Title: Zichru - Brachos
Tags: Brachos Perek_7 Zichru Siman Brachos_45 Brachos_46 Brachos_47 Brachos_48 Brachos_49 Brachos_50 Brachos_51

Q: Daf 45 - מה
A: Monopoly

Q: מה - Daf 45 - Monopoly
A: Two of the three fathers were tired of waiting for their children’s monopoly game to end, so they forced the third one to join their zimun and declare Hashem’s greatness, and resolved that next time that only the two of them would eat together so as not to be obligated in a Zimun.
Key Words – source, two, interrupt

Q: Two of the three fathers were tired of waiting for their children’s monopoly game to end, so they forced the third one to join their zimun and declare Hashem’s greatness, and resolved that next time that only the two of them would eat together so as not to be obligated in a Zimun.
A: 1. The source for making a zimun
The Gemara seeks the source for the Mishnah’s ruling that three people who eat bread together are obligated to join in a zimun:
- Rav Assi cites the pasuk גדלו לה' אתי ונרממה שמו יחדיו – Declare (plural) the greatness of Hashem with me and let us exalt His name together.
-R’ Abahu cites the pasuk כי שם ה' אקרא הבו גדל לאלקינו – When I call out the Name of Hashem, ascribe (plural) greatness to our G-d.
- The verses describe one person talking to more than one person, implying a minimum of three.
2. Can two people make a zimun?
The Gemara inquires whether two people who eat together are permitted to make a zimun, even if they are not obligated to.
- Rav holds that two people are permitted to make a zimun, but R’ Yochanan holds they are not. The verse of גדלו implies that two additional people are called to form the quorum, but two people alone lack the requisite number of דעות (minds) to form a zimun.
3. When part of a group wants to make a zimun
When three people eat bread together and two of them finish while the other is still eating, the third is expected to interrupt his meal to join in the zimun. But when only one of them finishes first, the other two are not obligated to interrupt their meal to make a zimun on his behalf.

Q: Two of the three fathers were tired of waiting for their children’s monopoly game to end, so they forced the third one to join their zimun and declare Hashem’s greatness, and resolved that next time that only the two of them would eat together so as not to be obligated in a Zimun.
A: 3. When part of a group wants to make a zimun
When three people eat bread together and two of them finish while the other is still eating, the third is expected to interrupt his meal to join in the zimun. But when only one of them finishes first, the other two are not obligated to interrupt their meal to make a zimun on his behalf.

Q: Two of the three fathers were tired of waiting for their children’s monopoly game to end, so they forced the third one to join their zimun and declare Hashem’s greatness, and resolved that next time that only the two of them would eat together so as not to be obligated in a Zimun.
A: 1. The source for making a zimun
The Gemara seeks the source for the Mishnah’s ruling that three people who eat bread together are obligated to join in a zimun:
- Rav Assi cites the pasuk גדלו לה' אתי ונרממה שמו יחדיו – Declare (plural) the greatness of Hashem with me and let us exalt His name together.
-R’ Abahu cites the pasuk כי שם ה' אקרא הבו גדל לאלקינו – When I call out the Name of Hashem, ascribe (plural) greatness to our G-d.
- The verses describe one person talking to more than one person, implying a minimum of three.

Q: Two of the three fathers were tired of waiting for their children’s monopoly game to end, so they forced the third one to join their zimun and declare Hashem’s greatness, and resolved that next time that only the two of them would eat together so as not to be obligated in a Zimun.
A: 2. Can two people make a zimun?
The Gemara inquires whether two people who eat together are permitted to make a zimun, even if they are not obligated to.
- Rav holds that two people are permitted to make a zimun, but R’ Yochanan holds they are not. The verse of גדלו implies that two additional people are called to form the quorum, but two people alone lack the requisite number of דעות (minds) to form a zimun.

Q: Daf 46 מו
A: Moo- Cows

Q: Daf 46 - Moo - Cows
A: Farmer Brown’s cow themed bentcher guided the one leading the Zimun to go up until the end of HaZan, a reminder to bless Farmer Brown to have lots of prize winning cattle (after all he did give big pieces of bread out at the beginning of the meal), and instructions for his farmhands to skip HaTov VeHaMativ and get back to the fields.

