## Berakhot Daf 49a

###### Berakhot 49a:1
[Berakhot 49a:1](https://torahapp.org/share/book/Berakhot/r/49a:1)

וְזוֹ נִתְּנָה בִּשְׁלֹשׁ עֶשְׂרֵה בְּרִיתוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**and that,** the covenant of circumcision, **was given with thirteen covenants,** as the word *brit*, covenant, appears thirteen times in the portion dealing with the circumcision of Abraham (Genesis 17:1–14).


###### Berakhot 49a:2
[Berakhot 49a:2](https://torahapp.org/share/book/Berakhot/r/49a:2)

רַבִּי אַבָּא אוֹמֵר: צָרִיךְ שֶׁיֹּאמַר בָּהּ הוֹדָאָה תְּחִלָּה וָסוֹף. וְהַפּוֹחֵת לֹא יִפְחוֹת מֵאַחַת. וְכׇל הַפּוֹחֵת מֵאַחַת — הֲרֵי זֶה מְגוּנֶּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Abba says: One must mention thanks** in the blessing of thanksgiving in Grace after Meals **at the beginning and the end** of the blessing. **And one who decreases** the number of expressions of thanksgiving **may not decrease** their number **to fewer than one, and** if **anyone decreases** their number **to fewer than one, it is reprehensible.**


###### Berakhot 49a:3
[Berakhot 49a:3](https://torahapp.org/share/book/Berakhot/r/49a:3)

וְכׇל הַחוֹתֵם ״מַנְחִיל אֲרָצוֹת״ בְּבִרְכַּת הָאָרֶץ, וּ״מוֹשִׁיעַ אֶת יִשְׂרָאֵל״ בְּ״בוֹנֵה יְרוּשָׁלָיִם״ — הֲרֵי זֶה בּוּר. וְכׇל שֶׁאֵינוֹ אוֹמֵר בְּרִית וְתוֹרָה בְּבִרְכַּת הָאָרֶץ, וּמַלְכוּת בֵּית דָּוִד בְּ״בוֹנֵה יְרוּשָׁלָיִם״ — לֹא יָצָא יְדֵי חוֹבָתוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara added that the conclusions of the blessing of the land and the blessing: Who builds Jerusalem, may also not be changed. **Anyone who concludes the blessing of the land: Who bequeaths lands and** concludes **the blessing: Who builds Jerusalem,** with the formula: **Who redeems Israel, is an ignoramus,** as he thereby corrupts the intention of the blessing. **And anyone who does not mention covenant and Torah in the blessing of the land and the royal house of David in** the blessing: **Who builds Jerusalem, did not fulfill his obligation.**


###### Berakhot 49a:4
[Berakhot 49a:4](https://torahapp.org/share/book/Berakhot/r/49a:4)

מְסַיַּיע לֵיהּ לְרַבִּי אִילְעָא, דְּאָמַר רַבִּי אִילְעָא אָמַר רַבִּי יַעֲקֹב בַּר אַחָא מִשּׁוּם רַבֵּינוּ: כׇּל שֶׁלֹּא אָמַר בְּרִית וְתוֹרָה בְּבִרְכַּת הָאָרֶץ וּמַלְכוּת בֵּית דָּוִד בְּ״בוֹנֵה יְרוּשָׁלָיִם״ — לֹא יָצָא יְדֵי חוֹבָתוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara notes: **This** *baraita* **supports** the opinion of **Rabbi Il’a, as Rabbi Il’a said** that **Rabbi Ya’akov bar Aḥa said in the name of Rabbeinu,** Rabbi Yehuda HaNasi: **Anyone who did not mention covenant and Torah in the blessing of the land and the royal house of David in** the blessing: **Who builds Jerusalem, did not fulfill his obligation.**


