## Berakhot Daf 33a

###### Berakhot 33a:1
[Berakhot 33a:1](https://torahapp.org/share/book/Berakhot/r/33a:1)

מַחֲזִיר לוֹ?! אָמַר לוֹ: לָאו. וְאִם הָיִיתָ מַחֲזִיר לוֹ, מָה הָיוּ עוֹשִׂים לְךָ? אָמַר לוֹ: הָיוּ חוֹתְכִים אֶת רֹאשִׁי בְּסַיִיף. אָמַר לוֹ: וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר, וּמָה אַתָּה שֶׁהָיִיתָ עוֹמֵד לִפְנֵי מֶלֶךְ בָּשָׂר וָדָם, שֶׁהַיּוֹם כָּאן וּמָחָר בַּקֶּבֶר — כָּךְ אֲנִי שֶׁהָיִיתִי עוֹמֵד לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא חַי וְקַיָּים לָעַד וּלְעוֹלְמֵי עוֹלָמִים — עַל אַחַת כַּמָּה וְכַמָּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The officer **said to him: No.** 
The pious man continued: **And if you would** greet **him, what would they do to you?** 
The officer **said to him: They would cut** off **my head with a sword.** 
The pious man **said to him: Isn’t this matter an *a fortiori* inference?** 
**You who were standing before a king of flesh and blood,** 
of whom your fear is limited **because today he is here but tomorrow he is in the grave,** 
would have reacted in **that** way; 
**I, who was standing** and praying **before the Supreme King of kings, the Holy One, Blessed be He,** 
**Who lives and endures for all eternity,** 
**all the more so** that I could not pause to respond to someone’s greeting.


###### Berakhot 33a:2
[Berakhot 33a:2](https://torahapp.org/share/book/Berakhot/r/33a:2)

מִיָּד נִתְפַּיֵּיס אוֹתוֹ הֶגְמוֹן, וְנִפְטַר אוֹתוֹ חָסִיד לְבֵיתוֹ לְשָׁלוֹם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
When he heard this, **the officer was immediately appeased and the pious man returned home in peace.**


###### Berakhot 33a:3
[Berakhot 33a:3](https://torahapp.org/share/book/Berakhot/r/33a:3)

אֲפִילּוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ, לֹא יַפְסִיק. אָמַר רַב שֵׁשֶׁת: לֹא שָׁנוּ אֶלָּא נָחָשׁ. אֲבָל עַקְרָב — פּוֹסֵק.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna that **even if a snake is wrapped around his heel, he may not interrupt** his prayer. In limiting application of this principle, **Rav Sheshet said: They only taught** this mishna **with regard to a snake,** as if one does not attack the snake it will not bite him. **But** if **a scorpion** approaches an individual while he is praying, **he stops,** as the scorpion is liable to sting him even if he does not disturb it.


###### Berakhot 33a:4
[Berakhot 33a:4](https://torahapp.org/share/book/Berakhot/r/33a:4)

מֵיתִיבִי: נָפַל לְגוֹב אֲרָיוֹת — אֵין מְעִידִין עָלָיו שֶׁמֵּת. נָפַל לַחֲפִירָה מְלֵאָה נְחָשִׁים וְעַקְרַבִּים — מְעִידִין עָלָיו שֶׁמֵּת!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara **raises an objection** based on what was taught in a *Tosefta*: Those who saw one **fall into a lions’ den** but did not see what happened to him thereafter, **do not testify that he died.** Their testimony is not accepted by the court as proof that he has died as it is possible that the lions did not eat him. However, those who saw one **fall into a pit of snakes and scorpions, testify that he died** as surely the snakes bit him.


###### Berakhot 33a:5
[Berakhot 33a:5](https://torahapp.org/share/book/Berakhot/r/33a:5)

שָׁאנֵי הָתָם, דְּאַגַּב אִיצְצָא מַזְּקִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: This is not difficult. **There,** in the case of one who falls into a pit of snakes, it **is different, as due to the pressure** of his falling on top of them, the snakes **will harm him,** but a snake who is not touched will not bite.


