Daf 51

1) Beis Shammai says: for Kiddush, you first say the Bracha on the day (the Kiddush) and then the Hagafen. After all, the wine is only brought to say Kiddush over. Also, the time of Kiddush came in (i.e., Shabbos came in) before you had wine. However, Beis Hillel says to first make Hagafen before you make the Bracha of Kiddush. After all, if it wasn’t for the wine, you wouldn’t be making Kiddush. Secondly, you make the common Bracha before the not-so-common Bracha.

2) The Halacha is like Beis Hillel. The Gemara asks: we had a Bas Kol (heavenly voice) that Paskined always like Beis Hillel, (so why do we need the statement to Paskin like him here?) The Gemara answers: this statement was said before the Bas Kol. Alternatively, it was said according to R’ Yehoshua who says that we never listen to a Bas Kol. [Tosfos asks: why do we Paskin like the Bas Kol that Paskined like Beis Hillel, but not like the Bas Kol that Paskined like R’ Eliezer? Tosfos answers: we only Paskin like the Bas Kol that supported Beis Hillel, since we should anyhow Paskin like them since they were the majority. We just needed the Bas Kol to say that we don’t make an exception by Beis Shammai since they were sharper.]

Daf 52

3) Beis Shammai admits that, by Havdala, you make the Havdala after Hagafen since we always push off the dismissal of Shabbos as much as possible so it shouldn’t seem that Shabbos is a burden. [Tosfos says: and Beis Hillel admits that you make Hagafen on the “Kos Shel Bracha” after Bentching. After all Bentching is a stoppage of drinking, and therefore, if you made the Hagafen before Bentching, you would need to make another Hagafen after Bentching to drink the wine.]

4) If you only have one cup of wine for Moitzie Shabbos; you leave it until the end of Melave Malka (according to the opinions that you absolutely need a cup of wine to Bentch); and you Bentch over it and make Havdala. [Tosfos says: although it’s usually forbidden to eat before Havdala, however, here where you don’t have a choice since you wouldn’t be able to eat without a cup of wine to Bentch on, the rabbis gave this exception. Although Ameimar went to bed without eating rather than eating before Havdala; we must say that he was expecting to have wine delivered the next day, but, in our case, they weren’t expecting more wine to come on Sunday. Alternatively, Ameimar was extra stringent on himself.]

5) If you drink a little from a cup of wine, you Pogmo (i.e., made it damaged that you can’t make Kiddush over). [Tosfos explains; it’s only Pogem that you shouldn’t make Kiddush or Havdala over it, but you still make a Hagafen. Also, even for Kiddush and Havdala, it’s just forbidden if you can make it over some other cup of wine, but if it’s impossible, you can make it over this cup of wine. The Yerushalmi says that you can fix the Pagom if you add some water or wine to it.]

6) Beis Shammai says that you should wash your hands, and then pour the cup of wine (before the meal) since we’re afraid that, if your hands are Tamai, some liquid will be on the outside of the cup, for perhaps some wine will drip; and your Tamai hands make the liquid a Rishon L’Tumah, (which is a special rabbinical decree), and then make the cup Tamai. (However, hands themselves can’t make the cup Tamai without liquids, since they’re a Sheini, which can’t make a Shlishi by Chullin (i.e., regular non-Kodshim). However, Beis Hillel says that it’s better to wash your hands after drinking the wine (and you’re ready for the meal), for, perhaps if you wash first, you’re hand would be still wet and will touch the Tamai cup and it would make your hands Tamai again. (However, the wine in the cup is still Tahor, since we’re referring to a cup that became rabbinically Tamai from its outside, which only makes the outside Tamai, and not its handles, rim or inside. However, if the Tumah touches the inside, it makes the whole cup Tamai including the outside and handles.) [Tosfos explains: you don’t need to worry about this during the meal that your wet hands will touch this Tamai cup since people are careful to dry their hands well before eating, as the Gemara says in Sotah that, if your hands are still wet, it’s like eating Tamai bread; but they don’t dry them so well just for drinking.]

