ritual immersion, the Mishnah apprising us that as long as he has not undergone ritual immersion he is still an idolator, not being considered a proselyte until he has undergone both circumcision and ritual immersion.]
  	Women and minors are not counted in a zimun. [Only minors who do not know to whom they are blessing; but a minor who does know is counted in a zimun. And there are some of our rabbis who say that they said this ("a minor who does know, etc.") only in respect to a boy aged thirteen years and one day, who did not yet develop two (pubic) hairs, such a boy being called "katan poreach" (see Berachoth 47b); but a younger boy is not counted for a zimun even if he does know to whom he is blessing. And in Yerushalmi they state as halachah that a minor is not counted for a zimun at all, until he becomes an adult (i.e., thirteen) and shows two hairs. Women form a zimun for themselves and bondsmen for themselves, but not together, because of (apprehension of) promiscuity.] What is the (minimum) amount (of food) required for a zimun? An olive-size. [This is the halachah, and not as R. Yehudah says.] R. Yehudah says: An egg-size.
  	How does one bless in a zimun? With three, he says: "Let us bless." With three and himself, he says: "Bless." [For there is a zimun without him; and thus with all.] With ten he says: "Let us bless our G-d." (And the same is true for) eleven and eleven myriads. [This first section is as per R. Akiva, who says that we do here (with zimun) as we do in the house of prayer. When the number reaches ten, it makes no difference whether there are many or few beyond that; here, too, there is no difference.] With a hundred, he says: "Let us bless the L-rd our G-d." [This second section is all as per R. Yossi Haglili, who says: "They bless according to the numerousness of the congregation, it being written (Psalms 68:27): 'In congregations bless G-d.'" And the halachah is that from three until, but not including, ten, the one reciting the blessing says: "Let us bless Him of whose fare we have eaten," and all respond: "Blessed be He of whose fare we have eaten and through whose good we live." From ten and above, the one reciting the blessing says: "Let us bless our G-d, of whose fare we have eaten," and all respond: "Blessed be our G-d, of whose fare we have eaten and through whose good we live."] With a hundred and himself he says: "Bless." With a thousand he says: "Let us bless the L-rd our G-d, the G-d of Israel." With a thousand and himself he says: "Bless." With ten thousand he says: "Let us bless the L-rd our G-d, the G-d of Israel, the G-d of hosts, the Dweller among the cherubs, for the fare that we have eaten." With ten thousand and himself he says: "Bless." In the manner that he blesses, so the others respond: "Blessed be the L-rd our G-d, the G-d of Israel, the G-d of hosts, the Dweller among the cherubs, for the fare that we have eaten." R. Yossi says: They bless according to the numerousness of the congregation, it being written (Psalms 68:7): 'In congregations bless G-d, the L-rd from the source of Israel.'" R. Akiva said: (We do with zimun) as we do in the house of prayer. Whether there are many or few, he says: "Bless the L-rd." R. Yishmael says: "Bless the L-rd, who is blessed." [And the halachah is in accordance with R. Yishmael.]
  	If three ate together, they are not permitted to separate, [having become subject to the obligation of zimun]. And the same applies to four or five. [Three are not permitted to make the zimun and one to separate, he, too, having become subject to the obligation of zimun.] Six may separate [(three) for zimun in one group and three) in another], until ten; but ten may not separate, [their having become subject to zimun with mentioning of the Name], until there are twenty, [at which time they may separate into two groups (of ten) if they wish].
  	Two groups who ate in one house — if some of them see each other, they join for zimun; and if not, each group makes a zimun itself. [And if one waiter serves both groups, though they do not see each other, the waiter joins them.] One may not make the blessing over wine [borei p'ri hagafen] until he dilutes it with water. These are the words of R. Eliezer. [For their wine was very strong and was not fit for drinking until it was diluted. Therefore, (before being diluted) it was not "changed for the better" and did not depart from its original blessing, "borei p'ri ha'etz," for grapes. But the halachah is not in accordance with R. Eliezer.] And the sages say: One does make the blessing.
  
  
  
  	These are the differences between Beth Hillel and Beth Shammai in respect to meals. Beth Shammai say: One blesses on the day. [First he makes the kiddush of the day] and then he blesses on the wine [borei p'ri hagafen. For first the day is sanctified and then the wine comes to the table because of the day. And just as the day is first in its advent, so it is first for blessing.] And Beth Hillel say: One blesses on the wine [first] and then he blesses on the day. [And the same holds true for one who makes kiddush over bread, for it is the wine or the bread which effect the kiddush of the day, there being no kiddush in the absence of wine or bread.]
