(Mishnah - Beis Shamai): [If one must bless after the meal and say Havdalah on Motza'ei Shabbos,] we make the Berachos in the following order -- on (the light of a) Ner (lamp), Birkas ha'Mazon, fragrances, and Havdalah;

Beis Hillel says, we bless on Ner, fragrances, Birkas ha'Mazon, and Havdalah.

Beis Shamai says, the text of the Berachah on a Ner is "she'Bara Me'or ha'Esh";

Beis Hillel says, it is "Borei Me'orei ha'Esh."

(Gemara - R. Yehudah): Beis Shamai and Beis Hillel did not argue about Birkas ha'Mazon, that it is first, nor about Havdalah, that it is last. About what do they argue? Ner and fragrances; Beis Shamai says, fragrances and Ner. Beis Hillel say, Ner and fragrances.

(R. Ba and Ravina citing Rav): The Halachah follows the one who says fragrances and afterwards Ner.

Beis Shamai say, he holds the cup in his right hand and the fragrant oil in his left hand. He says (blesses) on the cup, and afterwards on the fragrant oil.

Beis Hillel say, he holds the fragrant oil in his right hand and the cup in his left hand. He says on the fragrant oil, and smears it on the servant's head (lest he go out with a scented hand);

If the servant is a Chacham, he smears it on the wall, for it is not praiseworthy for a Chacham to go out scented.

Aba bar bar Chana and Rav Huna were sitting and eating. R. Zeira was standing and serving in front of them carrying both of them (the wine and oil) in one hand.

Aba bar bar Chana (to R. Zeira): (Why do you do so?) Is your other hand cut off?!

[Aba's] father was angry with him, and said 'is it not enough that you sit and he stands and serves [you] - and also, he is a Kohen, and Shmuel said that one who uses Kohanim transgresses Me'ilah - [further], you belittle him?! I decree that he sit and you stand and serve in place of him!

Question: What is the source that one who uses Kohanim transgresses Me'ilah?

Answer (R. Acha citing Shmuel): "V'Amrah Lahen Atem Kodesh la'Shem veha'Kelim Kodesh" - just like [Kodesh] Kelim, one who uses them transgresses Me'ilah, also one who uses Kohanim transgresses Me'ilah.

(Mishnah - Beis Shamai): He says "she'Bara [Me'or ha'Esh]."

Question: According to Beis Shamai, [the Brachah for wine should be] Asher Bara Pri ha'Gefen, and according to Beis Hillel, Borei Pri ha'Gefen!

Answer: (All agree that it is Borei Peri ha'Gefen.) Wine is new every year. Fire is not new all the time.

Fire and crossbreeds, even though they were not created in the six days of Creation, they crossed [Hash-m's] mind from the six days of Creation. (It is as if they were created then - Yefe Mar'eh.)

Implied question: Kil'ayim (when was it created)?

Answer: - Question: It says "u'Vnei Tziv'on Ayah v'Anah Hu Anah Asher Matza Es ha'Yemim ba'Midbar" - what are Yemim?

Answer #1 (R. Yehudah ben Simon): There are atypical people.

Answer #2 (Rabanan): They are mules - half horse and half donkey.

Question: What are the Simanim [to know which parent was a horse, and which was a donkey? (If the mothers of two animals are from different species, one may not mate the children or make them work together.)

Answer (R. Yehudah): If the ears are short, the mother was a horse, and the father was a donkey. [If the ears are] long, the mother was a donkey, and the father was a horse.

R. Mana commanded people of the Nasi's house 'if you want to buy Mulyon (mules from a female horse), buy those whose ears are short - the mother was a horse, and the father was a donkey.'

What did Anah do? He took a female donkey, and brought a male horse upon (to mate with) it, and a mule resulted.

Hash-m said [to mankind] 'you brought to the world something that damages them - also I will bring upon them something that damages them!"

What did Hash-m do? He took a snake, and brought a toad upon it, and a Chavarbar resulted.

No one will ever tell you that a Chavarbar stung him, and he lived, or that a rabid dog bit him, and he lived, or that a mule kicked him, and he lived.

Limitation: This is only if it is a white mule. (If not, he could live.)

Implied question: Fire (when was it created)?

