If

<<we say

<<“did not

<<rest”

<<because of

<<labor —

<<even

<<from labor

<<that is permitted?

<<But isn't it taught:

<<A fire

<<of

<<a woman in childbirth

<<and of

<<a sick person —

<<they bless

<<over it!

Rav Nachman bar Yitzchak said:

<<What is

<<“rested”?

<<That rested

<<from

<<labor of

<<transgression.

<<It is taught

<<also

<<so:

<<A lantern

<<that was

<<burning

<<continuously

<<all

<<the day

<<entirely —

<<at the departure of

<<Shabbos

<<they bless

<<over it.

The Rabbis taught:

<<A gentile

<<who lit

<<from a Jew,

<<or a Jew

<<who lit

<<from a gentile —

<<they bless

<<over it.

<<A gentile

<<from a gentile —

<<they do not

<<bless

<<over it.

What

<<is different

<<a gentile

<<from a gentile,

<<that [they do] not [bless]?

<<Because

<<it did not

<<rest.

<<If so,

<<a Jew

<<from a gentile

<<also —

<<surely

<<it did not

<<rest!

And if you say:

<<that

<<forbidden [flame]

<<has gone

<<away,

<<and this

<<another

<<is,

<<and in the hand

<<of the Jew

<<it came into being —

<<but

<<this

<<that is taught:

<<One who carries out

<<a flame

<<into the public domain

<<is liable —

<<why

<<is he liable?

<<What

<<he uprooted

<<he did not

<<set down,

<<and what

<<he set down

<<he did not

<<uproot!

Rather,

<<actually

<<the forbidden [flame]

<<also

<<is there,

<<and when

<<he blesses,

<<over the addition

<<that is permitted

<<he blesses.

<<If so,

<<a gentile

<<from a gentile

<<also!

Indeed, it is so;

<<[it is] a decree

<<because of

<<the original gentile

<<and the original column [of flame].

The Rabbis taught:

<<[If] he was

<<walking

<<outside

<<the city

<<and saw

<<a fire:

<<if

<<most

<<are gentiles,

<<he does not

<<bless;

<<if

<<most

<<are Jews,

<<he blesses.

This

<<itself

<<is difficult:

<<you said:

<<if

<<most

<<are gentiles,

<<he does not

<<bless —

<<it follows that

<<half

<<against

<<half

<<he blesses;

<<and then

<<it teaches:

<<if

<<most

<<are Jews,

<<he blesses —

<<it follows that

<<half

<<against

<<half

<<he does not

<<bless!

By law

<<it is

<<that even

<<half

<<against

<<half

<<also

<<he blesses,

<<but since

<<it taught

<<[in] the first clause

<<“most

<<are gentiles,”

<<it taught

<<[in] the latter clause

<<“most

<<are Jews.”

The Rabbis taught:

<<[If] he was

<<walking

<<outside

<<the city

<<and saw

<<a child

<<with a torch

<<in his hand,

<<he checks

<<after him:

<<if

<<a Jew

<<he is,

<<he blesses;

<<if

<<a gentile

<<he is,

<<he does not

<<bless.

Why

<<specifically

<<a child?

<<Even

<<an adult

<<also!

Rav Yehuda said in the name of Rav:

<<Here

<<with near

<<the setting of

<<the sun

<<we are dealing.

<<An adult —

<<evident

<<is the matter

<<that certainly

<<a gentile

<<he is;

<<a child —

<<say

<<a Jew

<<he is,

<<[who] happened upon [it]

<<and took hold [of it].

The Rabbis taught:

<<[If] he was

<<walking

<<outside

<<the city

<<and saw

<<a fire:

<<if

<<it is thick

<<like the opening of

<<the furnace,

<<he blesses

<<over it;

<<and if

<<not,

<<he does not

<<bless

<<over it.

It is taught

<<in one [baraisa]:

<<A fire

<<of

<<a furnace

<<they bless

<<over it;

<<and it is taught

<<in another:

<<They do not

<<bless

<<over it!

It is not difficult:

<<this

<<is at the beginning,

<<this

<<is at the end.

It is taught

<<in one:

<<A fire

<<of

<<an oven

<<and of

<<a stove

<<they bless

<<over it;

<<and it is taught

<<in another:

<<They do not

<<bless

<<over it!

It is not difficult:

<<this

<<is at the beginning,

<<this

<<is at the end.

It is taught

<<in one:

<<A fire

<<of

<<the synagogue

<<and of

<<the study hall

<<they bless

<<over it;

<<and it is taught

<<in another:

<<They do not

<<bless

<<over it!

