What is wrong about saying umi'Tuvo?

Rashi: He diminishes Hash-m's generosity; it implies that He gives the bare essentials).

Maharsha: He implies that what Hash-m gives to a person, He lacks, like a person who gives. Uv'Tuvo implies that even when He gives, He does not lack.

What was the question "umi'Birchascha Yevorach Beis Avdecha l'Olam"?

Etz Yosef Chag Tzlach: This shows that umi'Tuvo does not imply a small amount, for David requested "umi'Birchascha..." Would David diminish Hash-m's Midah of bestowing, and request a small amount?! Rather, surely it implies a great amount.

Why is requesting different?

Rashi: One requests like an Oni at the door - he is not brazen to make a big request.

Maharsha: One who requests, he does not imply that when Hash-m gives, He lacks. Rather, he is like one who requests a small matter (this does not imply any limitations on the One from whom he asks).

What do we learn from "Harchev Picha"?

Rashi: Request all your desires!

Etz Yosef citing Tzlach: The verses themselves do not contradict each other. We could say that all of them refer to a great amount, if not for Rebbi's teaching, that umi'Tuvo is a small amount.

Maharsha: Do not think that I cannot fulfill all your needs. This is next to "Anochi Hash-m Elokecha ha'Ma'alcha me'Eretz Mitzrayim" - you saw My ability to fulfill all your requests!

What is the source that "Harchev Picha" refers to Divrei Torah?

Ha'Kosev #1: It is proper to say so, for the Reisha says "ha'Ma'alcha me'Eretz Mitzrayim", and the main reason why Hash-m raised us from Egypt was in order to receive the Torah. When Hash-m made Moshe His Shali'ach, He said "b'Hotzi'acha Es ha'Am mi'Mitzrayim Ta'avdun Es ha'Elokim Al ha'Har ha'Zeh", i.e. accepting Torah.

Ha'Kosev #2: Our verse begins "Anochi Hash-m Elokecha", just like Aseres ha'Dibros.

Iyun Yakov: Even though it is not written there, man was made to toil with his mouth in Torah - "Ki Akaf Alav Pihu" (Sanhedrin 99). Surely "Harchev Picha" refers to Divrei Torah!

What is the significance of fetuses singing at Keri'as Yam Suf?

Rashba: It was proper for them to sing, for frightening things often cause miscarriages. The Egyptians were chasing them, and they needed to pass between the walls of congealed water. Based on nature, pregnant women should have miscarried. A miracle happened, and not one of them miscarried, even though it was a great nation. The fetuses did not truly sing; it was proper for them to sing. It says "mi'Mekor Yisrael" to exclude the Erev Rav (some of them miscarried). Alternatively, the miracle was primarily for Jewish women; due to them, also women of the Erev Rav did not miscarry.

Chashukei Chemed: A case occurred in which a pregnant woman smelled food on Yom Kipur [and great craved it]; they whispered in her ear 'today is Yom Kipur', and the craving abated. Rebbi applies to the fetus "b'Terem Etzarcha va'Beten Yedaticha" (Yirmeyah 1:5), the baby was R. Yochanan. In another case, whispering did not help (she needed to eat); they applied to the fetus "Zoru Resha'im mi'Rachem"; the baby was Shabtai the Peros hoarder (Yoma 82a). Sha'ar ha'Tziyun (617:3) brings from Me'iri that when they whisper, they promise that if her mind will settle, the baby will fear Shamayim. This shows that Mitzvos [or Aveiros] affect the fetus. Also Shimshon was a Nazir from the womb (his mother needed to refrain from vine products). We find that the Shirah influenced even the fetuses. It follows that a pregnant woman should go to Batei Kenesiyos and Batei Midrashos where they say Shirah (i.e. Divrei Tefilah and Torah). The Targum on "Kidmu Sarim\...; b'Makhelos Barchu..." suggests that Yisrael say Shirah in Batei Kenesiyos, and the fetuses will say with them. Ma'amar Yabok and Shevet Musar say that a pregnant woman should not enter or look at a place of Tum'ah or Aveirah.

Does R. Akiva expound the plural "b'Makhelos"?

Rav Elyashiv citing the Vilna Gaon (Imrei No'am): Yes. Each fetus sang his own Shirah. R. Yosi ha'Gelili holds that every fetus sang (with his mother) b'Makhelah (Miryam's Shirah); the plural "b'Makhelos" teaches that different Kehilos bless differently, based on their size, and so we distinguish a Zimun of 10, 100, 1,000 or 10,000). (NOTE: So it seems to explain; a printing mistake switches the opinions. - PF)

Etz Yosef: "B'Makhelos" is when Hikhilu (they gathered) at the sea.

Megadim Chadashim: The Yerushalmi (7:3) says that Rabanan do not expound the plural, for it is written without a Vov, like b'Makhelas. However, this is difficult, for R. Akiva holds that Mikra (how we pronounce the word) is primary (Sanhedrin 2)!

How does "mi'Mkor" teach that fetuses sang at Keri'as Yam Suf?

Rashi: It includes even those who were in the Mekor (womb).

Etz Yosef: The verse discusses Shirah; the previous verse "Kidmu Sarim Achar Nogenim" teaches that first Yisrael sang, and then the angels; "b'Soch Alamos Tofefos" - the women sang with Miryam, who took "ha'Tof b'Yadah." The following verse says "Sham Binyamin Tza'ir Rodem Sarei Yehudah Rigmasam" - Binyamin was Red Yam (descended to the sea), and Yehudah stoned them (for entering before them - Sotah 37a).

Why do we not put raw meat over bread?