###### Berakhot 33a:6
[Berakhot 33a:6](https://torahapp.org/share/book/Berakhot/r/33a:6)

אָמַר רַבִּי יִצְחָק: רָאָה שְׁוָורִים — פּוֹסֵק. דְּתָנֵי רַב הוֹשַׁעְיָה: מַרְחִיקִין מִשּׁוֹר תָּם חֲמִשִּׁים אַמָּה, וּמִשּׁוֹר מוּעָד — כִּמְלוֹא עֵינָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites another *halakha* stating that he must interrupt his prayer in a case of certain danger. **Rabbi Yitzḥak said: One who saw oxen** coming toward him, **he interrupts** his prayer, **as Rav Hoshaya taught: One distances himself fifty cubits from an innocuous ox [*shor tam*],** an ox with no history of causing damage with the intent to injure, **and from a forewarned ox [*shor muad*],** an ox whose owner was forewarned because his ox has gored three times already, one distances himself until it is beyond **eyeshot.**


###### Berakhot 33a:7
[Berakhot 33a:7](https://torahapp.org/share/book/Berakhot/r/33a:7)

תָּנָא מִשְּׁמֵיהּ דְּרַבִּי מֵאִיר: רֵישׁ תּוֹרָא בְּדִקּוּלָא — סְלֵיק לְאַגְרָא וּשְׁדִי דַּרְגָּא מִתּוּתָךְ. אָמַר שְׁמוּאֵל: הָנֵי מִילֵּי בְּשׁוֹר שָׁחוֹר וּבְיוֹמֵי נִיסָן, מִפְּנֵי שֶׁהַשָּׂטָן מְרַקֵּד לוֹ בֵּין קַרְנָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
It was **taught in the name of Rabbi Meir:** While **the head of the ox is** still **in the basket** and he is busy eating, **go up on the roof and kick the ladder out from underneath you. Shmuel said: This applies only with regard to a black ox, and during the days of Nisan, because** that species of ox is particularly dangerous, and during that time of year **Satan dances between its horns.**


###### Berakhot 33a:8
[Berakhot 33a:8](https://torahapp.org/share/book/Berakhot/r/33a:8)

תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּמָקוֹם אֶחָד שֶׁהָיָה עַרְוָד, וְהָיָה מַזִּיק אֶת הַבְּרִיּוֹת. בָּאוּ וְהוֹדִיעוּ לוֹ לְרַבִּי חֲנִינָא בֶּן דּוֹסָא. אָמַר לָהֶם: הַרְאוּ לִי אֶת חוֹרוֹ! הֶרְאוּהוּ אֶת חוֹרוֹ. נָתַן עֲקֵבוֹ עַל פִּי הַחוֹר, יָצָא וּנְשָׁכוֹ — וּמֵת אוֹתוֹ עַרְוָד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to the praise for one who prays and need not fear even a snake, **the Sages taught:** There was **an incident in one place where an *arvad* was harming the people. They came and told Rabbi Ḥanina ben Dosa** and asked for his help. **He told them: Show me** the **hole of the *arvad*. They showed him its hole. He placed his heel over the mouth of the hole** and the ***arvad* came out and bit him, and died.**


###### Berakhot 33a:9
[Berakhot 33a:9](https://torahapp.org/share/book/Berakhot/r/33a:9)

נְטָלוֹ עַל כְּתֵפוֹ וֶהֱבִיאוֹ לְבֵית הַמִּדְרָשׁ. אָמַר לָהֶם: רְאוּ בָּנַי, אֵין עַרְוָד מֵמִית, אֶלָּא הַחֵטְא מֵמִית.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rabbi Ḥanina ben Dosa **placed** the *arvad* **over his shoulder and brought it to the study hall. He said to** those assembled there: **See, my sons, it is not** the ***arvad* that kills** a person, **rather transgression kills** a person. The *arvad* has no power over one who is free of transgression.


