## Berakhot Daf 53a

###### Berakhot 53a:1
[Berakhot 53a:1](https://torahapp.org/share/book/Berakhot/r/53a:1)

אִי נֵימָא לֹא שָׁבַת מֵחֲמַת מְלָאכָה אֲפִילּוּ מִמְּלָאכָה דְּהֶתֵּירָא, וְהָתַנְיָא: אוּר שֶׁל חַיָּה וְשֶׁל חוֹלֶה — מְבָרְכִין עָלָיו!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**If we say** that did not rest means that **it did not rest from labor, even from labor that is permitted? Wasn’t it taught** in a *baraita* that **over light** that was kindled on Shabbat **for a woman giving birth or a** dangerously **ill person,** for whom one is permitted to perform prohibited labor on Shabbat, **one may recite a blessing** during *havdala* at the conclusion of Shabbat?


###### Berakhot 53a:2
[Berakhot 53a:2](https://torahapp.org/share/book/Berakhot/r/53a:2)

אָמַר רַב נַחְמָן בַּר יִצְחָק: מַאי ״שָׁבַת״ — שֶׁשָּׁבַת מֵחֲמַת מְלֶאכֶת עֲבֵירָה. תַּנְיָא נָמֵי הָכִי: עֲשָׁשִׁית שֶׁהָיְתָה דּוֹלֶקֶת וְהוֹלֶכֶת כׇּל הַיּוֹם כּוּלּוֹ, לְמוֹצָאֵי שַׁבָּת מְבָרְכִין עָלֶיהָ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Naḥman bar Yitzḥak said: What is** meant by **rested?** Light **that rested from labor of transgression** on Shabbat. However, if the light burned for the entire Shabbat or was kindled on Shabbat in a permissible manner, one may recite a blessing over it. **That** *halakha* **was also taught** in a *baraita*: **A lantern that was continuously burning throughout the entire day** of Shabbat, **one may recite a blessing over it at the conclusion of Shabbat.**


###### Berakhot 53a:3
[Berakhot 53a:3](https://torahapp.org/share/book/Berakhot/r/53a:3)

תָּנוּ רַבָּנַן: גּוֹי שֶׁהִדְלִיק מִיִּשְׂרָאֵל, וְיִשְׂרָאֵל שֶׁהִדְלִיק מִגּוֹי מְבָרְכִין עָלָיו. גּוֹי מִגּוֹי — אֵין מְבָרְכִין עָלָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *baraita*: **A gentile who lit** a candle **from** a candle that was in the possession of **a Jew or if a Jew lit** a candle **from a gentile, one may recite a blessing over it** at the conclusion of Shabbat. However, **if a gentile** lit a candle **from a gentile, one may not recite a blessing over it.**


###### Berakhot 53a:4
[Berakhot 53a:4](https://torahapp.org/share/book/Berakhot/r/53a:4)

מַאי שְׁנָא גּוֹי מִגּוֹי דְּלָא — מִשּׁוּם דְּלֹא שָׁבַת? אִי הָכִי, יִשְׂרָאֵל מִגּוֹי נָמֵי הָא לֹא שָׁבַת!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **What is different** about a candle that **a gentile** lit **from a gentile, that** one may **not** recite a blessing over it? **Because** the light **did not rest** on Shabbat. **If so,** the light of **a Jew** who lit a candle **from a gentile also did not rest** on Shabbat.


