Chidushim on Daf Yomi

ברכות לז,א

When eating cooked rice make a mezonos and borei nefoshas see Piskei Teshuvas 208,12 Tosfas on the top of the page explains the meaning. The first part are nessecities for life as water and bread, and the secod part are extras which a person can live without. I heard from Rav Pollak Shlita that through what people are missing, they become united as they must rely on others to fulfill it similarly, as water gets formed from hydrogen and oxygen. Hydrogen provides the electrons that oxygen is missing creating a compound not easily separated.

ברכות לח,א

The Shevat Halevi from Rav Shmuel Wozner ztz’l (11,47) says that mezonos bread is eaten as bread therefore it requires a hamotzi and bentching just like egg chalah.

יין מבושל cooked wine R’ Moshe ztz’l 175 F, we pasken SA O’CH (202,1) that we make a borei pri hagofen and SA O’CH 272 says we can make kiddush on it. The question is, the the goy touching it will not asser it, why not? Originally, the issur was that it was sacrificed to a’z, so cooked wine+ was not chashuv to do it, but now the issur is intermarriage, so what is the difference? They say at the time of the chazal it was not prevalent, so they never assered it. Maybe Rashi’s view is that we make shehakol on it indicating that cooking destroys the flavor. According to this the same way as it was not sacrificed to the a’z because it was not considered worthy, similarly they did not drink together because it was not good enough to share with a goy.

ברכות לח,ב

Whether to say motzei or ha’motzei, which is better to say a chidush in the brocho or avoid machlokes? We find in the mishna in Maseches Shabbos in Bameh Madlikin, Tosfas says that sometimes the mishna continues with what it left off with and sometimes with what it started with. במה מדליקין וכו’ אין מדליקין whereas במה בהמה יוצא וכו’ יוצא הגמל, Tosfas does not explain why. I think that the mishna continues with the one which is a greater chidush. Not lighting needs and explanation. Similarly, that the camel can wear certain things and it is not a burden needs an explanation. We also find the expression כח דהתירה עדיף. Rashi explains anyone can asser, but to be matir he had to learn it from your rebbis. Tosfas gives a different reason to say ha’ motzi. to teach one not to swallow the letters into the previous word as in krias shma as haolam and motzei ending one word and starting the next word with the same letter. Therefore we should hold the chalah with both hands and ten fingers to remember not to swallow the ten words that are in the brocho.

ברכות לט,א

At a wedding or bar mitzva, they put out pieces of bread to be able to make a brocho on it after washing. Now we are suppose to make a brocho on a complete chalah which is available at the table. They think that making a brocho on washing the hand and walking to the table is a hefsak. The eitza might be (I was told that Rav Yaakov Kaminetzky ztz’l did this) is to make the brocho of netilas yodayim at the table and then make the brocho on a complete bread.

אין מעבירין על המצות – Friday night when we cut the bottom chalah, it should be kept closer than the top to oneself in order not to push the top away. For this reason the Bach there says to always cut the top.

If something is good raw and good cooked, we make the normal brocho both raw and cooked. If something is not good raw but good cooked, we make raw shehakol, cooked its normal brocho. If something is good raw but not cooked than raw we make the normal brocho and cooked a shehakol. SA O’CH (202,12) Vegetable soup we make a borei pri haadama.

When it comes to cutting the chalah, on a week day, SA O’CH 167,1 says to make a small cut before the brocho such that the small piece is not separated from the rest (you can pick up the rest by holding the small piece). This is done to minimize the time between the brocho and eating. On shabbos, we only make an indication with the knife in order that the lechem mishneh should stay complete. , Bach there in the name of the Maarshal. The Ateres Zekenim exolains that we make המוציא to emphasize the ‘ha’. He gives a reason for it, the word can mean past and future. Now when we say who brings forth bread from earth, the question is, it is not bread but wheat? The gemora in Maseches Shabbos (30,2) says that rolls will come out of the ground at the time of redemption. The extra ‘ה’ is also hinting this. The RMA there says to cut both ends since we don ‘t know which end got baked first.

The Rambam explains in Shmonei Perokim Perek 4, that the person was created with an eqilibrium. When this balance is upset, he becomes ch’v sick. To heal him, this equilibrium must be restored.
In SA O’CH 170 it says that foods contain salt and drinks contain water, so we don’t have to be concerned for the lack of salt or water.

By the argument between Hilel and Shamai to eat in the week days for shabbos, Hillel says Bless Hashem day by day. It is great when Hashem wants us to bless him day by day. The snake was cursed by providing it food without need to ask for it as dust is available all over. Explains the Chidushei Harim that Hashem said to the snake, here is your food and don’t bother me. I don’t want to her from you.

