Berakhot 9

הָרוֹאֶה מָקוֹם שֶׁנַּעֲשׂוּ בוֹ נִסִּים לְיִשְׂרָאֵל, אוֹמֵר בָּרוּךְ שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ בַּמָּקוֹם הַזֶּה. מָקוֹם שֶׁנֶּעֶקְרָה מִמֶּנּוּ עֲבוֹדָה זָרָה, אוֹמֵר בָּרוּךְ שֶׁעָקַר עֲבוֹדָה זָרָה מֵאַרְצֵנוּ:

If one sees a place where miracles were performed for Israel [such as the place where Israel crossed the Red Sea, the crossing of the valleys of Arnon, the crossing of the Jordan, the stone on which Moses sat when he waged war with Amalek, and the like] he says: "Blessed is He who performed miracles for our forefathers in this place." [Over a miracle performed for the many, such as the aforementioned, all are required to bless; but over a miracle performed for an individual, as when one sees a place where a miracle was performed for him, he must say: "Blessed is He who performed a miracle for me in this place." And his son and grandson must say: "Blessed is He who performed a miracle for my fathers in this place." All of the blessings of the Mishnah require mentioning of "the Name" and "Kingdom," any blessing lacking these not being a blessing.] (If one sees) a place from which idolatry was uprooted, he says: "Blessed is He who uprooted idolatry from our land."

עַל הַזִּיקִין, וְעַל הַזְּוָעוֹת, וְעַל הַבְּרָקִים, וְעַל הָרְעָמִים, וְעַל הָרוּחוֹת, אוֹמֵר בָּרוּךְ שֶׁכֹּחוֹ וּגְבוּרָתוֹ מָלֵא עוֹלָם. עַל הֶהָרִים, וְעַל הַגְּבָעוֹת, וְעַל הַיַּמִּים, וְעַל הַנְּהָרוֹת, וְעַל הַמִּדְבָּרוֹת, אוֹמֵר בָּרוּךְ עוֹשֵׂה מַעֲשֵׂה בְרֵאשִׁית. רַבִּי יְהוּדָה אוֹמֵר, הָרוֹאֶה אֶת הַיָּם הַגָּדוֹל אוֹמֵר בָּרוּךְ שֶׁעָשָׂה אֶת הַיָּם הַגָּדוֹל, בִּזְמַן שֶׁרוֹאֶה אוֹתוֹ לִפְרָקִים. עַל הַגְּשָׁמִים וְעַל הַבְּשׂוֹרוֹת הַטּוֹבוֹת אוֹמֵר בָּרוּךְ הַטּוֹב וְהַמֵּטִיב, וְעַל שְׁמוּעוֹת רָעוֹת אוֹמֵר בָּרוּךְ דַּיַּן הָאֱמֶת:

Over zikkim [stars which seem to open the firmament and which dart like an arrow from place to place; or else, a star which seems to have a long tail], and zevaoth [when the earth trembles and rumbles], and lightnings and re'amim [sounds heard in the firmament from clouds pouring water into each other, viz. (Jeremiah 10:13): "To the sound of His pouring hoards of water in the heavens"], and over winds [which blow tempestuously and which occur only occasionally], he says: "Blessed is He whose power and might fill the world." [And if he wishes he says: "Blessed is He who makes the creation," all of these being acts of creation, viz. (Psalms 135:7): "He made lightnings for the rain." But over mountains and hills, etc., he says "Who makes the creation," specifically; for he cannot say: "Whose power and might fill the world," these not being seen in all the world, but each in its own place.] Over mountains, hills, seas, rivers, and deserts, he says: "Blessed is He who makes the creation." R. Yehudah says: If he sees the great ocean [Oceanus, which surrounds the world], he says: "Blessed is He who made the great ocean" [it being accorded a blessing in itself because of its vastness and significance.] This is so when he sees it upon occasion [after thirty days]. Over rains and good reports, he says: "Baruch hatov vehametiv" ("Blessed is He who is good and does good") [This is so when he has land in common with another, the implication being: "who is good (to him) and does good (to others)"; but if he has no land at all, he says: "We thank You, O L-rd our G-d, for every drop that You brought down for us, etc." And if he has land by himself, he blesses: "shehecheyanu."], and over bad tidings he says: "Baruch dayan ha'emeth" ("Blessed is the true Judge").