7) They argue whether you can use a cup that its outside is Tamai. Beis Shammai forbids for, perhaps, in the meal, some drops of wine will fall on the back of the cup. Since the outside is Tamai, it will make the liquid a Rishon and will make your hands Tamai. Therefore, he needs to wash his hands before drinking not to make the outside Tamai. However, Beis Hillel permits to use a cup that its outside in Tamai, and is not worried about that scenario, since it’s not common to have the cup splash out like that. Therefore, it’s better for him to wash after drinking so that the cup doesn’t make his damp hands Tamai.

8) Beis Hillel also held, even according to Beis Shammai who worries about the wine splashing over, it’s still better to wash your hands before the meal so that you fulfill Chazal’s words to have the Netila immediately before the meal.

9) Also, Beis Shammai holds that you place the damp towel (that you dried your hands on) on top of the table. However, you shouldn’t put it on the cushion your sitting on, since that might be Tamai, and would make the water on the towel Tamai, which will make your hands Tamai. However, you don’t have that problem by the table since Beis Shammai holds you can’t use a Tamai table that’s a Sheini. Granted that it can’t make your Chulin food Tamai, still, they decreed to forbid it for, perhaps, those who eat Trumah will come to use it too.

However, Beis Hillel holds to place it on the cushion, since he allows them to use a table that’s a Sheini because he’s not worried that those who eat Trumah will also do so, since they’re very zealous to keep the Trumah Tahor. Therefore, since we have the problem whether we leave the wet towel on the table and cushion, so they hold it’s better to leave it on the cushion since it’s only a problem to make hands Tamai, which doesn’t have any source in the Torah for it, than to leave it on the table which might make the food Tamai which has a source in the Torah, (although this particular Tumah is rabbinic). [Rashi explains: therefore, even according to Beis Shammai, it should be better to do this since someone will make a mistake and use a Sheini table. Tosfos says that explanation is pushed. Rather, Beis Hillel is saying a reason why he chose to place it on the cushion rather than the table, even though you have to worry by both that it might make something Tamai.]

10) Beis Shammai held you need to sweep the house before washing Mayim Achronim, since there might be bread under the table that still the size of a Kazayis, which still is food, and the washing might ruin it and destroy edible food. However, Beis Hillel says to wash first. Since he holds that it’s forbidden to have an ignoramus attendant, the attendant will make sure that all the Kazayis pieces are picked up before the washing and you may pour the water over the crumbs [although the Gemara in Chulin still says that it brings destitution]. However, Beis Shammai allows using an ignoramus attendant. Therefore, since the Halacha is that you may use an ignoramus attendant, you need to sweep up before washing Mayim Achronim.

11) The custom of the world is to follow the opinion of R’ Yehuda who held the order of Bentching and Havdala (when you do them together) is; Bentching, Bracha on wine, Bracha on smelling spices, Bracha on a flame, and Havdala.

12) Beis Shammai says that you say “Bara Meor Ha’eish” and Beis Hillel says “Borei M’orei Ha’eish.” They don’t argue with the meaning of Borei that it has the connotation of the past tense (and you can’t say that Beis Shammai held to say Bara because Borei is present tense). Rather, Beis Shammai says that you need to say M’eor in the singular since the flame is one fire. However, Beis Hillel says M’orei in the plural since there are many different colors in the flame, so it’s like many types of fires.

Daf 53

13) You can’t make a Bracha on the flame of a non-Jew since it didn’t rest on Shabbos (since he lit it on Shabbos), similarly, you can’t make a Bracha on a flame that a Jew sinfully lit on Shabbos. However, if he was permitted to light it, like by Pekuach Nefesh (it was needed to preserve a life) you can make a Bracha on it. You can make a Bracha on a flame that was burning in a lantern all Shabbos.

14) You can make a Bracha on a light that a non-Jew lit Moitzie Shabbos from a Jew. Similarly, you can make a Bracha from a flame that a Jew lit Moitzie Shabbos from a non-Jew, although it didn’t rest by the non-Jew. You can’t say the reason you can make a Bracha now since the flame regenerates, and this is a new flame; since you need to say that the original flame always stays there. After all, we say that you’re Chayiv for carrying out a flame on Shabbos and we don’t say that the flame regenerated in between and the flame he placed down in the street was not the same flame he picked up in the house.