The Chasam Sofer left in his will שלא יבוש המעין ויקצץ האילן the well should not dry out and the tree be cut where he was referring to the Torah.
The Ben Ish Chai has a mashel: A father had a field with beautiful trees and other plantations. The watering was done through irrigation canals. They periodically had to be dug out from pebbles and other stones which stuffed them up. The father was afraid that his children will not follow in his way and they will not dig them out, so he left it in the will that there is a treasure buried in the ditches. The children after his death, dug them out but they did not find anything in them. Later, they were surprised how beautifully everything grew. Then they understood what the father meant. We have too constantly make sure that the Torah be able to flow by digging out any obstructions. הפך בה הפך בה דכולה בה turn it around, turn it around, why twice? You are allowed to question things but we should not leave it like that.

According to the view that Adam Harishon drank wine, we say lechaim to bring us life, here and the next world. The Chasam Sofer explains in Toras Moshe that Adam had a proof that he was able to eat through his wife. She was not commanded directly. The command was on grapes. He drank wine. His argument was like this. If the juice of the fruit is the same as the fruit then Chava was part of him, so if he was commanded, she also was commanded, so why didn’t she die and if the juice is not the same as the fruit, then I drank wine and did not eat the fruit.
The medrash says that it was an esrog. According to this we can understand why the earth was punished at the same time when Adam was punished for not following Hashem’s commandment that the tree and fruit should have the same taste. Adam knew that he is not allowed to eat the tree but he was questioning the fruit, so he tasted the tree and fruit and he saw they taste differently. So he ate the fruit and not the tree from eitz hadaas but it was an esrog where the fruit and the tree taste the same. If the earth would have properly followed the commandment, Adam would have not made the mistake, therefore the earth was responsible for his sin.

ברכות מא,א

A fruit we make a separate brocho on it at the meal but we pater it with bentching. Why? The fruit is not eaten with bread but it is part of the meal.

In SA O’CH 211,4 explains that the pasuk Devorim (8,5) that praises Eretz Yisroel with the seven minim has two words of eretz one the beginning and one at end. Whatever comes earlier in the second half is more chashuv than the later in the first half and would be preceded to be eaten first with the same brocho. Dates come before grapes as dates are the second next to the second eretz which is honey from dates whereas grapes are the third to the first eretz. If they are equal distance from eretz such as such as cooked wheat and olives, the wheat should come before olives.
The RMA says there mozonos dish comes before wine and therefore al hamichya is before wine.
Since wheat or barley is before grapes.

ברכות מב,א

In SA O’CH 168,6 says that fruit filled cake is borei minei mezonos. If you make it a meal. you have to eat 345 gram 12.17 ounces around 3/4 pound Pischei Teshuvas there.

In SA O’Ch 179,1 Once a person washed his hands with mayim achronim, he finished his meal and must bentch. The MB says there if he needs to do something before bentching, he should rewash his hands.
If he is a guest by someone, the end of the meal is decided by the host.

ברכות מב,ב
In SA O’CH 174,1,4 wine in the middle of the meal requires a brocho but the wine of kiddush paters it.

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ברכות מג,ב

The MB in SA O’CH 297 s’k 1 says that people cannot differentiate and we can make on all besomim a borei minei besomim for havdala.

ברכות מד,א

We see over here how they enjoyed these sweet fruits from Genusar. The gemora says in Pesochim 8,2 that they don’t have these sweet fruits in Jerusalem in order they should go there to visit Hashem and not to go to enjoy the fruits. We see that there is a mitzva to be oleh regal and not just to be there because then in would not matter what his intentions are whereas by tzadakah, even if he gives tzadakah to live long, he is considered a pious person because the mitzva is not the giving but making sure the other person has. By shilach monos however, the RMA paskens in SA O’CH 695,4 that if he sends shilach monos and they refuse to accept it, he is yotzei the mitzva. The Chasam Sofer 196 explains in the name of the Monas Halevi that by shilach monos, the mitzva is the giving to show friendship and unity to the other, as Haman ym’s was complaining that the Jews are not united, which he has done.

ברכות מד,ב

In Eretz Yisroel they made a brocho when they removed the tefilin but we don’t do. There is an argument between Rebbi Yosei Haglili and Rebbi Akiva Mesaches Eruvin 96,1 if at night ,habbos and yom tov is forbidden to put on tefilin. Rebbi Yosei Haglili saya it is forbidden and Rebbi Akiva holds it is not. See Shagas Aryeh 41 in great detail. We pasken like Rebbi Akiva, so shabbos and yom tov is only assur because of a sign and and night because of releasing gas. So they made the brocho according to Rebbe Yosei Haglili but according to Rebbi Akiva we don’t make it.

ברכות מה,א

Why at two we can make mezuman? The argument is if he is included in the plural expression or if he is separate. If he is included two is enough, else we need three, two besides him. The understanding of גדלו לה’ אתי telling two, so there is two besides him and three would be needed. Whereas the כי שם ה’ אקרא, means him and someone else therefore, two is enough.