בָּנָה בַיִת חָדָשׁ, וְקָנָה כֵלִים חֲדָשִׁים, אוֹמֵר בָּרוּךְ שֶׁהֶחֱיָנוּ. מְבָרֵךְ עַל הָרָעָה מֵעֵין הַטּוֹבָה, וְעַל הַטּוֹבָה מֵעֵין הָרָעָה. הַצּוֹעֵק לְשֶׁעָבַר, הֲרֵי זוֹ תְּפִלַּת שָׁוְא. כֵּיצַד. הָיְתָה אִשְׁתּוֹ מְעֻבֶּרֶת, וְאָמַר, יְהִי רָצוֹן שֶׁתֵּלֵד אִשְׁתִּי זָכָר, הֲרֵי זוֹ תְּפִלַּת שָׁוְא. הָיָה בָא בַדֶּרֶךְ וְשָׁמַע קוֹל צְוָחָה בָּעִיר, וְאָמַר יְהִי רָצוֹן שֶׁלֹּא יִהְיוּ אֵלּוּ בְּנֵי בֵיתִי, הֲרֵי זוֹ תְּפִלַּת שָׁוְא:

If he built a new house or bought new vessels, he says "shehecheyanu" ("who kept us in life, etc.") [Whether or not he has other vessels of the same kind, he says "shehecheyanu."] One blesses over an evil in which good inheres [The gemara explains: as when one's fields are flooded and he loses this year's crop. Though the soil is saturated and the field made more fertile for the years to come, now, however, it is evil, and he blesses "dayan ha'emeth"], and over a good in which an evil inheres [as when one finds a lost object. Even though it is evil for him, for if the king hears of it, he will be beaten and tortured and the object taken from him, now, however, it is good, and he blesses "hatov vehametiv"]. Crying out over what is past constitutes a vain prayer. [If one prays for what has already taken place, this is a vain prayer, for "what has been has been"], as in one's praying: "May it be Your will that my wife bear a son," when she is already pregnant; or, as in one's returning from a journey and hearing wailing within the city, praying: "May it be Your will that it not be coming from my house."

הַנִּכְנָס לִכְרַךְ מִתְפַּלֵּל שְׁתַּיִם, אַחַת בִּכְנִיסָתוֹ וְאַחַת בִּיצִיאָתוֹ. בֶּן עַזַּאי אוֹמֵר, אַרְבַּע, שְׁתַּיִם בִּכְנִיסָתוֹ וּשְׁתַּיִם בִּיצִיאָתוֹ, וְנוֹתֵן הוֹדָאָה לְשֶׁעָבַר, וְצוֹעֵק לֶעָתִיד לָבֹא:

One who enters a town utters two prayers, one upon entering and one upon leaving. Ben Azzai says: Four, two upon entering and two upon leaving. [When he is about to enter he says: "…that You lead me into this town in peace." Once he has entered, he says: "I give You thanks for having led me into this town in peace" — two upon entering. When he is about to leave, he says: "…that You lead me from this town in peace." Once he has left, he says: "I give You thanks for having led me from this town in peace."] And he gives thanks for the past and cries out for the future. [Why all this? For one must give thanks to his Creator for the good that he has experienced and he must pray for good in the future.]

חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:

One must bless the L-rd for the ill just as he does for the good. [When he blesses "dayan ha'emeth" for the ill, he must do so with joy and with goodness of heart, just as he does when he blesses "hatov vehametiv' for the good], viz. (Deuteronomy 6:5: "And you shall love the L-rd your G-d with all your heart and with all your soul, and with all your might." "with all your heart" — with both of your inclinations, the good and the evil." "and with all your soul" — even if he takes your soul. "and with all your might" — with all your wealth. Another interpretation: "with all your might [meodecha]" — For every measure (middah) that He metes out (moded) to you, [whether for good or for ill] thank Him (modeh lo) exceedingly (me'od me'od). One may not deport himself light-headedly opposite the eastern gate (of the Temple) [outside the Temple Mount, in the lower wall at the foot of the Temple to the east], for it is aligned with the holy of holies. [All of the gates were aligned with one another: the eastern gate, the gate of the ezrath nashim, the gate of ezrath Yisrael, the entrance of the Ullam, the sanctuary, and the holy of holies — in the days of the first Temple.] One may not enter the Temple Mount with his staff, his shoe, his punda [a hollow belt where money is kept. Another interpretation: a garment worn on one's flesh to absorb sweat so that it not soil his other garments. It is demeaning for one to go out in that garment alone.], and with the dust on his feet. And he should not make it kapandaria [to go in by that entrance and to come out by the opposite one, thereby shortening the distance. "kapandaria" - "ademakifna dari, a'ol beha," i.e., "Instead of circuiting rows of houses, I shall (shorten my walk and) enter here."] And spitting [is forbidden in the Temple Mount] a fortioti [from shoes, viz.: If the wearing of shoes, which is not a demeaning act, is forbidden there, how much more so, spitting, which is a demeaning act!] All (prayer leaders) in the Temple would close blessings with "from the world" [The prayer leader says at the end of every blessing: "Blessed is the L-rd the G-d of Israel from the world until the world, the Bestower of knowledge"; and so with all. And the answerers say: "Blessed is the name of the glory of His kingdom forevermore." For "Amen" is not answered after every blessing in the Temple, it being written (Nechemiah 9:5): "Arise and bless the L-rd your G-d from the world until the world," and, afterwards (Ibid.): "And they shall bless the name of Your glory." That is, they answer: "Blessed is the name of the glory of His kingdom forevermore." And we are apprised here that in the first Temple they said only: "Blessed is the G-d of Israel from the world," and not more. They did not say: "until the world."] When the heretics, [who do not believe in the resurrection] distorted this, [saying: There is no world but this one], they [Ezra and his beth-din] instituted that they say: "from the world until the world" [i.e., there are two worlds, this world and the world to come.] And they instituted that one greet his fellow in the name [of the L-rd, this not being regarded as denigrating the honor of the L-rd for the honor of men, "taking" the name of the L-rd for their sake]. For it is written (Ruth 2:4): "And, behold, Boaz came, of Bethlehem, and he said to the harvesters: 'The L-rd be with you,' and they said to him: 'The L-rd bless you,'" and (Judges 6:12): "And he (the angel) said to him (Gideon): 'The L-rd be with you, O man of valor!'" and (Proverbs 23:22): "Do not scorn ki zakna imecha," and (Psalms 119:126): "It is time to act for the L-rd; they have voided your Torah," which R. Nathan expounded: "They have voided your Torah at a time of acting for the L-rd." [If it be contended that Boaz used this blessing of his own volition and that this cannot be taken as a precedent, this is negated by the angel saying to Gideon: "The L-rd be with you, O man of valor." And if it be contended that the angel is not saying this by way of greeting, but apprising him by the L-rd's embassy, that the Shechinah is with him, so that it, too, cannot serve as a precedent — this is countered by: "Do not scorn ki zakna imecha," viz.: Do not scorn Boaz, saying that he acted of his own volition; but learn miziknei umathecha ("the elders of your people"). He has authority to reply upon, viz.: "It is time to act for the L-rd; they have voided your Torah," which R. Nathan interpreted, etc., i.e.: Sometimes words of Torah are voided in order to act for the L-rd. — as in the instance of one greeting his fellow (in the name of the L-rd). This, indeed, is the will of the L-rd, viz. (Psalms 34:15): "Seek peace and pursue it." It is permitted to "void" Torah and to do something which seems forbidden.]