Q: Farmer Brown’s cow themed bentcher guided the one leading the Zimun to go up until the end of HaZan, a reminder to bless Farmer Brown to have lots of prize winning cattle (after all he did give big pieces of bread out at the beginning of the meal), and instructions for his farmhands to skip HaTov VeHaMativ and get back to the fields.
A: 1. Who breaks bread and who leads the bentching?
R’ Yochanan says in the name of R’ Shimon bar Yochai that the baal habayis breaks the bread and a guest leads Birkas Hamazon.
- The reason the baal habayis is the one to break the bread is because he will be generous and cut larger pieces, which a guest would not be comfortable doing.
- The reason a guest leads the zimun is to enable him to bless the host by saying the Yehi Ratzon paragraph toward the end of bentching.
The Yehi Ratzon includes the following requests:
a. That the host not be embarrassed in either this world or the next.
b. That he be successful with all his property.
c. That host and guests never have thoughts of sin.
2. How far does the berachah of the zimun extend?
There is a machlokes regarding how far the berachah of the zimun extends:
- Rav Nachman says it extends up to and including the leader’s response of נברך .
- Rav Sheishess says it includes the first berachah of הזן .
According to Rashi, Rav Sheishess holds that the first berachah of Birkas Hamazon proper is הארץ . (Tosafos and other Rishonim interpret Rav Sheishess differently).
3. הטוב והמטיב is a דרבנן
The Gemara brings different proofs that the blessing הטוב ומטיב is not Biblical:
- Rav Yosef sees it from the halachah that laborers may delete it.
- Rav Yitzchak bar Shmuel in the name of Rav derives it from the fact that it is next to the blessing בונה ירושלים , yet it still begins with the word “ברוך .” Were it Biblical, it wouldn’t require “ברוך ,” since it would be considered a ברכה סמוכה
לחברתה .
- Rav Nachman derives it from the halachah that it is not recited in the house of a mourner.

Q: Farmer Brown’s cow themed bentcher guided the one leading the Zimun to go up until the end of HaZan, a reminder to bless Farmer Brown to have lots of prize winning cattle (after all he did give big pieces of bread out at the beginning of the meal), and instructions for his farmhands to skip HaTov VeHaMativ and get back to the fields.
A: 1. Who breaks bread and who leads the bentching?
R’ Yochanan says in the name of R’ Shimon bar Yochai that the baal habayis breaks the bread and a guest leads Birkas Hamazon.
- The reason the baal habayis is the one to break the bread is because he will be generous and cut larger pieces, which a guest would not be comfortable doing.
- The reason a guest leads the zimun is to enable him to bless the host by saying the Yehi Ratzon paragraph toward the end of bentching.
The Yehi Ratzon includes the following requests:
a. That the host not be embarrassed in either this world or the next.
b. That he be successful with all his property.
c. That host and guests never have thoughts of sin.

Q: Farmer Brown’s cow themed bentcher guided the one leading the Zimun to go up until the end of HaZan, a reminder to bless Farmer Brown to have lots of prize winning cattle (after all he did give big pieces of bread out at the beginning of the meal), and instructions for his farmhands to skip HaTov VeHaMativ and get back to the fields.
A: 2. How far does the berachah of the zimun extend?
There is a machlokes regarding how far the berachah of the zimun extends:
- Rav Nachman says it extends up to and including the leader’s response of נברך .
- Rav Sheishess says it includes the first berachah of הזן .
According to Rashi, Rav Sheishess holds that the first berachah of Birkas Hamazon proper is הארץ . (Tosafos and other Rishonim interpret Rav Sheishess differently).

Q: Farmer Brown’s cow themed bentcher guided the one leading the Zimun to go up until the end of HaZan, a reminder to bless Farmer Brown to have lots of prize winning cattle (after all he did give big pieces of bread out at the beginning of the meal), and instructions for his farmhands to skip HaTov VeHaMativ and get back to the fields.
A: 3. הטוב והמטיב is a דרבנן
The Gemara brings different proofs that the blessing הטוב ומטיב is not Biblical:
- Rav Yosef sees it from the halachah that laborers may delete it.
- Rav Yitzchak bar Shmuel in the name of Rav derives it from the fact that it is next to the blessing בונה ירושלים , yet it still begins with the word “ברוך .” Were it Biblical, it wouldn’t require “ברוך ,” since it would be considered a ברכה סמוכה
לחברתה .
- Rav Nachman derives it from the halachah that it is not recited in the house of a mourner.

