(Tosefta 1:8): These Brachos we elongate - the [middle] Brachos of [Musaf of] Rosh Hashanah (we add verses of Malchuyos, Zichronos and Shofaros - CHAZON YECHEZKEL, CHAREDIM), of Yom Kipur (of Yovel, which is like Rosh Hashanah) and Ta'anis Tzibur (e.g. for rain; we add six Brachos after Go'el Yisrael - Ta'anis 2:4).

From a person's Brachos, it is recognized whether he is a Chacham or a boorish person.

Note: In the Tosefta, the following clause preceded the above two clauses. The Yerushalmi switched the order and taught it last, for it elaborates and discusses what we may infer from it. (PF)

(Tosefta 1:8): These Brachos we make short - Brachos on Mitzvos, on Peros, Birkas ha'Zimun, and the last Brachah of Birkas ha'Mazon after eating (it does not end with Baruch Atah Hash-m - R. SHLOMO SIRILIYO).

Question: This implies that all other Brachos, one may elongate! (Above, it says that we elongate only in three places!)

Answer (Chizkiyah): Since a Beraisa taught 'one who elongates [where Chachamim did not say to elongates], this is despised. One who makes short, this is praiseworthy', this teaches that the 'Seifa' is not precise. (Rather, the Reisha is precise - MAHARA FULDA.)

(Beraisa): One must elongate in Go'el Yisrael on a Ta'anis.

Question: In the six [Brachos] that he adds [to Shemoneh Esre after Go'el Yisrael], he does not elongate!

Answer (R. Yosah): Do not say that since [Go'el Yisrael] is from Shemoneh Esre, one may not elongate in it. Therefore, it needs to say that one must elongate in Go'el Yisrael on a Ta'anis (he adds 'Mi sha'Anah Es Avraham...').

These are the Brachos in which we bow - in the first (Avos) at the beginning and at the end, and in Modim at the beginning and at the end;

One who bows in every Brachah, we teach him not to bow.

(R. Yitzchak bar Nachman citing R. Yehoshua ben Levi): A Kohen Gadol bows at the end of every Brachah. A king bows at the beginning of every Brachah and at the end of every Brachah

(R. Simon citing R. Yehoshua ben Levi): A king, from when he bows, he does not straighten up until he finishes his Tefilah.

What is the source? "Va'Yhi k'Chalos Shlomo Lehispalel El Hash-m Es Kol ha'Tefilah veha'Techinah ha'Zos Kam mi'Lifnei Hash-m mi'Kero'a Al Birkav."

Question: What is Keri'ah, and what is Berichah? (The Gemara does not answer this. R. SHLOMO SIRILIYO - Keri'ah is prostrating on the ground. Berichah is bending the knees.)

R. Chiya Ruba demonstrated Berichah in front of Rebbi, and became lame, and healed. R. Levi bar Sisi demonstrated Keri'ah in front of Rebbi, and became lame, and did not heal.

"V'Chapav Perusus ha'Shamayim" - R. Aibo said, he stood like these Nakadim (people who cannot fully extend their hands - CHAREDIM, from EIN YAKOV).

(R. Elazar bar Avina): [He hinted] like these hands, which did not take anything from [the money that David was Makdish for] Binyan Beis ha'Mikdash.

(R. Tachlifa ben Sha'ul - Beraisa): Everyone bows with the Shali'ach Tzibur in Hoda'ah (Birkas Modim).

(R. Ze'ira): This is only at Modim (the beginning of the Brachah; they need not bow at its end).

R. Ze'ira (even though he taught that others need not bow at the end, he said Modim mid'Rabanan) together with the Shali'ach Tzibur, in order to bend with him at the beginning and at the end. (It is despised to bow alone at the end.)

When R. Yosa came to here (Eretz Yisrael), he saw people bowing and whispering (when the Shali'ach Tzibur said Hoda'ah). He asked, what is this whispering?