  	Beth Shammai say: First the hands are washed and then the wine cup is poured. [For if you say that first the wine cup is poured, perhaps drops will fall on the outside of the cup and become tame (ritually unclean) because of his hands. For hands, before they are washed, are of second-order tumah (uncleanliness), and they impart first-order tumah to liquids, which, in turn, render the outside of the cup tame. For liquids which have become tame impart tumah to vessels by rabbinical ordinance. They were lenient in respect to this tumah in that if the outside of a vessel became tame through unclean liquids, neither its inside, nor his hands, nor its rim become tame. And Beth Shammai hold that it is forbidden to make use of a vessel whose outside is tame even though its inside has not become tame — a decree lest drops spurt from within it to the outside of the cup and the drops become tame because of the outside and in turn impart tumah to his hands. And because it is forbidden to use a vessel whose outside is tame, first the hands are washed, and then the wine is poured, so that the drops on the outside not become tame through the hands and render the outside of the cup tame and he use the cup illicitly.] And Beth Hillel say: First the cup is poured and then the hands are washed. [Beth Hillel hold that it is not forbidden to use a vessel whose outside is tame. Therefore, first he pours the cup and drinks it, and then he washes his hands. For if you say that he washes first and then pours the cup, it may be that the outside of the cup is tame, it being permitted to use a vessel whose outside is tame, and it may be that his hands are not thoroughly dried, so that the outside of the vessel imparts tumah to the water on his hands, and that water, having become first-order tumah, in turn makes his hands tame, and he eats with "sullied" hands.]
  	Beth Shammai say: One wipes his hands on a towel [after washing for the meal] and places it on the table. [And he uses the towel throughout the meal to wipe food-grease from his hands. He may not place it on the pillow he sits on — a decree, lest the pillow be of first-order tumah and water from the drying of the hands wet the towel and, on contact with the pillow, become first-order tumah (as is always the case with liquids), and the towel, which he uses constantly in the course of the meal, impart tumah to his hands. But there is no cause for such a decree vis-à-vis a table, it being forbidden to use a table of second-order tumah.] And Beth Hillel say: (He places it) on the pillow. [Beth Hillel hold that it is permitted to use a table of second-order tumah. Therefore, he may not place the towel on the table, lest the water in the towel become tame via the table and, in turn, impart tumah to the food. If he places it on the pillow, however, the only cause for concern is that tumah might be imparted to his hands — Better that his hands become tame (there being no Scriptural basis for such tumah, the Torah not requiring washing of hands for non-consecrated food) than that food become tame, there being Scriptural basis for this, first-order tumah imparting second-order tumah to non-consecrated food.]
  	Beth Shammai say: the house is swept [The place where they ate is swept of crumbs], and then the hands are washed [for grace. For sometimes the waiter is an am ha'aretz and leaves over olive-size food particles; and if you say that the hands are washed first, food will be spoiled. For the waters of this latter washing will drip upon them and "sully" them.] And Beth Hillel say: The hands are washed and then the house is swept. [Beth Hillel hold that it is forbidden to employ a waiter who is an am ha'aretz; and a waiter who is a talmid chacham (a Torah scholar) will not leave over olive-size food particles, but will remove them. And if the water drips upon particles less than the size of an olive, there is no cause for concern. For such particles may be voided to being with. The halachah in this instance is in accordance with Beth Shammai, it being permitted to employ a waiter who is an am ha'aretz.]
  	Beth Shammai say: [If one were eating on Sabbath afternoon and it got dark, and he had not yet finished his meal and he had enough wine for only one cup] (the order for blessing is:) candle, grace, spices, and havdalah. Beth Hillel say: candle, spices, grace and havdalah. [All agree that havdalah is last, the departure of the (Sabbath) day being delayed, so that it not appear burdensome to him. They differ only in respect to candle and spices, Beth Shammai saying: candle, grace, and then spices; and Beth Hillel saying that candle and spices go together, for blessings that we can make, which do not give the impression of burdensomeness, such as candle and spices, we recite before grace. Beth Shammai say: "Who created the light of the fire." ["who created," in the past; and not "who creates," which implies the future. "the light of the fire," and not "the lights of the fire," there being only one light in the candle.] And Beth Hillel say: "Who creates" [the past, too, being implied] "the lights of the fire" [many shades being found in the flame: red, white, and greenish.]
  	One does not make the blessing over the candle or the spices of idolators [Not over the candle, because it did not "rest," the idolator having worked by its light; and it is forbidden to make a blessing over a candle that did not rest, a transgression having been committed by it. And not over the spices of idolators. The reference is to spices used in a festive gathering of idolators. And this is the intent of the latter part of the Mishnah: "And not over the candle and not over the spices before idolatry," i.e., Why does one not make a blessing over the spices of idolators? For it may be assumed that a festive gathering of idolators is for idolatrous proposes and it is forbidden to make a blessing on spices used for idolatry.] and not over the candle and the spices used for the dead, [the candle (for the dead) being used for honorific purposes, and the spices being used to dispel odor.] And not over the candle and not over the spices before idolatry. One does not bless over the candle until he benefits by it [by its light. Not that he benefit by it, per se, but that he be close enough to benefit by it if he wishes to.]
