What is Ispargus?

Rashi: It is a cup that people drank every morning on an empty stomach, for Refu'ah.

Anaf Yosef: In Yevanis, it means 'morning wine.'

Anaf Yosef citing the Aruch citing Rav Hai Gaon: It is cabbage soaked in wine.

NOTE: The Gemara that one drinks it only Chai. One cannot drink cabbage! Hagahah in Aruch Al ha'Shas citing Otzar ha'Ge'onim (324) - the wine in which it is soaked is often called Ispargus.

Why does it say 'all the more so for the intestines'?

Megadim Chadashim: Everything good for this is bad for that, and conversely (Pesachim 42. Rashi explains that what is good for the heart is bad for the eyes. Ispargus is the exception - it is good for both of them. (NOTE: All the more so it is good for the intestines - there is no Klal that it should be bad for them! - PF)

Why does the Gemara discuss Ispargus here?

Rav Elyashiv: One does not drink it Chai (without diluting it); above, we discussed drinking wine Chai. (NOTE: Our texts say that one drinks it only Chai. Perhaps there is a printing mistake in Ha'aros Rav Elyashiv. - PF)

Who is Suri'el?

Rashi: He is an important angel.

Maharsha: We find that the Shechinah talked with R. Yishmael ben Elisha in the Kodesh ha'Kodoshim, and asked him to bless Him (7a). Perhaps also that was via this angel. Presumably, this angel told him that powers of Tum'ah seek to damage and kill a person - "Tzofeh Rasha la'Tzadik u'Mevakesh Lahamiso" (Tehilim 37:32).

May one take his cloak image from a servant who washed already?

Rav Elyashiv: It seems that it is forbidden (NOTE: only in the next clause, it says 'if someone did not yet wash, he should not wash your hands - PF), and so writes Mishnah Berurah 4:2. People are not careful about this, for nowadays Ru'ach Ra is weak. Even so, one should not be lenient unless needed.

If someone did not yet wash, he should not wash your hands - does this refer to any Netilas , or only in the morning after sleeping?

Rav Elyashiv: It is only in the morning, and so rules Mishnah Berurah 4:24.

When did the angel of death speak with R. Yehoshua ben Levi?

Rav Elyashiv: Perhaps it was in the episode in which he took the angel of death's sword (Kesuvos 77b).

NOTE: In that episode, R. Yehoshua ben Levi saw his place in Gan Eden, and stayed there. How do we know what the angel of death told him then, or about the episode itself? Perhaps Eliyahu revealed it, or one of the Amora'im who saw people in ha'Ba (e.g. Shmuel (18b), R. Yehoshua ben Levi's son (Pesachim 50a)... However, why was the Amora's name not mentioned? Otzar Midrashim (R. Yehoshua ben Levi) brings a letter that he sent via the angel of death to R. Gamliel [ben Rebbi] and Chachamim which recounts the episode. - PF)

Why does the angel of death dance specifically in front of women [returning from a funeral]?

Maharsha citing Midrashim: Because women brought death to the world; he still dances in front of them at a time of anger.

Why did he say 'I have permission to damage'?

Rav Elyashiv: This is lest Chachamim claim from him. We find that they obligated a Shed for damage that he was not authorized to do (Chulin 105b).

NOTE: We must say that he knew that R. Yehoshua ben Levi will inform Chachamim. Why did he not inform them earlier, e.g. when he kissed Levi (Bava Basra 16a), who was among the earliest Amora'im? The episode in Chulin was later, in the days of Mar bar Rav Ashi, at the end of the Amora'im! Perhaps a similar episode occurred earlier, in the days of R. Yehoshua ben Levi. (PF)

What is the significance of the 10 matters said about the Kos Shel Berachah?