They said to him, did not the master not hear what R. Chelbo said citing R"S citing R. Yochanan citing R. Yirmeyah, R. Chanina citing R. Maisha, R. Chiya citing R. Simai, and some say Talmidim citing R. Simai [that when the Shali'ach Tzibur says Modim, the Tzibur says] 'we thank You, Master of all creations, G-d [worthy of all] praises, Rock of the world, Life of the world, Former of [creations of] Bereishis, Reviver of the dead, who sustained us and maintained us and brought us merit and helped us and brought us close to thank Your name, Baruch Atah Hash-m Kel ha'Hoda'os'?!

Note: If we will not change the order of the Chachamim cited, R"S cannot be Stam R. Shimon. Perhaps it is R. Shaftiyah, a Talmid of R. Yochanan. Presumably, R. Yirmeyah cited here is the Talmid of Rebbi cited in Megilah 18b, and not Stam R. Yirmeyah, who was a Talmid of R. Ze'ira. (PF)

R. Ba bar Zavda citing Rav [said] 'we thank You, that we are obligated to thank Your name. "My lips will exult when I sing to You, and my Nefesh that You redeemed." Baruch Atah Hash-m Kel ha'Hoda'os.'

R. Shmuel bar Mina citing R. Acha [said] 'thanks and praise to Your name. To You is greatness, to You is strength, to You is magnificence. May it be Your will in front of You, Hash-m Elokeinu and Elokim of our fathers, to support us from our falling and straighten us from our being bent, for You support those who fall, and straighten the bent, and You are full of mercy, and there is no one other than You. Baruch Atah Hash-m Kel ha'Hoda'os.'

Bar Kaparah said 'to You is prostrating [on the ground], to You is bending, to You is bowing, to You is bowing the knees, to You will bow every knee, will swear every tongue. To You Hash-m is greatness, strength, magnificence, eternity, and beauty, for everything in Shamayim and Aretz - to You Hash-m is kingship [over it] and elevation and leadership over all, and the wealth and honor is in front of You, and You rule over all, and in Your hand is power and might to raise and strengthen all, and now, Elokeinu, we thank You and praise Your magnificent name with all the heart and all the Nefesh we bow. All my bones will say, who is like You, [that] saves the Oni from one stronger than him, and the Oni and destitute from one who steals from him! Baruch Atah Hash-m Kel ha'Hoda'os.'

(R. Yudan): Rabanan have the custom to say all of them;

Some say, they say this or this (only one of them).

(Beraisa): [He bows, but] only if he does not bow too much.

(R. Yirmeyah): As long as he does not do like these toads (the head is straight when it bows). Rather, "Kol Atzmosai Tomarnah Hash-m Mi Kamocha" (also the head bows).

Question: Chanan bar Ba's teaching argues!

(Chanan bar Ba, to Talmidim): I will tell you a nice matter that I saw Rav do, and I said it in front of Shmuel, and he got up and kissed my mouth!

[When he says] Baruch Atah, he bows. When he comes to mention Hash-m's name, he straightens up. (R. Yirmeyah connotes that all the body is bent even when saying Hash-m's name.)

(Shmuel): I will say the reason - "Hash-m Zokef Kefufim."

Rebuttal (R. Ami): This is unreasonable! Rather, "Mipnei Shemi Nichas Hu" (even when saying Hash-m's name, he is submissive, i.e. bent).

Objection (R. Avin): Had it said 'bi'Shmi Nichas Hu', that would be proper. It is not written so, rather, "Mipnei Shemi Nichas Hu" - before saying the name, he is submissive).

(R. Shmuel bar Nasan citing R. Chama bar Chanina): A case occurred in which someone bowed too much, and Rebbi deposed him [from being Shali'ach Tzibur].

(R. Ami): R. Yochanan would depose [one who bowed too much].

(R. Chiya bar Bar): He would not depose him. Rather, he rebuked him.

