## Berakhot Daf 47a

###### Berakhot 47a:1
[Berakhot 47a:1](https://torahapp.org/share/book/Berakhot/r/47a:1)

וְלֹא בְּיָדַיִם מְזוֹהָמוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**nor with** regard to **dirty hands,** i.e., with regard to washing hands at the end of a meal.


###### Berakhot 47a:2
[Berakhot 47a:2](https://torahapp.org/share/book/Berakhot/r/47a:2)

רָבִין וְאַבָּיֵי הֲווֹ קָא אָזְלִי בְּאוֹרְחָא, קַדְמֵיהּ חֲמָרֵיהּ דְּרַבִּין לִדְאַבָּיֵי וְלָא אֲמַר לֵיהּ ״נֵיזִיל מָר״. אֲמַר: מִדִּסְלִיק הַאי מֵרַבָּנַן מִמַּעְרְבָא, גַּס לֵיהּ דַּעְתֵּיהּ. כִּי מְטָא לְפִתְחָא דְבֵי כְנִישְׁתָּא אֲמַר לֵיהּ: נֵיעַל מָר. אֲמַר לֵיהּ: וְעַד הַשְׁתָּא לָאו מָר אֲנָא? אֲמַר לֵיהּ, הָכִי אָמַר רַבִּי יוֹחָנָן: אֵין מְכַבְּדִין אֶלָּא בְּפֶתַח שֶׁיֵּשׁ בָּהּ מְזוּזָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara recounts: **Ravin and Abaye were traveling along the road** on donkeys. **Ravin’s donkey preceded Abaye’s and** Ravin **did not say** to Abaye: **Let the Master go** first. Abaye **said** to himself: Ever **since this one of the Sages,** Ravin, **ascended from the West,** Eretz Yisrael, **he has become arrogant. When they reached the door of the synagogue,** Ravin **said to** Abaye: **Let the Master enter** first. Abaye **said to him: Until now was I not Master?** Why do you only begin deferring to me now but did not do so while we were traveling? Ravin **said to him: Rabbi Yoḥanan said the following: One only defers** to those greater than he **at a doorway that has a *mezuza*,** as only there is it appropriate to allow him to go first.


###### Berakhot 47a:3
[Berakhot 47a:3](https://torahapp.org/share/book/Berakhot/r/47a:3)

דְּאִית בַּהּ מְזוּזָה — אִין, דְּלֵית בַּהּ מְזוּזָה — לָא, אֶלָּא מֵעַתָּה, בֵּית הַכְּנֶסֶת וּבֵית הַמִּדְרָשׁ, דְּלֵית בְּהוּ מְזוּזָה, הָכִי נָמֵי דְּאֵין מְכַבְּדִין? אֶלָּא אֵימָא: בְּפֶתַח הָרָאוּי לִמְזוּזָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges: A doorway **that has a *mezuza*, yes,** one defers; a doorway **that does not have a *mezuza*, no,** one does not defer? **If so, a synagogue or study hall that has no *mezuza*,** there **too, does one not defer** at their doorways? **Rather, say** that this is the principle: One only shows deference **at a doorway** where it is worthy **of** affixing **a *mezuza*,** but not on a road or a bridge.


###### Berakhot 47a:4
[Berakhot 47a:4](https://torahapp.org/share/book/Berakhot/r/47a:4)

אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּרַב: אֵין הַמְסוּבִּין רַשָּׁאִין לֶאֱכוֹל כְּלוּם עַד שֶׁיִּטְעוֹם הַבּוֹצֵעַ. יָתֵיב רַב סָפְרָא וְקָאָמַר: ״לִטְעוֹם״ אִיתְּמַר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara continues with the subject of deferring to one’s superior during a meal: **Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: Those reclining** at a meal **may not eat anything until the one breaking bread has tasted** the bread. **Rav Safra sat and said:** May not **taste, was stated** by Rav, and not: May not eat.


###### Berakhot 47a:5
[Berakhot 47a:5](https://torahapp.org/share/book/Berakhot/r/47a:5)

לְמַאי נָפְקָא מִינַּהּ? שֶׁחַיָּיב אָדָם לוֹמַר בִּלְשׁוֹן רַבּוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **What difference does** it **make** whether Rav said taste or eat? The Gemara explains that there is no difference and that Rav Safra’s insistence teaches that **one must say** what he was taught **in the** precise **language** employed **by his teacher** without altering a single detail.