###### Berakhot 33a:10
[Berakhot 33a:10](https://torahapp.org/share/book/Berakhot/r/33a:10)

בְּאוֹתָהּ שָׁעָה אָמְרוּ: אוֹי לוֹ לָאָדָם שֶׁפָּגַע בּוֹ עַרְוָד, וְאוֹי לוֹ לָעַרְוָד שֶׁפָּגַע בּוֹ רַבִּי חֲנִינָא בֶּן דּוֹסָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**At that moment** the Sages **said: Woe unto the person who was attacked by an *arvad* and woe unto the *arvad* that was attacked by Rabbi Ḥanina ben Dosa.**


###### Berakhot 33a:11
[Berakhot 33a:11](https://torahapp.org/share/book/Berakhot/r/33a:11)

**מַתְנִי׳** מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַּית הַמֵּתִים, וּשְׁאֵלָה בְּבִרְכַּת הַשָּׁנִים, וְהַבְדָּלָה בְּחוֹנֵן הַדָּעַת. רַבִּי עֲקִיבָא אוֹמֵר: אוֹמְרָהּ בְּרָכָה רְבִיעִית בִּפְנֵי עַצְמָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר: בַּהוֹדָאָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** This mishna speaks of additions to the standard formula of the *Amida* prayer and the blessings in which they are incorporated. **One mentions the might of the rains** and recites: He makes the wind blow and the rain fall, **in** the second blessing of the *Amida* prayer, the blessing of **the revival of the dead. And the request** for rain: And grant dew and rain as a blessing, **in** the ninth blessing of the *Amida* prayer, **the blessing of the years. And the prayer of distinction [*havdala*],** between the holy and the profane recited in the evening prayer following Shabbat and festivals, **in** the fourth blessing of the *Amida* prayer: **Who graciously grants knowledge. Rabbi Akiva says:** *Havdala* **is recited** as **an independent fourth blessing. Rabbi Eliezer says** that it is recited **in** the seventeenth blessing of the *Amida* prayer, the blessing of **thanksgiving.**


###### Berakhot 33a:12
[Berakhot 33a:12](https://torahapp.org/share/book/Berakhot/r/33a:12)

**גְּמָ׳** מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים: מַאי טַעְמָא?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** We learned in the mishna that **one mentions the might of the rains** in the second blessing of the *Amida* prayer, the blessing of the revival of the dead. The Gemara asks: **What is the reason** that the might of the rains is mentioned specifically in that blessing?


###### Berakhot 33a:13
[Berakhot 33a:13](https://torahapp.org/share/book/Berakhot/r/33a:13)

אָמַר רַב יוֹסֵף: מִתּוֹךְ שֶׁשְּׁקוּלָה כִּתְחִיַּית הַמֵּתִים לְפִיכָךְ קְבָעוּהָ בִּתְחִיַּית הַמֵּתִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef said: Because** the might of the rains **is equivalent to the resurrection of the dead,** as rain revives new life in the plant world (Jerusalem Talmud), **therefore it was inserted in** the blessing of **the revival of the dead.**


###### Berakhot 33a:14
[Berakhot 33a:14](https://torahapp.org/share/book/Berakhot/r/33a:14)

וּשְׁאֵלָה בְּבִרְכַּת הַשָּׁנִים: מַאי טַעְמָא?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And** we also learned in the mishna that the **request** for rain is added to **the blessing of the years.** Here, too, the Gemara asks: **What is the reason** that the request for rain is recited specifically in that blessing?


###### Berakhot 33a:15
[Berakhot 33a:15](https://torahapp.org/share/book/Berakhot/r/33a:15)

אָמַר רַב יוֹסֵף: מִתּוֹךְ שֶׁהִיא פַּרְנָסָה, לְפִיכָךְ קְבָעוּהָ בְּבִרְכַּת פַּרְנָסָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef said: Because** rain is a component of **sustenance, therefore it was inserted in the blessing of sustenance** as part of our request for bountiful sustenance.


###### Berakhot 33a:16
[Berakhot 33a:16](https://torahapp.org/share/book/Berakhot/r/33a:16)

הַבְדָּלָה בְּ״חוֹנֵן הַדָּעַת״: מַאי טַעְמָא?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We also learned in the mishna that ***havdala*,** distinguishing between Shabbat and the weekdays, is added **in** the blessing of: **Who graciously grants knowledge.** Here too the Gemara asks: **What is the reason** that *havdala* is recited specifically in that blessing?


