Books as we know them in ancient times were very rare. In the Babylonian yeshivot, people were trained to memorize the discussions for posterity. Consequently, the Talmud many times uses associative logic in order to facilitate memorization. Today’s daf TB Berachot 42 is a prime example of that process which I would like to comment upon.
The Gemara discusses when the meal ends and any food brought afterwards needs a separate blessing because presumably grace after meals will have been said. There are three different suggestions. The first suggestion is when people are finished eating. The second suggestion is when the table is removed. Back then each person had what I like to call a TV tray with the food in front of them. When the TV tray was removed, the meal was finished. The third suggestion is when people would apply fragrant oil on their hands.
The Gemara decides that the halacha follows none of these suggestions. “And the halakha is not in accordance with all of these statements and the end of the meal is not determined by those factors. Rather, it is determined by that which Rabbi Ḥiyya bar Ashi said that Rav said: There are three pairs that immediately follow each other: Immediately following placing hands on the head of a sacrifice, is its slaughter; immediately following the blessing of redemption recited after Shema, is the Amida prayer; and immediately following the ritual washing of the hands after a meal (known as mayyim achronim), is the blessing of Grace after Meals.” (Sefaria.orgtranslation)
As long as the Gemara is discussing something that immediately follows they bring what “Abaye said that on a similar note, we too will say: immediately following the entrance of Torah scholars into a house, a blessing (brakha) rests upon that house, as it is stated with regard to Laban and Jacob: “The Lord has blessed me because of you” (Genesis 30:27). If you wish, say instead, that the proof is from here, as it is stated: “And it was from when he placed him in charge of his house and over all that he owned, the Lord blessed the house of the Egyptian on account of Joseph” (Genesis 39:5). (Sefaria.com translation)
Rabbi Marcia Prager writes:
“Just as every seventh day we separate out Shobbos, a sabbath, in order to remove ourselves from the physical work of the world, dedicating time to the work of the soul, so making a brakha we separate out time before we consume, use, or enjoy something of the world in order to create a space where something other than thoughtless appropriation can unfold. As we grow in the path of blessing, we opened to a more expansive way of being. Through blessing, when covered the infinitely abundant Presence of God and even the smallest action.
“Jewish tradition teaches that the simple action of a brakha has a cosmetic effect, for a brakha causes shefa, ‘the abundant flow’ of God’s love and goodness, to pour into the world. Like a hand on a faucet, each brakha turns on the tap.
“How delicious it is to live in God’s goodness. Too often we walk uncaring and unconscious through our jobs and lives, oblivious to the love that surrounds us and is us. When, however, we live in the abundant flow, we know ourselves to be loved and supported unconditionally. Only then do we become free to receive and to give fully.” (The Path of Blessing: Experiencing the Energy and the Abundance of the Divine, page 13)
What is the real blessing following a Torah scholar entrance into a home? By his or her example and teaching, a real Torah scholar brings into any home the awareness of the divine and God’s shefa. That awareness is the spiritual blessing he or she engenders. We are lucky today that Torah is more accessible than ever before. Classic works of Jewish tradition are readily available in English. Jewish books on any related topic are easily purchased. Rabbi “Google” can quickly answer any of your questions. Every one of us can turn into a Torah scholar be a brakha and God’s shefa to flow.
Shabbat shalom
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