Talmud for Deuteronomy 5:11

BARAITHA.¹The Baraithoth in chaps. I and II are repeated from tractate Kallah, correspondence with which is indicated in the notes. The commentary on that tractate is not reproduced here and should be referred to.
K (Kallah) 1. A bride is forbidden to her husband without the [marriage] benediction in the same manner as a niddah who has not immersed; just as a niddah who has not immersed is forbidden to her husband, so likewise is a bride forbidden to her husband without the [marriage] benediction.
GEMARA. Raba said: Of which benediction do [the Sages] speak? The benediction [consisting of] seven [blessings] and not the benediction of betrothal. Which is the benediction of betrothal? R. Judah said in the name of Rab:²Cf. Keth. 7b (Sonc. ed., p. 30); P.B., p. 298. ‘[Blessed art Thou, O Lord our God, King of the universe,] Who hast sanctified us by Thy commandments, and hast commanded us concerning forbidden relations and hast forbidden us unto the betrothed and hast allowed us unto the wedded by the rite of the [marriage] canopy and sanctification. Blessed art Thou, O Lord, Who sanctified Israel by the rite of the canopy and sanctification’.
In what order are the [seven] blessings recited? R. Levi said: ‘Who created the fruit of the vine’, and ‘Who hast created all things to Thy glory’. ‘Blessed art Thou the Creator of man.’ ‘Blessed art Thou Who hast made man in Thine image, after Thy likeness, and hast prepared unto him, out of his very self, a fabric for ever. Blessed art Thou, Creator of man.’ ‘May [Zion] who was barren be exceeding glad and exult, when her children are gathered within her in joy. Blessed art Thou Who makest Zion joyful through her children.’ ‘O make these loved companions greatly to rejoice, even as of old Thou didst gladden Thy creature in the Garden of Eden. Blessed art Thou Who makest bridegroom and bride to rejoice.’ ‘Blessed art Thou Who hast created joy and gladness, bridegroom and bride, mirth, pleasure, exultation, love, brotherhood, peace and fellowship. Soon may there be heard in the cities of Judah, and in the streets of Jerusalem, the voice of joy and gladness, the voice of the bridegroom and the voice of the bride, the jubilant voice of bridegrooms from their canopies, and of youths from their feasts of song. Blessed art Thou Who makest the bridegroom to rejoice with the bride.’
An objection was raised: [It is stated,] Thou shalt not take the name of the Lord thy God in vain.³Ex. 20, 7; Deut. 5, 11. To what does this refer? For instance, to one who recites a benediction unnecessarily; but here he recites the benediction, ‘Who created the fruit of the vine’! So how may he do it? He tastes of [the wine].⁴The act of tasting the wine makes the benediction necessary. But the master has said: If he tasted it, he disqualifies it!⁵Another benediction cannot be made over that cup until more wine is added; cf. Ber. 52a (Sonc. ed., p. 314). He pours [some wine] from the cup into his hand and drinks it. This is possible when wine is available, but what if no wine is available? Over what may he recite the benediction? Over beer. May [one recite it] over [the juice of] the date-berry?⁶V has a word which is unknown; it may be a corruption of kufra, ‘the date-berry’. [If there is no wine] it must be over water or bread.
The question was asked: If one recited all the [seven] benedictions out of their proper sequence, or if he omitted one of them, what is the law? Come and hear: Benedictions do not invalidate one another.⁷If the order is changed; cf. Ber. 11b (Sonc. ed., p. 66). Levi was present at a wedding feast and recited six⁸In Keth. 8a (Sonc. ed., p. 33) the number is given as ‘five’. [benedictions]; deduce from this that although one is omitted we are not concerned. Perhaps there the case was different because [Levi held the view that] there was one formation.⁹That the creation of men and women is alluded to in the third benediction, and the second is unnecessary as a separate benediction for the creation of man.

This is the principle¹⁶⁶Babli 21a, Makkot16a, Temurah3a. In the Babli the formulation of this (undisputed) principle is attributed to R. Yose the Galilean.: One flogs for any prohibition involving an action, but one does not flog if there is no action except for one who substitutes¹⁶⁷Before an animal can be sacrificed, it has to be sanctified by dedication (Lev. 27:9). Once sanctified, it is forbidden to substitute another animal (v. 10). If somebody would substitute, both the original and the substitute are dedicated. Therefore the oral declaration of substitution is at the same time the real act of sanctification which makes the animal prohibited for all profane use. This argument is not found in the Babli. already, or swears, or curses a fellow man by the Name. Rebbi Abbahu in the name of Rebbi Joḥanan: This does not include one who substitutes; substituting implies speech and action¹⁶⁷Before an animal can be sacrificed, it has to be sanctified by dedication (Lev. 27:9). Once sanctified, it is forbidden to substitute another animal (v. 10). If somebody would substitute, both the original and the substitute are dedicated. Therefore the oral declaration of substitution is at the same time the real act of sanctification which makes the animal prohibited for all profane use. This argument is not found in the Babli. already. From where one who swears falsely? Rebbi Joḥanan in the name of Rebbi Yannai: For the Eternal will not cleanse; but the judges will cleanse him¹⁶⁸Ex.20:7, Deut. 5:11. As the Babli explains, if the verse simply had said “he will not be cleansed”, then a vain or false oath would be an unpardonable sin. But since it said, the Eternal will not cleanse, it implies that punishment by the earthly court will remove the sin from the Heavenly ledger.. From where one who cursed his fellow man by the Name? Rebbi Simeon ben Laqish in the name of Rebbi Hoshaia: To fear the Name¹⁶⁹Deut. 28:58. While the language is that of a positive commandment, the context shows that its violation is punishable., etc. The one who swears falsely in the opinion of Rebbi Simeon ben Laqish from where? Since he swore falsely, he does not fear. The one who cursed his fellow man by the Name in the opinion of Rebbi Simeon ben Laqish from where? Since he cursed, he does not fear. What is the difference between them? If one swore falsely and cursed a fellow man by the Name. In Rebbi Joḥanan’s opinion he is liable for two [punishments]¹⁷⁰Since the two offenses violate two different prohibitions. But for R. Simeon ben Laqish they are repeated violation of the same law, punishable only once.. In Rebbi Simeon ben Laqish’s opinion he is only liable for one.