###### Berakhot 33a:17
[Berakhot 33a:17](https://torahapp.org/share/book/Berakhot/r/33a:17)

אָמַר רַב יוֹסֵף: מִתּוֹךְ שֶׁהִיא חָכְמָה, קְבָעוּהָ בְּבִרְכַּת חָכְמָה. וְרַבָּנַן אָמְרִי: מִתּוֹךְ שֶׁהִיא חוֹל, לְפִיכָךְ קְבָעוּהָ בְּבִרְכַּת חוֹל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef said:** *Havdala* is recited in that blessing **because it** requires **wisdom** to distinguish between two entities, **they established it in the blessing of wisdom. The Rabbis say** a different reason: **Because** *havdala* **is** the distinction between the sacred and the **profane,** the Sages **established it in the blessing of weekdays.** The first three blessings of the *Amida* prayer are recited both on weekdays and on Shabbat and Festivals. The blessing: Who graciously grants knowledge, is the first of the blessings recited exclusively during the week.


###### Berakhot 33a:18
[Berakhot 33a:18](https://torahapp.org/share/book/Berakhot/r/33a:18)

אָמַר רַב אַמֵּי: גְּדוֹלָה דֵּעָה, שֶׁנִּתְּנָה בִּתְחִלַּת בְּרָכָה שֶׁל חוֹל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Having mentioned the blessing of wisdom, the Gemara cites that which **Rav Ami said** with regard to knowledge: **Great is knowledge that was placed at the beginning of the weekday blessings;** an indication of its significance.


###### Berakhot 33a:19
[Berakhot 33a:19](https://torahapp.org/share/book/Berakhot/r/33a:19)

וְאָמַר רַב אַמֵּי: גְּדוֹלָה דֵּעָה, שֶׁנִּתְּנָה בֵּין שְׁתֵּי אוֹתִיּוֹת, שֶׁנֶּאֱמַר ״כִּי אֵל דֵּעוֹת ה׳״. וְכׇל מִי שֶׁאֵין בּוֹ דֵּעָה — אָסוּר לְרַחֵם עָלָיו, שֶׁנֶּאֱמַר: ״כִּי לֹא עַם בִּינוֹת הוּא עַל כֵּן לֹא יְרַחֲמֶנּוּ עוֹשֵׂהוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rav Ami said** in praise of knowledge: **Great is knowledge that was placed between two letters,** two names of God, **as it is stated: “For God of knowledge is the Lord”** (I Samuel 2:3). **And** since knowledge is regarded so highly, **anyone without knowledge, it is forbidden to have compassion upon him, as it is stated: “For they are a people of no wisdom, so their Creator will have no compassion upon them** and their Creator will not be gracious unto them” (Isaiah 27:11). If God shows no mercy for those who lack wisdom, all the more so should people refrain from doing so.


###### Berakhot 33a:20
[Berakhot 33a:20](https://torahapp.org/share/book/Berakhot/r/33a:20)

אָמַר רַבִּי אֶלְעָזָר: גָּדוֹל מִקְדָּשׁ שֶׁנִּתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת, שֶׁנֶּאֱמַר: ״פָּעַלְתָּ ה׳ מִקְּדָשׁ ה׳״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, **Rabbi Elazar said: Great is the Holy Temple, as** it too **was placed between two letters,** two names of God, **as it is stated:** “The place in which to dwell which **You have made, Lord, the Temple, Lord,** which Your hands have prepared” (Exodus 15:17).


###### Berakhot 33a:21
[Berakhot 33a:21](https://torahapp.org/share/book/Berakhot/r/33a:21)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ דֵּעָה כְּאִילּוּ נִבְנָה בֵּית הַמִּקְדָּשׁ בְּיָמָיו. דֵּעָה נִתְּנָה בֵּין שְׁתֵּי אוֹתִיּוֹת, מִקְדָּשׁ נִתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Noting the parallel between these two ideas, **Rabbi Elazar** added **and said: Anyone with knowledge,** it is **as if the Holy Temple was built in his days; knowledge was placed between two letters** and **the Temple was placed between two letters,** signifying that they stand together.