###### Berakhot 49a:5
[Berakhot 49a:5](https://torahapp.org/share/book/Berakhot/r/49a:5)

פְּלִיגִי בַּהּ אַבָּא יוֹסֵי בֶּן דּוֹסְתַּאי וְרַבָּנַן. חַד אָמַר: ״הַטּוֹב וְהַמֵּטִיב״ צְרִיכָה מַלְכוּת, וְחַד אָמַר: אֵינָהּ צְרִיכָה מַלְכוּת. מַאן דְּאָמַר צְרִיכָה מַלְכוּת קָסָבַר דְּרַבָּנַן. וּמַאן דְּאָמַר אֵינָהּ צְרִיכָה מַלְכוּת קָסָבַר דְּאוֹרָיְיתָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Abba Yosei ben Dostai and the Rabbis disagreed** whether or not God’s sovereignty must be invoked in the blessing: Who is good and does good. **One said: Who is good and does good, requires** mention of God’s **sovereignty, and one said: It does not require** mention of God’s **sovereignty.** The Gemara explains: **The one who said that it requires** mention of God’s **sovereignty holds that** this blessing was instituted **by the Sages,** so it is not a continuation of the previous blessings. As an independent blessing, God’s sovereignty must be mentioned. **The one who said that it does not require** mention of God’s **sovereignty holds that** the obligation to recite this blessing **is by Torah law.** Therefore, it is a continuation of the previous blessings.


###### Berakhot 49a:6
[Berakhot 49a:6](https://torahapp.org/share/book/Berakhot/r/49a:6)

תָּנוּ רַבָּנַן: מַהוּ חוֹתֵם בְּבִנְיַן יְרוּשָׁלַיִם, רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: ״מוֹשִׁיעַ יִשְׂרָאֵל״. ״מוֹשִׁיעַ יִשְׂרָאֵל״ — אִין, ״בּוֹנֵה יְרוּשָׁלָיִם״ — לָא? אֶלָּא אֵימָא: אַף ״מוֹשִׁיעַ יִשְׂרָאֵל״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Sages taught in a *baraita*: With **what** formula **does he conclude** the third blessing of Grace after Meals, which discusses **the building of Jerusalem? Rabbi Yosei son of Rabbi Yehuda says:** He concludes it with: **Who redeems Israel.** This is perplexing: Is that to say that with: **Who redeems Israel, yes,** he concludes the blessing; with: **The building of Jerusalem, no,** he does not conclude the blessing? The Gemara responds: **Rather, say** that Rabbi Yosei son of Rabbi Yehuda said the following: One who recites the blessing concludes either with: The building of Jerusalem, **or even** with: **Who redeems Israel.**


###### Berakhot 49a:7
[Berakhot 49a:7](https://torahapp.org/share/book/Berakhot/r/49a:7)

רַבָּה בַּר רַב הוּנָא אִיקְּלַע לְבֵי רֵישׁ גָּלוּתָא, פְּתַח בַּחֲדָא וְסַיֵּים בְּתַרְתֵּי. אָמַר רַב חִסְדָּא: גְּבוּרְתָּא לְמֶחְתַּם בְּתַרְתֵּי! וְהָתַנְיָא רַבִּי אוֹמֵר: אֵין חוֹתְמִין בִּשְׁתַּיִם!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara recounts: **Rabba bar Rav Huna happened** to come **to the house of the Exilarch.** While reciting the blessing: Who builds Jerusalem in Grace after Meals, **he opened with one** theme: Have compassion on Jerusalem, **and concluded with two** themes: Both the building of Jerusalem and Who redeems Israel. **Rav Ḥisda said** derisively: It takes **great fortitude to conclude with two** themes. How could you conclude with two themes? **Wasn’t it taught** in a *baraita* that **Rabbi** Yehuda HaNasi **says: One may not conclude with two** themes? Each blessing has its own particular ending.


###### Berakhot 49a:8
[Berakhot 49a:8](https://torahapp.org/share/book/Berakhot/r/49a:8)

גּוּפָא. רַבִּי אוֹמֵר: אֵין חוֹתְמִין בִּשְׁתַּיִם. אֵיתִיבֵיהּ לֵוִי לְרַבִּי, ״עַל הָאָרֶץ וְעַל הַמָּזוֹן״! — אֶרֶץ דְּמַפְּקָא מָזוֹן. ״עַל הָאָרֶץ וְעַל הַפֵּירוֹת״! — אֶרֶץ דְּמַפְּקָא פֵּירוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara discusses **the matter itself: Rabbi** Yehuda HaNasi **says: One may not conclude with two** themes. **Levi,** his student, **raised an objection to** the opinion of **Rabbi** Yehuda HaNasi based on the standard conclusions of various blessings. The second blessing of Grace after Meals concludes: **For the land and for the food.** Rabbi Yehuda HaNasi explained that the conclusion to that blessing is actually a single theme: **The land that produces food.** Levi raised a similar objection from the blessing that concludes: **For the land and for the fruit.** Rabbi Yehuda HaNasi explained that there, too, it means: **The land that produces fruit.**


