## Berakhot Daf 52a

###### Berakhot 52a:1
[Berakhot 52a:1](https://torahapp.org/share/book/Berakhot/r/52a:1)

וְרַבִּי יְהוֹשֻׁעַ הִיא, דְּאָמַר: אֵין מַשְׁגִּיחִין בְּבַת קוֹל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**and** this *Tosefta* **is** in accordance with the opinion of **Rabbi Yehoshua, who said,** with regard to the Divine Voice that emerged and proclaimed that the *halakha* is in accordance with the opinion of Rabbi Eliezer in the case of the oven of *akhnai* (*Bava Metzia* 59b), that **one disregards a Heavenly Voice.** Just as he disregarded the Divine Voice in his dispute with Rabbi Eliezer, so too, one disregards the Divine Voice that proclaimed that the *halakha* is in accordance with the opinion of Beit Hillel.


###### Berakhot 52a:2
[Berakhot 52a:2](https://torahapp.org/share/book/Berakhot/r/52a:2)

וְסָבְרִי בֵּית שַׁמַּאי דְּבִרְכַּת הַיּוֹם עֲדִיפָא? וְהָתַנְיָא: הַנִּכְנָס לְבֵיתוֹ בְּמוֹצָאֵי שַׁבָּת, מְבָרֵךְ עַל הַיַּיִן וְעַל הַמָּאוֹר וְעַל הַבְּשָׂמִים, וְאַחַר כָּךְ אוֹמֵר הַבְדָּלָה. וְאִם אֵין לוֹ אֶלָּא כּוֹס אֶחָד, מַנִּיחוֹ לְאַחַר הַמָּזוֹן וּמְשַׁלְשְׁלָן כּוּלָּן לְאַחֲרָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
As to the substance of these statements, the Gemara asks: **Do Beit Shammai hold** that **the blessing over the day takes precedence? Wasn’t it taught** in a *baraita*: **One who enters his house at the conclusion of Shabbat recites a blessing over the wine,** then over **the candle,** then over **the spices, and recites *havdala* thereafter? And if he has only one cup** of wine, **he leaves it for after the** last Shabbat **meal and arranges all** of the blessings: Grace after Meals, the blessings of *havdala* and the blessing over wine **together thereafter.** Evidently, the blessing over wine precedes the primary *havdala* blessing.


###### Berakhot 52a:3
[Berakhot 52a:3](https://torahapp.org/share/book/Berakhot/r/52a:3)

וְהָא, מִמַּאי דְּבֵית שַׁמַּאי הִיא? דִּלְמָא בֵּית הִלֵּל הִיא?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **And this** *baraita*, **from where** is it ascertained **that it is** in accordance with the opinion of **Beit Shammai? Perhaps it is** in accordance with the opinion of **Beit Hillel.** Beit Shammai’s opinion cannot be challenged with an unattributed *baraita*.


###### Berakhot 52a:4
[Berakhot 52a:4](https://torahapp.org/share/book/Berakhot/r/52a:4)

לָא סָלְקָא דַּעְתָּךְ, דְּקָתָנֵי מָאוֹר וְאַחַר כָּךְ בְּשָׂמִים, וּמַאן שָׁמְעַתְּ לֵיהּ דְּאִית לֵיהּ הַאי סְבָרָא — בֵּית שַׁמַּאי, דְּתַנְיָא אָמַר רַבִּי יְהוּדָה: לֹא נֶחְלְקוּ בֵּית שַׁמַּאי וּבֵית הִלֵּל עַל הַמָּזוֹן שֶׁבִּתְחִלָּה וְעַל הַבְדָּלָה שֶׁהִיא בַּסּוֹף, עַל מָה נֶחְלְקוּ — עַל הַמָּאוֹר וְעַל הַבְּשָׂמִים. בֵּית שַׁמַּאי אוֹמְרִים: מָאוֹר וְאַחַר כָּךְ בְּשָׂמִים, וּבֵית הִלֵּל אוֹמְרִים: בְּשָׂמִים וְאַחַר כָּךְ מָאוֹר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **It cannot enter your mind** that this *baraita* is in accordance with the opinion of Beit Hillel, **as it was taught** at the beginning of the *baraita*: **Light** and **spices thereafter. And who, did you hear, adopts that reasoning? Beit Shammai. As it was taught** in a *Tosefta* that **Rabbi Yehuda said: Beit Shammai and Beit Hillel did not dispute that** Grace after **Meals is** recited **first and that *havdala* is** recited **last. With regard to what did they disagree?** With regard to the blessings recited in the middle of *havdala*, the blessings **over the light and over the spices. Beit Shammai say: Light and spices thereafter; and Beit Hillel say: Spices and light thereafter.** Therefore, the *baraita*, where it is taught that the blessing over the candle precedes the blessing over the spices, must be according to Beit Shammai and it says that wine precedes *havdala*.