The gemora says in Maseches Makus (22,2) that the Babylonians are fools that they stand up in front of a Sefer Torah but not in front of a talmid chacham. Ask the Baal Akedah, why are they fools when a Sefer Torah is learned out from a kal vechomer, if in front of the learners stand up than certainly in front of itself? He explains that we have a rule דיו לבא מן הדין להיות כנדון we cannot gain more information through a kal vechomer than what it is the source. The source is important and must be respected. Therefore the pasuk speaks about standing for a talmid chacham which must be respected. Similarly the one who makes the brocho is the source and therefore must be respected and not outdone by the one validating it, answering Amen.

chicken fat not eaten by itself, so no brocho

ברכות מו,א

The Rabbenu Bechaye in Parshes Teruma Shmos (25,24) on וציפת אתו זהב טהור you should cover the table with pure gold the word זהב is זן, הארץ and בונה ירושלים. It could be that the three brochos of bentching is biblical but Moshe Rabbenu, Yehoshua and David Hamelech instituted the nusach of each. The Ramban explains the meaning of whoever lives in chutz laaretz is like worshiping a’z. There are seventy rulers above on each nation and Hashem kaveyochol rules over Eretz Yisroel, so these are intermidiaries but our provision comes thtough Eretz Yisroel. Maybe that is why the second brocho is the rememberance of the land and the third the redemption the rebuilding of malchus and the Beis Bamikdash.
My Rebbe the Mattersdorfer Rav, Rav Shmuel ztz’l said that we should always have ‘pure gold’ earned honestly.

ברכות מו,ב

There is an argument in SA O’CH 165,2 who should wash his hands first. The SA says the geatest but the Rosh says that smallest in order the greatest should not have to wait without being able to talk. By mayim achronim we start from the smallest in order of sitting. MB O’CH 181 s’k 13.

When it comes to mayim achronim, if there are five or less people bentching then the one bentching mezumen should wash first. SA O’CH 181,6 as our gemora. It says washing should be close to bentching. The above from MB when there are more than five people.

Amen chatufeh according the SA above, not the answer Amen before the brocho is finished.
It says one who follows the stringencies of both the Beis Shamai and Beis Hilel on him it is writtenl כסיל בחשך הולך the fool walks in darkness. The Ostroptzer in Sefer Meir EIn Chachomim explains this in an interesting fashion.
According to the Beis Shama whoi holds shevisas kelim, the pots and candle holder have to rest on shabbos, asks the gemora, how can one light shabbos candles? TThe gemora in Maseches Shabbos answers that he is mafker it. However, if he folows the Beis Shabbai view of shevisas kelim and the Beis Hilel’s view that hefkar has to be complete, both for the poor and the rich, so when he lights candles he regains some ownership, so hafker will not work and therefore will stay in the dark.

ברכות מח,א

Tosfas says that holding a chumash is foolish and does not help but holding a sefer torah might, the RMA SA O’CH 55,4 is lenient with a chumash in case of need. Maybe, they wanted us to realize that we don’t include everyone so easily into a minyan even for the tenth.
When it comes to davenen only six must daven but by bentching seven is required a recognizable majority because bentching is biblical whereas davenen is rabinical.

It should be above the Magen Avraham says that.

Off hand the connection here to אין עושין מצות חבילות do not pack multiple mitzvos on one time because it looks like you are burdened with it and you want to pater yourself off ASAP, does not make any sense. What connection does it have to the praising of Hashem with multiple items?` Maybe, it is talking in the case where he only mentions one thing in the end of the brocho but two things in the brocho. He wants to cover all the bases at once so, he is packing on multiple items to the brocho.

ברכות מט,ב

לעולם אל יוציא אדם את עצמו מן הכלל a person should not exclude himself from the group. This is the reason we always daven in plural. The Shunamis said מלכים ב פרק ד – וַתֹּ֕אמֶר בְּת֥וֹךְ עַמִּ֖י אָנֹכִ֥י יֹשָֽׁבֶת: I don’t want to separate myself from the group because then I become individually responsible for my actions. The Rabbenu Bachaye in Parshes Ki Siso explains שמות פרק ל פסוק יב – וְלֹא־יִהְיֶ֥ה בָהֶ֛ם נֶ֖גֶף בִּפְקֹ֥ד אֹתָֽם: no plague should occur when counting them. Together we are all tzadikim, but we get separated by counting and the bad will be revealed.
The Midrash Shmuel explains the mishna in Avos where Hilel says משנה מסכת אבות פרק ב משנה ד – הלל אומר אל תפרוש מן הצבור don’t separate yourself from the group, if you think you are better than they are, then don’t trust yourself until the day of your death, if you think the group is not as good as you are, don’t judge them until you arrive in their place, if you think they don’t want to listen to you, don’t say something which is not worth listening to, if you think you will join later, then think that maybe you will never have time to join.

ברכות נא,ב

Women when going out to a levaya to the cemetery should be careful to avoid meeting men on return because it is dangerous. The best is if they avoid going out altogether as warned by the Shach YD 359,2 that they endanger the world because they contributed to death.

ברכות נא,ב

Tosfas Vehilchasa says, on the pasuk ואכלת ושבעת וברכת when we break it down ואכלת ושב עת וברכת indicating that we should eat and sit at the time of bentching.