###### Berakhot 53a:5
[Berakhot 53a:5](https://torahapp.org/share/book/Berakhot/r/53a:5)

וְכִי תֵּימָא הַךְ אִיסּוּרָא אֲזַל לֵיהּ, וְהָא אַחֲרִינָא הוּא, וּבִידָא דְיִשְׂרָאֵל קָא מִתְיַלְדָא — אֶלָּא הָא דְּתַנְיָא: הַמּוֹצִיא שַׁלְהֶבֶת לִרְשׁוּת הָרַבִּים — חַיָּיב. אַמַּאי חַיָּיב? מַה שֶּׁעָקַר לֹא הִנִּיחַ, וּמַה שֶּׁהִנִּיחַ לֹא עָקַר!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And if you say** that **this prohibited** flame **has gone and this** flame **is a** new and **different** one which **came into being in the possession of a Jew,** as a flame is not a concrete, static object, but rather it constantly recreates itself; **however, this** *halakha* **that was taught** in a *Tosefta* in tractate *Shabbat* states: **One who carries out a flame** from the private **to the public domain** on Shabbat **is liable** for carrying out from one domain to another. If the flame is constantly recreating itself, **why is he liable? That** flame **which he lifted** from the private domain **he did not place** in the public domain **and that which he placed he did not lift.** One is only liable for carrying out on Shabbat if he lifted an object from one domain and placed that same object in another domain. Since one who carries out a flame on Shabbat is considered liable, evidently, despite any change that it may undergo, the flame is essentially considered a single entity.


###### Berakhot 53a:6
[Berakhot 53a:6](https://torahapp.org/share/book/Berakhot/r/53a:6)

אֶלָּא לְעוֹלָם דְּאִיסּוּרָא נָמֵי אִיתֵיהּ, וְכִי קָא מְבָרֵךְ — אַתּוֹסֶפְתָּא דְּהֶתֵּירָא קָא מְבָרֵךְ, אִי הָכִי, גּוֹי מִגּוֹי נָמֵי!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather, actually that prohibited** flame **is also extant, and when one recites the blessing, he recites the blessing over the permitted addition** to that flame. The Gemara asks: **If so,** even if **a gentile** lit a candle **from a gentile as well,** the flame should be considered essentially new; one should be able to recite a blessing over the addition.


###### Berakhot 53a:7
[Berakhot 53a:7](https://torahapp.org/share/book/Berakhot/r/53a:7)

אֵין הָכִי נָמֵי, גְּזֵירָה מִשּׁוּם גּוֹי רִאשׁוֹן וְעַמּוּד רִאשׁוֹן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: **Yes, it is indeed so.** Fundamentally, there is no reason to prohibit doing so. However, the Sages issued **a decree because of the first gentile,** who did not light the flame from another gentile, **and the first pillar** of flame that was kindled on Shabbat. Consequently, they prohibited all somewhat similar cases, including when a gentile lights a flame from another gentile.


###### Berakhot 53a:8
[Berakhot 53a:8](https://torahapp.org/share/book/Berakhot/r/53a:8)

תָּנוּ רַבָּנַן: הָיָה מְהַלֵּךְ חוּץ לַכְּרַךְ וְרָאָה אוּר, אִם רוֹב גּוֹיִם — אֵינוֹ מְבָרֵךְ, אִם רוֹב יִשְׂרָאֵל — מְבָרֵךְ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *baraita*: **If one was walking outside the city, saw fire** there, and wanted to recite the blessing over it as part of *havdala*, **if** the city has a **majority of gentiles he may not recite the blessing** over the fire, but **if** the city has a **majority of Jews, he may recite the blessing.**


###### Berakhot 53a:9
[Berakhot 53a:9](https://torahapp.org/share/book/Berakhot/r/53a:9)

הָא גוּפָא קַשְׁיָא, אָמְרַתְּ אִם רוֹב גּוֹיִם — אֵינוֹ מְבָרֵךְ, הָא מֶחֱצָה עַל מֶחֱצָה — מְבָרֵךְ, וַהֲדַר תָּנֵי אִם רוֹב יִשְׂרָאֵל — מְבָרֵךְ, הָא מֶחֱצָה עַל מֶחֱצָה — אֵינוֹ מְבָרֵךְ!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara notes: **The matter itself is difficult** in this *baraita*. **You said** in the *baraita* that if the town has a **majority of gentiles he may not recite the blessing.** By inference, if the town population was **half** gentiles **and half** Jews, **one may recite a blessing. And then you teach** that **if** the town has a **majority of Jews, he may recite the blessing.** By inference, if the town population was **half** gentiles **and half** Jews, **one may not recite a blessing.** The inferences from two sections of the *baraita* are contradictory.