###### Berakhot 52a:5
[Berakhot 52a:5](https://torahapp.org/share/book/Berakhot/r/52a:5)

וּמִמַּאי דְּבֵית שַׁמַּאי הִיא וְאַלִּיבָּא דְּרַבִּי יְהוּדָה, דִּילְמָא בֵּית הִלֵּל הִיא וְאַלִּיבָּא דְּרַבִּי מֵאִיר?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara presents another challenge: **And from where** do you ascertain **that this** *baraita* **is** the opinion of **Beit Shammai in accordance with** the interpretation of **Rabbi Yehuda? Perhaps it is** the opinion of **Beit Hillel in accordance with** the interpretation of **Rabbi Meir.**


###### Berakhot 52a:6
[Berakhot 52a:6](https://torahapp.org/share/book/Berakhot/r/52a:6)

לָא סָלְקָא דַּעְתָּךְ, דְּקָתָנֵי הָכָא בְּמַתְנִיתִין, בֵּית שַׁמַּאי אוֹמְרִים: נֵר וּמָזוֹן בְּשָׂמִים וְהַבְדָּלָה, וּבֵית הִלֵּל אוֹמְרִים: נֵר וּבְשָׂמִים מָזוֹן וְהַבְדָּלָה, וְהָתָם בְּבָרַיְיתָא קָתָנֵי אִם אֵין לוֹ אֶלָּא כּוֹס אֶחָד, מַנִּיחוֹ לְאַחַר הַמָּזוֹן, וּמְשַׁלְשְׁלָן כּוּלָּן לְאַחֲרָיו. שְׁמַע מִינַּהּ דְּבֵית שַׁמַּאי הִיא וְאַלִּיבָּא דְּרַבִּי יְהוּדָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **It cannot enter your mind** that this *baraita* is the opinion of Beit Hillel in accordance with the interpretation of Rabbi Meir. **As it was taught here in the mishna,** which like all unattributed *mishnayot* is in accordance with the opinion of Rabbi Meir: **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*. And there, in the *baraita*, it was taught: And if he has only one cup** of wine, **he leaves it for after the** last Shabbat **meal and arranges all** of the blessings: Grace after Meals, the blessings of *havdala*, and the blessing over wine **together thereafter.** According to the *baraita*, all of the blessings follow Grace after Meals. Since the *baraita* and the mishna do not correspond, **conclude from here** that the *baraita* **is** the opinion of **Beit Shammai, in accordance with** the interpretation of **Rabbi Yehuda.**


###### Berakhot 52a:7
[Berakhot 52a:7](https://torahapp.org/share/book/Berakhot/r/52a:7)

וּמִכׇּל מָקוֹם קַשְׁיָא. קָא סָבְרִי בֵּית שַׁמַּאי שָׁאנֵי עַיּוֹלֵי יוֹמָא מֵאַפּוֹקֵי יוֹמָא. עַיּוֹלֵי יוֹמָא, כַּמָּה דְּמַקְדְּמִינַן לֵיהּ עֲדִיף. אַפּוֹקֵי יוֹמָא, כַּמָּה דִּמְאַחֲרִינַן לֵיהּ עֲדִיף, כִּי הֵיכִי דְּלָא לֶהֱוֵי עֲלַן כְּמַשּׂוֹי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And, nevertheless,** after the Gemara has proven that the *baraita* corresponds to the opinion of Beit Shammai as interpreted by Rabbi Yehuda, the contradiction between Beit Shammai’s statement in the *baraita* and their statement in the *Tosefta* **is difficult.** The Gemara responds: **Beit Shammai hold** that **the arrival of the day** of Shabbat or a Festival **is different from the departure of the day.** As with regard to **the arrival of the day, the more that we can advance it, the better;** with regard to **the departure of the day, the more we postpone it, the better, so that** Shabbat **should not be like a burden to us.** Consequently, although Beit Shammai situate *kiddush* before the blessing over the wine, they agree that one should recite *havdala* after the blessing over the wine.


