1)

(a)The Beraisa - permits a Ner she'Shavas (which literally means a lamp that rested) used for Ner shel Havdalah - but not one that did not.

(b)We refute the suggestion that a Ner she'Lo Shavas refers even to a lamp that did not even 'rest' from a Melachah that is permitted on the basis of a Beraisa which discusses a lamp that was lit for a Chayah - (a woman who just gave birth) or for a sick person.

(c)Rav Nachman bar Yitzchak therefore interprets 'Ner she'Lo Shavas' - to mean a lamp that was not lit be'Isur.

(d)The Beraisa rules that a lantern that was lit the whole Shabbos - may be used on Motza'ei Shabbos for Havdalah (a proof for Rav Nachman bar Yitzchak).

2)

(a)Another Beraisa permits using a lamp that ...

1. ... a Nochri lit from a Yisrael or that ...

2. ... a Yisrael lit from a Nochri, but forbids suing one that ...

3. ... a Nochri lit from a Nochri?

(b)We query the second case - which is no more 'Shavas' than the third one.

(c)We query the suggestion that when a Yisrael lights from a Nochri, it is considered a new flame, from a Beraisa which obligates someone who carries a flame into the R'shus ha'Rabim - via a piece of clay on to which one rubbed some oil.

(d)The problem is - that the Beraisa renders him Chayav, which teaches us that the flame that he takes outside is the same flame as the one from which he lit (otherwise, he would not be Chayav).

3)

(a)The reason that we finally give to explain why the light that a Yisrael lit from a Nochri is permitted is - that the B'rachah that one recites is over the addition to the original flame created by the Yisrael.

(b)The light that a Nochri lit from the Nochri ought also to be permitted for the same reason - only Chazal decreed on account of the first Nochri, whose original light is forbidden.

4)

(a)If someone who is travelling outside the city on Motza'ei Shabbos sees a light, the Beraisa ...

1. ... permits him to recite the B'rachah over Ner - provided the majority of its inhabitants are Jews.

2. ... forbids him to do so - if they are Nochrim.

(b)The problem with these two rulings is - that the former implies that Mechtzah al Mechtzah (half/half) is Asur, whilst the latter implies that it is Mutar?

(c)We answer that in reality, by Mechtzah al Mechtzah, one is permitted to recite the B'rachah, and the Seifa only mentions Rov Yisrael - because the Reisha says 'Rov Akum'.

5)

(a)Another Beraisa rules that someone who is travelling outside the city on Motza'ei Shabbos and who comes across a child holding a torch is permitted to recite the B'rachah - provided he is a Jewish child.

(b)To explain why the Beraisa mentions a child - Rav Yehudah Amar Rav establishes the Beraisa - during Beis ha'Shemashos ...

(c)... in which case a Gadol Yisrael would not carry a lamp on Shabbos, whereas a Katan might.

6)

(a)The Tana rules that someone who sees a lit oven from outside the town on Motza'ei Shabbos is permitted to recite a B'rachah over it - provided the light is as bright as that which amanates from a furnace ...

(b)... since that is a proof that the light was created, not just to cook or to bake, but also to see by it.

(c)When, to reconcile the Beraisa which permits reciting a B'rachah over the light of a furnace and one which forbids it, we establish the latter Beraisa 'bi'Techilah', and the former, 'be'Sof', we mean 'at the beginning' - when it is first lit and is not yet bright enough to see by. Whereas 'at the end' refers to when the fire is burning brightly, emanating sufficient fire to see by, as well as to cook with.

7)

(a)One of two conflicting Beraisos permits reciting a B'rachah over the light of a Shul or a Beis ha'Medrash, whereas the other forbids it.

(b)To reconcile them, we establish - the latter Beraisa where there is an important person there (in which case it is his honor that they probably lit it (and not in order to provide light), and the former, - where there isn't (in which case one can assume that they lit it in order to provide light).

(c)Alternatively, both speak where there is an important person there, and one speaks where there is also a Chazan - (the Shamash who makes sure that everything runs smoothly) staying on the premises and the other, where there isn't ...

(d)... because when a Shamash stays on the premises, it is safe to assume that they lit it for his benefit.