###### Berakhot 33a:22
[Berakhot 33a:22](https://torahapp.org/share/book/Berakhot/r/33a:22)

מַתְקִיף לַהּ רַב אַחָא קַרְחִינָאָה: אֶלָּא מֵעַתָּה, גְּדוֹלָה נְקָמָה שֶׁנִּתְּנָה בֵּין שְׁתֵּי אוֹתִיּוֹת, שֶׁנֶּאֱמַר ״אֵל נְקָמוֹת ה׳״!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Aḥa Karḥina’a strongly objects to this** approach that being placed between two names of God accords significance: **However, if so,** the same should hold true for vengeance. **Great** is **revenge that was placed between two letters, as it is stated: “God of vengeance, Lord,** God of vengeance shine forth” (Psalms 94:1).


###### Berakhot 33a:23
[Berakhot 33a:23](https://torahapp.org/share/book/Berakhot/r/33a:23)

אֲמַר לֵיהּ: אִין, בְּמִילְּתַהּ מִיהָא גְּדוֹלָה הִיא. וְהַיְינוּ דְּאָמַר עוּלָּא שְׁתֵּי נְקָמוֹת הַלָּלוּ לָמָּה? אַחַת לְטוֹבָה, וְאַחַת לְרָעָה. לְטוֹבָה — דִּכְתִיב: ״הוֹפִיעַ מֵהַר פָּארָן״. לְרָעָה — דִּכְתִיב: ״אֵל נְקָמוֹת ה׳ אֵל נְקָמוֹת הוֹפִיעַ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**He said to him: Yes. At least in its place,** in the appropriate context, **it is great.** At times it is necessary. **That is that which Ulla said: Why** are **these two vengeances** mentioned in a single verse? **One for good and one for evil.** Vengeance **for good, as it is written: “He shined forth from Mount Paran”** (Deuteronomy 33:2) with regard to God’s vengeance against the wicked; vengeance **for evil, as it is written: “God of vengeance, Lord, God of vengeance shine forth”** with regard to the punishment of Israel.


###### Berakhot 33a:24
[Berakhot 33a:24](https://torahapp.org/share/book/Berakhot/r/33a:24)

רַבִּי עֲקִיבָא אוֹמֵר: אוֹמְרָהּ בְּרָכָה רְבִיעִית כּוּ׳.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
A tannaitic dispute is cited in the mishna with regard to the appropriate blessing in which to recite *havdala* within the *Amida* prayer. **Rabbi Akiva says:** *Havdala* **is recited** as an independent **fourth blessing.** Rabbi Eliezer says that it is recited in the seventeenth blessing of the *Amida* prayer, the blessing of thanksgiving. The first *tanna* says that it is recited in the fourth blessing of the *Amida* prayer: Who graciously grants knowledge.


###### Berakhot 33a:25
[Berakhot 33a:25](https://torahapp.org/share/book/Berakhot/r/33a:25)

אֲמַר לֵיהּ רַב שֶׁמֶן בַּר אַבָּא לְרַבִּי יוֹחָנָן: מִכְּדִי אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה תִּקְּנוּ לָהֶם לְיִשְׂרָאֵל בְּרָכוֹת וּתְפִלּוֹת, קְדוּשּׁוֹת וְהַבְדָּלוֹת. נֶחְזֵי הֵיכָן תַּקּוּן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Regarding this, **Rav Shemen,** Shimon, **bar Abba said to Rabbi Yoḥanan: Now, since** the eighteen blessings of the *Amida* prayer and the other prayer formulas for prayer **were instituted for Israel by the members of the Great Assembly** just like all the other **blessings and prayers, sanctifications and *havdalot*; let us see where** in the *Amida* prayer the members of the Great Assembly **instituted** to recite *havdala*.