Maharsha: All of them are matters of Kedushah and Taharah. Washing and rinsing are so it will be clean and Tahor from every side. 'Chai' is due to real life in its Berachah. Malei - there is no lack in His Chok (statute). Itur - the crown is His. Ituf is due to "Hikon Likras Elokecha." He put on a turban, so fear of Hash-m will be on the one who blesses, like it says about Rav Nachman bar Yitzchak (Shabbos 156b). He takes it with both hands - "Se'u Yedeichem Kodesh", and puts it in his right hand, to show that Rachamim should overpower Din. He lifts it off the ground - "Kos Yeshu'os Esa..." Many cups are written in Mikra about punishment - "Gam Alecha Ta'avar Kos" (Eichah 2:21), "Kos ha'Tar'elah." Kos has the same Gematriya as Elokim - Midas ha'Din. The Kos of Birkas ha'Mazon is of salvation, and not punishment - we do not bless on a cup of punishments. "Kos Yeshu'os Esa uv'Shem Hash-m Ekra" - to reverse Midas ha'Din to Midas ha'Rachamim. David will say so on the Kos Shel Brachah in the future (Pesachim 119b). He looks at it, lest he divert his mind from it. He sends it for a gift to his wife - one gives generously, so she will be blessed.

What is Chai?

Rashi #1: It is put in the cup before it is mixed with water.

Daf Al ha'Daf: The custom is to dilute it in Birkas ha'Aretz, to show the praise of Eretz Yisrael, that its wines are strong. Yesodei Yeshurun (3 p.274) says that this does not apply in Bavel (Chutz la'Aretz), nor in Kidush. Even though our wines are weak, and need not be diluted (Rashbam Pesachim 108a, OC 183:2), the custom is to put a little water in the cup. (NOTE: This is only for wine; there is no reason or custom to dilute grape juice. - PF)

Rashi #2: It was brought from the barrel Lishmo (to bless on it).

Tosfos (50b): The cup must be complete. We find that 'Chai' can mean complete (Makos 16b).

Rav Elyashiv: Igros Moshe (OC 3:39) learned from this that a Kli is needed, so one may not use a disposable cup, for it is not considered a Kli. He learns from the Rambam (Hilchos Kelim 5:7) that if one carved a receptacle into a horn, it is Mekabel Tum'ah only if he designated it to use it permanently. One may use it only if he has no other Kli. I disagree. The Kli must be complete - it need not be esteemed! A disposable cup is proper to use permanently, just people are lazy about washing it, so they discard it. The Rambam discussed something that does not have the form of a Kli, therefore it needs permanent designation. Igros Moshe discussed a paper cup which tears and wears out by itself, but a plastic cup can last forever. It is esteemed - people give it to a guest to drink from it!

NOTE: Rav Elyashiv said that also Rashi, in one Perush, requires a complete Kli. I did not find this. (PF)

What is considered full?

Rav Elyashiv: It need not be overflowing, as long as it does not appear lacking, for then it is disgraced.

Must it be washed and rinsed even if it is clean?

Tosfos: No, these are needed only if there is a remnant in it.

Rav Elyashiv: No, they are needed only if someone drank from it.

What is Ituf?

Rashi: He is wrapped in his Talis.

Daf Al ha'Daf citing the Bach (183): This humbles the heart and leads to Kavanah and Yir'as Shamayim. The Rambam (Hilchos Tefilah 5:5) says that Chachamim and their Talmidim pray wrapped.

Rav Elyashiv: The Gemara brought that Rav Papa wrapped himself with a Talis; Rav Asi donned a turban. Rav Papa already had a Talis; Rav Asi already had a turban. Both of them blessed with a Talis and turban. Even though Ituf is not an attribute in the cup itself, it is honor for the Kos Shel Brachah. The Levush and Shlah say that a Yarei Shamayim should also wear a hat for Birkas ha'Mazon even when he does not bless on a Kos, and all the more so when blessing on the four cups and saying the Hagadah.

What is Itur?

Rav Elyashiv: (Rav Yehudah surrounded it with Talmidim; Rav Chisda surrounded it with cups.) It is not clear whether the cups should be empty or full at the time of Berachah. Since Tosfos said that the Yerushalmi learns Itur from "Naftoli Seva Ratzon", it seems that they should be full, to fulfill Seva. Also the Vilna Gaon brought so from Tikunei Zohar.