###### Berakhot 47a:6
[Berakhot 47a:6](https://torahapp.org/share/book/Berakhot/r/47a:6)

תָּנוּ רַבָּנַן: שְׁנַיִם מַמְתִּינִין זֶה לָזֶה בַּקְּעָרָה, שְׁלֹשָׁה — אֵין מַמְתִּינִין. הַבּוֹצֵעַ הוּא פּוֹשֵׁט יָדוֹ תְּחִלָּה, וְאִם בָּא לַחֲלוֹק כָּבוֹד לְרַבּוֹ אוֹ לְמִי שֶׁגָּדוֹל הֵימֶנּוּ — הָרְשׁוּת בְּיָדוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara continues to discuss the subject of honors during a meal. **The Sages taught: Two people** who are eating **from a single dish must wait for each other,** but if there are **three,** everyone eats when he wishes and **they need not wait** for each other. Generally, **the one who breaks bread extends his hand** to take food **first,** but **if he wishes to defer to his teacher or to one who is greater** than he, **he has permission** to do so.


###### Berakhot 47a:7
[Berakhot 47a:7](https://torahapp.org/share/book/Berakhot/r/47a:7)

רַבָּה בַּר בַּר חָנָה הֲוָה עָסֵיק לֵיהּ לִבְרֵיהּ בֵּי רַב שְׁמוּאֵל בַּר רַב קַטִּינָא, קָדֵים וְיָתֵיב וְקָמַתְנֵי לֵיהּ לִבְרֵיהּ: אֵין הַבּוֹצֵעַ רַשַּׁאי לִבְצוֹעַ עַד שֶׁיִּכְלֶה ״אָמֵן״ מִפִּי הָעוֹנִים. רַב חִסְדָּא אָמַר מִפִּי רוֹב הָעוֹנִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates: **Rabba bar bar Ḥana engaged in** preparations **for his son’s** wedding **in the house of Rav Shmuel bar Rav Ketina. He arrived early and sat and taught his son** the *halakhot* of meals: **The one who breaks bread may not break** the bread **until amen has ended from the mouths of those responding. Rav Ḥisda said:** One need only wait until amen has ended **from the mouths of the majority of those responding.**


###### Berakhot 47a:8
[Berakhot 47a:8](https://torahapp.org/share/book/Berakhot/r/47a:8)

אָמַר לוֹ רָמֵי בַּר חָמָא: מַאי שְׁנָא רוּבָּא — דְּאַכַּתִּי לָא כָּלְיָא בְּרָכָה, מִיעוּטָא נָמֵי לָא כָּלְיָא בְּרָכָה?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rami bar Ḥama said to him: What is different** regarding **the majority** that one must wait until their amen ends before proceeding? **That** until then, **the blessing has not yet concluded.** If so, when the amen of **the minority** has not yet ended **as well, the blessing has not yet concluded.** Why doesn’t the one breaking bread need to wait in that case?


###### Berakhot 47a:9
[Berakhot 47a:9](https://torahapp.org/share/book/Berakhot/r/47a:9)

אֲמַר לֵיהּ: שֶׁאֲנִי אוֹמֵר, כׇּל הָעוֹנֶה ״אָמֵן״ יוֹתֵר מִדַּאי — אֵינוֹ אֶלָּא טוֹעֶה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rav Ḥisda **said to him: Because I say** that **anyone who answers** an **amen** of **excessive** duration **is merely mistaken.**


###### Berakhot 47a:10
[Berakhot 47a:10](https://torahapp.org/share/book/Berakhot/r/47a:10)

תָּנוּ רַבָּנַן: אֵין עוֹנִין לֹא ״אָמֵן״ חֲטוּפָה, וְלֹא ״אָמֵן״ קְטוּפָה, וְלֹא ״אָמֵן״ יְתוֹמָה, וְלֹא יִזְרוֹק בְּרָכָה מִפִּיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to answering amen, **the Sages taught: One should not respond** with **an abbreviated [*ḥatufa*] amen,** in which the first syllable is not properly enunciated, **and a truncated [*ketufa*] amen,** in which the second syllable is not properly enunciated, **and an orphaned [*yetoma*] amen,** in which the respondent is unaware of the blessing to which he is responding. Similarly, **one should not** quickly and indifferently **discharge a blessing from his mouth.**