It is not difficult:

<<this

<<is where there is

<<a person

<<of importance,

<<this

<<is where there is not

<<a person

<<of importance.

And if you wish, say:

<<this

<<and this

<<is where there is

<<a person

<<of importance,

<<and it is not difficult:

<<this

<<is where there is

<<a sexton,

<<this

<<is where there is not

<<a sexton.

And if you wish, say:

<<this

<<and this

<<is where there is

<<a sexton,

<<and it is not difficult:

<<this

<<is where there is

<<moonlight,

<<and this

<<is where there is not

<<moonlight.

The Rabbis taught:

<<[If] they were

<<sitting

<<in the study hall

<<and they brought

<<a fire

<<before them,

<<Beis Shammai

<<say:

<<Each

<<one

<<and every one

<<blesses

<<for himself;

<<and Beis Hillel

<<say:

<<One

<<blesses

<<for all of them,

<<because

<<it is stated:

<<“In the multitude of

<<people

<<is the glory of

<<the king.”

Granted,

<<Beis Hillel

<<explain

<<the reason;

<<but

<<Beis Shammai —

<<what

<<is the reason?

<<They hold:

<<because of

<<the interruption of

<<the study hall.

It is taught

<<also

<<so:

<<Those of

<<the house of

<<Rabban Gamliel

<<were not

<<accustomed to

<<say

<<“Marpei” [Healing]

<<in the study hall,

<<because of

<<the interruption of

<<the study hall.

They do not

<<bless

<<neither

<<over

<<the lamp

<<nor

<<over

<<the spices

<<of

<<the dead.

<<What is the reason?

<<A lamp

<<for honor

<<it is

<<that is made;

<<spices

<<to remove

<<the odor

<<they are

<<that are made.

Rav Yehuda said in the name of Rav:

<<Any [person]

<<that they bring out [a lamp]

<<before him

<<by day

<<and by night —

<<they do not

<<bless

<<over it;

<<and any [person]

<<that they do not

<<bring out [one]

<<before him

<<except

<<at night —

<<they bless

<<over it.

Rav Huna said:

<<Spices

<<of

<<the bathroom,

<<and oil

<<that is made

<<to remove

<<the grime —

<<they do not

<<bless

<<over it.

Is this to say

<<that any

<<case where

<<it is not

<<for scent

<<it is made,

<<they do not

<<bless

<<over it?

<<They raised an objection:

<<One who enters

<<the shop

<<of

<<a spice dealer

<<and smelled

<<a scent —

<<even

<<[if] he sat

<<there

<<all

<<the day

<<entirely,

<<he does not

<<bless

<<except

<<one time.

<<[If] he entered

<<and left,

<<entered

<<and left,

<<he blesses

<<for

<<each

<<time

<<and time.

<<But surely

<<here

<<it is not

<<for scent

<<it is

<<that it is made,

<<and yet he blesses!

Yes,

<<for scent

<<also

<<it is

<<that it is made,

<<so that

<<will smell [it]

<<people

<<and come

<<and buy

<<from him.

The Rabbis taught:

<<[If] he was

<<walking

<<outside

<<the city

<<and smelled

<<a scent:

<<if

<<most

<<are gentiles,

<<he does not

<<bless;

<<if

<<most

<<are Jews,

<<he blesses.

<<Rabbi Yosei

<<says:

<<Even [if]

<<most

<<are Jews

<<also,

<<he does not

<<bless,

<<because

<<the daughters of

<<Israel

<<burn incense

<<for sorcery.

Is it so that

<<all of them

<<for sorcery

<<burn incense?!

<<It amounts to [this]:

<<a minority

<<for sorcery,

<<and a minority

<<also

<<to perfume

<<the garments [lit. vessels].

<<It turns out

<<the majority

<<is not

<<for scent

<<made,

<<and any

<<majority

<<that is not

<<for scent

<<made —

<<he does not

<<bless.

Rabbi Chiya bar Abba said in the name of Rabbi Yochanan:

<<One who walks

<<on the eves of

<<Shabbos

<<in Teverya

<<and on the departures of

<<Shabbos

<<in Tzippori

<<and smelled

<<a scent —

<<he does not

<<bless,

<<because

<<its presumption is [that]

<<it is not

<<made

<<except

<<to perfume

<<with it

<<the garments.

The Rabbis taught:

<<[If] he was

<<walking

<<in the market

<<of

<<idolatry

<<[and] he was pleased

<<to smell,

<<behold,

<<this one

<<is a sinner.