## Berakhot Daf 51b

###### Berakhot 51b:1
[Berakhot 51b:1](https://torahapp.org/share/book/Berakhot/r/51b:1)

אֲנַן נַעֲבֵד לְחוּמְרָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**we will act stringently** and not assist the right hand with the left.


###### Berakhot 51b:2
[Berakhot 51b:2](https://torahapp.org/share/book/Berakhot/r/51b:2)

וּמַגְבִּיהוֹ מִן הַקַּרְקַע טֶפַח. אָמַר רַב אַחָא בְּרַבִּי חֲנִינָא: מַאי קְרָאָה — ״כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם ה׳ אֶקְרָא״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And he lifts it** at least **one handbreadth from the ground. Rav Aḥa, son of Rabbi Ḥanina, says: What is the verse** that proves this? **“I will lift the cup of salvation and upon the name of the Lord I will call”** (Psalms 116:13).


###### Berakhot 51b:3
[Berakhot 51b:3](https://torahapp.org/share/book/Berakhot/r/51b:3)

וְנוֹתֵן עֵינָיו בּוֹ — כִּי הֵיכִי דְּלָא נַיסַּח דַּעְתֵּיהּ מִינֵּיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And he fixes his eyes upon** the cup; **so that his attention will not be distracted from it.**


###### Berakhot 51b:4
[Berakhot 51b:4](https://torahapp.org/share/book/Berakhot/r/51b:4)

וּמְשַׁגְּרוֹ לְאַנְשֵׁי בֵּיתוֹ בְּמַתָּנָה — כִּי הֵיכִי דְּתִתְבָּרַךְ דְּבֵיתְהוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And he sends it as a gift to members of his household; so that his wife will be blessed.**


###### Berakhot 51b:5
[Berakhot 51b:5](https://torahapp.org/share/book/Berakhot/r/51b:5)

עוּלָּא אִקְּלַע לְבֵי רַב נַחְמָן. כְּרֵיךְ רִיפְתָּא, בָּרֵיךְ בִּרְכַּת מְזוֹנָא, יְהַב לֵיהּ כָּסָא דְּבִרְכְּתָא לְרַב נַחְמָן. אֲמַר לֵיהּ רַב נַחְמָן: לִישַׁדַּר מָר כָּסָא דְבִרְכְּתָא לְיַלְתָּא. אֲמַר לֵיהּ: הָכִי אָמַר רַבִּי יוֹחָנָן: אֵין פְּרִי בִטְנָהּ שֶׁל אִשָּׁה מִתְבָּרֵךְ אֶלָּא מִפְּרִי בִּטְנוֹ שֶׁל אִישׁ, שֶׁנֶּאֱמַר ״וּבֵרַךְ פְּרִי בִטְנְךָ״. ״פְּרִי בִטְנָהּ״ לֹא נֶאֱמַר, אֶלָּא ״פְּרִי בִטְנְךָ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates: **Ulla happened** to come **to the house of Rav Naḥman. He ate bread, recited Grace after Meals, and gave the cup of blessing to Rav Naḥman. Rav Naḥman said to him: Master, please send the cup of blessing to Yalta,** my wife. Ulla **responded to him:** There is no need, **as Rabbi Yoḥanan said as follows: The fruit of a woman’s body is blessed only from the fruit of a man’s body, as it is stated:** “And He will love you, and bless you, and make you numerous, **and He will bless the fruit of your body”** (Deuteronomy 7:13). The Gemara infers: “He will bless **the fruit of her body” was not stated. Rather,** “He will bless **the fruit of your** [masculine singular] **body.”** For his wife to be blessed with children, it is sufficient to give the cup to Rav Naḥman.


###### Berakhot 51b:6
[Berakhot 51b:6](https://torahapp.org/share/book/Berakhot/r/51b:6)

תַּנְיָא נָמֵי הָכִי, רַבִּי נָתָן אוֹמֵר: מִנַּיִן שֶׁאֵין פְּרִי בִטְנָהּ שֶׁל אִשָּׁה מִתְבָּרֵךְ אֶלָּא מִפְּרִי בִּטְנוֹ שֶׁל אִישׁ — שֶׁנֶּאֱמַר: ״וּבֵרַךְ פְּרִי בִטְנְךָ״, ״פְּרִי בִטְנָהּ״ לֹא נֶאֱמַר, אֶלָּא ״פְּרִי בִטְנְךָ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**That** opinion **was also taught** in a *baraita*: **Rabbi Natan says: From where** is it derived **that the fruit of a woman’s body is only blessed from the fruit of a man’s body? As it is stated: And He will bless the fruit of your body;** He will bless **the fruit of her body was not stated. Rather,** He will bless **the fruit of your body.**


