וזו נתנה בשלש עשרה בריתות.
and that, the covenant of circumcision, was given with 13 covenants, as the word brit, covenant, appears 13 times in the portion dealing with the circumcision of Abraham (Genesis 17:1–14).
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וזו נתנה בשלש עשרה בריתות.
and that, the covenant of circumcision, was given with 13 covenants, as the word brit, covenant, appears 13 times in the portion dealing with the circumcision of Abraham (Genesis 17:1–14).
רבי אבא אומר: צריך שיאמר בה הודאה תחלה וסוף. והפוחת לא יפחות מאחת. וכל הפוחת מאחת — הרי זה מגונה.
R' Abba says: One must mention thanks in the blessing of thanksgiving in Grace after Meals at the beginning and the end of the blessing. And one who decreases the number of expressions of thanksgiving may not decrease their number to fewer than one, and if anyone decreases their number to fewer than one, it is reprehensible.
וכל החותם ״מנחיל ארצות״ בברכת הארץ, ו״מושיע את ישראל״ ב״בונה ירושלים״ — הרי זה בור. וכל שאינו אומר ברית ותורה בברכת הארץ, ומלכות בית דוד ב״בונה ירושלים״ — לא יצא ידי חובתו.
The Talmud added that the conclusions of the blessing of the land and the blessing: Who builds Jerusalem, may also not be changed. Anyone who concludes the blessing of the land: Who bequeaths lands and concludes the blessing: Who builds Jerusalem, with the formula: Who redeems Israel, is an am ha'aretz, as he thereby corrupts the intention of the blessing. And anyone who does not mention covenant and Torah in the blessing of the land and the royal house of David in the blessing: Who builds Jerusalem, did not fulfill his obligation.
מסייע ליה לרבי אילעא, דאמר רבי אילעא אמר רבי יעקב בר אחא משום רבינו: כל שלא אמר ברית ותורה בברכת הארץ ומלכות בית דוד ב״בונה ירושלים״ — לא יצא ידי חובתו.
The Talmud notes: This baraita supports the opinion of R' Il’a, as R' Il’a said that R' Ya’akov bar Aḥa said in the name of Rabbeinu, R' Yehuda HaNasi: Anyone who did not mention covenant and Torah in the blessing of the land and the royal house of David in the blessing: Who builds Jerusalem, did not fulfill his obligation.
פליגי בה אבא יוסי בן דוסתאי ורבנן. חד אמר: ״הטוב והמטיב״ צריכה מלכות, וחד אמר: אינה צריכה מלכות. מאן דאמר צריכה מלכות קסבר דרבנן. ומאן דאמר אינה צריכה מלכות קסבר דאורייתא.
Abba Yosei ben Dostai and the Rabbis disagreed whether or not God’s sovereignty must be invoked in the blessing: Who is good and does good. One said: Who is good and does good, requires mention of God’s sovereignty, and one said: It does not require mention of God’s sovereignty. The Talmud explains: The one who said that it requires mention of God’s sovereignty holds that this blessing was instituted by the rabbis, so it is not a continuation of the previous blessings. As an independent blessing, God’s sovereignty must be mentioned. The one who said that it does not require mention of God’s sovereignty holds that the obligation to recite this blessing is by Torah law. Therefore, it is a continuation of the previous blessings.
Text data via Sefaria: William Davidson Edition - English and William Davidson Edition - Vocalized Aramaic, CC-BY-NC; edition provenance: Koren. Display terminology has been modernized for readability.