## Berakhot Daf 53b

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

וְאֵין מְבָרְכִין עַל הַנֵּר עַד שֶׁיֵּאוֹתוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna: **And one does not recite the blessing over the candle until he derives benefit** from its light.


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

אָמַר רַב יְהוּדָה אָמַר רַב: לֹא ״יֵאוֹתוּ״ יֵאוֹתוּ מַמָּשׁ, אֶלָּא כׇּל שֶׁאִילּוּ עוֹמֵד בְּקָרוֹב וּמִשְׁתַּמֵּשׁ לְאוֹרָהּ, וַאֲפִילּוּ בְּרִיחוּק מָקוֹם. וְכֵן אָמַר רַב אָשֵׁי: בְּרִיחוּק מָקוֹם שָׁנִינוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yehuda says**that **Rav says: Derives benefit does not**mean that the one reciting the blessing must**actually derive benefit**from the light of the candle. **Rather, as long as if one were to stand close**to the candle **he could utilize its light,**if he sees it he may recite a blessing over it, **even**if he is now standing **at a distance.**


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

מֵיתִיבִי: הָיְתָה לוֹ נֵר טְמוּנָה בְּחֵיקוֹ, אוֹ בְּפַנָּס, אוֹ שֶׁרָאָה שַׁלְהֶבֶת וְלֹא נִשְׁתַּמֵּשׁ לְאוֹרָהּ, אוֹ נִשְׁתַּמֵּשׁ לְאוֹרָהּ וְלֹא רָאָה שַׁלְהֶבֶת — אֵינוֹ מְבָרֵךְ עַד שֶׁיִּרְאֶה שַׁלְהֶבֶת וְיִשְׁתַּמֵּשׁ לְאוֹרָהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara **raises an objection** from a *Tosefta*: **One who had a candle hidden in his lap** or placed **inside an** opaque **lamp, or if he saw a flame and did not utilize its light, or if he utilized its light and did not see a flame, may not recite a blessing until he** both **sees the flame and utilizes its light.**


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

בִּשְׁלָמָא מִשְׁתַּמֵּשׁ לְאוֹרָהּ וְלֹא רָאָה שַׁלְהֶבֶת מַשְׁכַּחַתְּ לַהּ — דְּקַיְימָא בְּקֶרֶן זָוִית. אֶלָּא רָאָה שַׁלְהֶבֶת וְלֹא נִשְׁתַּמֵּשׁ לְאוֹרָהּ הֵיכִי מַשְׁכַּחַתְּ לַהּ? לָאו דִּמְרַחֲקָא?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara first clarifies the content of the *Tosefta* itself: **Granted,** a case where one **utilizes its light and did not see a flame, can be found where** the flame **is situated** around **a corner,** illuminating the area but hidden from his view. But **how can** a case where one **saw a flame and did not utilize its light be found? Is it not** referring to a case **where one is distant?** Apparently, one must actually utilize the flame; merely having the potential to utilize it is not sufficient.


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

לָא, כְּגוֹן דְּעָמְיָא וְאָזְלָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara rejects this: **No.** This refers to **a case where** the flame is **gradually dimming.** One sees the flame, but is unable to utilize its light.


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

תָּנוּ רַבָּנַן: גֶּחָלִים לוֹחֲשׁוֹת — מְבָרְכִין עֲלֵיהֶן, אוֹמְמוֹת — אֵין מְבָרְכִין עֲלֵיהֶן. הֵיכִי דָּמֵי לוֹחֲשׁוֹת? אָמַר רַב חִסְדָּא: כׇּל שֶׁאִילּוּ מַכְנִיס לְתוֹכָן קֵיסָם וְדוֹלֶקֶת מֵאֵילֶיהָ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *baraita*: **One may recite a blessing over smoldering coals** just as he does over a candle; however, **over dimming [*omemot*]** coals, **one may not recite a blessing.** The Gemara asks: **What are the circumstances of smoldering coals? Rav Ḥisda said:** Smoldering coals are **any** coals **that, if one places a wood chip among them, it ignites on its own** without fanning the flame.