Daf Al ha'Daf citing R. Shalom Friedman (Mevakshei Torah 38 p.57): Tif'eres Yisrael (30) on the Rosh says that nowadays we do not do Itur (R. Yochanan requires only four matters), but we should not do oppositely, to have empty Kelim on the table. Also Sha'arei Teshuvah (183:1) says so. All the more so one should not leave the Kli of Mayim Acharonim! Kaf ha'Chayim explains this based on Sod.

Does 'he receives in both hands' imply that someone gives it to him?

Me'iri: No. He takes it from the table in both hands.

Daf Al ha'Daf citing Minhag Yisrael Torah: Yes. Shulchan ha'Tahor brings so from the Ari Zal, and so says Likutei Mahari'ach. Kaf ha'Chayim (183:19) infers so from the Zohar; also the one who hands it to him, does so with both hands.

Daf Al ha'Daf citing Tzelusa d'Avraham and the Ya'avetz: A Ba'al ha'Bayis takes it himself; a guest, someone else hands it to him.

If he eats over a table, must he lift it over the table?

Rashi: Yes.

Rav Elyashiv: It must be a Tefach above the table. Less than this is not considered lifting.

Why does he look at it?

Maharsha: It is lest he divert his mind from it.

Daf Al ha'Daf: The Rema (183:3) says that therefore, one should not take a cup with a narrow opening. Minhag Yisrael Torah says that he holds that one looks at the wine. The Taz and Magen Avraham asked that the Gemara implies that he looks at the cup! The Ya'avetz preferred to use a glass cup, so he could enjoy the wine's appearance, and see if anything fell in. Kaf ha'Chayim (472:11) says that based on Sod, it should be of silver, which hints to Chesed; the Gematriya of Kos is 86, like Elokim (Din).

Rav Elyashiv: This is to give to it importance.

Why does he send it for a gift?

Rashi: He sends it like a gift; this shows importance.

Here, R. Yochanan requires only four of these. Below, he discusses whether the left hand may help the right (i.e. he must put it in his right hand!)

Tosfos: The custom was to do so, even if it is not obligatory. We find that Amora'im did Itur and Ituf. They were stringent to fulfill all 10 matters; one should be stringent about a Kos Shel Brachah. The Yerushalmi brings only three; it learns from "Naftoli Seva Ratzon u'Malei Birkas Hash-m." Seva is Itur; Ratzon is washed; Malei is like the simple meaning (full).

Rav Elyashiv: The Zohar brings all 10, but says 'this is when Yisrael are on their land. Nowadays, only four apply.' Presumably, this is like R. Yochanan. Ula (Amud B) held that since the others do not apply nowadays, even if one wants to do so (e.g. send the cup to his wife) for a Segulah, it has no effect. If the cup has a base, he holds it from under the base.

Daf Al ha'Daf: Beis Aharon v'Yisrael (3:4 p.95) asks why the Mechaber omitted Malei; only the Rema (183:2) brings it. Why did the Beraisa omit Pagum? Perhaps it is because l'Chatchilah one may not bless on a Pagum cup. The 10 matters are mere Hidurim. In Hilchos Berachos (7:15), the Rambam brought only the four, but in Hilchos Shabbos (Perek 29) he brought holding it in his right hand and lifting it a Tefach.

How do we learn from "Pri Vitnecha"?

Maharsha: The child is the Pri of the stomach, like the Targum of Valda d'Ma'ach (Devarim 7:13); it is her fruit. R. Nasan did not want to say that the verse addresses only the woman, and the second person (Vitnecha) is the same for masculine and feminine. We say that the Torah speaks in the masculine, but not when it applies only to females. Ula argues with the opinion that one sends the cup to his wife, or like R. Yochanan, who says that only four matters were said. He argues with the Drashah that the angel sent the Kos Shel Brachah to Sarah (Bava Metzi'a 87a); Avraham drank it with them.

Rav Elyashiv: The Gemara implies that she is blessed via her husband drinking. However, Rav Nachman used to give to his wife, and the angels sent to Sarah!

