| M. VII. 1-2; T. V, 10. Who may be invited to partake in the Benediction alter Meals | Title page | M. IX. 1; T. VII. 2. Benedictions at Scenes of Miracles, or of Past Idolatry |
[ p. 65 ]
M.VIII. I. The following are the points of difference between the School of Shammai and the School of Hillel [^397] in the case of a meal. The School of Shammai say: One says [1] the Benediction over the day, and afterwards the Benediction over the wine; and the School of Hillel say: One says the benediction over the wine, and afterwards over the day.
T. VI. 1. Matters which are in dispute between the School of Shammai and the School of Hillel in the case of a meal.
The School of Shammai say: One pronounces the Benediction over the day, and afterwards the Benediction over the wine. For the day carries with it the coming of the wine, and the holy day had already come before the wine had come.
The School of Hillel say: One pronounces the Benediction over the wine, and afterwards over the day. For the wine carries with it the saying of sanctification of the day. [2] Another reason [given] is: The Benediction of the wine is constant, but the Benediction of the day is not constant. [3] And the Rule is according to the words of the School of Hillel.
III. 8. The question of honouring the day and honouring the night. The honouring of the day [ p. 66 ]
takes the precedence over honouring the night. [4] If one has only one cup (of wine), the sanctification of the day takes the precedence over the honouring of the day and the honouring of the night. [5]
In the case of sabbath nights and feast-day nights. In them [both] is the sanctification of the day (spoken) over the cup, and in them [both] is the mention [of the holiness of the day] in the Benediction after the meal. [6]
Sabbath, and feast—day, and the first day of the month, and the weekdays of the feasts—in them [all] is the mention [of the holiness of the day] in the Benediction after the meal, but there is not in them the sanctification of the day over the cup.
M.VIII. 2. The School of Shammai say: Men wash their hands [7] and afterwards mix the cup. And the School of Hillel say: Men mix the cup and afterwards wash their hands. [8]
T. VI. 2. The School of Shammai say: Men wash their hands, and afterwards mix the cup. Perchance [any] moisture which is on the outside of the cup [9] becomes unclean through the hands, and makes the cup unclean again.
But the School of Hillel say: The outside of the cup is unclean in any case. Another reason [given] [ p. 67 ] is: The washing of hands is only joined to a meal. (Hence) men mix the cup, and after that wash their hands. [10]
M.VII I. 3 (4). The School of Shammai say: They tidy the room and afterwards wash their hands. But the School of Hillel say: They wash their hands and afterwards tidy the room. [11]
T. VI. 4. The School of Shammai say: They put the room tidy to prevent spoiling the food, and afterwards they wash their hands. And the School of Hillel say: If the attendant is skilled in the Law he gathers up the pieces which are as large as an olive, [and] they wash their hands. And after that they put the room tidy.
M.VIII. 4 (3). The School of Shammai say: One M. wipes his hands [12] with a napkin, and lays it on the table; [13] and the School of Hillel say: On the cushion. [14]
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T.
T. VI. 3. The School of Shammai say: One wipes his hands with a napkin, and leaves it on the table. Perchance [any] moisture which is on the napkin becomes unclean through the cushion [if the napkin were placed there], and makes his hands unclean again.
The School of Hillel say: Any doubt about moisture on his hands means that he is clean.
Another reason [is given]: The washing of the hands is not for ordinary food. [15] But one wipes his hand with a napkin, and leaves it on the cushion. Perchance [any] moisture which is on the napkin will become unclean through the table, and make the eatables unclean again.
5. The School of Shammai say: The cup of wine [16] is on one’s right hand, and sweet-smelling oil on one’s left. He says the Benediction over the wine and afterwards says the Benediction over the oil. [17] But the School of Hillel say: Sweet-smelling oil on his right, and cup of wine on his left. He says the Benediction over the oil and smears it on the head of the attendant. [18] If the attendant be learned in the Law, he smears it on the wall, for it is no credit to one learned in the Law to go out anointed with perfume.
M.VIII. 5. The School of Shammai say: Lamp and food and spices [19] and Habdalah. [20] But the
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M.[paragraph continues] School of Hillel say: Lamp and spices and food and Habdalah.
T.
T. VI. 6. R. Judah said: The School of Shammai and the School of Hillel had no dispute about the Benediction after the meal, that it is pronounced at the beginning (of the prayer), or over the Habdalah that it is pronounced at the end. About what did they dispute? About the lamp and about the spices. For the School of Shammai say [the Benediction] over the lamp, and afterwards [over] the spices; and the School of Hillel say: Spices, and after that, Lamp.
He who entereth into his house at the end of sabbath says the Benediction over the wine, and over the lamp, and over the spices, and says the Habdalah. And if he has only one cup he reserves it for after the meal, and strings them altogether [in a Benediction] after it; and one says the Habdalah at the end of sabbath, and at the end of a festival, and at the end of the Day of Atonement, and at the end of a sabbath for a festival, [21] and the end of a festival for the ordinary day of the feast.
He who is accustomed [to use such forms] says many Habdaloth, [22] and he who is not accustomed says one or two.