###### Berakhot 51b:7
[Berakhot 51b:7](https://torahapp.org/share/book/Berakhot/r/51b:7)

אַדְּהָכִי שְׁמַעָה יַלְתָּא, קָמָה בְּזִיהֲרָא, וְעַלַּת לְבֵי חַמְרָא, וּתְבַרָא אַרְבַּע מְאָה דַּנֵּי דְחַמְרָא. אֲמַר לֵיהּ רַב נַחְמָן: נְשַׁדַּר לַהּ מָר כָּסָא אַחֲרִינָא, שְׁלַח לַהּ: כֹּל הַאי נַבְגָּא, דְּבִרְכְּתָא הִיא. שְׁלַחָה לֵיהּ: מִמְּהַדּוּרֵי — מִילֵּי, וּמִסְּמַרְטוּטֵי — כַּלְמֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates that **meanwhile Yalta heard** Ulla’s refusal to send her the cup of blessing. Yalta was the daughter of the Exilarch and was accustomed to being treated with deference, so **she arose in a rage, entered the wine-storage, and broke four hundred barrels of wine.** Afterward, **Rav Naḥman said to** Ulla: **Let the Master send her another cup.** Ulla **sent** Yalta a different cup with a message saying that **all** of the wine in **this barrel is** wine **of blessing;** although you did not drink from the cup of blessing itself, you may at least drink from the barrel from which the cup of blessing was poured. **She sent him** a stinging response: **From itinerant** peddlers, Ulla traveled regularly from Eretz Yisrael to Babylonia and back, come meaningless **words, and from rags** come **lice.**


###### Berakhot 51b:8
[Berakhot 51b:8](https://torahapp.org/share/book/Berakhot/r/51b:8)

אָמַר רַב אַסִּי: אֵין מַסִּיחִין עַל כּוֹס שֶׁל בְּרָכָה. וְאָמַר רַב אַסִּי: אֵין מְבָרְכִין עַל כּוֹס שֶׁל פּוּרְעָנוּת. מַאי ״כּוֹס שֶׁל פּוּרְעָנוּת״? אָמַר רַב נַחְמָן בַּר יִצְחָק: כּוֹס שֵׁנִי. תַּנְיָא נָמֵי הָכִי: הַשּׁוֹתֶה כִּפְלַיִם לֹא יְבָרֵךְ, מִשּׁוּם שֶׁנֶּאֱמַר ״הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל״, וְהַאי לָא מְתַקַּן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Asi said: One may not speak over a cup of blessing** from the moment he takes it in his hand until he drinks it. **And Rav Asi said: One may not recite a blessing over a cup of punishment.** The Gemara clarifies: **What is a cup of punishment? Rav Naḥman bar Yitzḥak said: A second cup. That** opinion **was also taught** in a *baraita*: **One who drinks in pairs should not recite a blessing, because it is stated: “Prepare to meet your God, O Israel”** (Amos 4:12). One must be well-prepared in order to stand before his Creator, **and this** person who drank two cups of wine **is not prepared,** as drinking an even number of cups of wine is dangerous due to demons.


###### Berakhot 51b:9
[Berakhot 51b:9](https://torahapp.org/share/book/Berakhot/r/51b:9)

אָמַר רַבִּי אֲבָהוּ, וְאָמְרִי לַהּ בְּמַתְנִיתָא תָּנָא: הָאוֹכֵל וּמְהַלֵּךְ מְבָרֵךְ מְעוּמָּד, וּכְשֶׁהוּא אוֹכֵל מְעוּמָּד — מְבָרֵךְ מְיוּשָּׁב, וּכְשֶׁהוּא מֵיסֵב וְאוֹכֵל — יוֹשֵׁב וּמְבָרֵךְ. וְהִלְכְתָא בְּכוּלְּהוּ יוֹשֵׁב וּמְבָרֵךְ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In concluding the *halakhot* of blessings, the Gemara cites that **Rabbi Abbahu said, and some say it was taught in a *baraita*: One who eats and walks, recites the blessing** of Grace after Meals **standing** in one place, **and one who eats standing, recites the blessing** while **seated, and one who eats reclining** on a divan **sits and** then **recites the blessing. And the *halakha*** is: **In all of these cases one sits and** then **recites the blessing.**


###### Berakhot 51b:10
[Berakhot 51b:10](https://torahapp.org/share/book/Berakhot/r/51b:10)

**הדרן עלך שלשה שאכלו**

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
May we return unto thee : Three who ate !