How does "u'Malei Birkas Hash-m Yam v'Darom Yerashah" hint to an inheritance without borders?

Maharsha: Past the Yam (sea), there is no settlement. Also past the south there is no settlement, due to the great heat.

Megadim Chadashim: Above (4a), Maharsha said that there is no settlement in the extreme north and south, due to the great cold and heat [NOTE: and the entire settlement is from the far east to the far west! - PF]

Megadim Chadashim citing Semichas Chachamim: Yam (west) and Darom do not pertain to each other. It should have said east and west, or north and south! Rather, Yam means west to east, and Darom is south to north, i.e. the entire world. This is an inheritance without borders.

What is the source that he inherits two worlds?

Tosfos: It should have said Rash. It says Yerashah, with an added Yud and Hei, to hint to this world and the world to come, which were created with these two letters - "Ki b'Kah Hash-m Tzur Olamim" (Yeshayah 26:4).

Maharsha: Matters of this world are attributed to the sea. "V'Lo me'Ever la'Yam Hi" - [Torah] is not found in wholesalers or merchants [who cross the sea - Eruvin 55a]. Darom hints to matters of the world to come, i.e. Torah - one who wants to get wise should tilt south [in Shemoneh Esre - Bava Basra 25b]. One who blesses, these two opposites can be fulfilled in him.

Etz Yosef citing Ma'adanei Yom Tov: The Rosh implies that also this opinion learns from "Yam v'Darom Yerashah." Yam is [night, i.e. when the sun is in the] west; Darom is day - "Holech El Darom"; the sun always goes in the south during the day (both in summer and winter - Rashi, Koheles 1:6). This world is compared to night, and the world to come is like day. This is only an Asmachta; the verse discusses Naftoli's inheritance.

Etz Yosef citing French Chachamim: "Yam v'Darom" refers to this world; automatically we know that he merits the world to come.

Megadim Chadashim citing the Ramban: R. Nechunya ben Hakanah (Sefer ha'Bahir 7) expounded, the world to come is compared to Yam - "u'Rchavah Mini Yam", and this world is compared to Darom - the Targum of "Ki Eretz ha'Negev Nesatani" is Ara Daroma.

Since R. Yochanan taught that a woman's seed is blessed only through her husband, why does the Shulchan Aruch (183:4) say to send the Kos Shel Brachah to his wife?

Iyun Yakov #1: We find that this is the custom.

Iyun Yakov #2: We find that [when angels came to herald that Sarah will give birth,] they asked to send to her the Kos Shel Brachah (Bava Metzi'a 87a).

Megadim Chadashim: Sifsei Chachamim (Bereishis 18:9) says that the primary Mitzvah is for her to drink from the cup on which they blessed, and not to pour to another cup.

Megadim Chadashim: Drishah (183:1) discusses whether or not the Halachah follows Yesh Omerim. The Ya'avetz says that the Halachah always follows Yesh Omerim. What is his source? Perhaps it is because Yesh Omerim is R. Nasan (Horayos 13b), and the Halachah follows him, because he descended to the depth of the Din (Bava Kama 53a). This does not apply in matters like this!

Daf Al ha'Daf citing Shefa Chayim: She is blessed via her husband only in Eretz Yisrael; the verse was said there. In Chutz la'Aretz, both of them cause the Berachah. This is why Rav Nachman used to send to Yalsa. Ula conducted like he was used to, in Eretz Yisrael. She hinted (via breaking the barrels of wine), if you conduct like Eretz Yisrael, you have no need for wine -"v'Yashan Mipenei Chadash Totzi'u" (NOTE: Sifra Bechukosai 1:3:1 applies this to wine, and everything that improves with age. - PF)

May a guest send the Kos Shel Brachah to the host's wife?

She'elas Ya'avetz (1:126): It is forbidden.

Sha'ar ha'Tziyun (183:19): A guest gives to the host, and his wife is blessed through him, like Ula said (51b). However, perhaps Ula holds that [even the host] need not send it to his wife (it is only a Yesh Omerim); the Posim brought this law - if so, it is even for a guest (NOTE: for when there is a guest, he blesses - PF)! Perhaps this is why Rav Nachman told him to send the cup to Yalsa!