In the Lecture Hall, the School of Shammai say: One person says the Benediction for them all, and the School of Hillel say: Each single one says the Benediction for himself. [23]
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M.VIII. 6 (5 continued). The School of Shammai say: “He who created the lamp [24] of fire.” The School of Hillel say: “Creator of the lamps of fire.” [25]
7 (6). They do not say a Benediction over the lamp nor over the spices that belong to heathen; [26] nor over the lamp nor over the spices that are for the dead; [27] not over the lamp nor over the spices that belong to idol-worship. [28] They do not say a Benediction over the lamp until they enjoy its light.
T. VI. 7. If one has a lamp (nêr) hidden in his bosom, [29] or within a lantern and sees the flame [ p. 71 ] without using its light, or uses its light without seeing the flame—we do not say the Benediction [30] over it until he sees the flame and uses its light. If it be a lantern with glass, one says the Benediction over it, although it is not extinguished. [31]
In the case of a lamp belonging to a Gentile we do not say the Benediction over it. An Israelite who lights [his lamp] from a Gentile’s, and a Gentile who lights [his lamp] from an Israelite’s—we say the Benediction over it [in each case].
At what time does a man begin to say the Benediction? As soon as it becomes dark. If he has not said it as soon as it becomes dark, he says it at any time during the night. If he has not said it during all the night, he may not say it later.
Fire [32] and hybrids [33] were not [made in] the six days of creation. But they were thought of [34] in the six days of creation. R. Judah says: The fire of Gehinnom which was created on the second day of creation is never extinguished. For it is said: “And they shall go forth, and look upon the carcases of the men that have transgressed against Me: [for their worm shall not die, neither shall their fire be quenched].” [35]
8. In the case of the fire and spices of a bath, [36] one does not say the Benediction over them. If one is standing in a spice—shop all the day one says the Benediction only once. If one enters and goes out repeatedly, one says the Benediction each single time.
[ p. 72 ]
M.VIII. 8 (7). In the case of him who has eaten, and has forgotten, and not said the Benediction—the School of Shammai say: Let him return to his place [37] and say it. The School of Hillel say: Let him say it in the place where he remembers it. [38] How long after may he say the Benediction? Until the food in his bowels is consumed. [39]
9 (8). Suppose that wine comes to them after the food, and there is there only that [one] cup, [40] the School of Shammai say: One says the Benediction over the wine, and afterwards the Benediction over the food. But the School of Hillel say: One says the Benediction over the food, and afterwards the Benediction over the wine. [41] They answer “Amen” after an Israelite who says the Benediction, but they do not say “Amen” after a Cuthæan (i.e.
[ p. 73 ]
M.[paragraph continues] Samaritan) who says the Benediction, until one hears all the Benediction. [42]
T. III. 26. We answer “Amen” after an Israelite when he is saying the Benediction, but we do not answer “Amen” after a Samaritan when he is saying the Benediction, until one hears the whole of the Benediction. [43]
V. 21. In the case of a heathen who says the Benediction in the Name (of the Loan), they respond “Amen” after him. In the case of a Samaritan who says the Benediction in the Name (of the LORD), they do not respond “Amen” after him until the whole Benediction is heard. [44]
22. If one is offering sacrifices [45] in Jerusalem [46] one says: “Blessed be He who hath brought us to this time”; and when they eat one says: “Blessed be He who sanctified us by His commands, and commanded us to eat this sacrifice.” If one is offering meal-offerings in Jerusalem one says: “Blessed be He who kept us alive and brought us to this time”; when they eat he says: “Blessed be He who bringeth forth bread from the earth.”
23. If ten are walking on a journey, although they all eat of one loaf, [47] each single one says the Benediction for himself. If they have sat down to eat, although each single one eats of his own loaf, one says the Benediction for them all. [48]
24. In the case of workmen who are doing their work near the master of the house, behold, these say two Benedictions. One says the first Benediction, [ p. 74 ] and he includes that for Jerusalem [49] along with that for the Land, [50] and seals it with that for the Land. If they are working with him for their food, [51] or the master of the house says the Benediction for them, they say four Benedictions. [52]
| M. VII. 1-2; T. V, 10. Who may be invited to partake in the Benediction alter Meals | Title page | M. IX. 1; T. VII. 2. Benedictions at Scenes of Miracles, or of Past Idolatry |
65:1 The reasons in each case are given in T. ↩︎
65:2 One says. i.e. at the beginning of Sabbaths and Festivals. ↩︎
65:3 sanctification of the day. The Benediction which mentions the day is never uttered without the use of wine. ↩︎
65:4 constant . . . not constant. That which is done every day has a claim prior to that which is done only occasionally. ↩︎
66:1 If it is impossible to honour both day and night of sabbath or festival by special meals one should reserve it for the day (cf. Laible). ↩︎