###### Berakhot 49a:9
[Berakhot 49a:9](https://torahapp.org/share/book/Berakhot/r/49a:9)

״מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים״! — יִשְׂרָאֵל דְּקַדְּשִׁינְהוּ לִזְמַנִּים. ״מְקַדֵּשׁ יִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים״! — יִשְׂרָאֵל דְּקַדְּשִׁינְהוּ לְרָאשֵׁי חֳדָשִׁים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Levi cited two other blessings: **Who sanctifies Israel and the seasons.** It means: **Who sanctifies Israel, who sanctify the seasons. Who sanctifies Israel and the New Moon.** It means: **Who sanctifies Israel, who sanctify the New Moons.**


###### Berakhot 49a:10
[Berakhot 49a:10](https://torahapp.org/share/book/Berakhot/r/49a:10)

״מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים״! — חוּץ מִזּוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Levi cited an additional blessing that concludes with two themes, the blessing recited when Shabbat coincides with a Festival: **Who sanctifies Shabbat, Israel, and the seasons.** Rabbi Yehuda HaNasi answered: **Except for that** one.


###### Berakhot 49a:11
[Berakhot 49a:11](https://torahapp.org/share/book/Berakhot/r/49a:11)

וּמַאי שְׁנָא? הָכָא חֲדָא הִיא, הָתָם תַּרְתֵּי, כׇּל חֲדָא וַחֲדָא בְּאַפֵּי נַפְשָׁהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **What is different** about this blessing? The Gemara answers: **Here,** the blessing thanks God **for one** matter, the sanctity of the day. However, **there,** in the conclusion of the third blessing of Grace after Meals, the building of Jerusalem and redemption of Israel are **two** themes, and **each one is distinct** from the other.


###### Berakhot 49a:12
[Berakhot 49a:12](https://torahapp.org/share/book/Berakhot/r/49a:12)

וְטַעְמָא מַאי אֵין חוֹתְמִין בִּשְׁתַּיִם? לְפִי שֶׁאֵין עוֹשִׂין מִצְוֹת חֲבִילוֹת חֲבִילוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **And what is the reason that one does not conclude** a blessing **with two** themes? The Gemara responds: **Because** there is a general principle: **One does not perform mitzvot in bundles;** rather, each mitzva must have its own blessing.


###### Berakhot 49a:13
[Berakhot 49a:13](https://torahapp.org/share/book/Berakhot/r/49a:13)

מַאי הָוֵי עֲלַהּ?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara has yet to arrive at a clear conclusion regarding the conclusion of the third blessing of Grace after Meals. The Gemara asks: **What** conclusion was reached **about it?**