###### Berakhot 53a:10
[Berakhot 53a:10](https://torahapp.org/share/book/Berakhot/r/53a:10)

בְּדִין הוּא דַּאֲפִילּוּ מֶחֱצָה עַל מֶחֱצָה נָמֵי מְבָרֵךְ, וְאַיְּידִי דִּתְנָא רֵישָׁא ״רוֹב גּוֹיִם״, תְּנָא סֵיפָא ״רוֹב יִשְׂרָאֵל״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **By right,** the *baraita* should have taught that **even** if the town population was **half** gentiles **and half** Jews, **one may recite a blessing,** but **since in the first clause it taught: The majority of gentiles, in the latter clause it** used the same expression and **taught: The majority of Jews.**


###### Berakhot 53a:11
[Berakhot 53a:11](https://torahapp.org/share/book/Berakhot/r/53a:11)

תָּנוּ רַבָּנַן: הָיָה מְהַלֵּךְ חוּץ לַכְּרַךְ וְרָאָה תִּינוֹק וַאֲבוּקָה בְּיָדוֹ, בּוֹדֵק אַחֲרָיו; אִם יִשְׂרָאֵל הוּא — מְבָרֵךְ, אִם נָכְרִי הוּא — אֵינוֹ מְבָרֵךְ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
And **the Sages taught: One who was walking outside the city** at the conclusion of Shabbat **and saw a child with a torch in his hand, he** must **check after his** background. **If** the child **is a Jew, he may recite a blessing** over this flame, **but if** the child **is a gentile, he may not recite a blessing** over it.


###### Berakhot 53a:12
[Berakhot 53a:12](https://torahapp.org/share/book/Berakhot/r/53a:12)

מַאי אִירְיָא תִּינוֹק? אֲפִילּוּ גָּדוֹל נָמֵי!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Why was it taught** specifically with regard to **a child? Even if he were an adult,** one would **also** need to investigate whether he was a Jew or a gentile in order to determine whether or not he may recite a blessing over the torch.


###### Berakhot 53a:13
[Berakhot 53a:13](https://torahapp.org/share/book/Berakhot/r/53a:13)

אָמַר רַב יְהוּדָה אָמַר רַב: הָכָא בְּסָמוּךְ לִשְׁקִיעַת הַחַמָּה עָסְקִינַן. גָּדוֹל, מוֹכְחָא מִילְּתָא דְּוַדַּאי נָכְרִי הוּא. תִּינוֹק, אֵימַר יִשְׂרָאֵל הוּא, אִקְּרִי וּנְקֵיט.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yehuda said** that **Rav said: Here we are dealing with** a case where, although it was the conclusion of Shabbat, it was still **soon after sunset.** Therefore, in the case of **an adult, it is self-evident that he is a gentile,** as a Jew would not be so quick to take fire in his hand immediately after Shabbat. In the case of **a child,** however, **say that** perhaps **he is a Jew** and **it happened that he took** the torch.


###### Berakhot 53a:14
[Berakhot 53a:14](https://torahapp.org/share/book/Berakhot/r/53a:14)

תָּנוּ רַבָּנַן: הָיָה מְהַלֵּךְ חוּץ לַכְּרַךְ וְרָאָה אוּר, אִם עָבֶה כְּפִי הַכִּבְשָׁן — מְבָרֵךְ עָלָיו. וְאִם לָאו אֵינוֹ מְבָרֵךְ עָלָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
And **the Sages taught: One who was walking outside the city** at the conclusion of Shabbat **and saw a fire, if** the fire **is** at least **as thick as the opening of a furnace, one may recite a blessing over it,** as a fire of that kind is kindled for the light it produces as well. **And if** it is **not** at least that thick, **one may not recite a blessing over it.**


###### Berakhot 53a:15
[Berakhot 53a:15](https://torahapp.org/share/book/Berakhot/r/53a:15)

תָּנֵי חֲדָא: אוּר שֶׁל כִּבְשָׁן מְבָרְכִין עָלָיו, וְתַנְיָא אִידַּךְ: אֵין מְבָרְכִין עָלָיו!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**It was taught** in **one** *baraita*: During *havdala*, **one may recite a blessing over the fire of a furnace; and it was taught** in **another** *baraita*: **One may not recite a blessing over** the fire of a furnace. There is an apparent contradiction between the *baraitot*.