###### Berakhot 33a:26
[Berakhot 33a:26](https://torahapp.org/share/book/Berakhot/r/33a:26)

אֲמַר לֵיהּ: בַּתְּחִילָּה קְבָעוּהָ בַּתְּפִלָּה. הֶעֱשִׁירוּ — קְבָעוּהָ עַל הַכּוֹס. הֶעֱנוּ — חָזְרוּ וּקְבָעוּהָ בַּתְּפִלָּה. וְהֵם אָמְרוּ: הַמַּבְדִּיל בַּתְּפִלָּה צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rabbi Yoḥanan replied that that would be impossible, as the customs associated with *havdala* went through several stages. **He said to him: Initially,** during the difficult, early years of the Second Temple, **they established** that *havdala* is to be recited **in the** *Amida* **prayer.** Subsequently, when the people **became wealthy, they established** that *havdala* is to be recited **over the cup** of wine. When the people **became impoverished, they again established** that **it** was to be recited **in the** *Amida* **prayer. And they said: One who recites *havdala* in the** *Amida* **prayer must,** if he is able (*Shitta Mekubbetzet*, *Me’iri*), **recite *havdala* over the cup** of wine as well. Due to all these changes, it was not clear when exactly *havdala* was to be recited.


###### Berakhot 33a:27
[Berakhot 33a:27](https://torahapp.org/share/book/Berakhot/r/33a:27)

אִיתְּמַר נָמֵי: אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה תִּקְּנוּ לָהֶם לְיִשְׂרָאֵל בְּרָכוֹת וּתְפִלּוֹת, קְדוּשּׁוֹת וְהַבְדָּלוֹת. בַּתְּחִלָּה קְבָעוּהָ בַּתְּפִלָּה. הֶעֱשִׁירוּ — קְבָעוּהָ עַל הַכּוֹס. חָזְרוּ וְהֶעֱנוּ — קְבָעוּהָ בַּתְּפִלָּה. וְהֵם אָמְרוּ: הַמַּבְדִּיל בַּתְּפִלָּה — צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**It was also stated: Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said: The members of the Great Assembly established for Israel blessings and prayers, sanctifications and *havdalot*. Initially, they established** that *havdala* is to be recited **in the** *Amida* **prayer.** Subsequently, when the people **became wealthy, they established** that *havdala* is to be recited **over the cup** of wine. When the people **again became impoverished, they established** that **it** was to be recited **in the** *Amida* **prayer. And they said: One who recites *havdala* in the** *Amida* **prayer must recite *havdala* over the cup** of wine as well.


###### Berakhot 33a:28
[Berakhot 33a:28](https://torahapp.org/share/book/Berakhot/r/33a:28)

אִיתְּמַר נָמֵי: רַבָּה וְרַב יוֹסֵף דְּאָמְרִי תַּרְוַיְיהוּ: הַמַּבְדִּיל בַּתְּפִלָּה — צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**It was also stated: Rabba and Rav Yosef who both said: One who recites *havdala* in the** *Amida* **prayer must recite *havdala* over the cup** of wine as well.


###### Berakhot 33a:29
[Berakhot 33a:29](https://torahapp.org/share/book/Berakhot/r/33a:29)

אָמַר רָבָא, וּמוֹתְבִינַן אַשְּׁמַעְתִּין: טָעָה וְלֹא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַּית הַמֵּתִים וּשְׁאֵלָה בְּבִרְכַּת הַשָּׁנִים — מַחֲזִירִין אוֹתוֹ, וְהַבְדָּלָה בְּ״חוֹנֵן הַדָּעַת״ — אֵין מַחֲזִירִין אוֹתוֹ, מִפְּנֵי שֶׁיָּכוֹל לְאוֹמְרָהּ עַל הַכּוֹס.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rava said: We raise an objection to our *halakha*** based on what was taught in a *Tosefta*: **One who erred and did not mention the might of the rains in** the second blessing in the *Amida*, the blessing on **the revival of the dead, and** one who erred and failed to recite **the request** for rain **in** the ninth blessing of the *Amida*, **the blessing of the years, we require him to return** to the beginning of the prayer and repeat it. However, one who erred and failed to recite ***havdala* in** the blessing: **Who graciously grants knowledge, we do not require him to return** to the beginning of the prayer and repeat it, **as he can recite** *havdala* **over the cup** of wine. Apparently, *havdala* over the cup of wine is optional, not obligatory, at it says because he can recite and not that he must.