  	If one ate and forgot to say grace, Beth Shammai say: He returns to his place and blesses; and Beth Hillel say: Until the food in his stomach is absorbed. [So long as he is not hungry because of that repast, it is a sign that the food has not yet been absorbed. And it is only in an instance of one's having forgotten, that Beth Hillel says he does not return; but, where his omission is deliberate, all agree that he returns to his place and says grace.]
  	If wine were brought to them after the meal, and only that cup were there, Beth Shammai say: He blesses on the wine and then he says grace [for grace does not require a cup]; and Beth Hillel say: He says grace and then blesses on the wine, [Beth Hillel holding that grace requires a cup.] One answers "Amen" after a Jew who has made a blessing [even if he did not hear the "Name," but only the end of the blessing; for it may be assumed that the blessing was "for Heaven"]; but one does not answer "Amen" after a Cuthite who has made a blessing unless he has heard the entire blessing [lest he made the blessing to Mount Gerizim.]
  
  
  
  	If one sees a place where miracles were performed for Israel [such as the place where Israel crossed the Red Sea, the crossing of the valleys of Arnon, the crossing of the Jordan, the stone on which Moses sat when he waged war with Amalek, and the like] he says: "Blessed is He who performed miracles for our forefathers in this place." [Over a miracle performed for the many, such as the aforementioned, all are required to bless; but over a miracle performed for an individual, as when one sees a place where a miracle was performed for him, he must say: "Blessed is He who performed a miracle for me in this place." And his son and grandson must say: "Blessed is He who performed a miracle for my fathers in this place." All of the blessings of the Mishnah require mentioning of "the Name" and "Kingdom," any blessing lacking these not being a blessing.] (If one sees) a place from which idolatry was uprooted, he says: "Blessed is He who uprooted idolatry from our land."
  	Over zikkim [stars which seem to open the firmament and which dart like an arrow from place to place; or else, a star which seems to have a long tail], and zevaoth [when the earth trembles and rumbles], and lightnings and re'amim [sounds heard in the firmament from clouds pouring water into each other, viz. (Jeremiah 10:13): "To the sound of His pouring hoards of water in the heavens"], and over winds [which blow tempestuously and which occur only occasionally], he says: "Blessed is He whose power and might fill the world." [And if he wishes he says: "Blessed is He who makes the creation," all of these being acts of creation, viz. (Psalms 135:7): "He made lightnings for the rain." But over mountains and hills, etc., he says "Who makes the creation," specifically; for he cannot say: "Whose power and might fill the world," these not being seen in all the world, but each in its own place.] Over mountains, hills, seas, rivers, and deserts, he says: "Blessed is He who makes the creation." R. Yehudah says: If he sees the great ocean [Oceanus, which surrounds the world], he says: "Blessed is He who made the great ocean" [it being accorded a blessing in itself because of its vastness and significance.] This is so when he sees it upon occasion [after thirty days]. Over rains and good reports, he says: "Baruch hatov vehametiv" ("Blessed is He who is good and does good") [This is so when he has land in common with another, the implication being: "who is good (to him) and does good (to others)"; but if he has no land at all, he says: "We thank You, O L-rd our G-d, for every drop that You brought down for us, etc." And if he has land by himself, he blesses: "shehecheyanu."], and over bad tidings he says: "Baruch dayan ha'emeth" ("Blessed is the true Judge").
  	If he built a new house or bought new vessels, he says "shehecheyanu" ("who kept us in life, etc.") [Whether or not he has other vessels of the same kind, he says "shehecheyanu."] One blesses over an evil in which good inheres [The gemara explains: as when one's fields are flooded and he loses this year's crop. Though the soil is saturated and the field made more fertile for the years to come, now, however, it is evil, and he blesses "dayan ha'emeth"], and over a good in which an evil inheres [as when one finds a lost object. Even though it is evil for him, for if the king hears of it, he will be beaten and tortured and the object taken from him, now, however, it is good, and he blesses "hatov vehametiv"]. Crying out over what is past constitutes a vain prayer. [If one prays for what has already taken place, this is a vain prayer, for "what has been has been"], as in one's praying: "May it be Your will that my wife bear a son," when she is already pregnant; or, as in one's returning from a journey and hearing wailing within the city, praying: "May it be Your will that it not be coming from my house."