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

אִיבַּעְיָא לְהוּ: ״אוֹמְמוֹת״ אוֹ ״עוֹמְמוֹת״?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to the wording of the *baraita*, the Gemara **raises a dilemma:** Does the *baraita* say ***omemot*** beginning with an *alef*, or ***omemot*** beginning with an *ayin*?


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

תָּא שְׁמַע דְּאָמַר רַב חִסְדָּא בַּר אַבְדִּימִי: ״אֲרָזִים לֹא עֲמָמֻהוּ בְּגַן אֱלֹהִים״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Come and hear** a resolution, **as Rav Ḥisda bar Avdimi said:** The correct version is *omemot* beginning with an *ayin*, as it is stated: **“The cedars in the garden of God could not dim it** [***amamuhu***]**”** (Ezekiel 31:8).


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

וְרָבָא אָמַר: ״יֵאוֹתוּ״ מַמָּשׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And** with regard to the question whether or not one must actually benefit from the flame’s light in order to recite a blessing, **Rava said:** When the mishna said **benefit,** it meant that he must **actually** derive benefit from the light.


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

וְכַמָּה? אָמַר עוּלָּא: כְּדֵי שֶׁיַּכִּיר בֵּין אִיסָּר לְפוּנְדְּיוֹן. חִזְקִיָּה אָמַר: כְּדֵי שֶׁיַּכִּיר בֵּין מְלוּזְמָא שֶׁל טְבֶרְיָא לִמְלוּזְמָא שֶׁל צִפּוֹרִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **And how** adjacent must one be in order to be considered to have derived benefit from the flame? **Ulla said: So that he can distinguish between an *issar* and a *pundeyon*,** two coins of the period. **Ḥizkiya said: So that he can distinguish between a weight** used in **Tiberias and a weight** used in **Tzippori,** which were slightly different.


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

רַב יְהוּדָה מְבָרֵךְ אַדְּבֵי אַדָּא דַּיָּילָא, רָבָא מְבָרֵךְ אַדְּבֵי גּוּרְיָא בַּר חָמָא. אַבָּיֵי מְבָרֵךְ אַדְּבֵי בַּר אֲבוּהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates that the *amora’im* conducted themselves in accordance with their above-stated opinions. At the conclusion of Shabbat, **Rav Yehuda** would **recite a blessing over** the light **of the house of Adda, the servant,** which was far from his house. **Rava** would **recite a blessing over** the light **of the house of Gurya bar Ḥama,** which was adjacent to his house. **Abaye** would **recite a blessing over** the light **of the house of bar Avuh.**


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

אָמַר רַב יְהוּדָה אָמַר רַב: אֵין מְחַזְּרִין עַל הָאוּר כְּדֶרֶךְ שֶׁמְחַזְּרִים עַל הַמִּצְוֹת. אָמַר רַבִּי זֵירָא: מֵרֵישׁ הֲוָה מְהַדַּרְנָא, כֵּיוָן דִּשְׁמַעְנָא לְהָא דְּרַב יְהוּדָה אָמַר רַב, אֲנָא נָמֵי לָא מְהַדַּרְנָא, אֶלָּא אִי מִקְּלַע לִי מִמֵּילָא — מְבָרֵיכְנָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yehuda said** that **Rav said** a general halakhic principle: **One need not seek out light** at the conclusion of Shabbat **in the manner that one seeks out** other **mitzvot.** If no flame is available over which to recite a blessing, it does not prevent one from reciting *havdala*. And **Rav Zeira said: Initially I would seek out** light, **once I heard this** *halakha* that **Rav Yehuda said** that **Rav said, I too do not seek** out light. **However, if** a candle **happens** to become available **to me, I recite a blessing** over it.