###### Berakhot 49a:14
[Berakhot 49a:14](https://torahapp.org/share/book/Berakhot/r/49a:14)

אָמַר רַב שֵׁשֶׁת: פָּתַח בְּ״רַחֵם עַל עַמְּךָ יִשְׂרָאֵל״ — חוֹתֵם בְּמוֹשִׁיעַ יִשְׂרָאֵל. פָּתַח בְּ״רַחֵם עַל יְרוּשָׁלָיִם״ — חוֹתֵם בְּ״בוֹנֵה יְרוּשָׁלָיִם״. וְרַב נַחְמָן אָמַר: אֲפִילּוּ פָּתַח בְּ״רַחֵם עַל יִשְׂרָאֵל״ — חוֹתֵם בְּ״בוֹנֵה יְרוּשָׁלָיִם״, מִשּׁוּם שֶׁנֶּאֱמַר ״בּוֹנֵה יְרוּשָׁלַיִם ה׳ נִדְחֵי יִשְׂרָאֵל יְכַנֵּס״: אֵימָתַי בּוֹנֵה יְרוּשָׁלַיִם ה׳ — בִּזְמַן שֶׁנִּדְחֵי יִשְׂרָאֵל יְכַנֵּס.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Sheshet said:** If **he opened with: Have compassion on Your people, Israel,** mentioning redemption of Israel at the start, **he concludes with: Who redeems Israel;** if **he opened with: Have compassion on Jerusalem, he concludes with: Who builds Jerusalem. Rav Naḥman said: Even if he opened with: Have compassion on Israel, he concludes with: Who builds Jerusalem, because it is stated: “The Lord builds Jerusalem; He gathers in the exiles of Israel”** (Psalms 147:2). This verse is interpreted to mean: **When does God build Jerusalem? When He gathers in the exiles of Israel.** The rebuilding of Jerusalem symbolizes Israel’s redemption.


###### Berakhot 49a:15
[Berakhot 49a:15](https://torahapp.org/share/book/Berakhot/r/49a:15)

אֲמַר לֵיהּ רַבִּי זֵירָא לְרַב חִסְדָּא: נֵיתֵי מָר וְנִתְנֵי. אֲמַר לֵיהּ: בִּרְכַּת מְזוֹנָא לָא גְּמִירְנָא, וְתַנּוֹיֵי מַתְנֵינָא. אֲמַר לֵיהּ: מַאי הַאי? אֲמַר לֵיהּ: דְּאִקְּלַעִי לְבֵי רֵישׁ גָּלוּתָא, וּבָרֵיכִי בִּרְכַּת מְזוֹנָא, וְזַקְפֵיהּ רַב שֵׁשֶׁת לְקוֹעֵיהּ עֲלַי כְּחִוְיָא. וְאַמַּאי? דְּלָא אֲמַרִי לֹא בְּרִית וְלֹא תּוֹרָה וְלֹא מַלְכוּת. וְאַמַּאי לָא אֲמַרְתְּ? כִּדְרַב חֲנַנְאֵל אָמַר רַב, דְּאָמַר רַב חֲנַנְאֵל אָמַר רַב: לֹא אָמַר בְּרִית וְתוֹרָה וּמַלְכוּת — יָצָא. בְּרִית — לְפִי שֶׁאֵינָהּ בְּנָשִׁים. תּוֹרָה וּמַלְכוּת — לְפִי שֶׁאֵינָן לֹא בְּנָשִׁים וְלֹא בַּעֲבָדִים. וְאַתְּ שְׁבַקְתְּ כֹּל הָנֵי תַּנָּאֵי וְאָמוֹרָאֵי, וַעֲבַדְתְּ כְּרַב?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On a similar topic, the Gemara relates: **Rabbi Zeira said to Rav Ḥisda: Let the Master come and teach** Mishna. **He responded: I have not** yet **learned Grace after Meals, and I will teach Mishna? He responded: What is this?** Why do you say that you have not yet learned Grace after Meals? **He said to him: I happened** to come **to the house of the Exilarch and recited Grace after Meals, and Rav Sheshet stiffened his neck over me like a snake,** i.e., he got angry and challenged me. Rabbi Zeira asked: **And why** did Rav Sheshet become angry with you? He answered: **I did not mention covenant, Torah, or sovereignty** in Grace after Meals. Rabbi Zeira wondered: **And why did you not mention** those themes? He answered that he did so **in accordance with** the opinion that **Rav Ḥananel** said that **Rav said, as Rav Ḥananel said** that **Rav said: If one does not mention covenant, Torah or sovereignty** in Grace after Meals, **he** nevertheless **fulfilled** his obligation because these themes are not applicable to all of Israel. **Covenant does not apply to women; Torah and sovereignty apply neither to women nor to slaves.** Rabbi Zeira said to him: Rav Sheshet should have been angry with you. **And you abandoned all of these *tanna’im* and *amora’im*** who disagree with him, **and followed Rav?** Evidently, many *tanna’im* and *amora’im* hold that covenant, Torah, and sovereignty must be mentioned in the second blessing of Grace after Meals.