(e)The final answer, even assuming that there is both an important person there and a Chazan who stays on the premises is - is that the Beraisa which forbids it speaks where is a full moon, by whose light one can eat even without artificial light.

8)

(a)In a case where a number of people are sitting in the Beis-ha'Medrash on Motza'ei Shabbos and someone brings a light, Beis Shamai say - that each person recites his own B'rachah.

(b)Beis Hillel argue based on the Pasuk in Mishlei - "be'Rov Am Hadras Melech".

(c)Beis Shamai's reason is - because of Bitul Beis-ha'Medrash (since everyone is then forced to stop learning and to answer 'Amen').

(d)In a Beraisa supporting the reason of Beis Shamai - they did not used to say 'Asusa!' (bless you) in Raban Gamliel's Beis-ha'Medrash, when someone sneezed.

9)

(a)The Mishnah does not permit reciting a B'rachah over ...

1. ... Ner shel Meisim - because one lights it in honor of the deceased, and not in order to see by.

2. ... Besamim shel Meisim - which is meant to counter the stench (and not to create a pleasant one).

(b)According to Rav Yehudah Amar Rav one will recite a B'rachah over a Ner shel Meis - if one lights a Ner for him only in the night, but would not do so in the day ...

(c)... because this is a proof that it is not due to the importance of the Meis that one is lighting, but in order to illuminate the route.

(d)Rav Huna says - that one does not recite a B'rachah over Besamim that are ...

1. ... placed in the bathroom or that are ...

2. ... brought to remove the sweat and dirt from one's hands(at the end of a meal).

(e)This does not mean that he does not recite a B'rachah at all- but that he does not recite 'Borei Atzei Besamim' (only 'Borei Shemen Areiv' [See Tosfos DH 'Ein Mevorchin']).

10)

(a)We query the current rulings from a Beraisa which discusses someone who enters a spice-shop, where the Tana rules that - if he remains there all day he recites only one B'rachah, whereas - if he leaves and returns a number of times, he recites a fresh B'rachah each time he enters ...

(b)... despite the fact the spices are basically for sale, and not to be smelt.

(c)We answer - that in fact, the spices are meant to be smelt, in order to attract customers.

11)

(a)The Tana Kama of the Beraisa requires a person who is walking outside the town and who encounters a beautiful aroma - to recite a B'rachah - provided the majority of its inhabitants are Jewish.

(b)Rebbi Yossi rules that even if the majority of residents are Jewish, one does recite a B'rachah - because the Jewish women tend to burn incense whilst performing witchcraft.

(c)Granted, it is inconceivable that all the women do that - but together with a minority of women who use spices to impregnate their laundry with a beautiful aroma, we have a majority that does not require a B'rachah.

12)

(a)Rebbi Chiyz bar Aba Amar Rebbi Yochanan rules that someone who encounters a beautiful aroma whilst walking ...

1. ... in Teverya on Erev Shabbos or ...

2. ... in Tzipori on Motza'ei Shabbos - does not recite a B'rachah ...

(b)... we presume that it is from the women impregnating their laundry.

(c)The Beraisa refers to someone who is walking through a Nochri market and who deliberately inhales the beautiful aroma that pervades there - as a sinner.

(d)Another Beraisa goes even further. The Tana there - declares someone who is walking through a Shuk shel Avodah-Zarah a sinner even for merely deciding to inhale.

13)

(a)We learned in our Mishnah that one is forbidden to recite a B'rachah over a light until one benefits from it. Rav Yehudah Amar Rav interprets it to mean - that one is able to benefit from it (i.e. it is bright enough to benefit from) ...

(b)... irrespective of how close or distant one is to it.

(c)Rav Ashi condones Rav Yehudah's explanation. He specifically establishes the Mishnah - by a case where the light is far away.

(d)We query this however, from a Beraisa. The Tana there says that if someone is carrying a lamp hidden in his bosom or inside a lantern, if he saw a flame but did not benefit from it or if he used a flame without actually seeing it - he is not permitted to recite a B'rachah over it.

(e)The two conditions he require before reciting a B'rachah are - that a. He can see the flame, and b. that he uses it.

14)

(a)We interpret the last of the three cases in the current Beraisa (where he used a flame without actually seeing it) - by a lamp which is lying in a corner.