###### Berakhot 47a:11
[Berakhot 47a:11](https://torahapp.org/share/book/Berakhot/r/47a:11)

בֶּן עַזַּאי אוֹמֵר: כׇּל הָעוֹנֶה ״אָמֵן״ יְתוֹמָה — יִהְיוּ בָּנָיו יְתוֹמִים, חֲטוּפָה — יִתְחַטְּפוּ יָמָיו, קְטוּפָה — יִתְקַטְּפוּ יָמָיו. וְכׇל הַמַּאֲרִיךְ בְּ״אָמֵן״ — מַאֲרִיכִין לוֹ יָמָיו וּשְׁנוֹתָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Ben Azzai says: Anyone who recites an orphaned amen, his children will be orphaned;** one who recites an **abbreviated** amen, **his days will be abbreviated** and incomplete; one who recites **a truncated** amen, **his days will be truncated. One who extends his amen, they will extend his days and years for him.** Nonetheless, one should not prolong it extensively.


###### Berakhot 47a:12
[Berakhot 47a:12](https://torahapp.org/share/book/Berakhot/r/47a:12)

רַב וּשְׁמוּאֵל הֲווֹ יָתְבִי בִּסְעוֹדְתָּא. אֲתָא רַב שִׁימִי בַּר חִיָּיא, הֲוָה קָמְסַרְהֵב וְאָכֵיל. אֲמַר לֵיהּ רַב: מָה דַעְתָּךְ — לְאִיצְטְרוֹפֵי בַּהֲדַן, אֲנַן אֲכִילְנָא לַן. אֲמַר לֵיהּ שְׁמוּאֵל: אִלּוּ מַיְיתוּ לִי אַרְדִּילַיָּא וְגוֹזָלַיָּא לְאַבָּא, מִי לָא אָכְלִינַן?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Returning to matters of *zimmun*, the Gemara relates: **Rav and Shmuel were sitting at a meal** when, much later, **Rav Shimi bar Ḥiyya arrived and was hurrying and eating. Rav said to him: What is your thinking?** Are you rushing in order **to join together with us** for a *zimmun*? **We have already eaten** and finished **our** meal before you arrived. **Shmuel said to** Rav: We have not really finished our meal, as **if they brought me truffles or a young pigeon for Abba,** Rav, **wouldn’t we eat it?** Since we would still eat, we have not yet finished our meal and Rabbi Shimi bar Ḥiyya can join us in the *zimmun*.


###### Berakhot 47a:13
[Berakhot 47a:13](https://torahapp.org/share/book/Berakhot/r/47a:13)

תַּלְמִידֵי דְּרַב הֲווֹ יָתְבִי בִּסְעוֹדְתָּא. עָל רַב אַחָא. אָמְרִי: אֲתָא גַּבְרָא רַבָּא דִּמְבָרֵךְ לַן. אָמַר לְהוּ: מִי סָבְרִיתוּ דְּגָדוֹל מְבָרֵךְ? עִיקָּר שֶׁבַּסְּעוּדָה מְבָרֵךְ. וְהִלְכְתָא גָּדוֹל מְבָרֵךְ, אַף עַל גַּב דַּאֲתָא לְבַסּוֹף.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav’s students were seated at a meal** when **Rav Aḥa entered.** The students **said: A great man has come who can recite the blessing on our behalf.** Rav Aḥa **said to them: Do you think that the greatest recites the blessing?** That is not so. Rather, one of **the main** participants who was present from the beginning **of the meal recites the blessing.** The Gemara concludes: **The *halakha***, however, **is that the greatest** person present **recites the blessing, even if he arrived at the end** of the meal.