###### Berakhot 49a:16
[Berakhot 49a:16](https://torahapp.org/share/book/Berakhot/r/49a:16)

אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: ״הַטּוֹב וְהַמֵּטִיב״ צְרִיכָה מַלְכוּת. מַאי קָא מַשְׁמַע לַן, כׇּל בְּרָכָה שֶׁאֵין בָּהּ מַלְכוּת — לֹא שְׁמָהּ בְּרָכָה? וְהָא אַמְרַהּ רַבִּי יוֹחָנָן חֲדָא זִימְנָא! אָמַר רַבִּי זֵירָא: לוֹמַר שֶׁצְּרִיכָה שְׁתֵּי מַלְכֻיוֹת, חֲדָא דִּידַהּ וַחֲדָא דְּ״בוֹנֵה יְרוּשָׁלָיִם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said:** The blessing: **Who is good and does good, requires** mention of God’s **sovereignty.** The Gemara asks: **What is he teaching us** that we did not already know? If you say that he is teaching us that **any blessing that does not contain mention of** God’s **sovereignty is not** considered a **blessing, didn’t Rabbi Yoḥanan already say that** *halakha* **once? Rabbi Zeira said:** Rabba bar bar Ḥana **is saying that** the blessing: Who is good and does good, **requires two** mentions of **sovereignty, one for itself and one for** the blessing: **Who builds Jerusalem.**


###### Berakhot 49a:17
[Berakhot 49a:17](https://torahapp.org/share/book/Berakhot/r/49a:17)

אִי הָכִי נִיבְעֵי תְּלָת: חֲדָא דִּידַהּ, וַחֲדָא דְּ״בוֹנֵה יְרוּשָׁלָיִם״, וַחֲדָא דְּבִרְכַּת הָאָרֶץ! אֶלָּא בִּרְכַּת הָאָרֶץ מַאי טַעְמָא לָא? מִשּׁוּם דְּהָוְיָיא לַהּ בְּרָכָה הַסְּמוּכָה לַחֲבֶרְתָּהּ, ״בּוֹנֵה יְרוּשָׁלָיִם״ נָמֵי לָא תִּבְעֵי, דְּהָוְיָא לַהּ בְּרָכָה הַסְּמוּכָה לַחֲבֶרְתָּהּ!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **If so,** that God’s sovereignty must be mentioned a second time in the blessing: Who is good and does good, to compensate for the fact that it was not mentioned in the blessing: Who builds Jerusalem, **it should require three** mentions; **one of its own, one for** the blessing: **Who builds Jerusalem, and one for the blessing of the land,** in which sovereignty is also not mentioned. **Rather,** in **the blessing of the land, what is the reason** that sovereignty is **not** mentioned? **Because it is a blessing juxtaposed to another** preceding blessing. **Who builds Jerusalem, should also not require** its own mention of God’s sovereignty, **as it is a blessing juxtaposed to another** preceding blessing.


###### Berakhot 49a:18
[Berakhot 49a:18](https://torahapp.org/share/book/Berakhot/r/49a:18)

הוּא הַדִּין דַּאֲפִילּוּ ״בּוֹנֵה יְרוּשָׁלָיִם״ נָמֵי לָא בָּעֲיָא. אַיְּידֵי דְּאָמַר מַלְכוּת בֵּית דָּוִד, לָאו אוֹרַח אַרְעָא דְּלָא אָמַר מַלְכוּת שָׁמַיִם. רַב פָּפָּא אָמַר, הָכִי קָאָמַר: צְרִיכָה שְׁתֵּי מַלְכֻיוֹת לְבַר מִדִּידַהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **The same is true even** with regard to the blessing: **Who builds Jerusalem,** that it **does not require** mention of sovereignty. However, **since he mentioned the royal house of David** in the blessing, **it would not be proper** if **he did not mention God’s sovereignty** as well. On the other hand, **Rav Pappa said:** The blessing: Who is good and does good, **requires two** mentions of **sovereignty besides its own;** one to compensate for its lack of mention in the blessing: Who builds Jerusalem, and one for the blessing of the land.