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

מִי שֶׁאָכַל וְכוּ׳. אָמַר רַב זְבִיד וְאִיתֵּימָא רַב דִּימִי בַּר אַבָּא: מַחֲלוֹקֶת בְּשָׁכַח, אֲבָל בְּמֵזִיד, דִּבְרֵי הַכֹּל — יַחְזוֹר לִמְקוֹמוֹ וִיבָרֵךְ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Our mishna cited a dispute regarding **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. **Rav Zevid said and some say Rav Dimi bar Abba** said: This **dispute is** only with regard to a case **where one forgot** to recite the blessing, **but** if he did so **intentionally, everyone agrees that he must return to** the **place** where **he** ate **and recite a blessing.**


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

פְּשִׁיטָא, ״וְשָׁכַח״ תְּנַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **This is obvious. We learned** in the mishna: **And forgot,** not if he did so intentionally.


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

מַהוּ דְתֵימָא הוּא הַדִּין אֲפִילּוּ בְּמֵזִיד, וְהַאי דְּקָתָנֵי ״וְשָׁכַח״ — לְהוֹדִיעֲךָ כֹּחָן דְּבֵית שַׁמַּאי. קָמַשְׁמַע לַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara explains: **Lest you say** that **the same is true,** that Beit Hillel permit one to recite a blessing without returning to the place where he ate, **even** in a case where he **willfully** did not recite a blessing, **and that which was taught: And forgot, is to convey the far-reaching** nature **of** the opinion of **Beit Shammai,** who require him to return to the place where he ate even if he forgot, Rav Zevid **teaches us** that there is no disagreement in that case.


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

תַּנְיָא, אָמְרוּ לָהֶם בֵּית הִלֵּל לְבֵית שַׁמַּאי: לְדִבְרֵיכֶם, מִי שֶׁאָכַל בְּרֹאשׁ הַבִּירָה וְשָׁכַח וְיָרַד וְלֹא בֵּרַךְ, יַחְזוֹר לְרֹאשׁ הַבִּירָה וִיבָרֵךְ?! אָמְרוּ לָהֶן בֵּית שַׁמַּאי לְבֵית הִלֵּל: לְדִבְרֵיכֶם מִי שֶׁשָּׁכַח אַרְנָקִי בְּרֹאשׁ הַבִּירָה לֹא יַעֲלֶה וְיִטְלֶנָּה? לִכְבוֹד עַצְמוֹ הוּא עוֹלֶה, לִכְבוֹד שָׁמַיִם לֹא כׇּל שֶׁכֵּן?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**It was taught** in a *baraita* that **Beit Hillel said to Beit Shammai: According to your statement, one who ate atop** the Temple Mount, **God’s chosen place of residence, and forgot and descended without reciting a blessing, must he return to the top of** the Temple Mount, **God’s chosen place of residence, to recite a blessing? Beit Shammai said to Beit Hillel:** Why not? **And according to your statement, one who forgot his purse atop** the Temple Mount, **God’s chosen place of residence, would he not ascend to retrieve it? If one ascends in deference to his own** needs, **all the more so** he should ascend **in deference to Heaven.**


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

הָנְהוּ תְּרֵי תַּלְמִידֵי, חַד עֲבַד בְּשׁוֹגֵג כְּבֵית שַׁמַּאי וְאַשְׁכַּח אַרְנְקָא דְּדַהֲבָא, וְחַד עֲבַד בְּמֵזִיד כְּבֵית הִלֵּל וְאַכְלֵיהּ אַרְיָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates: There were **these two students** who ate and did not recite a blessing. **One of them did so unwittingly,** and, **in accordance with** the opinion of **Beit Shammai,** returned to where he ate, **and found a purse of gold. One of them did so intentionally,** and, **in accordance with** the opinion of **Beit Hillel,** albeit in circumstances where they agree with Beit Shammai, did not return **and a lion ate him.**


