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After citing the halakha that one who eats a quantity of food that does not satisfy his hunger is obligated by rabbinic law to recite Grace after Meals, the Gemara cites a related homiletic interpretation. Rav Avira taught, sometimes he said it in the name of Rabbi Ami, and sometimes he said it in the name of Rabbi Asi: The ministering angels said before the Holy One, Blessed be He: Master of the Universe, in Your Torah it is written: “The great, mighty and awesome God who favors no one and takes no bribe” (Deuteronomy 10:17), yet You, nevertheless, show favor to Israel, as it is written: “The Lord shall show favor to you and give you peace” (Numbers 6:26). He replied to them: And how can I not show favor to Israel, as I wrote for them in the Torah: “And you shall eat and be satisfied, and bless the Lord your God” (Deuteronomy 8:10), meaning that there is no obligation to bless the Lord until one is satiated; yet they are exacting with themselves to recite Grace after Meals even if they have eaten as much as an olive-bulk or an egg-bulk. Since they go beyond the requirements of the law, they are worthy of favor.

To resolve this contradiction, Rabbi Yoḥanan said: The opinions are reversed in one of these sources and must be emended. Abaye said: Actually do not reverse them. Here, with regard to zimmun, they disagree with regard to the interpretation of verses. Rabbi Meir holds: “And you shall eat,” that is eating; “and be satisfied,” that is drinking after eating. The halakha is in accordance with the standard halakhic principle that eating is defined as the consumption of an olive-bulk. And Rabbi Yehuda holds: “And you shall eat and be satisfied,” refers to eating that includes satisfaction. And what is considered eating with satisfaction? The consumption of an egg-bulk.

A person must mention the holiness of the day on Shabbat and holidays in the third blessing, like we said. And if he did not mention it and he began “The One Who is good and does good,” he goes back to the beginning (Mishneh Torah, Laws of Blessings 2:12). If he did not begin it but he did finish the third blessing, he says this formula on Shabbat: “Blessed are You, Lord, our God, King of the Universe, Who has given Shabbat rest to His people, Israel, as a sign and a covenant. Blessed are You, Lord, Who sanctifies the Shabbat.” And if it is a holiday, we say, “Blessed are You, Lord, our God, King of the Universe, Who has given holidays to His people, Israel, for happiness and joy. Blessed are You, Lord, Who sanctifies Israel and the times.” And so [too,] Rosh Chodesh (the first day of the month), the intermediate festival days, Channukah and Purim have a mention in the Grace after Meals in the third blessing. But if he forgot [in these cases] and concluded the blessing, we do not make him go back, and we do not mention [the holiday] at all. I have received as a tradition from my teachers, may God protect them, that any one who is careful about Grace after Meals will have his food available with dignity all of his days. [These] and the rest of its details are elucidated in Tractate Berakhot. (See Tur, Orach Chaim 188.)

Thisbaraitais apparently self-contradictory. On the one hand, you said that one who recites havdala in theAmidaprayer is more praiseworthy than one who recites havdala over the cup of wine, indicating that reciting havdala in theAmidaprayer alone is sufficient. And then it is taught: If one recited havdala in this, the Amida prayer, and that, over the cup of wine, may blessings rest upon his head. And since he fulfilled his obligation to recite havdalawith one, he is exempt, and the additional recitation of havdala over the cup of wine is an unnecessary blessing. And Rav, and some say Reish Lakish, and still others say Rabbi Yoḥanan and Reish Lakish both said: Anyone who recites an unnecessary blessing violates the biblical prohibition: “Do not take the name of the Lord your God in vain” (Exodus 20:7).

Whoever recites a blessing for which he is not obligated is considered as if he took God's name in vain. He is considered as one who took a false oath, and it is forbidden to answer Amen after his blessing.
We may teach children the blessings using the full text. Even though in this manner, they recite blessings in vain in the midst of their study, it is permissible. One should not recite Amen after their blessings. A person who answers Amen after their blessings does not fulfill his obligation.

Anyone who recites a blessing that is unnecessary is considered as one who takes the Name of Heaven in vain, and it is as if he swore a false oath. It is forbidden to respond "Amen" after him.

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