###### Berakhot 53a:16
[Berakhot 53a:16](https://torahapp.org/share/book/Berakhot/r/53a:16)

לָא קַשְׁיָא: הָא בַּתְּחִלָּה, הָא לְבַסּוֹף.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: This is **not difficult,** as **this** *baraita* which prohibits reciting the blessing is speaking **at the beginning** when the furnace was just kindled and the fire is designated solely to heat the objects in the furnace; **that** *baraita,* which permits reciting the blessing, is speaking **at the end,** when the fire is no longer needed to heat the objects in the furnace, and its light is used for other purposes.


###### Berakhot 53a:17
[Berakhot 53a:17](https://torahapp.org/share/book/Berakhot/r/53a:17)

תָּנֵי חֲדָא: אוּר שֶׁל תַּנּוּר וְשֶׁל כִּירַיִם מְבָרְכִין עָלָיו, וְתַנְיָא אִידַּךְ: אֵין מְבָרְכִין עָלָיו!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites a similar contradiction between *baraitot*: **It was taught** in **one** *baraita*: During *havdala*, **one may recite a blessing over the fire of an oven or a stove; and it was taught** in **another** *baraita*: **One may not recite a blessing over it.**


###### Berakhot 53a:18
[Berakhot 53a:18](https://torahapp.org/share/book/Berakhot/r/53a:18)

לָא קַשְׁיָא: הָא בַּתְּחִלָּה, הָא לְבַסּוֹף.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: This is **not difficult,** as a similar distinction between the *baraitot* may be suggested. **This** *baraita,* which prohibits reciting the blessing, is speaking **at the beginning,** when the oven or stove was just kindled and the fire is designated solely to heat the objects on the stove or in the oven; **that** *baraita,* which permits reciting the blessing, is speaking **at the end,** when the fire is no longer needed to heat the objects on the stove or in the oven and its light is used for other purposes.


###### Berakhot 53a:19
[Berakhot 53a:19](https://torahapp.org/share/book/Berakhot/r/53a:19)

תָּנֵי חֲדָא: אוּר שֶׁל בֵּית הַכְּנֶסֶת וְשֶׁל בֵּית הַמִּדְרָשׁ מְבָרְכִין עָלָיו, וְתַנְיָא אִידַּךְ: אֵין מְבָרְכִין עָלָיו!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites another contradiction: **It was taught** in **one** *baraita*: During *havdala*, **one may recite a blessing over the light of a synagogue or a study hall; and it was taught** in **another** *baraita*: **One may not recite a blessing over it.**


###### Berakhot 53a:20
[Berakhot 53a:20](https://torahapp.org/share/book/Berakhot/r/53a:20)

לָא קַשְׁיָא: הָא דְּאִיכָּא אָדָם חָשׁוּב, הָא דְּלֵיכָּא אָדָם חָשׁוּב.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: This is **not difficult,** as **this** *baraita,* which prohibits reciting the blessing, is speaking in a case **where there is an important person** in the synagogue and the fire is kindled in his honor and not to provide light; **that** *baraita,* which permits reciting the blessing, is speaking in a case **where there is no important person** present and the fire is kindled to provide light.


