## Berakhot Daf 46a

###### Berakhot 46a:1
[Berakhot 46a:1](https://torahapp.org/share/book/Berakhot/r/46a:1)

רַבִּי זֵירָא חֲלַשׁ, עָל לְגַבֵּיהּ רַבִּי אֲבָהוּ, קַבֵּיל עֲלֵיהּ: אִי מִתְּפַח קַטִּינָא חֲרִיךְ שָׁקֵי — עָבֵידְנָא יוֹמָא טָבָא לְרַבָּנַן. אִתְּפַח, עֲבַד סְעוֹדְתָּא לְכוּלְּהוּ רַבָּנַן. כִּי מְטָא לְמִשְׁרֵי אֲמַר לֵיהּ לְרַבִּי זֵירָא: לִישְׁרֵי לַן מָר. אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר לְהָא דְּרַבִּי יוֹחָנָן דְּאָמַר: בַּעַל הַבַּיִת בּוֹצֵעַ? שְׁרָא לְהוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara recounts: **Rabbi Zeira took ill. Rabbi Abbahu went to visit him and resolved: If the little man with the scorched legs,** a nickname for Rabbi Zeira, **is cured, I will make a festival,** a feast, **for the Sages.** Rabbi Zeira **was cured and** Rabbi Abbahu **made a feast for all the Sages. When it came time to break** bread, Rabbi Abbahu **said to Rabbi Zeira: Master,** please **break** bread **for us.** Rabbi Zeira **said to him: Doesn’t the Master hold** in accordance with **that** *halakha* **of Rabbi Yoḥanan,** who **said: The host breaks** bread? Rabbi Abbahu **broke** bread **for them.**


###### Berakhot 46a:2
[Berakhot 46a:2](https://torahapp.org/share/book/Berakhot/r/46a:2)

כִּי מְטָא לְבָרוֹכֵי, אֲמַר לֵיהּ: נְבָרֵיךְ לַן מָר. אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר לְהָא דְּרַב הוּנָא דְּמִן בָּבֶל דְּאָמַר: בּוֹצֵעַ מְבָרֵךְ?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**When** the time **came to recite the blessing,** Rabbi Abbahu **said to** Rabbi Zeira: **Master, recite** Grace after Meals **on our behalf.** Rabbi Zeira **said to him: Doesn’t the Master hold** in accordance with **that** *halakha* **of Rabbi Huna of Babylonia,** who **said: He who breaks** bread **recites** Grace after Meals?


###### Berakhot 46a:3
[Berakhot 46a:3](https://torahapp.org/share/book/Berakhot/r/46a:3)

וְאִיהוּ, כְּמַאן סְבִירָא לֵיהּ?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **And in accordance with whose** opinion **does** Rabbi Abbahu **hold** that he asked Rabbi Zeira to recite Grace after Meals?


###### Berakhot 46a:4
[Berakhot 46a:4](https://torahapp.org/share/book/Berakhot/r/46a:4)

כִּי הָא דְּאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: בַּעַל הַבַּיִת בּוֹצֵעַ, וְאוֹרֵחַ מְבָרֵךְ. בַּעַל הַבַּיִת בּוֹצֵעַ — כְּדֵי שֶׁיִּבְצַע בְּעַיִן יָפָה. וְאוֹרֵחַ מְבָרֵךְ — כְּדֵי שֶׁיְּבָרֵךְ בַּעַל הַבַּיִת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: Rabbi Abbahu holds in accordance with that *halakha* **that Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: The host breaks bread and a guest recites** Grace after Meals. **The host breaks** bread **so that he will break** bread **generously,** whereas a guest might be embarrassed to break a large piece for himself and other guests; **and the guest recites** Grace after Meals **so that he may bless the host** in the course of reciting Grace after Meals, as the Gemara proceeds to explain.


###### Berakhot 46a:5
[Berakhot 46a:5](https://torahapp.org/share/book/Berakhot/r/46a:5)

מַאי מְבָרֵךְ — ״יְהִי רָצוֹן שֶׁלֹּא יֵבוֹשׁ בַּעַל הַבַּיִת בָּעוֹלָם הַזֶּה, וְלֹא יִכָּלֵם לְעוֹלָם הַבָּא״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**What is** the formula of the blessing with which the guest **blesses** his host?
**May it be Your will that the master of the house shall not suffer shame in this world, nor humiliation in the World-to-Come.**