###### Berakhot 33a:30
[Berakhot 33a:30](https://torahapp.org/share/book/Berakhot/r/33a:30)

לָא תֵּימָא: ״מִפְּנֵי שֶׁיָּכוֹל לְאוֹמְרָהּ עַל הַכּוֹס״, אֶלָּא אֵימָא: ״מִפְּנֵי שֶׁאוֹמְרָהּ עַל הַכּוֹס״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: **Do not say** as it appears in the *Tosefta*: **Because he can recite** *havdala* **over the cup** of wine. **Rather, say: Because he recites** *havdala* **over the cup** of wine.


###### Berakhot 33a:31
[Berakhot 33a:31](https://torahapp.org/share/book/Berakhot/r/33a:31)

אִיתְּמַר נָמֵי, אָמַר רַבִּי בִּנְיָמִין בַּר יֶפֶת: שָׁאַל רַבִּי יוֹסֵי אֶת רַבִּי יוֹחָנָן בְּצַיְדָּן, וְאָמְרִי לַהּ רַבִּי שִׁמְעוֹן בֶּן יַעֲקֹב דְּמִן צוֹר אֶת רַבִּי יוֹחָנָן, וַאֲנָא שְׁמַעִית: הַמַּבְדִּיל בַּתְּפִלָּה, צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס, אוֹ לֹא? וַאֲמַר לֵיהּ: צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Proof that one must recite *havdala* over the cup of wine as well as in the *Amida* prayer **was also stated: Rabbi Binyamin bar Yefet said** that **Rabbi Yosei asked Rabbi Yoḥanan in Sidon, and some say that Rabbi Shimon ben Ya’akov from** the city of **Tyre** asked **Rabbi Yoḥanan, and I,** Binyamin bar Yefet, **heard: One who** already **recited *havdala* in the** *Amida* **prayer, must he recite *havdala* over the cup** of wine **or not? And** Rabbi Yoḥanan **said to him: He must recite *havdala* over the cup.**


###### Berakhot 33a:32
[Berakhot 33a:32](https://torahapp.org/share/book/Berakhot/r/33a:32)

אִיבַּעְיָא לְהוּ: הַמַּבְדִּיל עַל הַכּוֹס, מַהוּ שֶׁיַּבְדִּיל בַּתְּפִלָּה?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Having clarified the question whether one who recited *havdala* during the *Amida* prayer must also recite *havdala* over the cup of wine, **a dilemma was raised before** the Sages: **One who** already **recited *havdala* over the cup** of wine, **what is** the ruling as far as his obligation **to recite *havdala* in the** *Amida* **prayer** is concerned?


###### Berakhot 33a:33
[Berakhot 33a:33](https://torahapp.org/share/book/Berakhot/r/33a:33)

אָמַר רַב נַחְמָן בַּר יִצְחָק: קַל וָחוֹמֶר מִתְּפִלָּה. וּמָה תְפִלָּה דְּעִיקַּר תַּקַּנְתָּא הִיא, אָמְרִי: הַמַּבְדִּיל בַּתְּפִלָּה — צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס. הַמַּבְדִּיל עַל הַכּוֹס, דְּלָאו עִיקַּר תַּקַּנְתָּא הִיא — לֹא כׇּל שֶׁכֵּן!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Naḥman bar Yitzḥak said:** This can be derived ***a fortiori* from** the established *halakha* regarding *havdala* in **the** *Amida* **prayer. Just as** *havdala* in **the** *Amida* **prayer, which is** where **the principal ordinance** to recite *havdala* was instituted, the Sages **said** that it is not sufficient and **one who recited *havdala* in the** *Amida* **prayer must recite *havdala* over the cup** of wine as well, **all the more so** that **one who recited *havdala* over the cup** of wine, **which is not** where **the principal ordinance** to recite *havdala* was instituted, but was merely a later addition, did not fulfill his obligation and must recite *havdala* in the *Amida* prayer.