###### Berakhot 52a:8
[Berakhot 52a:8](https://torahapp.org/share/book/Berakhot/r/52a:8)

וְסָבְרִי בֵּית שַׁמַּאי בִּרְכַּת הַמָּזוֹן טְעוּנָה כּוֹס? וְהָא תְּנַן: בָּא לָהֶם יַיִן לְאַחַר הַמָּזוֹן, אִם אֵין שָׁם אֶלָּא אוֹתוֹ כּוֹס, בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַמָּזוֹן, מַאי לָאו דִּמְבָרֵךְ עִילָּוֵיהּ וְשָׁתֵי לֵיהּ? לָא, דִּמְבָרֵךְ עִילָּוֵיהּ וּמַנַּח לֵיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The above discussion referred to Beit Shammai’s opinion with regard to Grace after Meals recited over a cup of wine. The Gemara poses the question: **And do Beit Shammai hold** that **Grace after Meals requires a cup** of wine? **Didn’t we learn** in the mishna: **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. What? Is it not that he recites a blessing over** the wine **and drinks it,** leaving Grace after Meals without wine? The Gemara rejects this: **No.** The mishna means that **he recites a blessing over** the cup of wine **and leaves it** to drink from it after Grace after Meals.


###### Berakhot 52a:9
[Berakhot 52a:9](https://torahapp.org/share/book/Berakhot/r/52a:9)

וְהָאָמַר מָר הַמְבָרֵךְ צָרִיךְ שֶׁיִּטְעוֹם! — דְּטָעֵים לֵיהּ. וְהָאָמַר מָר טְעָמוֹ פְּגָמוֹ! — דְּטָעֵים לֵיהּ בִּידֵיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara raises a difficulty: **Didn’t the Master say** that **one who recites a blessing is required to taste?** The Gemara answers: Indeed, this refers to a case **where he tasted it.** The Gemara raises a difficulty: **Didn’t the Master say** that one who **tasted** the cup of wine **disqualified it** and it is no longer suitable to be used for a cup of blessing? The Gemara answers: This does not refer to a case where he drank the wine; but rather, where **he tasted it with his hand** or poured a bit into another cup and drank from it.


###### Berakhot 52a:10
[Berakhot 52a:10](https://torahapp.org/share/book/Berakhot/r/52a:10)

וְהָאָמַר מָר כּוֹס שֶׁל בְּרָכָה צָרִיךְ שִׁעוּר, וְהָא קָא פָּחֵית לֵיהּ מִשִּׁיעוּרֵיהּ! — דִּנְפִישׁ לֵיהּ טְפֵי מִשִּׁיעוּרֵיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara raises a difficulty: **Didn’t the Master say: A cup of blessing requires** a minimum **measure** of wine? By drinking the wine, **doesn’t he diminish** the cup **from** containing **its** minimum **measure?** The Gemara answers: This refers to a case where **the cup contained more than the** required **measure** of wine.


###### Berakhot 52a:11
[Berakhot 52a:11](https://torahapp.org/share/book/Berakhot/r/52a:11)

וְהָא אִם אֵין שָׁם אֶלָּא אוֹתוֹ כּוֹס קָתָנֵי! — תְּרֵי לָא הָוֵי וּמֵחַד נְפִישׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Wasn’t it taught** explicitly: **If he has only one cup** of wine? If there is more than the required measure of wine, he does not have only one cup. The Gemara responds: Indeed, **there are not two** cups, **but** there is **more than one.**


###### Berakhot 52a:12
[Berakhot 52a:12](https://torahapp.org/share/book/Berakhot/r/52a:12)

וְהָא תָּנֵי רַבִּי חִיָּיא: בֵּית שַׁמַּאי אוֹמְרִים מְבָרֵךְ עַל הַיַּיִן וְשׁוֹתֵהוּ וְאַחַר כָּךְ מְבָרֵךְ בִּרְכַּת הַמָּזוֹן! אֶלָּא תְּרֵי תַּנָּאֵי, וְאַלִּיבָּא דְּבֵית שַׁמַּאי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara raises another difficulty: **Didn’t Rabbi Ḥiyya teach** in a *baraita* that **Beit Shammai say: He recites a blessing over the wine and drinks it, and recites Grace after Meals thereafter?** Evidently, according to Beit Shammai, wine is not required for Grace after Meals. **Rather,** it must be that **two *tanna’im*** hold **in accordance with Beit Shammai** and differ with regard to their opinion.


###### Berakhot 52a:13
[Berakhot 52a:13](https://torahapp.org/share/book/Berakhot/r/52a:13)

בֵּית שַׁמַּאי אוֹמְרִים וְכוּ׳.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in our mishna that Beit Shammai and Beit Hillel disagree over whether the washing of the hands or mixing water with the wine takes precedence. **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.