###### Berakhot 53a:21
[Berakhot 53a:21](https://torahapp.org/share/book/Berakhot/r/53a:21)

וְאִי בָּעֵית אֵימָא הָא וְהָא דְּאִיכָּא אָדָם חָשׁוּב, וְלָא קַשְׁיָא: הָא דְּאִיכָּא חַזָּנָא, הָא דְּלֵיכָּא חַזָּנָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And if you wish, say** instead that **this** *baraita* and **that** *baraita* are speaking in a case **where there is an important person** present in the synagogue, **and** this is **not difficult** because the contradiction can be resolved as follows: **This** *baraita,* which permits reciting the blessing, is speaking in a case **where there is a caretaker** in the synagogue who uses the light; **that** *baraita,* which prohibits reciting the blessing, is speaking in a case **where there is no caretaker** and the light is kindled for purposes of honor.


###### Berakhot 53a:22
[Berakhot 53a:22](https://torahapp.org/share/book/Berakhot/r/53a:22)

וְאִי בָּעֵית אֵימָא הָא וְהָא דְּאִיכָּא חַזָּנָא, וְלָא קַשְׁיָא: הָא דְּאִיכָּא סֵהֲרָא, וְהָא דְּלֵיכָּא סֵהֲרָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And if you wish, say** instead that **this** *baraita* **and that** *baraita* are both referring to a case **where there is a caretaker** present in the synagogue, **and** this is **not difficult** because the contradiction can be resolved as follows: **This** *baraita,* which prohibits reciting the blessing, is speaking in a case **where there is moonlight,** so the caretaker did not light the fire to provide light as the moonlight is sufficient; **that** *baraita,* which permits reciting the blessing, is speaking in a case **where there is no moonlight,** and the caretaker lights the fire to provide light.


###### Berakhot 53a:23
[Berakhot 53a:23](https://torahapp.org/share/book/Berakhot/r/53a:23)

תָּנוּ רַבָּנַן: הָיוּ יוֹשְׁבִין בְּבֵית הַמִּדְרָשׁ וְהֵבִיאוּ אוּר לִפְנֵיהֶם, בֵּית שַׁמַּאי אוֹמְרִים: כׇּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. וּבֵית הִלֵּל אוֹמְרִים: אֶחָד מְבָרֵךְ לְכוּלָּן — מִשּׁוּם שֶׁנֶּאֱמַר: ״בְּרׇב עָם הַדְרַת מֶלֶךְ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *baraita*: **People were seated in the study hall and they brought fire before them** at the conclusion of Shabbat. **Beit Shammai say: Each and every individual recites a blessing for himself; and Beit Hillel say: One recites a blessing on behalf of everyone** and the others answer amen. Beit Hillel’s reasoning is **as it is stated: “The splendor of the King is in the multitude of the people”** (Proverbs 14:28). When everyone joins together to hear the blessing, the name of God is glorified.


###### Berakhot 53a:24
[Berakhot 53a:24](https://torahapp.org/share/book/Berakhot/r/53a:24)

בִּשְׁלָמָא בֵּית הִלֵּל מְפָרְשִׁי טַעְמָא, אֶלָּא בֵּית שַׁמַּאי מַאי טַעְמָא? קָסָבְרִי מִפְּנֵי בִּיטּוּל בֵּית הַמִּדְרָשׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Granted, Beit Hillel,** they **explain** their **reasoning, but what is the reason** for the opinion **of Beit Shammai** to prohibit reciting the blessing communally? The Gemara answers: **They hold** that it is prohibited **due to** the fact that it will lead to **suspension of** study in **the study hall.** Waiting for someone to recite the blessing will interrupt Torah study for several minutes.


###### Berakhot 53a:25
[Berakhot 53a:25](https://torahapp.org/share/book/Berakhot/r/53a:25)

תַּנְיָא נָמֵי הָכִי: שֶׁל בֵּית רַבָּן גַּמְלִיאֵל לֹא הָיוּ אוֹמְרִים ״מַרְפֵּא״ בְּבֵית הַמִּדְרָשׁ, מִפְּנֵי בִּיטּוּל בֵּית הַמִּדְרָשׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**This** concern for disrupting Torah study **was also taught** in a *baraita*: The members of **the house of Rabban Gamliel would not say good health** when someone sneezed **in the study hall, due to** the fact that it would lead to **suspension of** study in **the study hall.**