Rather, we need to say that you make a Bracha on the extra part of the flame that came while it was by the Jew. However, we don’t allow making a Bracha on the flame a non-Jew lit Moitzie Shabbos from another non-Jew, although there must be an extra flame that was created Moitzie Shabbos, still, we decreed not to make a Bracha because you might make a Bracha while it was by the original non-Jew. Although we should allow that non-Jew’s flame after we waited somewhat to have some extra flame Moitzie Shabbos, still, we decreed not to make a Bracha on it for you may come to make a Bracha on it right away Moitzie Shabbos before it has the chance to have an extra flame. [Tosfos says: this is not a two-step decree (i.e., a flame by a different non-Jew because of the flame by the original non-Jew, and a decree on a flame that was by him after a while Moiztie Shabbos, because you’ll come to permit makeing a Bracha on it right away); since it’s one decree that we always forbid a non-Jew’s flame in the hand of a non-Jew in all cases, because if we’ll be lenient in any case, they won’t keep any of it.]

15) If you’re walking outside the city, if they’re mostly non-Jews living there, you can’t make a Bracha on the flames (since we assume they belong to a non-Jew). However, if they’re mostly Jews, or even if it’s half and half, you may make a Bracha.

16) If you see someone holding a flame right after sunset, if he’s an adult, you can’t make a Bracha over it since it’s definitely a non-Jew, since a Jewish adult wouldn’t hold it so close to sunset. However, if you see a child holding it, you need to investigate if he’s a Jew to make a Bracha, since, sometimes a Jewish child will take a flame shortly after sunset.

17) You don’t make a Bracha on spices from a non-Jewish party, since they’re usually having the party in honor of their idol, and those spices are forbidden.

18) You can’t make a Bracha on a flame during the initial stage of lighting a kiln or an oven, since they’re use is not for light. However, you may make a Bracha on them at the end stage of their fire. Although they have a different function, like a kiln to pour out the molten rock, or an oven to keep it warm; still, they’re also used for light. So, you can make a Bracha when it has this dual function.

19) You sometimes can make a Bracha on the flame of a Shul’s lamp. It depends whether there’s an important person there or not. [Rashi held that you make a Bracha when there’s no important person, but when there is an important person there, it’s lit in his honor and not for light. Tosfos quotes R’ Chananel who learns the opposite. You make a Bracha if there is an important person there since it’s lit for him to read. Otherwise, it’s lit for the honor of the Shul.] Alternatively, you make a Bracha if there’s an attendant that resides by the Shul since it’s for his light. However, if there’s no attendant, or, even if there is an attendant, but there’s a large moon out and the attendant can use its light to do whatever he needs to do, then the flame is only for the honor of the Shul and you don’t make a Bracha over it.

20) If you bring a flame to the Beis Medrish Moitzei Shabbos; Beis Hillel says that one person makes the Bracha to Moitzie others because of “in the masses of people brings beauty to Hashem.” However, Beis Shammai says that everyone should make it himself so not to cause Bitul Torah when they wait for everyone to get ready to hear someone make the Bracha. This is the same reason not to answer ‘Gesundheit’ in the Beis Medrish when someone sneezes.

21) You don’t make a Bracha on spices placed by a dead body since it’s only placed there to deodorize. You don’t make a Bracha on the light lit for a dead body since it was only lit for his honor. However, this is only by an important person who they would light for him whether it’s day or night. However, if he’s not too important and they would only light it by night, it’s obviously lit for lighting the way, so you can make a Bracha.

22) You don’t make a Bracha on spices that are not made for smelling, like for the bathroom. Also, you don’t make a Bracha on oils that are made to remove the residue (on your hands at the end of the meal). [Rashi says: you don’t make Borei Atzei Bisamim, but Borei Shemen Areiv.]