Q: מז - 47
A: Maze

Q: מח - 48
A: Brainiacs - Moach

Q: 49 - מט
A: Meat/Butcher

Q: 50 - נ
A: Nincompoop

Q: Daf 47 – דף מז - Maze
A: The only way for the contestants to escape the maze while being chased by a group of non-tzitzis wearing amei haaretz, was for everybody to finish pronouncing a proper amein and then break bread.
Key words – break bread, wrong ameins, am haaretz

Q: The only way for the contestants to escape the maze while being chased by a group of non-tzitzis wearing amei haaretz, was for everybody to finish pronouncing a proper amein and then break bread.
A: 1. Replying amein is part of the berachah procedure
After reciting hamotzi, the one who made the berachah is not permitted to break the bread until the listeners finish saying amein. (The Gemara had earlier taught that the berachah must be finished before the bread is broken; here it teaches that replying amein is considered part of the berachah procedure [Rashi]).
2. Incorrect ways to say Amein
A Baraisa lists the incorrect ways to respond amein, with Ben Azzai warning of the consequences for doing so:
a. אמן חטופה – Amein Chatufah (snatched): The aleph is pronounced with a sheva instead of a kamatz gadol. One who does this will have his days snatched away.
b. אמן קטופה – Amein Ketufah (abbreviated): The nun at the end is not enunciated clearly, so that it sounds like “Amei.” One who does this will have his days abbreviated.
c. אמן יתומה – An orphaned amein: One says amein without hearing the berachah. Doing this will cause one’s children to be orphaned.
d. לא יזרוק ברכה מפיו – One should not throw the blessing from his mouth, i.e. not say it hastily.
- Ben Azzai concludes that whoever is lengthy with his amein (meaning he pronounces it properly) will merit length of days and years.
3. Who is considered an am haaretz?
A Baraisa lists a number of opinions regarding who is considered an am haaretz:
- R’ Eliezer – Anyone who does not recite Shema in the morning and evening.
- R’ Yehoshua – Anyone who does not put on tefillin.
- Ben Azzai – Anyone who does not wear tzitzis.
- R’ Nassan – Anyone who does not have a mezuzah on his door’s entrance.
- R’ Nassan bar Yosef – Anyone who has sons and does not raise them to learn Torah.
- Others – One who did not engage in group discussions to discern the underlying reasons and applications of the Chumash and Mishnah (Rashi).

Q: The only way for the contestants to escape the maze while being chased by a group of non-tzitzis wearing amei haaretz, was for everybody to finish pronouncing a proper amein and then break bread.
A: 1. Replying amein is part of the berachah procedure
After reciting hamotzi, the one who made the berachah is not permitted to break the bread until the listeners finish saying amein. (The Gemara had earlier taught that the berachah must be finished before the bread is broken; here it teaches that replying amein is considered part of the berachah procedure [Rashi]).

Q: The only way for the contestants to escape the maze while being chased by a group of non-tzitzis wearing amei haaretz, was for everybody to finish pronouncing a proper amein and then break bread.
A: 2. Incorrect ways to say Amein
A Baraisa lists the incorrect ways to respond amein, with Ben Azzai warning of the consequences for doing so:
a. אמן חטופה – Amein Chatufah (snatched): The aleph is pronounced with a sheva instead of a kamatz gadol. One who does this will have his days snatched away.
b. אמן קטופה – Amein Ketufah (abbreviated): The nun at the end is not enunciated clearly, so that it sounds like “Amei.” One who does this will have his days abbreviated.
c. אמן יתומה – An orphaned amein: One says amein without hearing the berachah. Doing this will cause one’s children to be orphaned.
d. לא יזרוק ברכה מפיו – One should not throw the blessing from his mouth, i.e. not say it hastily.
- Ben Azzai concludes that whoever is lengthy with his amein (meaning he pronounces it properly) will merit length of days and years.

Q: The only way for the contestants to escape the maze while being chased by a group of non-tzitzis wearing amei haaretz, was for everybody to finish pronouncing a proper amein and then break bread.
A: 3. Who is considered an am haaretz?
A Baraisa lists a number of opinions regarding who is considered an am haaretz:
- R’ Eliezer – Anyone who does not recite Shema in the morning and evening.
- R’ Yehoshua – Anyone who does not put on tefillin.
- Ben Azzai – Anyone who does not wear tzitzis.
- R’ Nassan – Anyone who does not have a mezuzah on his door’s entrance.
- R’ Nassan bar Yosef – Anyone who has sons and does not raise them to learn Torah.
- Others – One who did not engage in group discussions to discern the underlying reasons and applications of the Chumash and Mishnah (Rashi).