R. Yonah #1: Perhaps the bread will become repulsive.

R. Yonah #2: Perhaps he will need to rinse the bread due to blood that stuck to the meat. Megadim Chadashim - raw meat that was salted and rinsed, there is no concern for blood, but it is forbidden lest it become repulsive. If the meat was cooked, it is permitted according to both reasons. If meat touches bread, one may not eat it with cheese (YD 91:3). We are concerned lest he eat it without rinsing it (Shach ibid. 4). If so, one may not put even cooked meat over bread! Granted, if the concern for is Mi'us, we discuss only such matters. However, if we are concerned for Isur, why does it specify raw meat? Perhaps also this answer is concerned for Mi'us if he will need to rinse off the blood. However, also this concern applies also to cooked meat!

Why do we not pass a full cup over bread?

Rashi: Perhaps it will spill, and the bread will be disgraced.

Shmuel permits using bread for any need. Can he hold like this Beraisa?

Tosfos: He can agree with three laws - we do not put raw meat over it, pass a full cup over it, or throw it, even if it will not get repulsive. Shmuel would permit supporting a bowl with bread.

What is Distana?

Rashi: It is cooked meat.

Maharsha: I do not know where this belongs in the text. It seems that Mar Zutra threw dates and pomegranates in front of Rav Ashi! Megadim Chadashim - Dikdukei Sofeim says that Distana is not in a manuscript of the Gemara.

Why is Ameimar mentioned? The Gemara does not say anything that he did!

Megadim Chadashim: Perhaps this is the same episode in which Ameimar, Rav Ashi and Mar Zutra came to Mari bar Isak's orchard, and the sharecropper served them Mari's Peros.

How do foods get repulsive via throwing them?

Rashi: They get mashed, e.g. fully ripened figs, or berries. Hard foods, e.g. pomegranates and nuts, do not get repulsive.

Why is it forbidden to disgrace food?

Ha'Boneh: Man's income is difficult like Keri'as Yam Suf. We must show appreciation for this Chesed and miracle of Hash-m. If one makes food repulsive, he disgraces Hash-m's gift.

May one make food repulsive for a need?

Anaf Yosef: One may do so for the sake of Refu'ah. One may sprinkle wine on the ground for a nice smell, or use it for soaking. One may anoint the body with wine or oil, even not for Refu'ah. One may wash hands with liquids if water is not available (Magen Avraham Reish 171).

Chashukei Chemed: One may use beans or lentils for artisan and crafts only if he glues them with glue that does not make them repulsive. One may not make a stamp from a potato. To instill fear, Rav Sheshes threw brine at his Shifchah (Shabbos 105b). What was the Heter? Perhaps it was left over in a cup, and in any case would be thrown out (Maharsha ibid.) Similarly, one may glue worm-infested beans, for in any case they are not proper to eat.

NOTE: This implies that one may make repulsive food proper for Goyim. However, perhaps it is so infested that also Goyim would not eat it. (PF)

Why do we stream wine out of pipes in front of a Chasan and Kalah?

Rashi: This is for a good omen. The wine is not disgraced; it is caught in a vessel at the end of the pipe.

Rashba: Even though the wine becomes repulsive, it is permitted to gladden the Chasan and Kalah. This is their primary Simchah!

Rashi writes that we stream wine in front of a Chasan and Kalah for a good omen. How is this a good omen?

Megadim Chadashim: One has received Berachah only if wine spills like water in his house (Eruvin 65a). The Rema (296:1) says that we spill wine of Havdalah on the ground to start the week with a good Siman. This is like the Ra'avad, Rashba and others who say that the wine is wasted. According to Rashi and Shulchan Aruch (OC 171:4), the wine is collected; one may not waste it. If so, it is not a sign of Berachah! The Levush explains that it is a Siman that their serenity and good should last. We similarly anoint kings by a spring, so their reigns should continue (Horayos 12a). Taz and Be'er Sheva challenged the Rema - we find that wine is a good Siman without wasting it! I answer that here the Siman (that their serenity and good should last) does not depend on the wine being wasted. There, the Siman is that wine spills and is wasted.

Megadim Chadashim: Benyahu says that we use wine, which improves with age, to hint that their serenity and good should increase. Also, wine can spoil. This hints to Motzi \f

Why may we throw parched grain in front of a Chasan and Kalah in summer?

Rashi: The roads are not muddy.

Why may we not throw nuts in winter? The food inside will not become repulsive!

Tosfos: Even so, when they fall in mud, they become repulsive.

Why may we not throw rolls even in summer?

Rashi: They become repulsive when they are thrown. Gilyon Maharsha - Rashi argues with the Rosh, who forbids throwing bread, due to its importance, even if it will not be ruined. Rashash - Rashi's text said 'pieces [of bread] or rolls', like the text of the Rif and Rosh. He explains why one may not throw pieces. Rav Elyashiv - the stringency of bread applies only to whole loaves. It applies even to Pas ha'Ba b'Kisnin (NOTE: i.e. whole cakes, cookies or waffle\), even if they are wrapped. It is not clear why there is a custom to throw them at an Ufruf. His'orerus Teshuvah (1:178) brings that the Kesav Sofer would throw slices of ha'Motzi on Shabbos (Chashukei Chemed - like limbs are thrown on the Mizbe'ach); in practice, one should not do so.

Etz Yosef citing Beis Yosef: We do not throw bread even if it will not become repulsive¸ e.g. in a clean place!

Etz Yosef: Throwing is a bigger disgrace (Beis Yosef). Other foods are forbidden only if they become repulsive.

Chashukei Chemed: May one through bread into a fire on Erev Pesach to burn it? Be'er Heitev (434:5) says that we say Bitul Chametz in Arame'ic, lest Mazikin understand. Bread is the life of man; it is improper to disgrace it, even though it will be eradicated.