Answer (R. Levi citing R. Bezirah): For 36 hours, the light that was created on the first day [of Creation] served (illuminated the world) - 12 hours on Erev Shabbos, 12 hours on Shabbos night, and 12 hours on Shabbos [day];

Adam ha'Rishon saw via it from one end of the world to the other end.

Once it did not cease (when Shabbos night came), the entire world began to sing - "Tachas Kol ha'Shamayim Yishrehu", to the One whose "Oro Al Kanfos ha'Aretz."

Once Shabbos ended, darkness began to come. Adam feared, and said 'the [snake] about whom it is said "Hu Yeshufech Rosh v'Atah Teshufenu Akev", perhaps he comes to bite me (and I cannot see him), and he said "Ach Choshech Yeshufeni"!

(R. Levi): At that time, Hash-m took two rocks and banged them together, and fire came out. About this it says "v'Laylah Ohr ba'Adeni", and he blessed on it "Borei Me'orei ha'Esh."

(Shmuel): This is why we bless on fire on Motza'ei Shabbos, for this was the beginning of its creation.

(Rav Huna citing R. Avahu citing R. Yochanan): Also on Motza'ei Yom Kipur one blesses on it, for the fire rested the entire day (one was not allowed to burn).

(Mishnah): We may not bless on a Ner or fragrances of Nochrim, or of Mesim, or those in front of idolatry;

We may not bless on a Ner unless we can benefit from it;

(Gemara - R. Yakov in front of R. Yirmeyah): We may bless on fragrances of Nochrim.

Question: Does he argue [with our Mishnah]?!

Answer: The case is, it is in front of his store. (Our Mishnah forbids only what he lights at his parties, for presumably, it is for idolatry.)

A lantern, even if it did not extinguish (it was burning from before Shabbos), one may bless on it.

A lamp in his lap, or in a lantern, or he sees it through a glass - if he sees the flame but cannot use the light, or he can use the light but cannot see the flame - one may never bless until he sees the flame and can use the light.

Note: It seems that the Reisha gives three common cases in which one can see the flame but not use the light, or vice-versa. Alternatively, the first three are always forbidden; above, we are Machshir the fire in a lantern, after he removes the glass.

Five laws were said about a coal, and five about a flame (their laws differ).

A coal of Hekdesh, Me'ilah applies to it, and a flame [of Hekdesh], one may not benefit, but Me'ilah does not apply to it;

A coal of idolatry is forbidden, and a flame is permitted.

One who is Mudar Hana'ah from his friend (a vow forbids him to benefit from him), his coal is forbidden [to him], but his flame is permitted.

One who is Motzi a coal to Reshus ha'Rabim is liable, for [one who is Motzi] a flame is exempt.

We bless on a flame, and we do not bless on a coal.

(R. Chiya bar Ashi citing Rav): If the coals were glimmering, one may bless.

(R. Yochanan of Kartziyon citing R. Nachum bar Simai): [He is exempt for Hotza'ah of a flame] only if [he fanned it, and] it jumped [from the matter that was burning - MAHARA FULDA.] (If not, he is liable for Hotza'ah of what was burning!)

(Beraisa): [One may bless on] a Nochri's [fire] that he lit from [the fire of] a Yisrael, and on [a fire of] a Yisrael who lit from a Nochri.

Question: Granted, a Nochri's from a Yisrael [the fire rested on Shabbos. However, why does it permit a Yisrael who lit from a Nochri? The fire did not rest on Shabbos! If you will say that he blesses on the addition to the old flame,] if so [we should permit] even a Nochri from a Nochri!

A Beraisa was found that teaches that a Nochri from a Nochri, one may not bless! (CHAREDIM - that is a decree lest one bless on a Nochri's fire that was burning on Shabbos.)

(R. Avahu citing R. Yochanan): If a Mavuy is totally Nochrim, just one Yisrael lives there, and light came from it, one may bless on it, due to (we attribute that it is of) the Yisrael there.

(R. Avahu citing R. Yochanan): We do not bless on fragrances of Shabbos night in Tiverya, nor on fragrances of Motza'ei Shabbos in Tziporin, nor on fragrances of Thursday night in Surya, for they are for another matter (scenting clothing for the honor of Shabbos, or to soften the pain over its departure, or Simchah of its eminent arrival. They are not for smelling.)