###### Berakhot 49a:19
[Berakhot 49a:19](https://torahapp.org/share/book/Berakhot/r/49a:19)

יָתֵיב רַבִּי זֵירָא אֲחוֹרֵי דְּרַב גִּידֵּל, וְיָתֵיב רַב גִּידֵּל קַמֵּיהּ דְּרַב הוּנָא, וְיָתֵיב וְקָאָמַר: טָעָה וְלֹא הִזְכִּיר שֶׁל שַׁבָּת, אוֹמֵר: ״בָּרוּךְ שֶׁנָּתַן שַׁבָּתוֹת לִמְנוּחָה לְעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה לְאוֹת וְלִבְרִית, בָּרוּךְ מְקַדֵּשׁ הַשַּׁבָּת״. אֲמַר לֵיהּ: מַאן אַמְרַהּ? רַב.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara recounts: **Rabbi Zeira sat behind Rav Giddel** in the study hall, **and Rav Giddel sat before Rav Huna, and he sat and he said: One who erred and did not mention** the formula **for Shabbat** in Grace after Meals, **says** the following abridged version instead: **Blessed…Who gave *Shabbatot* for rest to His people Israel with love, as a sign and a covenant; Blessed…Who sanctifies the Shabbat.** Rav Huna **said to him: Who said** this *halakha*? He answered: **Rav.**


###### Berakhot 49a:20
[Berakhot 49a:20](https://torahapp.org/share/book/Berakhot/r/49a:20)

הֲדַר יָתֵיב וְקָאָמַר: טָעָה וְלֹא הִזְכִּיר שֶׁל יוֹם טוֹב, אוֹמֵר: ״בָּרוּךְ שֶׁנָּתַן יָמִים טוֹבִים לְעַמּוֹ יִשְׂרָאֵל לְשִׂמְחָה וּלְזִכָּרוֹן, בָּרוּךְ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים״. אֲמַר לֵיהּ: מַאן אַמְרַהּ? רַב.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Again** Rav Giddel **sat and said: One who erred and did not mention** the formula **for Festivals** in Grace after Meals, **says: “Blessed…Who gave Festivals to His people Israel for joy and for commemoration; Blessed…Who sanctifies Israel and the seasons.”** Rav Huna **said to him: Who said** this *halakha*? He answered: **Rav.**


###### Berakhot 49a:21
[Berakhot 49a:21](https://torahapp.org/share/book/Berakhot/r/49a:21)

הֲדַר יָתֵיב וְקָאָמַר: טָעָה וְלֹא הִזְכִּיר שֶׁל רֹאשׁ חוֹדֶשׁ אוֹמֵר ״בָּרוּךְ שֶׁנָּתַן רָאשֵׁי חֳדָשִׁים לְעַמּוֹ יִשְׂרָאֵל לְזִכָּרוֹן״. וְלָא יָדַעְנָא אִי אָמַר בָּהּ ״שִׂמְחָה״ אִי לָא אָמַר בָּהּ ״שִׂמְחָה״, אִי חָתֵים בָּהּ, אִי לָא חָתֵים בָּהּ, אִי דִּידֵיהּ אִי דְּרַבֵּיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Again** Rav Giddel **sat and said: If one erred and did not mention the New Moon, he says: “Blessed…Who gave the New Moon to His people Israel for commemoration.** Rabbi Zeira, who related this incident, said: **I do not know whether he mentioned joy in** the formula **or whether he did not mention joy, whether he concluded this** formula with a blessing as he did in the parallel formulas for Shabbat and Festivals **or if he did not conclude it** with a blessing; **and whether** this *halakha* **is his or whether it is his teacher** Rav’s statement.


###### Berakhot 49a:22
[Berakhot 49a:22](https://torahapp.org/share/book/Berakhot/r/49a:22)

גִּידֵּל בַּר מִנְיוֹמֵי הֲוָה קָאֵי קַמֵּיהּ דְּרַב נַחְמָן, טְעָה רַב נַחְמָן

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates: **Giddel bar Manyumi was standing before Rav Naḥman, Rav Naḥman erred** and did not mention the special formula for Shabbat in Grace after Meals,