###### Berakhot 47a:14
[Berakhot 47a:14](https://torahapp.org/share/book/Berakhot/r/47a:14)

אָכַל דְּמַאי וְכוּ׳: הָא לָא חֲזֵי לֵיהּ! כֵּיוָן דְּאִי בָּעֵי מַפְקַר לְהוּ לְנִכְסֵיהּ וְהָוֵי עָנִי, וַחֲזֵי לֵיהּ, דִּתְנַן: מַאֲכִילִין אֶת הָעֲנִיִּים דְּמַאי, וְאֶת הָאַכְסַנְיָא דְּמַאי. וְאָמַר רַב הוּנָא: תָּנָא, בֵּית שַׁמַּאי אוֹמְרִים: אֵין מַאֲכִילִין אֶת הָעֲנִיִּים וְאֶת הָאַכְסַנְיָא דְּמַאי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In the mishna, we learned that if, among the diners, **one ate doubtfully tithed produce [*demai*],** he is included among the three to obligate those with whom he ate in a *zimmun*. The Gemara raises an objection: **But** *demai* **is not fit for his** consumption. He is forbidden to eat *demai*. The Gemara responds: He may recite Grace after Meals over it **because, if he wants, he could declare all of his property ownerless [*hefker*] and he would be a pauper,** in which case the *demai* would be **fit for his** consumption. **As we learned** in a mishna: **One may feed the impoverished *demai* and** one may feed **soldiers [*akhsania*],** whose support is imposed upon the residents of the city, ***demai*. And Rav Huna said: It was taught** in a *baraita* that **Beit Shammai say: One may not feed the impoverished and soldiers *demai*.**


###### Berakhot 47a:15
[Berakhot 47a:15](https://torahapp.org/share/book/Berakhot/r/47a:15)

מַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְּרוּמָתוֹ: פְּשִׁיטָא? לָא צְרִיכָא אֶלָּא שֶׁהִקְדִּימוֹ בַּשִּׁבֳּלִים, וְהִפְרִישׁ מִמֶּנּוּ תְּרוּמַת מַעֲשֵׂר, וְלֹא הִפְרִישׁ מִמֶּנּוּ תְּרוּמָה גְּדוֹלָה, וְכִדְרַבִּי אֲבָהוּ. דְּאָמַר רַבִּי אֲבָהוּ אָמַר רֵישׁ לָקִישׁ: מַעֲשֵׂר רִאשׁוֹן שֶׁהִקְדִּימוֹ בַּשִּׁבֳּלִים — פָּטוּר מִתְּרוּמָה גְּדוֹלָה, שֶׁנֶּאֱמַר: ״וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת ה׳ מַעֲשֵׂר מִן הַמַּעֲשֵׂר״ — מַעֲשֵׂר מִן הַמַּעֲשֵׂר אָמַרְתִּי לְךָ, וְלֹא תְּרוּמָה גְּדוֹלָה וּתְרוּמַת מַעֲשֵׂר מִן הַמַּעֲשֵׂר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna: If, among the diners, one ate **first tithe from which its *teruma* was** already **taken,** he may be included in a *zimmun*. The Gemara remarks: **It is obvious** that if the *teruma* was already taken there is no problem. Why was it necessary for the mishna to teach that one can join a *zimmun*? The Gemara explains: **It was only necessary** to teach this *halakha* **in** a case where the Levite **preceded** the priest while the grain was still **on the stalks, and he separated the *teruma* of the tithes** but **did not separate the *teruma gedola*.** *Teruma gedola* was not separated from the tithe that was eaten by the Levite. Although this should not be done *ab initio*, after the fact it is permitted, and one who eats first tithe produce under these circumstances may be included in a *zimmun*. **And** this is **in accordance with** the opinion of **Rabbi Abbahu, as Rabbi Abbahu said** that **Reish Lakish said: First tithe** in which the Levite **preceded** the priest while the grain was still **on the stalks is exempt from *teruma gedola*, as it is stated: “And you shall set apart from it a gift for the Lord, even a tenth part of the tithe”** (Numbers 18:26). This verse **teaches** that the Levite is obligated to set apart **a tenth part of the tithe,** i.e., the *teruma* of the tithe **and not *teruma gedola* and the *teruma* of the tithe.**


###### Berakhot 47a:16
[Berakhot 47a:16](https://torahapp.org/share/book/Berakhot/r/47a:16)

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: אִי הָכִי, אֲפִילּוּ הִקְדִּימוֹ בִּכְרִי נָמֵי! אֲמַר לֵיהּ: עָלֶיךָ אָמַר קְרָא

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Pappa said to Abaye: If so, even if** the Levite **preceded** the priest after the kernels of grain were removed from the stalks and placed **in a pile,** the Levite should not have to separate *teruma gedola*. Abaye **said to him: With regard to your** claim, **the verse stated:**