Megadim Chadashim: We find that Rav Nachman told Rav Yehudah to give Shalom to Yalsa, and he replied 'we do not give Shalom to a woman' (Kidushin 70a). We infer that sending the remnant of the Kos Shel Brachah is not considered giving Shalom, which is forbidden. Ula said only that there is no need to send to her - he did not say that it is forbidden! (NOTE: Further, he sent to her after she broke the barrels! However, perhaps Ula visited first; Rav Nachman thought that Shalom is permitted until Rav Yehudah rebuked him! - PF) Maseches Kalah says that one who sends the Kos Shel Brachah to a woman without her husband's consent is Chayav Misah. This implies that with his consent, it is permitted! Maharsha (Bava Metzi'a 87a) says that the Mevarech must send the cup. If not, why did Rav Nachman tell Ula to send it? He could have sent it himself! (NOTE: Perhaps Rav Nachman feared lest Ula drink the entire cup! Ula would not have done so, for the wife is blessed via her husband's drinking, but Rav Nachman did not know this! - PF) Also the angel asked about Sarah so that he himself can send to her the Kos Shel Brachah. I say that there is no proof from Sarah. She had become Nidah, so it was forbidden for Avraham to send wine to her (YD 195:1). (NOTE: Likewise, perhaps Rav Nachman could not send it because Yalsa was Nidah, so he asked Ula to send it! - PF) Gur Aryeh (Bereishis 18:9) says that the angel sent it, for it is improper for a host to take food or drink from a guest and give it to his household.

What did Yalsa hear?

Rashi: She heard that they will not send to her the Kos Shel Brachah.

What is the significance of 400 barrels of wine?

Iyun Yakov: This is the Gematriya of Ra Ayin (stingy); Ula did not let Rav Nachman send the cup to his wife. What would he lose, even if it was not necessary?!

Megadim Chadashim: It seems that 400 is exaggerated. In Chulin (90b), it says that Chachamim exaggerated [and said 300] in three places. Why did the Rashbam (Pesachim 119a) say that every 300 is an exaggeration? Toras Chayim there, Be'er Sheva and the Rambam's son said that there are only three in the Mishnayos. Above (20a), Tosfos said that 13 is not precise. Meforshim say that also 60 is an exaggeration.

What is the meaning of 'all this is of Berachah'?

Rashi: All the wine in the barrel (i.e. also this cup) is like a Kos Shel Berachah.

Maharsha: She was not angry that she did not get wine, rather, the Kos Shel Brachah. What Rav Nachman sent afterwards was not really Kos Shel Brachah; he said so merely to appease her. She was not appeased.

What is the meaning of 'from people who go around, words'?

Rashi: People who go around cities, they say many words.

Maharsha: Your words are mere words (it is not really Kos Shel Brachah).

Iyun Yakov: Ula spoke too much - he should have been quiet, to let Rav Nachman send the cup to me, so there will be Shalom between him and his wife!

Rav Elyashiv: She thought that sending another cup was mockery. She said so because Ula used to go from Eretz Yisrael to Bavel and back.

Daf Al ha'Daf citing Shefa Chayim: Ula brings matters of Eretz Yisrael (not to send the Kos Shel Brachah to the wife) and says them in Bavel.

What is the meaning of 'from rags, lice'?

Rashi: Wearing worn-out clothing increases lice.

Iyun Yakov: The wearer tried to economize, but he loses (lice bite him and pain him). Likewise, you tried to save wine for my husband - you caused quarrel, lack of Shalom and a bigger loss!

What is 'talking on the Kos Shel Berachah'?

Rashi: It is talking from when the Kos Shel Berachah is picked up until after he blesses.

Tosfos: Also the others may not talk secular talk, for the Mevarech and those who are Yotzei via hearing him must have intent. Even though one who heard nine Teki'os in nine hours was Yotzei (Rosh Hashanah 34b), even though he talked in between, l'Chatchilah one should not talk in between. This refers to talking while the Mevarech pauses. If one talked while he was blessing, even b'Di'eved he was not Yotzei.