(b)We initially explain the middle case (he saw a flame but did not benefit from it) - by a lamp which is far away (thereby posing a Kashya on Rav Yehudah and Rav Ashi).

(c)To answer the Kashya, we establish the Beraisa by - a lamp which is going out.

15)

(a)We learned in a Beraisa that one may recite a B'rachah over Gechalim Lochshos,but not over Gechalim Om'mos. Yitzchak bar Avdimi defines 'Gechalim Lochshos' as - coals that will automatically kindle a twig that one places among them.

(b)Is 'Om'mos' spelled with an Aleph or an Ayin?

(c)The Pasuk the Pasuk in Yechezkel "Arazim Lo Am'muhu be'Gan Elokim" is spelled with an Ayin.

16)

(a)Rava disagrees with Rav Yehudah Amar Rav and Rav Ashi. He explain 'ad she'Ye'Osu le'Oro' to mean - that it must be close to the light.

(b)According to Ula, this mean that one is close enough to discern the difference between an Isur and a Pundiyon - which are both small coins.

(c)According to Chizkiyah, it is the difference between the 'Meluzma' (a weight [or a coin]) of Teverya and that of Tzipori.

(d)Rav Yehudah recited a B'rachah over a lamp that he saw burning in the house of Ada Dayla (which was far away), Rava over a lamp that he saw burning in the house of Gurya bar Chama(which as close by).

(e)The significance of ...

1. ... the two Amora'im concerned is - that each once followed hisown Halachic ruling.

2. ... Abaye, who recited a B'rachah over a lamp that he saw burning in the house of bar Avuhah is - that the house was far away and that Abaye held like Rav Yehudah.

17)

(a)Rav Yehudah Amar Rav rules - that it is not necessary to search for a lamp over which to recite Birchas ha'Ner. If one is available,well and good;if not it doesn't matter.

(b)Upon hearing Rav Yehudah's statement, Rebbi Zeira commented - that initially, he used to look for a light over which to recite Birchas ha'Ner, but that, once he heard the statement, he stopped doing so.

18)

(a)We learned in our Mishnah that, according to Beis Shamai someone who forgot to Bench where he ate and left the room, is obligated to return and Bench where he ate. Beis Hillel - permit him to Bench wherever he is.

(b)Rav Z'vid (or Rav Dimi bar Aba) establish the Machlokes specifically where he forgot. If he did so be'Meizid - even Beis Hillel concede that he has to go back.

(c)The Gemara asks 'P'shita?'- since the Mishnah specifically says 'Im Shachach'.

(d)We answer that, we might otherwise have thought that in reality, the same applies to Meizid, and the Tana only mentions 'Shachach' to teach us how far Beis Shamai go.

19)

(a)When Beis Hillel asked Beis Shamai in surprise whether this means that someone who, after eating on the top floor of a tall building, forgot and descended, is Chayav to climb to the top to Bench - they asked Beis Hillel, whether in their view, someone who forgot a full purse on the top floor ofa tall buildiong would not go all the way back to retrieve it.

(b)The Talmid who followed the ruling of Beis ...

1. ... Shamai (be'Shogeg) and returned to the place where he ate, in order to Bench - found a purse full of gold.

2. ... Hillel (but be'Meizid) and Benched where he was - was found and eaten by a lion.

20)

(a)The dilemma of Rabah bar bar Chanah, who was once about to travel in a caravan when he remembered that he had not Benched was - that if he asked the people in the caravan to wait for him to go back and Bench, they would not understand why he could Bench where he was.

(b)So he decided to tell them - that he had forgotten a golden dove ...

(c)... specifically a golden dove, because, based on a Pasuk in Tehilim) - Yisrael are compared to a dove ...

(d)... because, just as a dove is saved (from its attackers) via its wings, so too, are Yisrael protected by the performance of Mitzvos.

(e)Rabah bar bar Chanah returned home and Benched (whilst the caravan waited for him), and he found a golden dove.

21)

(a)We learned in our Mishnah that one is permitted to still Bench as long as the food has not yet digested. Rebbi Yochanan defines this as 'as long as one is not yet hungry' - whereas according to Resh Lakish, it is as long as one is thirsty on account of the food that he ate.