###### Berakhot 46a:6
[Berakhot 46a:6](https://torahapp.org/share/book/Berakhot/r/46a:6)

וְרַבִּי מוֹסִיף בָּהּ דְּבָרִים: ״וְיִצְלַח מְאֹד בְּכָל נְכָסָיו, וְיִהְיוּ נְכָסָיו וּנְכָסֵינוּ מוּצְלָחִים וּקְרוֹבִים לָעִיר, וְאַל יִשְׁלוֹט שָׂטָן לֹא בְּמַעֲשֵׂי יָדָיו וְלֹא בְּמַעֲשֵׂי יָדֵינוּ, וְאַל יִזְדַּקֵּר לֹא לְפָנָיו וְלֹא לְפָנֵינוּ שׁוּם דְּבַר הִרְהוּר חֵטְא וַעֲבֵירָה וְעָוֹן מֵעַתָּה וְעַד עוֹלָם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi** Yehuda HaNasi **added to it elements** pertaining to material success:
**And may he be very successful with all his possessions,** 
**and may his possessions and our possessions be successful and near the city,** 
**and may Satan control neither his deeds nor our deeds,** 
**and may no thought of sin, iniquity, or transgression stand before him or before us** 
**from now and for evermore.**


###### Berakhot 46a:7
[Berakhot 46a:7](https://torahapp.org/share/book/Berakhot/r/46a:7)

עַד הֵיכָן בִּרְכַּת הַזִּמּוּן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Until where** does **the *zimmun* blessing** extend?


###### Berakhot 46a:8
[Berakhot 46a:8](https://torahapp.org/share/book/Berakhot/r/46a:8)

רַב נַחְמָן אָמַר עַד ״נְבָרֵךְ״, וְרַב שֵׁשֶׁת אָמַר, עַד ״הַזָּן״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Naḥman says:** The blessing extends only **until: Let us bless. Rav Sheshet says** that the *zimmun* blessing extends **until** the end of the first blessing of Grace after Meals: **Who feeds** all.


###### Berakhot 46a:9
[Berakhot 46a:9](https://torahapp.org/share/book/Berakhot/r/46a:9)

נֵימָא כְּתַנָּאֵי, דְּתָנֵי חֲדָא: בִּרְכַּת הַמָּזוֹן שְׁנַיִם וּשְׁלֹשָׁה, וְתַנְיָא אִידַּךְ: שְׁלֹשָׁה וְאַרְבָּעָה. סַבְרוּהָ, דְּכוּלֵּי עָלְמָא ״הַטּוֹב וְהַמֵּטִיב״ לָאו דְּאוֹרָיְיתָא הִיא, מַאי לָאו בְּהָא קָמִיפַּלְגִי: מַאן דְּאָמַר שְׁתַּיִם וְשָׁלֹשׁ קָסָבַר עַד ״הַזָּן״. — וּמַאן דְּאָמַר שָׁלֹשׁ וְאַרְבַּע קָסָבַר עַד ״נְבָרֵךְ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara proposes: **Let us say** that this amoraic dispute **is parallel to a** dispute **between the *tanna’im*. As one** *baraita* **taught: Grace after Meals** is **two and three** blessings, **and another** *baraita* **taught: Grace after Meals** is **three and four** blessings. In attempting to understand these conflicting *baraitot*, the Sages **assumed that everyone** agrees that the blessing: **Who is good and does good,** the fourth blessing of Grace after Meals, **is not** required **by Torah law. What** then? **Is it not that they disagree about this: The one who said** that Grace after Meals is **two and three** blessings **holds that the *zimmun* blessing extends until** the end of the blessing: **Who feeds** all? If there is a *zimmun*, three blessings are recited; if there is no *zimmun*, only two blessings are recited, since the blessing: **Who feeds** all, is not recited. **And the one who said** that Grace after Meals is **three and four** blessings **holds** that the *zimmun* blessing extends only **until: Let us bless,** and includes no part of Grace after Meals itself. If there is a *zimmun*, four blessings are recited, the three blessing of Grace after Meals plus the blessing of the *zimmun*, while if there is not, only three blessings are recited.


###### Berakhot 46a:10
[Berakhot 46a:10](https://torahapp.org/share/book/Berakhot/r/46a:10)

לָא, רַב נַחְמָן מְתָרֵץ לְטַעְמֵיהּ, וְרַב שֵׁשֶׁת מְתָרֵץ לְטַעְמֵיהּ:

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
This explanation distinguishing between the *baraitot* is rejected: **No; Rav Naḥman explains in accordance with his reasoning and Rav Sheshet explains in accordance with his reasoning.**