66:2 The Benediction should be said over that one cup at the entrance of the day (cf. Laible). ↩︎
66:3 The portion stating the special reference of each festival is to be mentioned. ↩︎
66:4 wash their hands. By pouring water over them. ↩︎
66:5 On this mishna see T. ↩︎
66:6 on the outside of the cup. Hence the need to clean the outside, Matt. 2325. ↩︎
67:1 wash their hands. The common . text adds: “For if thou sayest, men wash first, perchance the liquid on the hands will become unclean through the cup, and will make the hands unclean again. But they mix the cup, and afterwards wash their hands.” The meaning is that if the hands are damp from washing, and one takes hold of a cup whose outside is already unclean, the hands then become unclean and one would eat with unclean hands. ↩︎
67:2 The point is, that in sweeping up the crumbs perhaps a piece of food as large as an olive may be found among them, which would have been rendered unclean by water having been spilt on it. Hence the order according to the School of Shammai. But the, School of Hillel argues that to proceed on the supposition that so large a piece will be found on the floor implies that the attendant is an ‘am ha’aretz, who ought not to be so employed. The Halaka, however, follows the School of Shammai, thus permitting the use of an attendant who is an ‘am ha’aretz. ↩︎
67:3 wipes his hands. After the first washing before eating. ↩︎
67:4 See T. ↩︎
67:5 the cushion. i.e. on which he is lying. ↩︎
68:1 not for ordinary food. It is thus not a question of making the hands, but the eatables, unclean. ↩︎
68:2 the cup of wine. At the end of Sabbath. ↩︎
68:3 afterwards says the Benediction over the oil. The wine is the more important. ↩︎
68:4 _on the head of the attendan_t. So as not to waste it. ↩︎
68:5 spices. As the custom of burning spices at the close of meals (M. VI. 6, supra, p. 48) “was intermitted on the sabbath, the bringing in of spices became associated with the end of the sabbath” (Abrahams on SA, p. 216). ↩︎
69:1 for a festival. When a sabbath immediately precedes a festival. ↩︎
69:2 Habdaloth. The plural may refer to vanity in the Benedictions, or in the citations from Scripture, or to the enumeration of various “distinctions.” ↩︎
69:3 Each . . for himself. Perhaps because they are continually coming and going. Cf. supra, p. 63. ↩︎
70:1 the lamp. The word so translated here and in the following clause is ma’ôr (Gen. 116), in the preceding mishna, nêr. But in T. ma’ôr is used instead of nêr. ↩︎
70:2 The difference in the two forms of the Benediction appears to be that the School of Shammai regarded the fire as containing the one manifestation of the divine light, and the School of Hillel as containing various particles and colours; also that the former regarded all as included in the one past creation (“created”), the latter as the result of the LORD’S present work (“creating” or “creator”). ↩︎
70:3 heathen. Their light or fire might have been kindled on sabbath, or even their spices used for idolatry. ↩︎
70:4 that are for the dead. The lamp is therefore not used for light, but for the honour of the dead, and lends itself to superstition. Similarly the burning of spices over the dead may be only for health’s sake, or from superstitious motives. ↩︎
70:5 idol-worship. The “heathen” are mentioned above as regards possession; this phrase refers to the use of lamp or spices although the exact ownership is not known. ↩︎
70:6 in his bosom (chêqo). One MS. of T. J., Berakoth VIII. 7 (12b), edited by M. Lehmann, 1875, reads tiqo, “his case” (θήκη), and this is preferred by Laible. ↩︎
71:1 the Benediction, over the sabbath light kindled just before the entrance of sabbath. ↩︎
71:2 It has been burning before sabbath, and will continue to burn. ↩︎
71:3 Fire. Introducing the fire of Gehenna, which burns continually. ↩︎
71:4 hybrids. These are discussed in the parallel passage, T. J. VIII. 6 (12b). ↩︎
71:5 thought of. So plainly in T.J. ↩︎
71:6 Isa. 6624. ↩︎
71:7 the fire and spices of a bath. They do not properly belong to the idea of a sabbath. ↩︎
72:1 to his place. i.e. at the table. ↩︎
72:2 The School of Hillel presuppose the forgetfulness to be by pure accident: the School of Shammai suggest that he should have been more careful. ↩︎
72:3 i.e. when he feels hungry. ↩︎
72:4 that [one] cup. No other wine having been drunk during the meal, cf. M. VI. 8. ↩︎
72:5 and afterwards the Benediction over the wine. Presumably the School of Shammai feared that the blessing over the wine might be forgotten if that for the food was given first. But the School of Hillel did not consider that there was any danger of this, for the Benediction over the food could not include that over the wine, so it might be said first. ↩︎
73:1 See T. ↩︎
73:3 A heathen proselyte has learned the ordinary Jewish form. But a Samaritan may say something heretical. ↩︎
73:4 sacrifices. i.e. animal. ↩︎
73:5 in Jerusalem. This seems therefore to be earlier than 70 A.D., unless the rule is purely academic. That no sacrifices were offered after the destruction see Schürer, Geschichte 4, I. 652-655 (E. T. I. ii. 268-272). ↩︎
73:6 1 Cor. 1017. ↩︎
73:7 If it is to be a common meal all must sit down. ↩︎
74:1 that for Jerusalem. The third Benediction in the Grace after meals (SA, p. 282). ↩︎
74:2 that for the Land. The second (SA, p. 280). ↩︎
74:3 for their food. Not for wages. ↩︎