אָמַר רַבִּי יִרְמְיָה אָמַר רַבִּי אֶלְעָזָר: שְׁנֵי תַּלְמִידֵי חֲכָמִים הַמְחַדְּדִין זֶה לְזֶה בַּהֲלָכָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַצְלִיחַ לָהֶם, שֶׁנֶּאֱמַר: ״וַהֲדָרְךָ צְלַח״. אַל תִּקְרֵי: ״וַהֲדָרְךָ״, אֶלָּא ״וַחֲדָדְךָ״. וְלֹא עוֹד אֶלָּא שֶׁעוֹלִין לִגְדוּלָּה, שֶׁנֶּאֱמַר: ״צְלַח רְכַב״. יָכוֹל אֲפִילּוּ שֶׁלֹּא לִשְׁמָהּ — תַּלְמוּד לוֹמַר: ״עַל דְּבַר אֱמֶת״. יָכוֹל אִם הֵגֵיס דַּעְתּוֹ — תַּלְמוּד לוֹמַר: ״וְעַנְוָה צֶדֶק״. וְאִם עוֹשִׂין כֵּן זוֹכִין לַתּוֹרָה שֶׁנִּיתְּנָה בְּיָמִין, שֶׁנֶּאֱמַר: ״וְתוֹרְךָ נוֹרָאוֹת יְמִינֶךָ״.
Rabbi Yirmeya said that Rabbi Elazar said: Two Torah scholars who sharpen one another in halakha; the Holy One, Blessed be He, ensures success for them, as it is written: “And in your majesty [vahadarkha] prosper, ride on, in behalf of truth and meekness and righteousness; and let your right hand teach you tremendous things” (Psalms 45:5). The Sages said:
Do not read “and your majesty [vahadarkha],” rather, by changing some of the vocalization and the letters, read it as and He will sharpen you [veḥidedkha], and ultimately you will be successful.
Moreover, they who act in that manner will rise to prominence, as it is written: “Prosper, ride on.”
I might have thought even if one engages in the study of Torah not for its own sake; therefore, the verse states: “On behalf of truth.”
I might have thought that one would be rewarded with prosperity even if he became arrogant; therefore, the verse states: “Meekness and righteousness.”
And if they do so in the proper manner they merit the Torah that was given with the right hand of the Holy One, Blessed be He, as it is written: “And let your right hand teach you tremendous things” (Psalms 45:5).
Do not read “and your majesty [vahadarkha],” rather, by changing some of the vocalization and the letters, read it as and He will sharpen you [veḥidedkha], and ultimately you will be successful.
Moreover, they who act in that manner will rise to prominence, as it is written: “Prosper, ride on.”
I might have thought even if one engages in the study of Torah not for its own sake; therefore, the verse states: “On behalf of truth.”
I might have thought that one would be rewarded with prosperity even if he became arrogant; therefore, the verse states: “Meekness and righteousness.”
And if they do so in the proper manner they merit the Torah that was given with the right hand of the Holy One, Blessed be He, as it is written: “And let your right hand teach you tremendous things” (Psalms 45:5).
אָמַר רָבָא, וְאִיתֵּימָא רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אֲפִילּוּ יָחִיד הַמִּתְפַּלֵּל בְּעֶרֶב שַׁבָּת צָרִיךְ לוֹמַר ״וַיְכוּלּוּ״, דְּאָמַר רַב הַמְנוּנָא: כׇּל הַמִּתְפַּלֵּל בְּעֶרֶב שַׁבָּת וְאוֹמֵר ״וַיְכוּלּוּ״, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ נַעֲשָׂה שׁוּתָּף לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵׂה בְרֵאשִׁית, שֶׁנֶּאֱמַר: ״וַיְכוּלּוּ״ — אַל תִּקְרֵי ״וַיְכוּלּוּ״ אֶלָּא ״וַיְכַלּוּ״. אָמַר רַבִּי אֶלְעָזָר: מִנַּיִין שֶׁהַדִּיבּוּר כְּמַעֲשֶׂה — שֶׁנֶּאֱמַר: ״בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ״.
Rava said, and some say it was Rabbi Yehoshua ben Levi who said: Even an individual who prays on Shabbat evening must recite the passage: “And the heavens and the earth were finished [vaykhullu]” (Genesis 2:1–3), as Rav Hamnuna said: Anyone who prays on Shabbat evening and recites the passage of vaykhullu, the verse ascribed him credit as if he became a partner with the Holy One, Blessed be He, in the act of Creation. As it is stated: “And the heavens and the earth were finished [vaykhullu].” Do not read it as: Were finished [vaykhullu]; rather, as: They finished [vaykhallu]. It is considered as though the Holy One, Blessed be He, and the individual who says this become partners and completed the work together. Rabbi Elazar said: From where is it derived that speech is like action? As it is stated: “By the word of God the heavens were made, and all of their hosts by the breath of His mouth” (Psalms 33:6).