###### Berakhot 46a:11
[Berakhot 46a:11](https://torahapp.org/share/book/Berakhot/r/46a:11)

רַב נַחְמָן מְתָרֵץ לְטַעְמֵיהּ, דְּכוּלֵּי עָלְמָא עַד ״נְבָרֵךְ״. מַאן דְּאָמַר שָׁלֹשׁ וְאַרְבַּע — שַׁפִּיר, וּמַאן דְּאָמַר שְׁתַּיִם וְשָׁלֹשׁ — אָמַר לָךְ הָכָא בְּבִרְכַּת פּוֹעֲלִים עָסְקִינַן, דְּאָמַר מָר, פּוֹתֵחַ בְּ״הַזָּן״ וְכוֹלֵל ״בּוֹנֵה יְרוּשָׁלַיִם״ בְּבִרְכַּת הָאָרֶץ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Naḥman explains in accordance with his reasoning; everyone** agrees that the *zimmun* blessing extends only **until Let us bless.** According to **the one who said** that Grace after Meals is **three and four** blessings, this works out **well. And the one who said** that Grace after Meals is **two and three** blessings could have **said to you: Here we are dealing with the blessing recited by laborers, as the Master said** that when a laborer is working, he is permitted to abridge Grace after Meals, and **he begins with** the blessing: **Who feeds** all, **and includes** the third blessing: **Who builds Jerusalem, in** the context of the second blessing, **the blessing of the land.**


###### Berakhot 46a:12
[Berakhot 46a:12](https://torahapp.org/share/book/Berakhot/r/46a:12)

רַב שֵׁשֶׁת מְתָרֵץ לְטַעְמֵיהּ, דְּכוּלֵּי עָלְמָא עַד ״הַזָּן״. מַאן דְּאָמַר שְׁתַּיִם וְשָׁלֹשׁ — שַׁפִּיר, וּמַאן דְּאָמַר שָׁלֹשׁ וְאַרְבַּע קָסָבַר ״הַטּוֹב וְהַמֵּטִיב״ דְּאוֹרָיְיתָא הִיא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Sheshet explains in accordance with his reasoning; everyone** agrees that the *zimmun* blessing extends **until** the end of the blessing: **Who feeds** all. According to **the one who said** that Grace after Meals is **two and three** blessings, this works out **well; and the one who said** that Grace after Meals is **three and four** blessings **holds** that the blessing: **Who is good and does good, is** required **by Torah law.**


###### Berakhot 46a:13
[Berakhot 46a:13](https://torahapp.org/share/book/Berakhot/r/46a:13)

אָמַר רַב יוֹסֵף: תִּדַּע דְּ״הַטּוֹב וְהַמֵּטִיב״ לָאו דְּאוֹרָיְיתָא — שֶׁהֲרֵי פּוֹעֲלִים עוֹקְרִים אוֹתָהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to the matter of the blessing: Who is good and does good, **Rav Yosef said: Know** that the blessing: **Who is good and does good, is not** required **by Torah law, as laborers** who recite Grace after Meals at work **eliminate it.** If it can be eliminated, it could not be a Torah obligation.


###### Berakhot 46a:14
[Berakhot 46a:14](https://torahapp.org/share/book/Berakhot/r/46a:14)

אָמַר רַב יִצְחָק בַּר שְׁמוּאֵל בַּר מָרְתָא מִשְּׁמֵיהּ דְּרַב תִּדַּע דְּ״הַטּוֹב וְהַמֵּטִיב״ לָאו דְּאוֹרָיְיתָא שֶׁהֲרֵי פּוֹתֵחַ בָּהּ בְּ״בָרוּךְ״ וְאֵין חוֹתֵם בָּהּ בְּ״בָרוּךְ״, כִּדְתַנְיָא: כׇּל הַבְּרָכוֹת כּוּלָּן פּוֹתֵחַ בָּהֶן בְּ״בָרוּךְ״ וְחוֹתֵם בָּהֶן בְּ״בָרוּךְ״, חוּץ מִבִּרְכַּת הַפֵּירוֹת וּבִרְכַּת הַמִּצְווֹת, וּבְרָכָה הַסְּמוּכָה לַחֲבֶרְתָּהּ, וּבְרָכָה אַחֲרוֹנָה שֶׁבִּקְרִיאַת שְׁמַע, יֵשׁ מֵהֶן שֶׁפּוֹתֵחַ בָּהֶן בְּ״בָרוּךְ״ וְאֵין חוֹתֵם בְּ״בָרוּךְ״,

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yitzḥak bar Shmuel bar Marta said** another proof **in the name of Rav: Know** that the blessing: **Who is good and does good, is not** required **by Torah law,** as one who recites it **begins** to recite it **with: Blessed, but does not conclude reciting it with: Blessed.** This is the formula in all comparable blessings, **as it was taught** in a *baraita*: **All blessings,** one **begins** to recite **them with: Blessed, and concludes** reciting **them with: Blessed, except for blessings over fruit, blessings over mitzvot, a blessing that is juxtaposed to another** blessing, **and the final blessing after *Shema*. There are among these** blessings **those that** one who recites it **begins** to recite it **with: Blessed, but does not conclude reciting it with: Blessed;**