Q: Daf 48 – דף מח - Moach - Brainiacs
A: The seven brainiacs would only let three non-bread eaters join their zimun if they could match the right author to each berachah of Birkas Hamazon, as well as identify the source of each berachah.
Key words – bread-eaters majority, Birkas Hamazon authors, sources

Q: The seven brainiacs would only let three non-bread eaters join their zimun if they could match the right author to each berachah of Birkas Hamazon, as well as identify the source of each berachah.
A: 1. Minimum number of bread-eaters in a zimun
There is a machlokes regarding how many of the men in a ten-man zimun are required to have eaten bread:
- R’ Yirmiyah says a simple majority of six.
- R’ Zeira regretted that he did not inquire about the case of six and was concerned that possibly a more noticeable majority of seven was required.
The Gemara brings the halachah that one who ate vegetables or wine can join in a zimun of ten (assuming there were seven who ate bread) but cannot lead the zimun unless he ate a kezayis of food produced from grain.
2. Who wrote various berachos in Birkas Hamazon
The Gemara details how the text of Birkas Hamazon was formulated:
- Moshe composed the berachah of Hazan at the time the manna fell.
- Yehoshua composed the berachah for Eretz Yisrael when they entered the land.
- David and Shlomo composed Boneih Yerushalayim. David, who conquered Yerushalayim, composed the segment, “Have mercy, please, Hashem our G-d, on Israel Your people and on Yerushalayim your city.” Shlomo, who built the Beis Hamikdash, composed the segment, “and on the great and holy House.”
- The Sages of Yavneh composed Hatov VeHameitiv on the day the slain Jews of Betar were finally allowed to be buried.
Hatov (Who is good) refers to the miracle that the bodies did not decay. VeHameitiv (and Who bestows good) refers to the kindness that the bodies were allowed to be buried.
3. The source for the various berachos in Birkas Hamazon
A Baraisa breaks out the Torah verse (Devarim 8:10) that serves as the source for the blessings in Birkas Hamazon:
- Hazan – ואכלת ושבעת וברכת – And you will eat, be satisfied and bless
- Hazimun – את ה' אלקיך – Hashem your G-d
- Haaretz – על הארץ – on the land
- Boneih Yerushalayim – הטובה – the good [land]
- Hatov VeHameitiv – אשר נתן לך – which I have given you

Q: The seven brainiacs would only let three non-bread eaters join their zimun if they could match the right author to each berachah of Birkas Hamazon, as well as identify the source of each berachah.
A: 1. Minimum number of bread-eaters in a zimun
There is a machlokes regarding how many of the men in a ten-man zimun are required to have eaten bread:
- R’ Yirmiyah says a simple majority of six.
- R’ Zeira regretted that he did not inquire about the case of six and was concerned that possibly a more noticeable majority of seven was required.
The Gemara brings the halachah that one who ate vegetables or wine can join in a zimun of ten (assuming there were seven who ate bread) but cannot lead the zimun unless he ate a kezayis of food produced from grain.

Q: The seven brainiacs would only let three non-bread eaters join their zimun if they could match the right author to each berachah of Birkas Hamazon, as well as identify the source of each berachah.
A: 2. Who wrote various berachos in Birkas Hamazon
The Gemara details how the text of Birkas Hamazon was formulated:
- Moshe composed the berachah of Hazan at the time the manna fell.
- Yehoshua composed the berachah for Eretz Yisrael when they entered the land.
- David and Shlomo composed Boneih Yerushalayim. David, who conquered Yerushalayim, composed the segment, “Have mercy, please, Hashem our G-d, on Israel Your people and on Yerushalayim your city.” Shlomo, who built the Beis Hamikdash, composed the segment, “and on the great and holy House.”
- The Sages of Yavneh composed Hatov VeHameitiv on the day the slain Jews of Betar were finally allowed to be buried.
Hatov (Who is good) refers to the miracle that the bodies did not decay. VeHameitiv (and Who bestows good) refers to the kindness that the bodies were allowed to be buried.