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

רַבָּה בַּר בַּר חָנָה הֲוָה קָאָזֵל בְּשַׁיַּירְתָּא, אֲכַל וְאִשְׁתְּלִי וְלָא בָּרֵיךְ. אֲמַר: הֵיכִי אַעֲבֵיד? אִי אָמֵינָא לְהוּ ״אִנְּשַׁאי לְבָרֵךְ״, אָמְרוּ לִי: בָּרֵיךְ, כׇּל הֵיכָא דִּמְבָרְכַתְּ — לְרַחֲמָנָא מְבָרְכַתְּ. מוּטָב דְּאָמֵינָא לְהוּ: אִנְּשַׁאי יוֹנָה דְּדַהֲבָא. אֲמַר לְהוּ: אִנְטַרוּ לִי, דְּאִנְּשַׁאי יוֹנָה דְּדַהֲבָא. אָזֵיל וּבָרֵיךְ וְאַשְׁכַּח יוֹנָה דְּדַהֲבָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara further relates: **Rabba bar bar Ḥana was once traveling with a caravan. He ate and forgot and did not recite a blessing. He said** to himself: **What shall I do? If I say to them: I forgot to recite a blessing, they** will **say to me to recite a blessing** here, as **wherever you recite a blessing, you recite a blessing to God.** It is **better that I say to them: I forgot a golden dove.** Then they will wait for me while I retrieve it. **He said to them: Wait for me, as I forgot a golden dove. He went and recited a blessing and found a golden dove.**


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

וּמַאי שְׁנָא יוֹנָה? דִּמְתִילִי כְּנֶסֶת יִשְׂרָאֵל לְיוֹנָה. דִּכְתִיב: ״כַּנְפֵי יוֹנָה נֶחְפָּה בַכֶּסֶף וְאֶבְרוֹתֶיהָ בִּירַקְרַק חָרוּץ״ — מָה יוֹנָה אֵינָהּ נִיצּוֹלֶת אֶלָּא בִּכְנָפֶיהָ, אַף יִשְׂרָאֵל אֵינָן נִיצּוֹלִין אֶלָּא בְּמִצְוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **What is different** about a **dove,** that he specifically said that that was the object that he forgot? The Gemara answers: **Because the community of Israel is likened to a dove, as it is written: “The wings of a dove, covered in silver, and its pinions with the shimmer of gold”** (Psalms 68:14). The Gemara explains the parable: **Just as a dove is saved** from its enemies **only by its wings, so too, Israel is saved only by** the merit of the **mitzvot.**


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

עַד אֵימָתַי הוּא וְכוּ׳.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna: **And until when does he** recite the blessing? Until the food is digested in his intestines.


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

כַּמָּה שִׁיעוּר עִכּוּל? אָמַר רַבִּי יוֹחָנָן: כׇּל זְמַן שֶׁאֵינוֹ רָעֵב. וְרֵישׁ לָקִישׁ אָמַר: כׇּל זְמַן שֶׁיִּצְמָא מֵחֲמַת אֲכִילָתוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **What is the duration of digestion? Rabbi Yoḥanan said:** As **long as he is not** yet **hungry** again. **And Reish Lakish said: As long as he is thirsty due to his eating.**


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

אֲמַר לֵיהּ רַב יֵימַר בַּר שֶׁלֶמְיָא לְמָר זוּטְרָא וְאָמְרִי לַהּ רַב יֵימַר בַּר שֵׁיזְבִי לְמָר זוּטְרָא: מִי אָמַר רֵישׁ לָקִישׁ הָכִי? וְהָאָמַר רַב אַמֵּי אָמַר רֵישׁ לָקִישׁ: כַּמָּה שִׁיעוּר עִכּוּל? — כְּדֵי לְהַלֵּךְ אַרְבַּע מִילִין!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yeimar bar Shelamya said to Mar Zutra, and some say** that it was **Rav Yeimar bar Sheizevi** who said to **Mar Zutra: Did Reish Lakish say that? Didn’t Rav Ami say** that **Reish Lakish said: What is the duration of digestion? As long as** it takes **to walk four *mil*?**


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

לָא קַשְׁיָא: כָּאן בַּאֲכִילָה מְרוּבָּה, כָּאן בַּאֲכִילָה מוּעֶטֶת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: This is **not difficult. Here,** where Reish Lakish said the duration is as long as it takes to walk four *mil,* is **in** a case where he ate **a sizable meal, here,** where Reish Lakish said the duration is as long as he remains thirsty, is **in** a case where he ate **a meager meal.**


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

בָּא לָהֶן יַיִן וְכוּ׳.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna a tannaitic dispute with regard to a case where **wine came before** the diners after the meal, and we also learned in the mishna that one answers amen after a Jew recites a blessing even if he did not hear the entire blessing.


