1)

(a)We prove that the Mishnah means 'Af Borchu' from Rav Ada bar Ahavah Amri bei Rav, who discussing the Din where six or nine people ate together - permits them to split up and to Bensch Mezuman in two and three groups, respectively.

(b)This proves the point inasmuch as - if 'Borchu' would be preferable, then it would be better for them not to split up, in order to say 'Borchu'.

(c)And we support this with a Beraisa, which states initially that it makes no difference whether one says 'Nevarech' or 'Borchu'. The 'Nakdanim' - (people who particular in their speech, disagreed.

(d)They took to task - someone who says 'Borchu'.

2)

(a)According to the Tana, one can tell from the way a person recites a B'rachah - as to whether he is a Talmid-Chacham or not.

(b)An example of this, says Rebbi, is whether he says 'u've'Tuvo Chayinu' or 'u'mi'Tuvo Chayinu' (whom he refers to as a Bur [an uncultivated person]) - which is wrong because it minimizes the goodness of Hash-m.

(c)In answer Abaye's query from the Pasuk in Shmuel (when David ha'Melech said to Hash-m) "u'mi'Birchascha Yevorach Beis Avd'cha Le'olam" - Rav Dimi said 'A request is different'.

(d)And in answer to Abaye's next Kashya from the Pasuk in Tehilim (which is also a request) "Harchev Picha va'Amal'eihu", he pointed out - that that Pasuk was a request for Divrei Torah (where modesty is out of place).

3)

(a)Rebbi also calls a Bur someone who says 'u've'Tuvo Chayim' and not 'u've'Tuvo Chayinu' - because he precludes himself from the people.

(b)The Neherbela'i nevertheless say the reverse - because, on the other hand, 'Chayim' includes all living creatures.

(c)The Halachah is - like Rebbi.

4)

(a)Rebbi Yochanan added someone who says 'le'Mi she'Achalnu mi'Shelo' (instead of 'she'Achalnu mi'Shelo') to the list of Burim - because it suggests that one is thanking one of a few powers that supply food.

(b)When Rav Acha b'reide'Rava queried Rav Ashi him from (what we say at the Seider) 'le'Mi she'Asah la'Avoseinu ve'Lanu es Kol ha'Nisim ha'Eilu' - he replied that that is different, since there is only One G-d who performed those miracles.

(c)Rebbi Yochanan adds that someone who says 'she'Achalnu mi'Shelo' is a Talmid-Chacham, but a Bur if he says 'al ha'Mazon she'Achalnu' - because he does not refer to Hash-m.

(d)Rav Huna b'rei de'Rav Yehoshua qualifies Rebbi Yochanan's statement - by confining it to where there is no Minyan, because if there is, the Mevarech anyway says 'Elokeinu'.

(e)And he proves it from the conclusion of the Mishnah's statement "ke'Inyan she'Hu Mevarech, kach Mevorchin acharav 'Baruch Hash-m Elokei Yisrael ... ', where the participants conclude - 'al ha'Mazon she'Achalnu'.

5)

(a)The problem with the Mishnah is - that, after 'Echad Asarah, ve'Echad Asarah Ribu ... ' (implying that they are all the same), the Tana says - 'be'Me'ah Omer ... be'Elef Omer ... be'Ribu Omer' (implying that they are different).

(b)Rav Yosef establishes the first statement like Rebbi Yossi ha'Gelili, and the second, like Rebbi Akiva, who compares Bensching to Tefilah. Rebbi Yossi ha'Gelili learns to differentiate between different size groups from the Pasuk in Tehilim - "be'Makheilos Borchu Elokim (Hash-m, mi'Mekor Yisrael)".

(c)Rebbi Akiva explains the Pasuk in Tehilim like Rebbi Meir, who learns from it that at the Yam-Suf - even the unborn fetuses participated in the Shirah.

(d)Rebbi Yossi ha'Gelili learns that - from the end of the Pasuk ("Hash-m, mi'Mekor Yisrael").

(e)Rava Paskens - like Rebbi Akiva.