23) If someone walks into a spice store, he makes a Bracha. That Bracha is good for the whole day if he remains there. However, if he leaves and comes back, he needs another Bracha. After all, the merchandise is put out in order to smell, so that people should get enticed to buy.

24) If you walk into a city and smell spices; the Tanna Kama says: if there a majority of non-Jews in town, you don’t make a Bracha. if there is a majority of Jews in town, you make a Bracha. R’ Yossi says: you don’t make a Bracha even if the majority are Jews since, many Jewish girls were caught up in witchcraft and they burn incense for that, and also you have some who burn incense under clothing in order for it to absorb the smell. Therefore, most of the spices in town are not for smelling.

25) If you’re walking in Teveria on Friday, or in Tzipori on Moitzie Shabbos, you don’t make a Bracha if you smell incense since you can assume that they’re burning it under clothing in order for the clothing to absorb the smell.

26) If someone walks down a non-Jewish market and intends to smell the spices there, he’s transgressing a sin.

27) We learned that you don’t make a Bracha on the flame until you can have pleasure from it. Rav says that you don’t need to personally have pleasure from it, but rather, that the flame is big enough to have pleasure from it if you’re close, you can make a Bracha on it even if you’re further away. However, Rava says that you need to (be close and) have pleasure, that you can tell the difference between different coins or weights.

28) You don’t make a Bracha on a flame you can’t see, like if it’s in a lantern, or hidden behind someone’s shirt, or it’s around the corner. This is even if you can have pleasure from the light that’s coming out. Also, you can’t make a Bracha on coals as long as a woodchip won’t ignite when stuck into it. However, if it does, you may make a Bracha over it.

29) You don’t need to exert yourself to get a flame like you need to get other Mitzvos. Rather, only if you happen to chance upon one, you make a Bracha.

30) Someone who ate bread and forgot to Bentch before he left his place; Beis Shammai says he needs to return to that place to Bentch, and Beis Hillel says to Bentch wherever he is. This is only if he forgets. However, if he purposely left, then everyone holds that he needs to go back and Bentch.

31) Until when can someone Bentch? R’ Yochanan says: until he starts becoming hungry again. Reish Lakish says: until he’s still thirsty from the meal. Although Reish Lakish gave a Shiur of digestion, i.e.,the amount of time to walk four Mil (seventy two minutes); we must differentiate between a big meal and a small meal.

[Rashi explains that you have the larger Shiur of four Mil if you ate a big meal. Tosfos disagrees. He says that it’s a small amount and it’s more applicable to a small eating {Mahrsha it seems like the amount it takes for a small meal to be digested.} Rather, four Mil is the amount for a small meal and, if you eat a large meal, you can Bentch as long as you feel thirsty from the first meal.]

32) Beis Hillel says that you need to Bentch on a cup of wine. There is a Tannaic argument whether Beis Shammai agrees or argues with that. Another practical difference if you need to Bentch on wine: if you only have one cup of wine, could you drink it at the meal, or do you need to wait until after Bentching?

33) You can’t say Amein after a Kusi’s Bracha, for, if you didn’t hear who he’s blessing, you need to worry he’s making the blessing to Mount Grizim (that many Kusim worshipped). However, you can answer Amein after a Jew even if you didn’t hear the whole Bracha, but you can’t be Yoitza with the Bracha if you didn’t hear the complete Bracha.

34) Rav holds it’s better to be the one who makes the Bracha for everyone than to be among those who only answer Amein. However, a Braisa says that R’ Yossi says it’s better to answer Amein than to make the Bracha. The Gemara concludes that this is a Tannaic argument.

35) You answer Amein after anyone’s Bracha except for on schoolchildren’s Brachos since they’re only saying them to learn how to say Brachos. However, you answer Amein after him when he says the Haftorah.

36) You need to wash Mayim Achronim. There is an argument whether the lack of rubbing your hands with oil prevents you to Bentch or not. [Tosfos says: nowadays, when it’s not common to have Sodom salt among us, even the lack of Mayim Achronim doesn’t prevent us the Bentch. However, if you’re used to washing after the meal, then the lack of washing prevents you from Bentching.