Rav Elyashiv: In any case, one may not talk between Netilah (Mayim Acharonim) and Berachah (42a)! This is fine according to the Yerushalmi - above refers to Mayim Rishonim. Some answer that after Mayim Acharonim, one may discuss matters connected to Birkas ha'Mazon; after the cup is lifted, even these are forbidden. However, l'Halachah, we do not permit any talk after Mayim Acharonim! Rather, we must say that once the cup is lifted, even those who did not wash Mayim Acharonim may not talk.

Daf Al ha'Daf citing Magid Ta'alumah: Even after Birkas ha'Mazon, we may not talk until the Mezamen drinks the cup. So rules Magen Avraham (183:10).

What is a second cup?

Rashi: It is a cup of Zugos (it makes the total that he drank an even number - two, four or six...) One who drinks Zugos, Shedim damage him.

If Zugos are dangerous, why did Chachamim enact four cups on Pesach?

Rav Elyashiv: Since they enacted it, no damage will come (NOTE: Perhaps this is because 'Shomer Mitzvah Lo Yeda Davar Ra.' - PF) We need not say that it is because Pesach is Leil Shimurim. Here there was not an enactment to drink Zugos, only to drink a Kos Shel Brachah. See Shitah Mekubetzes [who says that Kos Shel Brachah joins for good, but not for evil - Pesachim 109b]. That refers to cups drunk after it, but if one drank an odd number during the meal, it is a problem.

NOTE: One who does not expect to be Mezamen must drink an odd number of cups during the meal. If he is asked to be Mezamen, he must immediately drink another, lest the Kos Shel Brachah be Zugos! When Rebbi told Rav to wash his hands, R. Chiya explained 'he is just telling you to prepare to be Mezamen' (46b). He did not say that he should drink another cup! Is this included in preparing to be Mezamen?! Perhaps Rav did not drink at all during the meal. Perhaps if he drinks another cup right after the Kos Shel Brachah, it is not a problem. However, if one expected to be Mezamen, and drank en even number during the meal, and the host asked someone else, must he immediately drink another? Perhaps one should drink an odd number during the meal, and if he is Mezamen, he does not drink the entire cup. (PF)

Why are we not careful nowadays about Zugos?

Me'iri: Zugos could damage only in the days of the Gemara.

Rav Elyashiv: Artzos ha'Chayim says that nowadays we are lenient about matters due to Ru'ach Ra. Maharshal said so, and the Rambam did not bring such matters. He proved from Pesachim (109a) that in the days of the Gemara, one could be lenient. (NOTE: On 110b, it says that in Eretz Yisrael they are not concerned. One opinion says that they damage only one who is concerned for them. However, several Amora'im were lenient about certain even numbers, and some say that Zugos applies only to certain foods. Rav Elyashiv there said that Tosfos (Yoma 77b) said that nowadays we are not concerned! - PF) Therefore, one may eat food that one touched before Netilas Yadayim in the morning, or he bought from one (a secular Jew) one who did not wash in the morning, or that he slept over it. If washing it will not ruin it, he should wash it three times. This requires investigation. One may be lenient when there is no alternative, or if there is concern for Isur; Heaven forbid to be lenient without need!

NOTE: What Isur is there to be stringent about Ru'ach Ra? Is it Bal Tashchis to be concerned for Ru'ach Ra? Perhaps this is when he is overly stringent (he touched the package, and not the food itself, or he has a small Safek that it was under a bed). One may not be stringent unlike his Rebbi in front of his Rebbi, embarrass his host, throw out another's food that he touched before washing, or refuse to give to a Vadai Oni. Being stringent can cause Bitul Mitzvah (Matzah, Seudas Shabbos, Simchas Yom Tov...) One may not be stringent about washing if this entails taking another's water (if he cannot return it immediately), or missing Keri'as Shma or Zman Tefilah... (PF)

What do we learn from "Hikon Likros"?

Rashi: Prepare nice things, and not punishments.