(Mishnah): We may not bless on a Ner or fragrances of Mesim.

Limitation (R. Chizkiyah and R. Yakov bar Acha citing R. Yosi bei R. Chanina): This is if they are above the bier of the Mes, but if they were in front of the bier of the Mes, we bless. I say that they are for the honor of the living.

(Mishnah): We may not bless on a Ner or fragrances of idolatry;

Question: Is not 'of Nochrim' the same as 'of idolatry'?! (Why were both taught?)

Answer: [It teaches about] idolatry of a Yisrael.

(Mishnah): We may not bless on a Ner unless we can benefit from it;

Source (R. Ze'ira brei d'R. Avahu): It says "va'Yar Elokim Es ha'Or Ki Tov", and afterwards "va'Yavdel Elokim Bein ha'Or u'Vein ha'Choshech."

Support: (R. BeraChiya): So expounded two greats of the world - R. Yochanan and Reish Lakish "va'Yavdel Elokim" - a definite separation.

(R. Yehudah bei R. Simon): He separated it for Himself (it is not proper for others to use that light).

(Rabanan): He separated it for Tzadikim in the world to come.

They gave a parable. This is like a king who had two appointees. This one said 'I will serve during the day', and this one said 'I will serve during the day.' He called the first and told him 'Ploni, the day will be your jurisdiction', and he called the second and told him 'Ploni, the night will be your jurisdiction';

This explains "va'Yikra Elokim la'Or Yom..." - to the light He said 'the day will be your jurisdiction', and to the darkness He said 'the night will be your jurisdiction.'

(R. Yochanan): This is what Hash-m told Iyov "hami'Yamecha Tzivisa Boker Yadata ha'Shachar Mekomo" - do you know what is the place of the light of the six days of Creation, where it was hidden?

(R. Tanchuma): I learn from "Yotzer Ohr u'Vorei Choshech Oseh Shalom" - from when they were created, He made Shalom between them.

(Mishnah): We may not bless on a Ner unless we can benefit from it.

Rav said [that the text says] 'Ye'osu' (with an Aleph). Shmuel said 'Ya'usu' (with an Ayin. Both of them refer to Hana'ah - HA'GAON RAV C. KANIEVSKY, SHLITA.)

The one who said 'Ye'osu' (with an Aleph, supports this from) "Ach b'Zos Ne'os Lachem." The one who said 'Ya'usu' (with an Ayin, supports this from) "La'da'as La'us Es Ya'ef Davar."

(Mishnah): How are we Me'aber a city (append outskirts before measuring its Techum)? Rav said [that the text] is Me'abrim (with an Aleph). Shmuel said Me'abrim (with an Ayin).

The one who says with an Aleph, [when a "limb" (protrusion) sticks out, e.g. in the southeast,] we add a limb [corresponding to it in the northeast, and extend the city until the line between them. We similarly add a limb in the southwest.] The one who says with an Ayin, this is like a Me'uberes (pregnant woman).

(Mishnah): Before Eideihen (Nochri festivals)... Rav said Eideihen with an Ayin. Shmuel said Eideihen with an Aleph.

The one who says with an Aleph, he learns from "Ki Karov Yom Eidam." The one who says with an Ayin, he learns from "v'Eideihem Hemah Bal Yir'u u'Val Yed'u l'Ma'an Yevoshu."

Question: How does Shmuel explain [the verse that is] the reason for Rav?

Answer: Eideihem Hemah (they are witnesses) - in the future, they will shame those who served them, on the day of judgment.

(Mishnah): We may not bless on a Ner unless we can benefit from it.

(Rav Yehudah citing Shmuel): [He must get light] enough for women to spin [thread] through its light.

(R. Yochanan): [It must be] enough for his eye to see what is in a cup or bowl.

(R. Chanina): [It must be] enough to [see and] know to distinguish between one coin and another.

(R. Oshaya - Beraisa): Even if [he is at the other end of] a big room 10 by 10 [Amos, and he cannot benefit from its light], we bless (for if he would come close, he could benefit - CHAREDIM).

R. Zeira came close to the lamp [in order to bless].

His Talmidim: Rebbi, why are you stringent upon us? R. Oshaya taught, even a big room 10 by 10, we bless!