רַבִּי יִצְחָק אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר ״וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ״, אַל תִּקְרֵי ״וּבֵרַךְ״ אֶלָּא ״וּבָרֵךְ״. וְאֵימָתַי קָרוּי ״לֶחֶם״ — קוֹדֶם שֶׁיֹּאכְלֶנּוּ.
Rabbi Yitzḥak says: That source for the obligation to recite a blessing beforehand is not necessary, as it says: “And He will bless your bread and your water” (Exodus 23:25); do not read: And He will bless [uveirakh], rather: And you will bless [uvareikh]. And when is it called bread? Before it is eaten.
אֲמַר לֵיהּ שְׁמוּאֵל לְרַב יְהוּדָה: שִׁינָּנָא, פְּתַח פּוּמָּיךְ קְרִי, פְּתַח פּוּמָּיךְ תְּנִי, כִּי הֵיכִי דְּתִתְקַיַּים בָּיךְ וְתוֹרִיךְ חַיֵּי, שֶׁנֶּאֱמַר: ״כִּי חַיִּים הֵם לְמֹצְאֵיהֶם וּלְכׇל בְּשָׂרוֹ מַרְפֵּא״, אַל תִּקְרֵי ״לְמֹצְאֵיהֶם״ אֶלָּא ״לְמוֹצִיאֵיהֶם בַּפֶּה״.
The Gemara cites instructions issued by Shmuel that are similar to those of Berurya. Shmuel said to Rav Yehuda: Keen scholar [shinnana], open your mouth and read from the Torah, open your mouth and study the Talmud, in order that your studies should endure in you and that you should live a long life, as it is stated: “For they are life to those who find them, and health to all their flesh” (Proverbs 4:22). Do not read: “To those who find them [lemotzeihem],” but rather “to those who express them [lemotzi’eihem],” with their mouth.
דָּרַשׁ בַּר קַפָּרָא, מַאי דִּכְתִיב: ״וְיָתֵד תִּהְיֶה לְךָ עַל אֲזֵנֶךָ״. אַל תִּקְרֵי ״אֲזֵנֶךָ״, אֶלָּא ״עַל אׇזְנֶךָ״ — שֶׁאִם יִשְׁמַע אָדָם דָּבָר שֶׁאֵינוֹ הָגוּן, יַנִּיחַ אֶצְבָּעוֹ בְּאׇזְנָיו. וְהַיְינוּ דְּאָמַר רַבִּי אֶלְעָזָר: מִפְּנֵי מָה אֶצְבְּעוֹתָיו שֶׁל אָדָם דּוֹמוֹת לִיתֵידוֹת? מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם דִּמְחַלְּקָן, כׇּל חֲדָא וַחֲדָא לְמִילְּתַיהּ עֲבִידָא. דְּאָמַר מָר: זוֹ זֶרֶת. זוֹ קְמִיצָה. זוֹ אַמָּה. זוֹ אֶצְבַּע. זֶה גּוּדָל.
Bar Kappara taught: What is the meaning of that which is written: And you shall have a peg among your weapons [azenekha]” (Deuteronomy 23:14)? Do not read it as: Your weapons [azenekha]. Rather, read it: On your ear [oznekha], meaning that if a person hears an inappropriate matter, he should place his finger, which is shaped like a peg, into his ears. And that is what Rabbi Elazar said: Why are the fingers of a person similar to pegs? The Gemara asks: What is the reason that Rabbi Elazar said that fingers are like pegs? If we say that it is due to the fact that they are discrete from each other, each and every finger was designated for its own discrete, sacred matter, as the Master said: This small finger is for measuring a span, the distance between the little finger to the tip of the thumb used in measuring the breastplate of the High Priest; this next finger is used for taking a fistful of the meal-offering; this middle finger is used for measuring a cubit, the distance from the elbow to the tip of the middle finger; this one next to the thumb is the finger used to sprinkle the blood of offerings on the altar; this is the thumb, on which the blood and oil is placed in the purification ritual of a leper.
אָמַר רַב סָפְרָא מִשּׁוּם רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָא: מַאי דִּכְתִיב ״וְשִׁנַּנְתָּם לְבָנֶיךָ״ – אַל תִּקְרֵי ״וְשִׁנַּנְתָּם״, אֶלָּא ״וְשִׁלַּשְׁתָּם״.