Q: The seven brainiacs would only let three non-bread eaters join their zimun if they could match the right author to each berachah of Birkas Hamazon, as well as identify the source of each berachah.
A: 3. The source for the various berachos in Birkas Hamazon
A Baraisa breaks out the Torah verse (Devarim 8:10) that serves as the source for the blessings in Birkas Hamazon:
- Hazan – ואכלת ושבעת וברכת – And you will eat, be satisfied and bless
- Hazimun – את ה' אלקיך – Hashem your G-d
- Haaretz – על הארץ – on the land
- Boneih Yerushalayim – הטובה – the good [land]
- Hatov VeHameitiv – אשר נתן לך – which I have given you

Q: Daf 49 – דף מט - Meat/Butcher
A: The extremely generous butcher sent bundles and bundles of mitzvah meat and כביצים of bread for the זימון to the Yeshiva’s Rosh Chodesh party because they never forget to say יעלה ויבא in the bentching.
Key Words – bundles, יעלה ויבא , bread for zimun

Q: The extremely generous butcher sent bundles and bundles of mitzvah meat and כביצים of bread for the זימון to the Yeshiva’s Rosh Chodesh party because they never forget to say יעלה ויבא in the bentching.
A: 1. Don’t conclude berachah with two subjects
The Gemara explains that we don’t conclude a berachah with two subjects because we don’t perform mitzvos in bundles – אין עושין מצות חבילות חבילות .
For example, we don’t conclude the berachah of Birkas Hamazon with בונה ירושלים (Builder of Yerushalayim) and מושיע ישראל (Savior of Israel).
2. Forgetting יעלה ויבא of Rosh Chodesh in tefillah and birkas hamazon
Rav Nachman explains logically why when one forgets to say יעלה ויבא in his Rosh Chodesh tefillah he must repeat it, but when he forgets to say it in Rosh Chodesh bentching, he doesn’t repeat it:
•Tefillah is obligatory, so it must be repeated with the proper mentioning of Rosh Chodesh.
•Eating bread on Rosh Chodesh is not obligatory, so there is no need to repeat bentching if יעלה ויבא was forgotten.
3. Minimum amount of bread to be obligated in joining a zimun
The Gemara explains the machlokes between R’ Meir and R’ Yehudah regarding the minimum amount of bread one must eat to be obligated in joining a zimun.
•R’ Meir says it’s a כזית , because he interprets ואכלת as referring to אכילה and ושבעת as referring to שתיה , and the minimum shiur for אכילה is a כזית .
•R’ Yehudah says it’s a כביצה , because he interprets the words ואכלת ושבעת together as referring to אכילה שיש בה שביעה (the eating of an amount that satiates), which is a כביצה .

Q: The extremely generous butcher sent bundles and bundles of mitzvah meat and כביצים of bread for the זימון to the Yeshiva’s Rosh Chodesh party because they never forget to say יעלה ויבא in the bentching.
A: 1. Don’t conclude berachah with two subjects
The Gemara explains that we don’t conclude a berachah with two subjects because we don’t perform mitzvos in bundles – אין עושין מצות חבילות חבילות .
For example, we don’t conclude the berachah of Birkas Hamazon with בונה ירושלים (Builder of Yerushalayim) and מושיע ישראל (Savior of Israel).

Q: The extremely generous butcher sent bundles and bundles of mitzvah meat and כביצים of bread for the זימון to the Yeshiva’s Rosh Chodesh party because they never forget to say יעלה ויבא in the bentching.
A: 2. Forgetting יעלה ויבא of Rosh Chodesh in tefillah and birkas hamazon
Rav Nachman explains logically why when one forgets to say יעלה ויבא in his Rosh Chodesh tefillah he must repeat it, but when he forgets to say it in Rosh Chodesh bentching, he doesn’t repeat it:
•Tefillah is obligatory, so it must be repeated with the proper mentioning of Rosh Chodesh.
•Eating bread on Rosh Chodesh is not obligatory, so there is no need to repeat bentching if יעלה ויבא was forgotten.