These Brachos begin with Baruch - all Brachos begin with Baruch, but if it was a Brachah Samuch l'Chavertah, like Keri'as Shma and Tefilah, it does not begin with Baruch.

Question (R. Yirmeyah): The Brachah of Ge'ulah (at the Seder, after the beginning of Hallel - it is Samuch l'Chavertah, and it begins with Baruch)!

Answer: It is different, for R. Yochanan said that if he heard [the Brachah of Hallel] in the Beis ha'Keneses, he was Yotzei (so sometimes it is not Samuch l'Chavertah. Therefore, it begins with Baruch.)

Question (R. Eliezer bei R. Yosi, to R. Yosi): The end [of Birkas Ge'ulah - why is it Chosem with Baruch? It is a mere praise, like the Brachah before eating food!]

Answer (R. Yosi): It is two [Brachos] - one is [praise] for the past [Ge'ulah - it begins with Baruch and does not Chosem], and one is [request] for the future [Ge'ulah - it does not begin with Baruch, but it is Chosem with Baruch].

Question: Havdalah [begins with Baruch, even though it is Samuch l'Chavertah]!

Answer: It is different, for R. Ba bar Zavda said that Rebbi used to say them (the Brachos on fire and fragrances) separately, and return to gather them on the cup (say them all together, to be Motzi his household, like it says in Bavli, Pesachim 54a. One need not say them together, and even Borei Peri ha'Gafen one need not say if he was already drinking wine. We explained this like HA'GAON RAV C. KANIEVSKY, SHLITA);

R. Chiya Rubah used to say them together.

Question: Nevarech (Birkas ha'Zimun - Birkas ha'Mazon is right after it. Why does Birkas ha'Zan begin with Baruch?)

Answer: It is different, for if two sat and ate together, they do not say Nevarech (and Birkas ha'Zan is not Samuch l'Chavertah. We explained this like HA'GAON RAV C. KANIEVSKY, SHLITA.)

Question: Ha'Zan Es ha'Kol (why is it Chosem with Baruch? It is just a praise, like Birkas ha'Peros!)

Remark: This is difficult.

Question: Ha'Tov veha'Metiv [begins with Baruch, even though it is Samuch l'Chavertah]!

Answer: That is different, for Rav Huna said that after they were able to bury those killed in Beitar, ha'Tov veha'Metiv was enacted - ha'Tov that the bodies did not decay (all the years between death and burial), veha'Metiv that they were able to bury them.

Question: Kidush [on Shabbos night. It begins with Baruch, even though it is Samuch to Borei Peri ha'Gafen!]

Answer: It is different, for if he was sitting and drinking wine during the day and Shabbos entered, he [says Kidush, but he does not say Borei Peri ha'Gafen.

Question: The end [of Kidush, why is it Chosem with Baruch? It is just a praise!]

Answer (R. Yudan): So is the form of Brachos. A short form, it begins with Baruch and is not Chosem with Baruch. A long form, it begins with Baruch and is Chosem with Baruch. (This also answers all the above questions.)

All Brachos are according to their conclusion. We do not say a verse [at the end of] a Brachah.

Question (R. Yitzchak b'Ribi Elazar, to R. Yosah): Since you say that [all Brachos are] according to their conclusion [extraneous matters in the middle do not disqualify, why may] we not say a verse [at the end of] a Brachah?!

Answer: Is this youth a Chacham?! He thinks that ['all Brachos are according to their conclusion' means that if it was morning, and he forgot and mentioned [the text of the first Brachah before Keri'as Shma at] night, and returned to close with the text of Shacharis, he was Yotzei;

(R. Acha): [Really, it means that] all Brachos are similar to their conclusion (right before the conclusion, they must discuss like the conclusion). Those who say "Tzahali va'Roni Yosheves Tziyon" [at the end of Birkas Rachem after the Haftorah], this is not a problem of a verse [at the end of] a Brachah (for it is like the conclusion Mesame'ach Tziyon bi'Vaneha. We explained this like R. SHLOMO SIRILIYO.)