###### Berakhot 53a:26
[Berakhot 53a:26](https://torahapp.org/share/book/Berakhot/r/53a:26)

אֵין מְבָרְכִין לֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁל מֵתִים. מַאי טַעְמָא? נֵר — לְכָבוֹד הוּא דַּעֲבִידָא, בְּשָׂמִים לְעַבּוֹרֵי רֵיחָא הוּא דַּעֲבִידִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna: **One may neither recite a blessing over the candle nor over the spices** designated to honor **the dead.** The Gemara explains: **What is the reason?** Because **a candle** of the dead **is kindled for** the purpose of **honoring** the dead, not for light; **the spices** are **to neutralize the** bad **odor,** not for their pleasant fragrance.


###### Berakhot 53a:27
[Berakhot 53a:27](https://torahapp.org/share/book/Berakhot/r/53a:27)

אָמַר רַב יְהוּדָה אָמַר רַב: כֹּל שֶׁמּוֹצִיאִין לְפָנָיו בַּיּוֹם וּבַלַּיְלָה — אֵין מְבָרְכִין עָלָיו. וְכֹל שֶׁאֵין מוֹצִיאִין לְפָנָיו אֶלָּא בַּלַּיְלָה — מְבָרְכִין עָלָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
And **Rav Yehuda said** that **Rav said: Any** deceased **before whom** a candle **is taken out** both **by day and by night,** it is evident that the candle is for the purpose of honoring the deceased; therefore, **one may not recite a blessing over it. And any** deceased **before whom** a candle **is taken out only by night,** it is evident that the purpose of the candle is for its light alone, and **one may recite a blessing over it.**


###### Berakhot 53a:28
[Berakhot 53a:28](https://torahapp.org/share/book/Berakhot/r/53a:28)

אָמַר רַב הוּנָא: בְּשָׂמִים שֶׁל בֵּית הַכִּסֵּא, וְשֶׁמֶן הֶעָשׂוּי לְהַעֲבִיר אֶת הַזּוּהֲמָא — אֵין מְבָרְכִין עָלָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, **Rav Huna said: Over spices** used to deodorize **the bathroom and** fragrant **oil** intended **to remove filth, one may not recite a blessing** as they are not used for their pleasant fragrance.


###### Berakhot 53a:29
[Berakhot 53a:29](https://torahapp.org/share/book/Berakhot/r/53a:29)

לְמֵימְרָא דְּכֹל הֵיכָא דְּלָאו לְרֵיחָא עֲבִידָא לָא מְבָרְכִין עִלָּוֵיהּ? מֵתִיבִי: הַנִּכְנָס לַחֲנוּתוֹ שֶׁל בַּשָּׂם וְהֵרִיחַ רֵיחַ, אֲפִילּוּ יָשַׁב שָׁם כׇּל הַיּוֹם כּוּלּוֹ אֵינוֹ מְבָרֵךְ אֶלָּא פַּעַם אַחַת. נִכְנַס וְיָצָא, נִכְנַס וְיָצָא — מְבָרֵךְ עַל כׇּל פַּעַם וּפַעַם. וְהָא הָכָא דְּלָאו לְרֵיחָא הוּא דַּעֲבִידָא, וְקָמְבָרֵךְ!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Is that to say** that **any** case **where it is not used for its** pleasant **fragrance, one may not recite a blessing over it?** The Gemara **raises an objection** based on the *Tosefta*: **One who enters the store of a perfumer, and smelled a fragrance, even if he sat there throughout the entire day, he only recites a blessing once.** However, **if one entered and exited, entered and exited, he recites a blessing on each and every occasion. Isn’t** it a case **here, where** the spices **are not intended for fragrance,** as they are not used to improve the scent in the store, **and,** nevertheless, **one recites a blessing?**