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

לְמֵימְרָא דְּיִשְׂרָאֵל אַף עַל גַּב דְּלָא שָׁמַע כּוּלָּהּ בְּרָכָה עוֹנֶה? וְכִי לָא שָׁמַע הֵיכִי נָפֵיק?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Is that to say that** if **a Jew** recites a blessing, **even though one did not hear the entire blessing, he responds** amen? **If he did not hear** the entire blessing, **how did he fulfill** his obligation?


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

אָמַר חִיָּיא בַּר רַב: בְּשֶׁלֹּא אָכַל עִמָּהֶן, וְכֵן אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ בְּשֶׁלֹּא אָכַל עִמָּהֶן. אֲמַר לֵיהּ רַב לְחִיָּיא בְּרֵיהּ: בְּרִי, חֲטוֹף וּבָרֵיךְ. וְכֵן אֲמַר רַב הוּנָא לְרַבָּה בְּרֵיהּ: חֲטוֹף וּבָרֵיךְ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Ḥiyya bar Rav said:** This is not a case where one seeks to fulfill his obligation by responding amen; rather, it is a case **where he did not eat with them** yet still wishes to answer amen to their blessing. **And so Rav Naḥman said** that **Rabba bar Avuh said:** It is a case **where he did not eat with them.** The Gemara relates: **Rav said to his son, Ḥiyya: My son, seize** the opportunity **and recite a blessing** quickly. **And similarly Rav Huna said to his son, Rabba, seize** the opportunity **and recite a blessing.**


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

לְמֵימְרָא דִּמְבָרֵךְ עֲדִיף מִמַּאן דְּעָנֵי ״אָמֵן״? וְהָתַנְיָא רַבִּי יוֹסֵי אוֹמֵר: גָּדוֹל הָעוֹנֶה ״אָמֵן״ יוֹתֵר מִן הַמְבָרֵךְ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Is that to say that one who recites a blessing is preferable to one who answers amen? Wasn’t it taught** in a *baraita* that **Rabbi Yosei says:** The reward of **the one who answers amen is greater than** the reward of **the one who recites the blessing?**


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

אֲמַר לֵיהּ רַבִּי נְהוֹרַאי: הַשָּׁמַיִם, כֵּן הוּא. תִּדַּע — שֶׁהֲרֵי גּוּלְיָירִין יוֹרְדִין וּמִתְגָּרִין בַּמִּלְחָמָה, וְגִבּוֹרִים יוֹרְדִין וּמְנַצְּחִין!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Nehorai said to him: By Heavens,** an oath in the name of God, **it is so. Know** that this is true, **as the military assistants [*gulyarin*] descend to the** battlefield **and initiate the war** and **the mighty descend and prevail.** The amen that follows a blessing is compared to the mighty who join the war after the assistants, illustrating that answering amen is more significant than reciting the initial blessing.


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

תַּנָּאֵי הִיא. דְּתַנְיָא: אֶחָד הַמְבָרֵךְ וְאֶחָד הָעוֹנֶה ״אָמֵן״ בַּמַּשְׁמָע, אֶלָּא שֶׁמְּמַהֲרִין לַמְבָרֵךְ יוֹתֵר מִן הָעוֹנֶה אָמֵן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: This is subject to **a tannaitic dispute, as it was taught** in a *baraita*: **Both the one who recites a blessing and the one who answers** amen **are included** among those who “stand up and bless” (Nehemiah 9:5), but **they hurry to** reward, i.e., **the one who recites the blessing, more than** they hurry to reward, i.e., **the one who answers amen.**