Q: The extremely generous butcher sent bundles and bundles of mitzvah meat and כביצים of bread for the זימון to the Yeshiva’s Rosh Chodesh party because they never forget to say יעלה ויבא in the bentching.
A: 3. Minimum amount of bread to be obligated in joining a zimun
The Gemara explains the machlokes between R’ Meir and R’ Yehudah regarding the minimum amount of bread one must eat to be obligated in joining a zimun.
•R’ Meir says it’s a כזית , because he interprets ואכלת as referring to אכילה and ושבעת as referring to שתיה , and the minimum shiur for אכילה is a כזית .
•R’ Yehudah says it’s a כביצה , because he interprets the words ואכלת ושבעת together as referring to אכילה שיש בה שביעה (the eating of an amount that satiates), which is a כביצה .

Q: Daf 50 – דף נ - Siman – Nincompoop
A: The nincompoop who always forgot to make berachos and join in a zimun, was declared a total ignoramus when the Rabbi overheard all the textual changes he made in his bentching.
Key words – ignoramus, forgot zimun & berachah

Q: The nincompoop who always forgot to make berachos and join in a zimun, was declared a total ignoramus when the Rabbi overheard all the textual changes he made in his bentching.
A: 1. Talmid chacham or ignoramus making berachos
The Gemara teaches that we can tell whether a person is a talmid chacham or an ignoramus from the way he makes berachos.
•If he does any of the following, he is considered an ignoramus:
•Instead of saying ובטובו חיינו (and through Whose goodness we live), he says ומטובו חיינו (and from Whose goodness we live), which minimizes Hashem’s bestowal of goodness.
•He says ובטובו חיים (…and through Whose goodness they live), since he is excluding himself.
•Instead of saying נברך שאכלנו משלו (Let us bless [He] of Whose we have eaten) he says למי שאכלנו
משלו (to the One of Whose we have eaten), since it implies that he is blessing one of many possible providers.
•Instead of saying ברוך שאכלנו משלו (Blessed is [He] of Whose we have eaten) he says על המזון
שאכלנו (…for the food we have eaten) since it appears as if he is blessing the food and not its Provider.
2. One bentched without making a zimun
If a group of three ate bread together and one of them recited Birkas Hamazon on his own without a zimun, he may join the other two in a zimun so they can fulfill their obligation, but he does not fulfill his own obligation, because there is no such thing as a retroactive zimun (זימון למפרע ).
3. One forgot to make a berachah
If one mistakenly put food in his mouth without reciting a berachah:
•If it’s a liquid, he should swallow it.
•If it’s a food that won’t be made repulsive by being spit out, he should spit it out, make the berachah and then eat it.
•If spitting it out would make the food repulsive, he should shift it to the side of his mouth, make the berachah and then eat it.

Q: The nincompoop who always forgot to make berachos and join in a zimun, was declared a total ignoramus when the Rabbi overheard all the textual changes he made in his bentching.
A: 1. Talmid chacham or ignoramus making berachos
The Gemara teaches that we can tell whether a person is a talmid chacham or an ignoramus from the way he makes berachos.
•If he does any of the following, he is considered an ignoramus:
•Instead of saying ובטובו חיינו (and through Whose goodness we live), he says ומטובו חיינו (and from Whose goodness we live), which minimizes Hashem’s bestowal of goodness.
•He says ובטובו חיים (…and through Whose goodness they live), since he is excluding himself.
•Instead of saying נברך שאכלנו משלו (Let us bless [He] of Whose we have eaten) he says למי שאכלנו
משלו (to the One of Whose we have eaten), since it implies that he is blessing one of many possible providers.
•Instead of saying ברוך שאכלנו משלו (Blessed is [He] of Whose we have eaten) he says על המזון
שאכלנו (…for the food we have eaten) since it appears as if he is blessing the food and not its Provider.

Q: The nincompoop who always forgot to make berachos and join in a zimun, was declared a total ignoramus when the Rabbi overheard all the textual changes he made in his bentching.
A: 2. One bentched without making a zimun
If a group of three ate bread together and one of them recited Birkas Hamazon on his own without a zimun, he may join the other two in a zimun so they can fulfill their obligation, but he does not fulfill his own obligation, because there is no such thing as a retroactive zimun (זימון למפרע ).

Q: The nincompoop who always forgot to make berachos and join in a zimun, was declared a total ignoramus when the Rabbi overheard all the textual changes he made in his bentching.
A: 3. One forgot to make a berachah
If one mistakenly put food in his mouth without reciting a berachah:
•If it’s a liquid, he should swallow it.
•If it’s a food that won’t be made repulsive by being spit out, he should spit it out, make the berachah and then eat it.
•If spitting it out would make the food repulsive, he should shift it to the side of his mouth, make the berachah and then eat it.