###### Berakhot 52a:14
[Berakhot 52a:14](https://torahapp.org/share/book/Berakhot/r/52a:14)

תָּנוּ רַבָּנַן, בֵּית שַׁמַּאי אוֹמְרִים: נוֹטְלִין לַיָּדַיִם וְאַחַר כָּךְ מוֹזְגִין אֶת הַכּוֹס, שֶׁאִם אַתָּה אוֹמֵר מוֹזְגִין אֶת הַכּוֹס תְּחִלָּה, גְּזֵרָה שֶׁמָּא יִטָּמְאוּ מַשְׁקִין שֶׁאֲחוֹרֵי הַכּוֹס מֵחֲמַת יָדָיו, וְיַחְזְרוּ וִיטַמְּאוּ אֶת הַכּוֹס.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** a *Tosefta* where this issue is discussed in greater detail: **Beit Shammai say: One washes** his **hands and mixes water** with the wine **in the cup thereafter, as if you say** that **one mixes water** with the wine **in the cup first,** his hands will remain ritually impure, as the Sages **decreed** that unwashed hands have second degree ritual impurity status as if they touched something rendered ritually impure by a creeping animal. Consequently, there is room for concern that **the liquid that** inevitably drips **on the outside of the cup might become ritually impure due to his hands, and** those liquids **will in turn render the cup ritually impure.** Consequently, Beit Shammai said that the hands must be washed first in order to prevent that result.


###### Berakhot 52a:15
[Berakhot 52a:15](https://torahapp.org/share/book/Berakhot/r/52a:15)

וְלִיטַּמּוּ יָדַיִם לְכוֹס!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: If the concern is with regard to ritual impurity to the cup, why mention the liquids on the outside of the cup? **Let** his **hands render the cup ritually impure** directly.


###### Berakhot 52a:16
[Berakhot 52a:16](https://torahapp.org/share/book/Berakhot/r/52a:16)

יָדַיִם שְׁנִיּוֹת הֵן, וְאֵין שֵׁנִי עוֹשֶׂה שְׁלִישִׁי בְּחוּלִּין אֶלָּא עַל יְדֵי מַשְׁקִין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: **Hands have second** degree ritual impurity status, **and** there is a general halakhic principle that an object of **second** degree ritual impurity status **cannot confer third** degree ritual impurity status **upon non-sacred items,** as opposed to *teruma* or consecrated food, **except by means of liquids.** By rabbinic decree, liquids that come into contact with second degree ritual impurity assume first degree ritual impurity status and, consequently, can render non-sacred items impure.


###### Berakhot 52a:17
[Berakhot 52a:17](https://torahapp.org/share/book/Berakhot/r/52a:17)

וּבֵית הִלֵּל אוֹמְרִים: מוֹזְגִין אֶת הַכּוֹס וְאַחַר כָּךְ נוֹטְלִין לַיָּדַיִם. שֶׁאִם אַתָּה אוֹמֵר נוֹטְלִין לַיָּדַיִם תְּחִלָּה, גְּזֵרָה שֶׁמָּא יִטָּמְאוּ מַשְׁקִין שֶׁבַּיָּדַיִם מֵחֲמַת הַכּוֹס, וְיַחְזְרוּ וִיטַמְּאוּ אֶת הַיָּדַיִם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Beit Hillel say: One mixes water** with the wine **in the cup and** only **washes** his **hands thereafter, as if you say** that **one washes** his **hands first,** there is **a decree lest the liquid** from the outside of the cup that dampened **one’s hands will be rendered ritually impure due to the cup** which is liable to be impure, **and** the liquid **will in turn render his hands ritually impure.**


###### Berakhot 52a:18
[Berakhot 52a:18](https://torahapp.org/share/book/Berakhot/r/52a:18)

וְנִיטַּמֵּי כּוֹס לְיָדַיִם! — אֵין כְּלִי מְטַמֵּא אָדָם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Let the cup render** his **hands ritually impure** directly, without any liquid? The Gemara responds that, according to a general principle in the *halakhot* of ritual impurity, **a vessel does not render a person ritually impure.** The cup alone does not render his hands ritually impure.


###### Berakhot 52a:19
[Berakhot 52a:19](https://torahapp.org/share/book/Berakhot/r/52a:19)

וְנִיטַּמֵּי לְמַשְׁקִין שֶׁבְּתוֹכוֹ! — הָכָא בִּכְלִי שֶׁנִּטְמְאוּ אֲחוֹרָיו בְּמַשְׁקִין עָסְקִינַן, דְּתוֹכוֹ טָהוֹר וְגַבּוֹ טָמֵא. דִּתְנַן: כְּלִי שֶׁנִּטְמְאוּ אֲחוֹרָיו בְּמַשְׁקִין אֲחוֹרָיו טְמֵאִים

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: If the back of the cup is ritually impure, **let it render the liquids that are within** the cup **ritually impure?** The Gemara answers: **Here we are dealing with a vessel** that only **the outside of which has been rendered ritually impure by liquids** by rabbinic law and not by Torah law. In that case, **the inside** of the cup **is pure and the outside is impure. As we learned** in a mishna: **A vessel whose outer side is rendered ritually impure by liquid,** only **the outer side** of the vessel **is impure,**