###### Berakhot 51b:11
[Berakhot 51b:11](https://torahapp.org/share/book/Berakhot/r/51b:11)

מַתְנִי׳ **אֵלּוּ דְּבָרִים** שֶׁבֵּין בֵּית שַׁמַּאי וּבֵין בֵּית הִלֵּל בַּסְּעוּדָה: בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַיּוֹם, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. וּבֵית הִלֵּל אוֹמְרִים: מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** **These** are the **matters** of dispute **between Beit Shammai and Beit Hillel with regard to** the *halakhot* of **a meal:** One dispute concerns the order of blessings in *kiddush*. **Beit Shammai say:** When one recites *kiddush* over wine, **one recites a blessing over the** sanctification of the **day and recites a blessing over the wine thereafter. And Beit Hillel say: One recites a blessing over the wine and recites a blessing over the day thereafter.**


###### Berakhot 51b:12
[Berakhot 51b:12](https://torahapp.org/share/book/Berakhot/r/51b:12)

בֵּית שַׁמַּאי אוֹמְרִים: נוֹטְלִין לַיָּדַיִם וְאַחַר כָּךְ מוֹזְגִין אֶת הַכּוֹס. וּבֵית הִלֵּל אוֹמְרִים: מוֹזְגִין אֶת הַכּוֹס וְאַחַר כָּךְ נוֹטְלִין לַיָּדַיִם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, Beit Hillel and Beit Shammai disagree with regard to drinking wine before a meal. **Beit Shammai say: One washes his hands and mixes** water with the wine in **the cup thereafter, and Beit Hillel say: One mixes** water with the wine in **the cup and** only **washes his hands thereafter.** The basis of this particular dispute is with regard to the laws of ritual purity, as the Gemara will explain below.


###### Berakhot 51b:13
[Berakhot 51b:13](https://torahapp.org/share/book/Berakhot/r/51b:13)

בֵּית שַׁמַּאי אוֹמְרִים: מְקַנֵּחַ יָדָיו בַּמַּפָּה, וּמַנִּיחָהּ עַל הַשּׁוּלְחָן. וּבֵית הִלֵּל אוֹמְרִים: עַל הַכֶּסֶת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Also with regard to the laws of ritual purity, **Beit Shammai say:** After washing, **one dries his hands with a cloth and places it on the table. And Beit Hillel say:** One places it **on the cushion** upon which he is sitting.


###### Berakhot 51b:14
[Berakhot 51b:14](https://torahapp.org/share/book/Berakhot/r/51b:14)

בֵּית שַׁמַּאי אוֹמְרִים: מְכַבְּדִין אֶת הַבַּיִת, וְאַחַר כָּךְ נוֹטְלִין לַיָּדַיִם. וּבֵית הִלֵּל אוֹמְרִים: נוֹטְלִין לַיָּדַיִם, וְאַחַר כָּךְ מְכַבְּדִין אֶת הַבַּיִת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, **Beit Shammai say: One sweeps the** area of the **house** where the meal took place **and he washes his hands** with the final waters before Grace after Meals **thereafter. And Beit Hillel say: One washes his hands and sweeps the house thereafter.**


###### Berakhot 51b:15
[Berakhot 51b:15](https://torahapp.org/share/book/Berakhot/r/51b:15)

בֵּית שַׁמַּאי אוֹמְרִים: נֵר וּמָזוֹן, בְּשָׂמִים וְהַבְדָּלָה. וּבֵית הִלֵּל אוֹמְרִים: נֵר וּבְשָׂמִים, מָזוֹן וְהַבְדָּלָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Just as they dispute the order of the blessings in *kiddush*, they dispute the order of the blessings in *havdala*. If a meal continued until the conclusion of Shabbat, **Beit Shammai say:** One recites the blessing over the **candle,** then the Grace after **Meals** blessing, then the blessing over the **spices,** and finally the blessing of ***havdala*. And Beit Hillel say:** The order is **candle, spices,** Grace after **Meals, and *havdala*.**