Q: Daf 51 – דף נא
A: Gnawing beaver which connects to beaver pelt hat.

Q: Daf 51 – דף נא - Gnawing beaver which connects to beaver pelt hat.
A: The eccentric who insisted on donning his beaver pelt hat when holding up his freshly rinsed כוס של
ברכה got such a fright when he saw the מלאך המות standing by his butler who was holding his shirt, that he started drinking the wine without making a berachah.

Q: The eccentric who insisted on donning his beaver pelt hat when holding up his freshly rinsed כוס של
ברכה got such a fright when he saw the מלאך המות standing by his butler who was holding his shirt, that he started drinking the wine without making a berachah.
A: 1. Forgot to make a berachah
If one forgot to make a berachah before he ate, he should make one when he remembers and continue eating. If he has finished eating, he no longer has the opportunity to make a berachah.
2. Ten requirements for the כוס של ברכה
The Gemara lists ten requirements of the כוס של ברכה (the cup of blessing):
1.It must be washed on the inside – הדחה
2.and rinsed on the outside – שטיפה
3.It must be fresh – חי
4.and full – מלא
5.It must be crowned – עיטור
Opinion 1 – the one who recites Birkas Hamazon should surround himself with students while doing it Opinion 2 – the cup must be surrounded with other cups of wine (done during second cup of wine)
6.The one who recites Birkas Hamazon should cover himself with a cloak while sitting, or spread a scarf over his head – עיטוף
7.It should be taken with both hands – נוטלו בשבתי ידיו
8.and then placed in the right hand – ונותנו בימין
9.It should be raised a tefach off the ground – מגביהו מן הקרקע טפח
10.One should concentrates his eyes on it while reciting Birkas Hamazon - נותן עיניו בו
3. The מלאך המות teaches three things
The מלאך המות (Angel of Death) told R’ Yehoshua ben Levi three things:
Do not take your shirt in the morning from the hand of the butler.
Do not have your hands washed by someone who has not washed his own hands.
Do not stand in front of women when they are returning from a funeral, because the Angel of Death dances before them with his sword in hand and has permission to harm those he meets.

Q: The eccentric who insisted on donning his beaver pelt hat when holding up his freshly rinsed כוס של
ברכה got such a fright when he saw the מלאך המות standing by his butler who was holding his shirt, that he started drinking the wine without making a berachah.
A: 1. Forgot to make a berachah
If one forgot to make a berachah before he ate, he should make one when he remembers and continue eating. If he has finished eating, he no longer has the opportunity to make a berachah.

Q: The eccentric who insisted on donning his beaver pelt hat when holding up his freshly rinsed כוס של
ברכה got such a fright when he saw the מלאך המות standing by his butler who was holding his shirt, that he started drinking the wine without making a berachah.
A: 2. Ten requirements for the כוס של ברכה
The Gemara lists ten requirements of the כוס של ברכה (the cup of blessing):
1.It must be washed on the inside – הדחה
2.and rinsed on the outside – שטיפה
3.It must be fresh – חי
4.and full – מלא
5.It must be crowned – עיטור
Opinion 1 – the one who recites Birkas Hamazon should surround himself with students while doing it Opinion 2 – the cup must be surrounded with other cups of wine (done during second cup of wine)
6.The one who recites Birkas Hamazon should cover himself with a cloak while sitting, or spread a scarf over his head – עיטוף
7.It should be taken with both hands – נוטלו בשבתי ידיו
8.and then placed in the right hand – ונותנו בימין
9.It should be raised a tefach off the ground – מגביהו מן הקרקע טפח
10.One should concentrates his eyes on it while reciting Birkas Hamazon - נותן עיניו בו

Q: The eccentric who insisted on donning his beaver pelt hat when holding up his freshly rinsed כוס של
ברכה got such a fright when he saw the מלאך המות standing by his butler who was holding his shirt, that he started drinking the wine without making a berachah.
A: 3. The מלאך המות teaches three things
The מלאך המות (Angel of Death) told R’ Yehoshua ben Levi three things:
Do not take your shirt in the morning from the hand of the butler.
Do not have your hands washed by someone who has not washed his own hands.
Do not stand in front of women when they are returning from a funeral, because the Angel of Death dances before them with his sword in hand and has permission to harm those he meets.