(Mishnah - Beis Shamai): If someone ate and forgot and did not bless, he returns to his place and blesses;

Beis Hillel says, he blesses in the place where he remembered.

Until how long after eating may he bless? It is until the food is digested in his innards.

(Gemara - R. Yusta bar Shunam): Two Amora'im - one of them gave the reason for Beis Shamai, and one of them gave the reason for Beis Hillel;

The one who gave the reason for Beis Shamai - if he forgot there a pouch of gems and pearls, would he not return to take his pouch? Also here, he returns to his place and blesses!

The one who gave the reason for Beis Hillel - if a worker was working on top of a date tree or in a pit, do we exert him to return to his place and bless?! Rather, he blesses in the place he remembers. Also here (even if it is not hard to return), he blesses in the place he remembers.

(Mishnah) Question: Until when may he bless?

Answer #1 (R. Chiya citing Shmuel): 'Until the food is digested in his innards' is as long as he is thirsty due to that meal.

Answer #2 (R. Yochanan): It is until he becomes hungry.

(Mishnah): If wine was brought during the meal, and there is enough only for one cup --

Beis Shamai says, [if he wants,] he blesses on the wine, and afterwards Birkas ha'Mazon;

Beis Hillel says, he blesses Birkas ha'Mazon, and afterwards on the wine.

We answer Amen after a Yisrael's Berachah;

We do not answer Amen to a Kusi's Berachah unless we heard the entire Berachah.

(Gemara - R. Ba): Since it is a small Brachah, perhaps he will forget and drink (without a Brachah).

Inference: [We answer to a Kusi's Berachah only if we heard all of it.] However, we answer Amen to a Yisrael's Berachah even if he did not hear [all of it].

Question: Did a Beraisa not teach that if one heard [the entire Brachah] and did not answer, he was Yotzei; if he answered and did not hear [all of it], he was not Yotzei!

Answer (Chiya brei d'Rav): This is when he did not eat a k'Zayis with them. (He may answer, for he need not be Yotzei.)

(Beraisa): If he heard [Hallel] and did not answer, he was Yotzei. If he answered and did not hear, he was not Yotzei.

(R. citing Aba bar Chanah, and some say Aba bar Chanah citing Rav): This is if he answered Roshei Perakim.

Question (R. Ze'ira): What are Roshei Perakim?

Answer: They are Hallelu Kah, Hallelu Avdei Hash-m, and Hallelu Es Shem Hash-m.

Question (to R. Chiya bar Aba): What is the source that if he heard and did not answer, he was Yotzei?

Answer (R. Chiya bar Aba): We know this, for we see great Rabanan do so. They stand in the Tzibur, and these say "Baruch ha'Ba", and these say "b'Shem Hash-m", and both of them are Yotzei (even though they did not say the entire verse).

(R. Oshaya - Beraisa): One may answer Amen even if he did not eat, but he does not say Nevarech she'Achalnu mi'Shelo unless he ate.

(Beraisa): One may not answer an orphaned Amen (this will be explained), a Ketufah Amen (he interrupted in the middle), or a Chatufah Amen (before the Mevarech finished the Brachah).

Ben Azai says, if one says an orphaned Amen, his children will be orphaned. If he says a Chatufah Amen, his life will be Chatufah (ended prematurely). If he says a Ketufah Amen, his Neshamah will be detached. If one prolongs saying Amen, his days and year will be lengthened for the good. (We explained this like CHAREDIM.)

Question: What is an orphaned Amen?

Answer (Rav Huna): This is one who is obligated to bless, and he answered, and he does not know to what he answered.

(Beraisa): If a Nochri blessed Hash-m, one answers Amen after him.

(R. Tanchum): If a Nochri blessed you, answer Amen after him, for it says "Baruch Tihyeh mi'Kol ha'Amim."

One Nochri encountered R. Yishmael, and blessed him. He responded "your matter (what you deserve for this) is already written" [in the Torah like it says below, so I need not return a Brachah, even though normally one must bless one who blesses him].

Another [Nochri] encountered [him], and cursed him. He responded "your matter is already written."

His Talmidim: Rebbi, what you said to this, you said to this! (How can you equate them?)

R. Yishmael (to his Talmidim): It is written "Orerecha Arur u'Mevarachecha Baruch." (The former is blessed, and the latter is cursed.)