###### Berakhot 53a:30
[Berakhot 53a:30](https://torahapp.org/share/book/Berakhot/r/53a:30)

אִין, לְרֵיחָא נָמֵי הוּא דַּעֲבִידָא, כִּי הֵיכִי דְּנֵירְחוּ אִינָשֵׁי וְנֵיתוּ וְנִזְבּוֹן מִינֵּיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **Yes,** in this case the spices **are also intended for fragrance;** they are used to generate a scent in the store **so that people will smell** them **and come and purchase from him.**


###### Berakhot 53a:31
[Berakhot 53a:31](https://torahapp.org/share/book/Berakhot/r/53a:31)

תָּנוּ רַבָּנַן: הָיָה מְהַלֵּךְ חוּץ לַכְּרַךְ וְהֵרִיחַ רֵיחַ, אִם רוֹב גּוֹיִם — אֵינוֹ מְבָרֵךְ, אִם רוֹב יִשְׂרָאֵל — מְבָרֵךְ. רַבִּי יוֹסֵי אוֹמֵר: אֲפִילּוּ רוֹב יִשְׂרָאֵל — נָמֵי אֵינוֹ מְבָרֵךְ, מִפְּנֵי שֶׁבְּנוֹת יִשְׂרָאֵל מְקַטְּרוֹת לִכְשָׁפִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *baraita*: **One who was walking outside a city and smelled a scent; if the majority** of the town’s residents **are gentiles he may not recite a blessing** over the scent, but **if the majority are Jews, he may recite a blessing. Rabbi Yosei says: Even if the majority are Jews, one may not recite a blessing, as the daughters of Israel burn incense to witchcraft** and the spices were certainly made for witchcraft, not for their fragrance.


###### Berakhot 53a:32
[Berakhot 53a:32](https://torahapp.org/share/book/Berakhot/r/53a:32)

אַטּוּ כּוּלְּהוּ לִכְשָׁפִים מְקַטְּרָן?! — הָוֵה לַהּ מִיעוּטָא לִכְשָׁפִים, וּמִיעוּטָא נָמֵי לְגַמֵּר אֶת הַכֵּלִים. אִשְׁתְּכַח רוּבָּא דְּלָאו לְרֵיחָא עֲבִיד, וְכׇל רוּבָּא דְּלָאו לְרֵיחָא עֲבִיד לָא מְבָרֵךְ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Is that to say that they all burn incense to witchcraft?** Rather, **there is a minority** of people who burn incense **to witchcraft, and a** different **minority** who burn spices in order **to perfume** their **garments with incense. A majority,** therefore, exists that **does not use it for fragrance, and in a case where the majority does not use it for fragrance, one does not recite a blessing.**


###### Berakhot 53a:33
[Berakhot 53a:33](https://torahapp.org/share/book/Berakhot/r/53a:33)

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: הַמְהַלֵּךְ בְּעַרְבֵי שַׁבָּתוֹת בִּטְבֶרְיָא וּבְמוֹצָאֵי שַׁבָּתוֹת בְּצִפּוֹרִי וְהֵרִיחַ רֵיחַ, אֵינוֹ מְבָרֵךְ, מִפְּנֵי שֶׁחֶזְקָתוֹ אֵינוֹ עָשׂוּי אֶלָּא לְגַמֵּר בּוֹ אֶת הַכֵּלִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, **Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said: One who walks on Shabbat eve in Tiberias** or **at the conclusion of Shabbat in Tzippori, and smelled the scent** of incense **may not recite a blessing, as the presumption is** that **it was intended to perfume garments.**


###### Berakhot 53a:34
[Berakhot 53a:34](https://torahapp.org/share/book/Berakhot/r/53a:34)

תָּנוּ רַבָּנַן: הָיָה מְהַלֵּךְ בַּשּׁוּק שֶׁל עֲבוֹדָה זָרָה נִתְרַצָּה לְהָרִיחַ — הֲרֵי זֶה חוֹטֵא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On a related note, the Gemara cites the following: **The Sages taught** in a *baraita*: **One who was walking in the marketplace of idolators and willingly smelled** the incense wafting there, **he is a sinner,** as he should not have the intention to smell it.