(b)Rav Yeimar bar Shalmaya (or bar Shizbi) queried Resh Lakish from a statement of Rav Ami in his (Resh Lakish's) name. The Shi'ur that Rav Ami give during which time one is still permitted to Bench is -the time it takes to walk four Mil.

(c)Mar Zutra resolved the discrepancy in Resh Lakish - by establishing the first statement by where he ate a little, and the second statement where he ate a lot (See Tosfos DH 'ba'Achilah').

22)

(a)Our Mishnah clearly implies that one answers Amen to the B'rachah of a Yisrael even if one hear the entire B'rachah. The initial problem with this is that - assuming that the person answering 'Amen' wants to be Yotzei with the B'rachah - how one can be Yotzei with a B'rachah that one has not heard.

(b)Chiya bar Rav answered - that the person in the Mishnah who is answering 'Amen' did not actually eat together with the others.

(c)Rav Nachman Amar Rabah bar Avuhah - reiterated Chiya bar Rav's answer.

23)

(a)When Rav and Rav Huna instructed their sons Chiya and Rabah, respectively 'Chatofu'Varech!', they meant that they should make every effort to be the one's to feceive the Kos shel B'rachah in order to Bench Mezuman.

(b)The principle that Rebbi Yossi in a Beraisa taught which clashes with that is -'Gadol ha'Oneh Yoser min ha'Mevarech' (the one who answers 'Amen' is greated than the one who recites the B'rachah.

(c)Rebbi Nehorai swore that this is so, based on the 'Gulayrin' - are the rank and file soldiers, who do the bulk of the fighting, and the 'Giborim' - the mighty warriors who finish the job.

(d)Comparing those who recite the B'rachah to the Gulayrin, and those who answer 'Amen' to the Giborim, this poses a Kashya on Rav and Rav Huna.

24)

(a)We answer that it is in fact, a Machlokes Tana'im. When the Pasuk in Nechemya says ...

1. ... "Kumu Borchu es Hash-m Elokeichem", it is referring to - a reciting the B'rachah itself.

2. ... "Viyevar'chu Shem Kevodecha", it is referring to - answering 'Amen'.

(b)The connection between the latter Pasuk and 'Amen' is - based on the fact that in the Beis-Hamikdash, they would say 'Baruch Shem' instead of 'Amen', and the Pasuk is referring to the Beis-Hamikdash.

(c)The Tana now says - that even though the Pasuk mentions them both, but the first to receive his reward is the one who recites the B'rachah.

25)

(a)Shmuel asked Rav - whether one is permitted to answer 'Amen' after children who recite a B'rachah.

(b)The reason that Rav gave for answering in the negative is - because they are only reciting the B'rachos in order to learn,not to bless Hash-m.

(c)The sole exception is - when they recite the B'rachos of Maftir and the Haftarah.

26)

(a)What Rebbi Zila'i says in a Beraisa that the oil that they bring at the end of the meal holds back the B'rachah, he means - that in a place where pleasant-smelling oil is brought to smell at the end of the meal, one is forbidden to Bench before it has been brought ...

(b)... and that whatever one eats in the interim does not require a B'rachah.

(c)Rebbi Ziva'i says - that it does not hold back the B'rachah.

(d)Rebbi Acha seems to make a compromise. He says - that good oil holds back the B'rachah, ordinary oil doesn't.

27)

(a)According to Rebbi Zuhama'i - just as dirty hands disqualify a Kohen from performing the Avodah, so too, do they hold a person back from Benching.

(b)Rav Nachman bar Yitzchak disagrees with Rebbi Zila'i, Rebbi Ziva'i and Rebbi Zuhama'i. He does however, hold of a Beraisa (some cite it as a statement of Rav Yehudah Amar Rav), where citing a Pasuk in Kedoshim, the Tana interprets ...

1. ... "Vehiskadishtem" with reference to 'Mayim Rishonim' - and "Vih'yisem Kedoshim" with reference to Mayim Acharonim.

2. ... "ki Kadosh Ani" with reference to 'Shemen ha'Tov' - and "Ani Hash-m Elokeichem", to Birchas ha'Mazon (See Hagahos ha'Gra).