(Mishnah): We mention Yetzi'as Mitzrayim [even] at night.

R. Elazar ben Azaryah (to Chachamim): I am like a man of 70, yet I was never able to prove that we mention Yetzi'as Mitzrayim at night until Ben Zoma expounded;

"Lema'an Tizkor Es Yom Tzeischa me'Eretz Mitzrayim Kol Yemei Chayecha" refers to the days. "Kol Yemei Chayecha" includes the nights;

Chachamim say, "Yemei Chayecha" refers to this world. "Kol Yemei Chayecha" includes the World to Come.

(Gemara): Even though [R. Elazar ben Azaryah] entered leadership, he lived a long time ('I am like a man of 70'. Since he considered this a Chidush,) this teaches that leadership shortens life.

There (in Bavel), they say that one need not begin va'Yomer [Parshas Tzitzis], but if he began, he finishes. Rabanan here (in Eretz Yisrael) say, he begins, but he need not finish.

Question (against Rabanan here - Mishnah): We mention Yetzi'as Mitzrayim at night. (This is not difficult for Rabanan there. We can explain that if he began va'Yomer, he finishes it, to mention Yetzi'as Mitzrayim.)

Answer (R. Ba citing Rav Yehudah citing Rav): [We mention Yetzi'as Mitzrayim in the first Brachah after Keri'as Shma at night -] 'we thank You, that You took us out from Mitzrayim, and redeemed us from the house of slaves, to praise Your name.' (We explained this like R. SHLOMO SIRILIYO.)

Question (against Rabanan there - Mishnah): Va'Yomer applies only during the day. (Surely they hold that if he began va'Yomer, he finishes it, to mention Yetzi'as Mitzrayim!)

Answer: It means that the entire Parshah of va'Yomer applies only during the day. (There is no Mitzvah of Tzitzis at night. However, part of the Parshah, i.e. mentioning Yetzi'as Mitzrayim, applies even at night.)

R. Ba bar Acha descended to there. He saw them begin and finish.

[He was astounded, for] he had not heard that there, they say that one need not begin va'Yomer, but if he began, he finishes, and Rabanan here say that he begins, but he need not finish (and people there were stringent to fulfill both opinions - OHR YAKOV).

Question (to R. Achiya b'Ribi Ze'ira): How did your father do - like Rabanan here, or like Rabanan there?

Answer #1 (R. Chizkiyah): He did like Rabanan here.

Answer #2 (R. Yosah): He did like Rabanan there.

Support (R. Chanina): Presumably, R. Yosah is correct, for R. Ze'ira was [normally] stringent, and [there] they are stringent [to finish any Parshah that they began], so he conducted like them. (CHAREDIM)

(Beraisa): One who recites Keri'as Shma in the morning must mention Yetzi'as Mitzrayim in Emes v'Yatziv.

Rebbi says, he must mention [Hash-m's] kingship in it.

Others say, he must mention in it Keri'as Yam Suf and Makas Bechoros.

R. Yehoshua ben Levi says, he must mention all of them, and he must say "Tzur Yisrael v'Go'alo."

(R. Simon citing R. Yehoshua ben Levi): If one did not mention Torah in [the second Brachah of Birkas ha'Mazon, i.e. the Brachah for] the land, he must return [and repeat it].

What is the reason? "Va'Yiten Lahem Artzos Goyim" - why? "Ba'avur Yishmeru Chukav v'Sorosav Yintzoru." (We received Eretz Yisrael only due to Torah.)

(R. Ba b'Ribi Acha Rebbi): If one did not mention Bris in [the Brachah for] the land, or he did not mention kingship of Beis David in [the third Brachah of Birkas ha'Mazon, i.e.] Boneh Yerushalayim, he must return [and repeat it].

(R. Ila): If he said "Menachem Yerushalayim" [in place of Boneh Yerushalayim], he was Yotzei.