§ Rav Safra says in the name of Rabbi Yehoshua ben Ḥananya: What is the meaning of that which is written: “And you shall teach them diligently [veshinnantam] to your sons” (Deuteronomy 6:7)? Do not read this as “veshinnantam,” with the root shin, nun, nun, which indicates a repetition. Rather, read it as veshillashtam, with the root shin, lamed, shin, related to the word three, shalosh. This means that one must study, review, and study again, thereby dividing one’s studies into three parts.
גְּמָ׳ תָּנוּ רַבָּנַן: דְּבָרִים שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל בִּסְעוּדָה. בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַיּוֹם וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. שֶׁהַיּוֹם גּוֹרֵם לַיַּיִן שֶׁיָּבֹא, וּכְבָר קָדַשׁ הַיּוֹם וַעֲדַיִין יַיִן לֹא בָּא. וּבֵית הִלֵּל אוֹמְרִים: מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם. שֶׁהַיַּיִן גּוֹרֵם לַקְּדוּשָּׁה שֶׁתֵּאָמֵר. דָּבָר אַחֵר: בִּרְכַּת הַיַּיִן תְּדִירָה, וּבִרְכַּת הַיּוֹם אֵינָהּ תְּדִירָה. תָּדִיר וְשֶׁאֵינוֹ תָּדִיר — תָּדִיר קוֹדֵם. וַהֲלָכָה כְּדִבְרֵי בֵּית הִלֵּל. מַאי ״דָּבָר אַחֵר״? וְכִי תֵּימָא הָתָם תַּרְתֵּי וְהָכָא חֲדָא, הָכָא נָמֵי תַּרְתֵּי נִינְהוּ: בִּרְכַּת הַיַּיִן תְּדִירָה וּבִרְכַּת הַיּוֹם אֵינָהּ תְּדִירָה, תָּדִיר וְשֶׁאֵינוֹ תָּדִיר — תָּדִיר קוֹדֵם. וַהֲלָכָה כְּדִבְרֵי בֵּית הִלֵּל. פְּשִׁיטָא, דְּהָא נָפְקָא בַּת קוֹל? אִיבָּעֵית אֵימָא קוֹדֶם בַּת קוֹל. וְאִיבָּעֵית אֵימָא לְאַחַר בַּת קוֹל, וְרַבִּי יְהוֹשֻׁעַ הִיא, דְּאָמַר: אֵין מַשְׁגִּיחִין בְּבַת קוֹל. 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. וְהָא, מִמַּאי דְּבֵית שַׁמַּאי הִיא? דִּלְמָא בֵּית הִלֵּל הִיא?! 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. וּמִמַּאי דְּבֵית שַׁמַּאי הִיא וְאַלִּיבָּא דְּרַבִּי יְהוּדָה, דִּילְמָא בֵּית הִלֵּל הִיא וְאַלִּיבָּא דְּרַבִּי מֵאִיר?! 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.
GEMARA: The Sages taught in a Tosefta: These are the matters of dispute between Beit Shammai and Beit Hillel with regard to the halakhot of a meal: Beit Shammai say: When one recites kiddush over wine, one recites a blessing over the sanctification of the day and recites a blessing over the wine thereafter as the day causes the wine to come before the meal. And Beit Shammai offer an additional reason: The day has already been sanctified and the wine has not yet come. Since Shabbat was sanctified first, it should likewise be mentioned first. And Beit Hillel say: One recites a blessing over the wine and recites a blessing over the day thereafter, because the wine causes the sanctification to be recited. Were there no wine, kiddush would not be recited. Alternatively, Beit Hillel say: The blessing over wine is recited frequently, and the blessing over the day is not recited frequently, and there is a general principle: When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice. The Tosefta concludes: The halakha is in accordance with the statement of Beit Hillel. The Gemara asks: What is alternatively? Why did Beit Hillel cite an additional reason? The Gemara responds: And if you say that there Beit Shammai cite two reasons, and here Beit Hillel offer only one, therefore Beit Hillel said they are two reasons here as well: The blessing over wine is recited frequently and the blessing over the day is not recited frequently. When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice. It was taught in the Tosefta: The halakha is in accordance with the statement of Beit Hillel. The Gemara remarks: It is obvious, as a Divine Voice emerged and proclaimed that the halakha is always in accordance with the opinion of Beit Hillel. Why did the Tosefta tell us here that the halakha is in accordance with their opinion? The Gemara offers two answers: If you wish, say that this Tosefta was taught before the Divine Voice emerged and proclaimed that general principle. And if you wish, say instead, that this Tosefta was indeed taught after the Divine Voice emerged, 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. 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. 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. 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. 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. 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.