###### Berakhot 51b:16
[Berakhot 51b:16](https://torahapp.org/share/book/Berakhot/r/51b:16)

בֵּית שַׁמַּאי אוֹמְרִים: ״שֶׁבָּרָא מְאוֹר הָאֵשׁ״, וּבֵית הִלֵּל אוֹמְרִים: ״בּוֹרֵא מְאוֹרֵי הָאֵשׁ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to the blessing over the candle, **Beit Shammai say: Who created [*bara*] the light of fire. And Beit Hillel say: Who creates [*boreh*] the lights of fire.**


###### Berakhot 51b:17
[Berakhot 51b:17](https://torahapp.org/share/book/Berakhot/r/51b:17)

אֵין מְבָרְכִין לֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁל גּוֹיִם, וְלֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁל מֵתִים, וְלֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁל עֲבוֹדָה זָרָה. וְאֵין מְבָרְכִין עַל הַנֵּר עַד שֶׁיֵּאוֹתוּ לְאוֹרוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**One may neither recite a blessing over the candle nor over the spices of gentiles, nor over the candle nor the spices** designated to pay respects **to the dead, nor over the candle nor the spices of idolatry.** The mishna cites another *halakha* with regard to the blessing over the candle: **And one does not recite the blessing over the candle until he derives benefit from its light.**


###### Berakhot 51b:18
[Berakhot 51b:18](https://torahapp.org/share/book/Berakhot/r/51b:18)

מִי שֶׁאָכַל, וְשָׁכַח וְלֹא בֵּירַךְ. בֵּית שַׁמַּאי אוֹמְרִים: יַחְזוֹר לִמְקוֹמוֹ וִיבָרֵךְ. וּבֵית הִלֵּל אוֹמְרִים: יְבָרֵךְ בִּמְקוֹם שֶׁנִּזְכַּר. וְעַד מָתַי מְבָרֵךְ? — עַד כְּדֵי שֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The mishna cites an additional dispute: **One who ate and forgot and did not recite a blessing; Beit Shammai say: He returns to** the **place** where **he** ate **and recites the blessing. Beit Hillel say:** That is unnecessary. **He recites the blessing at the place** where **he remembered.** Both agree, however, that there is a limit with regard to how long after eating one may recite Grace after Meals. **And until when does he recite the blessing? Until the food is digested in his intestines.**


###### Berakhot 51b:19
[Berakhot 51b:19](https://torahapp.org/share/book/Berakhot/r/51b:19)

בָּא לָהֶן יַיִן אַחַר הַמָּזוֹן, אִם אֵין שָׁם אֶלָּא אוֹתוֹ כּוֹס, בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַמָּזוֹן. וּבֵית הִלֵּל אוֹמְרִים: מְבָרֵךְ עַל הַמָּזוֹן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Wine came before** the diners **after the meal; if only that cup** of wine **is there, Beit Shammai say: One recites a blessing over the wine and recites a blessing over the food,** Grace after Meals, **thereafter. And Beit Hillel say: One recites a blessing over the food and recites a blessing over the wine thereafter.**


###### Berakhot 51b:20
[Berakhot 51b:20](https://torahapp.org/share/book/Berakhot/r/51b:20)

וְעוֹנִין ״אָמֵן״ אַחַר יִשְׂרָאֵל הַמְבָרֵךְ, וְאֵין עוֹנִין ״אָמֵן״ אַחַר כּוּתִי הַמְבָרֵךְ, עַד שֶׁיִּשְׁמַע כׇּל הַבְּרָכָה כּוּלָּהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And one answers amen after a Jew who recites a blessing** even if he did not hear the entire blessing, **and one does not answer amen after a Samaritan [*Kuti*] who recites a blessing until he hears the whole blessing in its entirety,** as perhaps the *Kuti* introduced an element inconsistent with the Jewish faith in that section of the blessing that he did not hear.


