Halachah: The Yerushalmi says that the Mishnah speaks where it rains heavily, but over a gentle rain one recites 'Baruch ... Oseh Ma'aseh Bereishis'.

Text: The Ri states that this B'rachah does not end with a B'rachah.

Text: (cont.): And the text is 'Baruch Atah Hash-m Elokeinu Melech ha'Olam Ne'eman bi'Veriso, ve'Kayam bi'Shevu'aso ve'Zocher ha'B'ris'.

Clarification: This means either one or the other, whichever of the two one prefers - and this is also the opinion of the Rif.

Text: And it is based on this text that the Chachamim inserted at the conclusion of 'Yishtabach' - 'Keil Melech Gadol ba'Tishbachos Keil ha'Hoda'os.

Clarification: But on another kind of bread or meat one does not recite 'ha'Tov ve'ha'Meitiv'.

Reason: Because it is specifically over wine that one recites it, since it both sustains and makes a person happy, which is not the case with bread and meat.

Explanation #1: The Rashbam in Arvei Pesachim (Daf 101. & :) rules that it is only when the second wine is superior that one recites 'ha'Tov ve'ha'Meitiv', but not if it is the same quality as the first one.

The Yerushalmi: The Yerushalmi however, in 'Keitzad Mevorchin' cites Rebbi Aba bar Rav Huna who says that 'One needs to recite a B'rachah over new wine and old wine, but not over a different wine; a change of location requires a B'rachah, and if one takes one's mind off drinking, one needs to recite a B'rachah.

Implication: This implies that it is only if the second wine is old wine that one needs to recite a B'rachah, since it is far superior.

Explanation #2: Rabeinu Tam maintains that even if the quality of the second wine is not superior (a B'rachah is required), provided it is not very much inferior.

Proof: Because the Yerushalmi concludes there 'Rebbi would recite 'ha'Tov ve'ha'Meitiv' on every barrel that he opened, implying that he was not particular that the new better should be any better than the old one.

Implied Question: Even though the previous opinion mentioned 'old wine' at the end.

Answer: Nevertheless, it appears that Rebbi disagrees with him.

Explanation #2: According to the Rashbam, we will establish the case of Rebbi where he was in doubt as to whether the second barrel was superior, and out of doubt he he would recite 'ha'Tov ve'ha'Meitiv' on each one, on the off-chance that it was.

Explanation #1. Conclusion: Rabeinu Tam though explains that Rebbi came to argue, as we explained.

Explanation #3: Some commentaries explains that the case (in the Yerushalmi)of 'new and old wine' is referring to the B'rachah of 'Borei P'ri ha'Gafen'', similar to that of 'changing one's location'.

Conclusion: We do not however, find this in our Gemara.

Halachah #1: The same will apply if his wife and children are with him, but not if he is on his own.

Halachah #1 (cont.): And even 'Shehechiyanu' a single person does not recite over a change of wine, as we do not find a single person reciting Shehechiyanu unless it is for something new.

Halachah #2: Such as a new fruit that one eats, and over which one recites 'Shehechiyanu' as we learned at the end of Perek 'ba'Kol Me'arvin (Eruvin Daf 40:).

Halachah #1: The Halachah is like Rebbi Yochanan, according to the second Lashon.

Halachah #1 (cont.): Even if one purchases and then purchases the same clothes again, one is obligated to recite 'Shehecheyanu', seeing as we rule like Rebbi Yochanan even when he argues with Rav, how much more so when he argues with Rav Huna (Rav's Talmid).

Halachah #2: The Ri confines this Halachah to expensive items of clothing, similar to a new house, which he juxtaposes next to new clothes. But clothes tthat are not so expensive, such as shoes, socks, and shirts do not require a B'rachah.

Yerushalmi: Rebbi Chiya bar Aba states that even if the clothes that one purchases are not new, but second-hand, they are considered new (as they are new for the purchaser).

Yerushalmi (cont.): Also Rebbi Ya'akov says there quoting Rebbi Chiya bar Aba that 'If one acquires them one recites "Shehecheyanu", whereas if one receives them as a gift, one recites "ha'Tov ve'ha'Meitiv". And someone who gets dressed recites the B'rachah "Malbish Arumim" '.

Query: One needs to examine the above however, in view of our Gemara, which only obligates 'ha'Tov ve'ha'Meitiv when there is a second beneficiary together with oneself.