###### Berakhot 33a:34
[Berakhot 33a:34](https://torahapp.org/share/book/Berakhot/r/33a:34)

תָּנֵי רַב אַחָא אֲרִיכָא קַמֵּיהּ דְּרַב חִינָּנָא: הַמַּבְדִּיל בַּתְּפִלָּה מְשׁוּבָּח יוֹתֵר מִמִּי שֶׁיַּבְדִּיל עַל הַכּוֹס. וְאִם הִבְדִּיל בְּזוֹ וּבָזוֹ — יָנוּחוּ לוֹ בְּרָכוֹת עַל רֹאשׁוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Aḥa Arikha, the tall, taught** a *baraita* **before Rav Ḥinnana: One who recited *havdala* in the** *Amida* **prayer** is **more praiseworthy than one who recites it over the cup** of wine, **and if he recited *havdala* in this,** the *Amida* prayer, **and that,** over the cup of wine, **may blessings rest upon his head.**


###### Berakhot 33a:35
[Berakhot 33a:35](https://torahapp.org/share/book/Berakhot/r/33a:35)

הָא גוּפָא קַשְׁיָא: אָמְרַתְּ הַמַּבְדִּיל בַּתְּפִלָּה מְשׁוּבָּח יוֹתֵר מִמִּי שֶׁיַּבְדִּיל עַל הַכּוֹס, אַלְמָא תְּפִלָּה לְחוּדַהּ סַגִּי. וַהֲדַר תָּנֵי אִם הִבְדִּיל בְּזוֹ וּבָזוֹ — יָנוּחוּ לוֹ בְּרָכוֹת עַל רֹאשׁוֹ. וְכֵיוָן דְּנָפֵיק לֵיהּ בַּחֲדָא — אִפְּטַר, וְהָוְיָא בְּרָכָה שֶׁאֵינָהּ צְרִיכָה, וְאָמַר רַב וְאִיתֵּימָא רֵישׁ לָקִישׁ, וְאָמְרִי לַהּ רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ דְּאָמְרִי תַּרְוַיְיהוּ: כׇּל הַמְבָרֵךְ בְּרָכָה שֶׁאֵינָהּ צְרִיכָה — עוֹבֵר מִשּׁוּם ״לֹא תִשָּׂא״!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**This** *baraita* **is** apparently **self-contradictory.** On the one hand, **you said that one who recites *havdala* in the** *Amida* **prayer** is **more praiseworthy than one who recites *havdala* over the cup** of wine, indicating that reciting *havdala* in **the** *Amida* **prayer alone is sufficient. And then it is taught: If one recited *havdala* in this,** the *Amida* prayer, **and that,** over the cup of wine, **may blessings rest upon his head. And since he fulfilled** his obligation to recite *havdala* **with one,** he is **exempt, and** the additional recitation of *havdala* over the cup of wine **is an unnecessary blessing. And Rav, and some say Reish Lakish, and** still others **say Rabbi Yoḥanan and Reish Lakish both said: Anyone who recites an unnecessary blessing violates** the biblical prohibition: **“Do not take** the name of the Lord your God in vain” (Exodus 20:7).


###### Berakhot 33a:36
[Berakhot 33a:36](https://torahapp.org/share/book/Berakhot/r/33a:36)

אֶלָּא, אֵימָא הָכִי: אִם הִבְדִּיל בְּזוֹ וְלֹא הִבְדִּיל בָּזוֹ — יָנוּחוּ לוֹ בְּרָכוֹת עַל רֹאשׁוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather,** emend this *baraita* **and say as follows: If one recited *havdala* in this and not in that, may blessings rest upon his head.**


###### Berakhot 33a:37
[Berakhot 33a:37](https://torahapp.org/share/book/Berakhot/r/33a:37)

בְּעָא מִינֵּיהּ רַב חִסְדָּא מֵרַב שֵׁשֶׁת: טָעָה בְּזוֹ וּבָזוֹ, מַהוּ? אֲמַר לֵיהּ: טָעָה בְּזוֹ וּבָזוֹ — חוֹזֵר לָרֹאשׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Ḥisda asked Rav Sheshet** with regard to these blessings: If **one erred** in *havdala* both **in this and in that, what is** the ruling? Rav Sheshet **said to him: One who erred in this,** the *Amida* prayer, **and that,** over the cup of wine, **returns to the beginning** of both the *Amida* prayer and the *havdala* over the cup of wine.