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

בְּעָא מִינֵּיהּ שְׁמוּאֵל מֵרַב: מַהוּ לַעֲנוֹת ״אָמֵן״ אַחַר תִּינוֹקוֹת שֶׁל בֵּית רַבָּן? אֲמַר לֵיהּ: אַחַר הַכֹּל עוֹנִין אָמֵן, חוּץ מִתִּינוֹקוֹת שֶׁל בֵּית רַבָּן, הוֹאִיל וּלְהִתְלַמֵּד עֲשׂוּיִין. וְהָנֵי מִילֵּי בִּדְלָא עִידָּן מִפְטְרַיְיהוּ, אֲבָל בְּעִידָּן מִפְטְרַיְיהוּ — עוֹנִין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Shmuel raised a dilemma before Rav: What is** the *halakha* with regard to **answering amen after** the blessings of **schoolchildren?** Rav **said to him: One answers amen following everyone** whom we hear recite a blessing, **except for schoolchildren, as they** recite blessings merely in order **to learn** them, not as expressions of thanksgiving. **This applies** specifically **at a time when they are not fulfilling their obligation** with the recitation of the blessing, but are simply learning. **However, at a time when they are fulfilling their obligation** through the recitation of a blessing, **one answers** amen after their blessing.


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

תָּנוּ רַבָּנַן: שֶׁמֶן מְעַכֵּב אֶת הַבְּרָכָה, דִּבְרֵי רַבִּי זִילַאי. רַבִּי זִיוַאי אוֹמֵר: אֵינוֹ מְעַכֵּב. רַב אַחָא אוֹמֵר: שֶׁמֶן טוֹב מְעַכֵּב. רַבִּי זוּהֲמַאי אוֹמֵר: כְּשֵׁם שֶׁמְּזֹוהָם פָּסוּל לַעֲבוֹדָה, כָּךְ יָדַיִם מְזוֹהָמוֹת פְּסוּלוֹת לִבְרָכָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *baraita*: If one does not have **oil** to spread on and cleanse his hands after eating, this **prevents** him from reciting **the** Grace after Meals **blessing;** this is **the statement of Rabbi Zilai. Rabbi Zivai says:** Lack of that **oil does not prevent one** from reciting Grace after Meals. **Rav Aḥa says:** Lack of **fine oil prevents one** from reciting Grace after Meals. One must wait until he rubs oil on his hands. **Rav Zuhamai says: Just as one who is filthy is unfit for Temple service, so too are filthy hands unfit for** reciting **the** Grace after Meals **blessing.**


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

אָמַר רַב נַחְמָן בַּר יִצְחָק: אֲנָא לָא זִילַאי וְלָא זִיוַאי וְלָא זוּהֲמַאי יָדַעְנָא אֶלָּא מַתְנִיתָא יָדַעְנָא. דְּאָמַר רַב יְהוּדָה אָמַר רַב וְאָמְרִי לַהּ בְּמַתְנִיתָא תָּנָא: ״וְהִתְקַדִּשְׁתֶּם״ אֵלּוּ מַיִם רִאשׁוֹנִים, ״וִהְיִיתֶם קְדֹשִׁים״ אֵלּוּ מַיִם אַחֲרוֹנִים, ״כִּי קָדוֹשׁ״ — זֶה שֶׁמֶן, ״אֲנִי ה׳ אֱלֹהֵיכֶם״ — זוֹ בְּרָכָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Naḥman bar Yitzḥak said** of this: **I do not know of Zilai or Zivai or Zuhamai; rather, I know a *baraita*, as Rav Yehuda said** that **Rav said, and some say** that it was **taught in a *baraita*:** It is stated: “And you shall sanctify yourselves, and you shall be holy, for holy am I, the Lord your God” (Leviticus 20:26). With regard to this verse, the Sages said: **And you shall sanctify yourselves, these are the first waters** with which one washes his hands before the meal; **and you shall be holy, these are the final waters; for holy, this is oil** which one spreads on his hands; **am I, the Lord your God, this is** the Grace after Meals **blessing.**


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

**הדרן עלך אלו דברים**

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
May we return unto thee : The following are the points of variance !