6)

(a)What did Rav Chama bar Buzi search for, When Rav Chama bar Buzi and Ravina once ate by the Resh Galusa he searched for - a hundred people to participate in the meal, in order to add 'Hashem Elokeinu' in the Mezuman.

(b)Ravina commented - that this was not necessary, since Rava Paskened like Rebbi Akiva.

(c)Rava recalled how, when they used to eat by the Resh Galusa, who spent a long time at table, they used to Bensch Mezuman in groups of three. They did not ...

1. ... rather divide into groups of ten - since that entailed speaking in a louder voice, and the Resh Galusa would be annoyed if it reached his ears.

2. ... wait until the Resh Galusa Bensched and Bensch together with him - because, since there were a lot of people ion the room who were making a lot of noice, they knew that they would not hear him when he Bensched.

7)

(a)Rabah Tosfa'ah ruled that, if three people ate together and one of Bensched on his own, assuming ...

1. ... he Bensched Mezuman - the other two will be Yoztei with his Mezuman, but that if ...

2. ... he Bensched without Mezuman, and subsequently wants to be Yotzei with their Mezuman - he will not be Yotzei ...

(b)... because there is no such thing as retroactive Mezuman.

8)

(a)hen he Rafram bar Papa was once called up to the Torah in the Shul of Abei Givar - he caused a stir by beginning Birchas ha'Torah with 'Borchu es Hashem' (and not adding 'ha'Mecvorach').

(b)Everybody shouted out - 'Borchu es Hash-m ha'Mevorach'.

(c)Besides asking him why he gets involved in a Machlokes by not doing like Rebbi Yishmael Rava told him - that the Minhag was like Rebbi Yishmael.

(d)He referred to him as 'Pasya Uchma', which mean - 'a black earthenware vessel' (See Rashi, Avodah Zsarah, Daf 16a).

9)

(a)The Mishnah discusses a group of people who ate together and who want to Bensch Mezuman separately. In order to be permitted to divide into ...

1. ... two groups for Mezuman - six people must eat together, into ...

2. ... three groups - nine.

(b)If four or five people ate together - they are not allowed to separate.

(c)If more than six people ate together - there must be ten, in order to be obligated to Bensch together ...

(d)... since they then add 'Elokeinu'.

10)

(a)The Tana permits twenty people who ate together - to divide into two groups.

(b)And he permits two groups who ate separately in the same room to combine for Mezuman - if they can see each other.

(c)According to Rebbi Eliezer, one can only recite a B'rachah over wine if water has been added to it. The Chachamim - permit it even if it has not.

11)

(a)In spite of having already taught us that three people who ate together are Chayav Zimun, the Tana nevertheless repeats it, based on a statement of Rebbi Aba, who said in the name of Shmuel that if three people sit down to eat but have not yet begun eating - they are obligated to Bensch Mezuman, even if each one is eating his own loaf of bread.

(b)Alternatively, he is coming to teach us the Din of Rav Huna, who said in the name of Rav that - three people who left the three groups with whom they were eating and combined to eat together - they are obligated to Bensch Mezuman.

(c)Rav Chisda qualifies Rav Huna's statement - by confining it to where each of the three original groups comprised at least three people.

12)

(a)The same Din will apply - even if the three men did not eat anything together.

(b)On the other hand, Rava ruled that - the three men are not permitted to Bensch Mezuman together, if their original groups completed the Mezuman without them ...

(c)... if for example, the group comprised not three, but four participants ...

(d)... and the three men answered Mezuman, but left without hearing the rest of Bensching.

13)

(a)Rava's source is the Mishnah in Keilim which discusses half a bed that has been stolen, lost or that brothers or partners had divided between them ...

1. ... which he declares Tahor ...

2. ... but Tamei mi'Ka'an u'le'Haba' (from now and onwards) - if it is returned or found.

(b)Rava extrapolates from the words 'mi'Ka'an u'le'Haba' - that its initial Tum'ah does not return ...

(c)... likewise here - even though the three men came together again, the initial Chiyuv Mezuman does not return (and they only need to Bensch Mezuman if they eat together).