###### Berakhot 51b:21
[Berakhot 51b:21](https://torahapp.org/share/book/Berakhot/r/51b:21)

**גְּמָ׳** תָּנוּ רַבָּנַן: דְּבָרִים שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל בִּסְעוּדָה. בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַיּוֹם וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. שֶׁהַיּוֹם גּוֹרֵם לַיַּיִן שֶׁיָּבֹא, וּכְבָר קָדַשׁ הַיּוֹם וַעֲדַיִין יַיִן לֹא בָּא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** **The Sages taught** in a *Tosefta*: These are the **matters** of dispute **between Beit Shammai and Beit Hillel with regard to** the *halakhot* of **a meal: Beit Shammai say:** When one recites *kiddush* over wine, **one recites a blessing over the** sanctification of the **day and recites a blessing over the wine thereafter as the day causes the wine to come** before the meal. And Beit Shammai offer an additional reason: **The day has** already **been sanctified and the wine has not yet come.** Since Shabbat was sanctified first, it should likewise be mentioned first.


###### Berakhot 51b:22
[Berakhot 51b:22](https://torahapp.org/share/book/Berakhot/r/51b:22)

וּבֵית הִלֵּל אוֹמְרִים: מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם. שֶׁהַיַּיִן גּוֹרֵם לַקְּדוּשָּׁה שֶׁתֵּאָמֵר. דָּבָר אַחֵר: בִּרְכַּת הַיַּיִן תְּדִירָה, וּבִרְכַּת הַיּוֹם אֵינָהּ תְּדִירָה. תָּדִיר וְשֶׁאֵינוֹ תָּדִיר — תָּדִיר קוֹדֵם. וַהֲלָכָה כְּדִבְרֵי בֵּית הִלֵּל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Beit Hillel say: One recites a blessing over the wine and recites a blessing over the day thereafter,** because **the wine causes the sanctification to be recited.** Were there no wine, *kiddush* would not be recited. **Alternatively,** Beit Hillel say: **The blessing over wine is** recited **frequently, and the blessing over the day is not** recited **frequently,** and there is a general principle: When **a frequent** practice and **an infrequent** practice clash, **the frequent practice takes precedence** over the infrequent practice. The *Tosefta* concludes: **The *halakha* is in accordance with the statement of Beit Hillel.**


###### Berakhot 51b:23
[Berakhot 51b:23](https://torahapp.org/share/book/Berakhot/r/51b:23)

מַאי ״דָּבָר אַחֵר״? וְכִי תֵּימָא הָתָם תַּרְתֵּי וְהָכָא חֲדָא, הָכָא נָמֵי תַּרְתֵּי נִינְהוּ: בִּרְכַּת הַיַּיִן תְּדִירָה וּבִרְכַּת הַיּוֹם אֵינָהּ תְּדִירָה, תָּדִיר וְשֶׁאֵינוֹ תָּדִיר — תָּדִיר קוֹדֵם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **What is alternatively?** Why did Beit Hillel cite an additional reason? The Gemara responds: **And if you say** that **there** Beit Shammai cite **two** reasons, **and here** Beit Hillel offer only **one,** therefore Beit Hillel said **they are two** reasons **here as well: The blessing over wine is** recited **frequently and the blessing over the day is not** recited **frequently.** When **a frequent** practice and **an infrequent** practice clash, **the frequent** practice **takes precedence** over the infrequent practice.


###### Berakhot 51b:24
[Berakhot 51b:24](https://torahapp.org/share/book/Berakhot/r/51b:24)

וַהֲלָכָה כְּדִבְרֵי בֵּית הִלֵּל. פְּשִׁיטָא, דְּהָא נָפְקָא בַּת קוֹל?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
It was taught in the *Tosefta*: **The *halakha* is in accordance with the statement of Beit Hillel.** The Gemara remarks: **It is obvious, as a Divine Voice emerged** and proclaimed that the *halakha* is always in accordance with the opinion of Beit Hillel. Why did the *Tosefta* tell us here that the *halakha* is in accordance with their opinion?


###### Berakhot 51b:25
[Berakhot 51b:25](https://torahapp.org/share/book/Berakhot/r/51b:25)

אִיבָּעֵית אֵימָא קוֹדֶם בַּת קוֹל. וְאִיבָּעֵית אֵימָא לְאַחַר בַּת קוֹל,

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara offers two answers: **If you wish, say** that this *Tosefta* was taught **before the Divine Voice** emerged and proclaimed that general principle. **And if you wish, say** instead, that this *Tosefta* was indeed taught **after the Divine Voice** emerged,