  	One who enters a town utters two prayers, one upon entering and one upon leaving. Ben Azzai says: Four, two upon entering and two upon leaving. [When he is about to enter he says: "…that You lead me into this town in peace." Once he has entered, he says: "I give You thanks for having led me into this town in peace" — two upon entering. When he is about to leave, he says: "…that You lead me from this town in peace." Once he has left, he says: "I give You thanks for having led me from this town in peace."] And he gives thanks for the past and cries out for the future. [Why all this? For one must give thanks to his Creator for the good that he has experienced and he must pray for good in the future.]
  	One must bless the L-rd for the ill just as he does for the good. [When he blesses "dayan ha'emeth" for the ill, he must do so with joy and with goodness of heart, just as he does when he blesses "hatov vehametiv' for the good], viz. (Deuteronomy 6:5: "And you shall love the L-rd your G-d with all your heart and with all your soul, and with all your might." "with all your heart" — with both of your inclinations, the good and the evil." "and with all your soul" — even if he takes your soul. "and with all your might" — with all your wealth. Another interpretation: "with all your might [meodecha]" — For every measure (middah) that He metes out (moded) to you, [whether for good or for ill] thank Him (modeh lo) exceedingly (me'od me'od). One may not deport himself light-headedly opposite the eastern gate (of the Temple) [outside the Temple Mount, in the lower wall at the foot of the Temple to the east], for it is aligned with the holy of holies. [All of the gates were aligned with one another: the eastern gate, the gate of the ezrath nashim, the gate of ezrath Yisrael, the entrance of the Ullam, the sanctuary, and the holy of holies — in the days of the first Temple.] One may not enter the Temple Mount with his staff, his shoe, his punda [a hollow belt where money is kept. Another interpretation: a garment worn on one's flesh to absorb sweat so that it not soil his other garments. It is demeaning for one to go out in that garment alone.], and with the dust on his feet. And he should not make it kapandaria [to go in by that entrance and to come out by the opposite one, thereby shortening the distance. "kapandaria" - "ademakifna dari, a'ol beha," i.e., "Instead of circuiting rows of houses, I shall (shorten my walk and) enter here."] And spitting [is forbidden in the Temple Mount] a fortioti [from shoes, viz.: If the wearing of shoes, which is not a demeaning act, is forbidden there, how much more so, spitting, which is a demeaning act!] All (prayer leaders) in the Temple would close blessings with "from the world" [The prayer leader says at the end of every blessing: "Blessed is the L-rd the G-d of Israel from the world until the world, the Bestower of knowledge"; and so with all. And the answerers say: "Blessed is the name of the glory of His kingdom forevermore." For "Amen" is not answered after every blessing in the Temple, it being written (Nechemiah 9:5): "Arise and bless the L-rd your G-d from the world until the world," and, afterwards (Ibid.): "And they shall bless the name of Your glory." That is, they answer: "Blessed is the name of the glory of His kingdom forevermore." And we are apprised here that in the first Temple they said only: "Blessed is the G-d of Israel from the world," and not more. They did not say: "until the world."] When the heretics, [who do not believe in the resurrection] distorted this, [saying: There is no world but this one], they [Ezra and his beth-din] instituted that they say: "from the world until the world" [i.e., there are two worlds, this world and the world to come.] And they instituted that one greet his fellow in the name [of the L-rd, this not being regarded as denigrating the honor of the L-rd for the honor of men, "taking" the name of the L-rd for their sake]. For it is written (Ruth 2:4): "And, behold, Boaz came, of Bethlehem, and he said to the harvesters: 'The L-rd be with you,' and they said to him: 'The L-rd bless you,'" and (Judges 6:12): "And he (the angel) said to him (Gideon): 'The L-rd be with you, O man of valor!'" and (Proverbs 23:22): "Do not scorn ki zakna imecha," and (Psalms 119:126): "It is time to act for the L-rd; they have voided your Torah," which R. Nathan expounded: "They have voided your Torah at a time of acting for the L-rd." [If it be contended that Boaz used this blessing of his own volition and that this cannot be taken as a precedent, this is negated by the angel saying to Gideon: "The L-rd be with you, O man of valor." And if it be contended that the angel is not saying this by way of greeting, but apprising him by the L-rd's embassy, that the Shechinah is with him, so that it, too, cannot serve as a precedent — this is countered by: "Do not scorn ki zakna imecha," viz.: Do not scorn Boaz, saying that he acted of his own volition; but learn miziknei umathecha ("the elders of your people"). He has authority to reply upon, viz.: "It is time to act for the L-rd; they have voided your Torah," which R. Nathan interpreted, etc., i.e.: Sometimes words of Torah are voided in order to act for the L-rd. — as in the instance of one greeting his fellow (in the name of the L-rd). This, indeed, is the will of the L-rd, viz. (Psalms 34:15): "Seek peace and pursue it." It is permitted to "void" Torah and to do something which seems forbidden.]