Berakhot

but the former with thirteen.  R. Abba  says: He must express thanksgiving at the beginning and end of it, or at the very least once; and one who omits to do so at least once is blameworthy. And whoever concludes the blessing of the land with 'Who givest lands in inheritance' and 'Who buildest Jerusalem' with the words 'Saviour of Israel' is a boor.  And whoever does not mention the covenant and the Torah in the blessing of the land and the kingdom of the house of David in 'Who buildest Jerusalem' has not performed his obligation. This supports R. Ela; for R. Ela said in the name of R. Jacob b. Aha in the name of our Teacher:  'Whoever omits to mention covenant and Torah in the blessing of the land and the kingdom of the house of David in 'Who buildest Jerusalem' has not performed his obligation. There is a difference of opinion between Abba Jose b. Dosethai and the Rabbis. One authority says that [God's] kingship must be mentioned in the blessing 'Who is good and bestows good', the other says it need not be mentioned. The one who says it must be mentioned holds that this blessing has only Rabbinic sanction,  the one who says it need not be mentioned holds that it has Scriptural sanction. Our Rabbis taught: How does one conclude the blessing of the building of Jerusalem? — R. Jose son of R. Judah says: Saviour of Israel. 'Saviour of Israel' and not 'Builder of Jerusalem'? Say rather, 'Saviour of Israel' also. Rabbah b. Bar Hanah was once at the house of the Exilarch. He mentioned one  at the beginning of [the third blessing] and both at the end.  R. Hisda said: Is it a superior way to conclude with two? And has it not been taught: Rabbi says that we do not conclude with two? The [above] text [stated]: Rabbi says that we do not conclude with two. In objection to this Levi pointed out to Rabbi that we say 'for the land and for the food'?  It means, [he replied] a land that produces food. [But we say,] 'for the land and for the fruits'?  — [It means,] a land that produces fruits. [But we say], 'Who sanctifiest Israel and the appointed seasons'?  [It means,] Israel who sanctify the seasons. [But we say,] Who sanctifiest Israel and New Moons? — [It means,] Israel who sanctify New Moons. [But we say,] Who sanctifies the Sabbath, Israel and the seasons?  — This is the exception.  Why then should it be different? — In this case it  is one act, in the other two, each distinct and separate.  And what is the reason for not concluding with two? — Because we do not make religious ceremonies into bundles.  How do we decide the matter? — R. Shesheth says: If one opens with 'Have mercy on Thy people Israel' he concludes with 'Saviour of Israel'; If he opens with 'Have mercy on Jerusalem', he concludes with 'Who buildest Jerusalem'. R. Nahman, however, said: Even if one opens with 'Have mercy on Israel', he concludes with 'Who buildest Jerusalem', because it says. The Lord doth build up Jerusalem. He gathereth together the dispersed of Israel,  as if to say: When does God build Jerusalem? — When He gathereth the dispersed of Israel. R. Zera said to R. Hisda: Let the Master come and teach us [grace]. He replied: The grace after meals I do not know myself, and shall I teach it to others? — He said to him: What do you mean? — Once, he replied. I was at the house of the Exilarch, and I said grace after the meal, and R. Shesheth stretched out his neck at me like a serpent,  and why? — Because I had made no mention either of covenant or of Torah  or of kingship.  And why did you not mention them [asked R. Zera]? Because, he replied. I followed R. Hananel citing Rab; for R. Hananel said in the name of Rab: If one has omitted to mention covenant, Torah and kingship he has still performed his obligation: covenant, because it does not apply to women; 'Torah and kingship' because they apply neither to women nor to slaves. And you [he exclaimed] abandoned all those other Tannaim and Amoraim and followed Rab! Rabbah b. Bar Hanah said in the name of R. Johanan: The blessing 'Who is good and bestows good' must contain mention of [God's] kingship. What does he tell us? That any benediction which does not contain mention of [God's] kingship is no proper blessing? R. Johanan has already said this once!  R. Zera said: He tells us that it requires kingship to be mentioned twice,  once for itself and once for the benediction 'Who buildest Jerusalem'.  If that is so, we should require three times, once for itself, once for 'Who buildest Jerusalem', and once for the blessing of the land?  Hence what you must say is: Why do we not require one for the blessing of the land? — Because it is a benediction closely connected with the one which precedes it. Then 'Who buildest Jerusalem' should also not require it, being a benediction closely connected with the one which precedes it? — The fact is that, strictly speaking, the blessing 'Who buildest Jerusalem' also does not require it, but since the kingdom of the house of David is mentioned,  it is not seemly that the kingship of heaven also should not be mentioned.  R. Papa said: What he [R. Johanan] meant is this: It requires two mentions of the kingship [of heaven] besides its own. R. Zera was once sitting behind R. Giddal, and R. Giddal was sitting facing R. Huna, and as he [R. Giddal] sat, he said: If one forgot and did not mention in the grace Sabbath, he says, 'Blessed be He who gave Sabbaths for rest to His people Israel in love for a sign and a covenant, blessed is He who sanctifies the Sabbath!' He [R. Huna] said to him: Who made this statement? — He replied, Rab. He then continued: If one forgot and did not mention the festival, he says, 'Blessed is He who gave holy days to His people Israel for joy and for remembrance, blessed is He who sanctifies Israel and the festivals'. He again asked him who made the statement, and he answered, Rab. He then continued: If one forgot and did not mention the New Moon, he says, 'Blessed is He who gave New Moons to His people Israel for a remembrance'. But, said R. Zera: I do not know whether he also said that he must add 'for joy', or not, whether he concluded with a benediction or not, or whether he said it on his own authority or was repeating the words of his teacher. Once when R. Giddal b. Manyumi was in the presence of R. Nahman, R. Nahman made a mistake [in the grace],