Nazir 66B

חטוף ובריך. וכן אמר ליה רב הונא לרבה בריה: חטוף ובריך.

Seize the opportunity and quickly recite a blessing over the cup of blessing for the Grace after Meals. And similarly, Rav Huna said to his son, Rabba: Seize the opportunity and recite a blessing.

למימרא דמברך עדיף? והתניא, רבי יוסי אומר: גדול העונה ״אמן״ יותר מן המברך. ואמר לו רבי נהוראי: השמים! כך הוא: תדע שהרי גוליירים מתגרין במלחמה, וגבורים נוצחין.

The Talmud asks: Is this to say that one who recites a blessing is preferable to one who answers amen? But isn’t it taught in a baraita that R' Yosei says: The one who answers amen is greater than the one who recites the blessing? And R' Nehorai said to him: By Heavens, it is so. Know that this is true, as the military assistants [gulyarim] descend to the battlefield and initiate the war and the mighty follow them and prevail. The amen that follows a blessing is compared to the mighty who join the war after the assistants, illustrating that answering amen is more significant than reciting the initial blessing.

תנאי היא, דתניא: אחד המברך ואחד העונה ״אמן״ במשמע, אלא שממהרין למברך תחילה.

The Talmud responds: This is a dispute between tanna’im, as it is taught in a baraita: Both the one who recites a blessing and the one who answers amen are included among those who “stand up and bless” (Nehemiah 9:5), but one hurries to first reward the one who recites the blessing. This baraita apparently holds that reciting the blessing is greater than answering amen.

אמר רבי אלעזר אמר רבי חנינא: תלמידי חכמים מרבים שלום בעולם, שנאמר: ״וכל בניך למודי ה׳ ורב שלום בניך״.

R' Elazar said that R' Ḥanina said: Torah scholars increase peace in the world, as it is stated: “And all your children [banayikh] should be taught of YHWH, and great should be the peace of your children” (Isaiah 54:13). The rabbis interpreted this verse homiletically: Do not read it as: “Your children [banayikh],” but as: Your builders [bonayikh]. Torah scholars are those who build peace for their generation.