14)

(a)The Beraisa qualifies the ruling in our Mishnah concerning two groups who cannot see each other not combining for Mezuman - to where there is no Shamash serving both groups, because where there is, he combines them.

15)

(a)One of the two rulings cited by Rebbi Eliezer in the Beraisa (in connection with) is that one does not recite 'Borei P'ri ha'Gafen' over undiluted wine - but 'Borei P'ri ha'Eitz'.

(b)The second ruling at one may use it for Netilas Yadayim.

(c)Rebbi Eliezer's reason for ...

1. ... the first ruling is because - due to the excessive strength of their wines, unless water has been added, it is no better a product than the grapes from which it is manufactured.

2. ... the second ruling is - because since it is not yet considered wine, it falls under the category of fruit-juice, which is not Chashuv.

(d)According to the Chachamim, either way, one recites 'Borei P'ri ha'Gafen' and either way - one cannot use it for Netilas Yadayim ...

(e)... because it is Bizuy Ochlin (an abuse of food).

16)

(a)Shmuel - permits using bread for one's own personal needs.

(b)We establish Shmuel like Rebbi Eliezer - who, in similar fashion, permits using fruit-juice for Netilas Yadayim, and is not concerned about Bizuy Ochlin.

(c)Rebbi Yossi b'Rebbi Chanina maintains that when it comes to the Kos shel B'rachah (for Benching), the Chachamim concede to Rebbi Eliezer that one cannot Bench over wine unless one has added water to it, because, Rav Oshaya says - the Benshing over the Kos shel B'rachah should be done in the bast possible manner.

(d)If undiluted wine was not drinkable under any circumstances, the Chachamim would not require 'Borei P'ri ha'Gafen'. Rebbi Zeira explains that it is fit to be drunk as Kuraiti (a beverage that also contains spices [See also Tosfos DH 'le'Mai Chazi']).

17)

(a)The first of the four things that the Tana lists concerning bread is that one does not place raw meat on it, the second is - not to pass a cup of wine over it.

(b)The third thing is a prohibition against throwing it, the fourth is - not to support a dish containing food with it.

18)

(a)When Mar Zutra, Rav Ashi and Ameimar were once eating together, Mar Zutra threw - a piece of meat in front of Rav Ashi.

(b)When Rav Ashi queried him from the Beraisa which forbids throwing food, he answered - that the Tana was specifically mentioned bread.

(c)And when Rav Ashi queried him from another Beraisa which equates other food with bread - he cited another Beraisa which permitted other food, and ...

(d)... he reconcile the two Beraisos (and justified his action) - by establishing the Beraisa which forbids throwing other foods by foods that get spoilt ...

(e)... such as ripe figs and strawberries.

19)

(a)The Beraisa- permits 'drawing wine' (through pipes like a fountain) at a wedding ...

(b)... which they used to do - as a good sign.

(c)It is not considered a denigration food - because they would catch the wine in a receptacle that was attached to the top of the pipe.

20)

(a)The Tana in a Beraisa permits throwing pop-corn and nuts before a Chasan and Kalah - in the summer ...

(b)... but not in the winter (when it is wet and muddy) - because it gets spoilt.

(c)Throwing loaves of bread or cakes however - he forbids even in the summer ...

(d)... because they get spoilt even then.

21)

(a)Rav Yehudah says that someone who forgot and placed food in his mouth without reciting a B'rachah should move it to the side of the mouth and then recite the B'rachah.

(b)One Beraisa supports Rav Yehudah's ruling and a second Beraisa says that one should swallow it. A third Beraisa say that one should spit it out.

(c)We establish ...

1. ... the second Beraisa as referring to liquids.

2. ... the third Beraisa as referring to food that does not become disgusting by spitting it out (he'll be able to eat afterword).

(d)The second Beraisa requires one to spit out the food and does not permit one to move it to the side of the mouth (like the first Beraisa)becuause it is preferable not to recite a B'rachah with food in one's mouth.

(e)This is based on a statement of Rav Yitzchak Kaskesa'ah in the name of Rebbi Yochanan who bases it on a Pasuk in Tehilim: "My mouth will be filled with Your praise" (Tehilim 71:8).