(Mishnah): If one built a new house or bought new Kelim, he blesses Baruch she'Higi'anu la'Zman ha'Zeh;

One blesses [Dayan ha'Emes] on bad tidings that include good, and [ha'Tov veha'Metiv] on good tidings that include bad.

If one cries out (requests) about something that already happened, it is a vain prayer:

How is this? If his wife was pregnant, and he says 'May it be Your will that she give birth to a boy', this is a vain prayer;

If one was traveling and heard a scream in the city, and he says 'May it be Your will that it not be in my house', this is a vain prayer.

(Gemara - R. Chiya bar Ba): This is not only for new [garments]. Rather, even if they are remnants, they are new to him.

(R. Yakov bar Zavdi citing R. Chiya bar Aba): If he bought [new Kelim], he says Baruch she'Hecheyanu v'Kiymanu v'Higi'anu la'Zman ha'Zeh/ If they were given to him [for a gift], he says Baruch ha'Tov veha'Metiv;

(R. Ba, the father of R. Ba Mari citing R. Acha): If he bought, he says Baruch she'Higi'anu la'Zman ha'Zeh. If they were given to him, he says Baruch ha'Tov veha'Metiv;

When he wears [new] garments, he says Baruch Malbish Arumim.

One who makes a Sukah for himself, he says Baruch Asher Kideshanu b'Mitzvosav v'Tzivanu La'asos Sukah. [If he made it] for others, he blesses La'asos Sukah Lishmo. (We explained this like TOSFOS.)

When he enters to dwell in it, he says Baruch Asher Kideshanu b'Mitzvosav v'Tzivanu Leshev ba'Sukah.

Once he blesses on it on the night of the first Yom Tov, he need not bless on it again.

Consequence: From here [we learn that] one who makes (gets the Arba Minim, and ties the myrtle and willow branches to) a Lulav for himself, he says Baruch Asher Kideshanu b'Mitzvosav v'Tzivanu La'asos Lulav. [If he did so] for someone else, [he blesses] La'asos Lulav Lishmo. When he takes it, he says [Asher Kideshanu...] Al Netilas Lulav, and he blesses every time he takes it. (We explained this like the GRA.)

One who makes a Mezuzah for himself says La'asos Mezuzah. [If he did so] for someone else, [he blesses] La'asos Mezuzah Lishmo. When he fixes it [on the doorpost], he says Baruch Asher Kideshanu b'Mitzvosav v'Tzivanu Al Mitzvas Mezuzah.

One who makes a Mezuzah for himself, [he says] Asher Kideshanu b'Mitzvosav v'Tzivanu La'asos Tefilin. [If he did so] for someone else, [he blesses] La'asos Tefilin Lishmo. When he wears them, he says Al Mitzvas Tefilin.

One who makes Tzitzis for himself, he says Asher Kideshanu b'Mitzvosav v'Tzivanu La'asos Tzitzis. [If he did so] for someone else, [he blesses] La'asos Tzitzis Lishmo. When he wears them, he says Asher Kideshanu b'Mitzvosav v'Tzivanu Lehis'atef b'Tzitzis.

One who separates Terumah and tithes, he says Baruch Asher Kideshanu b'Mitzvosav v'Tzivanu Lehafrish Terumah u'Ma'aser. [If he did so] for someone else, [he blesses] Lehafrish Terumah u'Ma'aser Lishmo.

One who slaughters must bless Baruch Atah Hash-m Asher Kideshanu b'Mitzvosav v'Tzivanu Al ha'Shechitah. The one who covers [the blood of a slaughtered Chayah or bird] says Al Kisuy ha'Dam.

One who circumcises must bless Baruch Asher Kideshanu b'Mitzvosav v'Tzivanu Al ha'Milah. The father of the son says bless Baruch Asher Kideshanu b'Mitzvosav v'Tzivanu Lehachniso bi'Vriso Shel Avraham Avinu. The ones who stand there must say 'just like you entered him to Bris, you should enter him to [learn] Torah and Chupah.

The one who blesses [after the Milah] must bless Baruch Asher Kidesh Yedid mi'Beten v'Chok bi'She'eiro Sam v'Tze'etza'av Chasam b'Os Bris Kodesh Al Ken bi'Schar Zos Kel Chai Chelkeinu Tzureinu Tzivah Lehatzil Yedidus She'eirenu mi'Shachas Baruch Atah Hash-m Kores ha'Bris.

Question: When does one bless on Mitzvos?

Answer #1 (R. Yochanan): It is before doing them.

Answer #2 (Rav Huna): It is while doing them. (We do not bless before, lest he not be able to do the Mitzvah.)

Rav Huna holds like Shmuel, for R. Yosi bei R. Bun said in the name of Shmuel 'all Mitzvos require a Brachah while doing them, except for Teki'ah (Shofar) and Tevilah, and some say [also] Kidushin through Bi'ah (he cannot bless while doing them).

(R. Yonah): There is another - the hand Tefilin, he blesses [on removing Tefilin while removing the first one, i.e. the head Tefilin] before removing [the hand Tefilin], and he blesses [on donning] the head Tefilin [while donning the first one, i.e. the hand Tefilin] before [the head Tefilin] comes [on him];

Even if [the head Tefilin] will not come (he will not be able to don it), this (the hand Tefilin) already came (his Brachah was not l'Vatalah, for it applies to the hand Tefilin. Therefore, he may bless before donning the head Tefilin, and similarly before removing the hand Tefilin. We explained this like OHR SOMAYACH, Hilchos Brachos 11:2].

Question: When does one bless on Shechitah?

Answer #1 (R. Yochanan): It is before Shechitah.

Answer #2 (Yosi ben Nehurai): It is after Shechitah. What is the reason? Perhaps the Shechitah [will be invalid, and make] a Neveilah.

Consequence: According to this, it is after checking the Simanim (that he cut them properly).

Distinction: [He need not check the innards for Tereifos before blessing, for] the Chazakah is that the innards are Kesherim. (We explained this like MAHARA FULDA);

(Beraisa): If one slaughtered and a wolf took the innards (so we cannot check them, the animal) is Kosher.

Question: We should be concerned lest they were punctured!

Answer (R. Ba citing Rabanan there (in Bavel)): The innards have Chezkas Kashrus.

(Mishnah): If one cries out (requests) about something that already happened, it is a vain prayer... [if one's wife is pregnant, it is a vain prayer to request that it will be a boy].

(Beis Yanai): Our Mishnah discusses when she is sitting on the birthing stool. However, before this one may pray [that it will be a boy].

(Yudah bar Pazi): Even one who sits on the birthing stool, it can change, based on "Hinei cha'Chomer b'Yad ha'Yotzer."

(R. Yuda bar Pazi citing Beis Yanai): The primary pregnancy of Dinah was a male. After Rachel prayed, [the fetus] was changed to a female;

This is why it says "v'Achar Yaldah Bas va'Tikra Es Shmah Dinah" - after Rachel prayed, it became a female.

(R. Yudah bar Pazi citing d'Veis R. Yanai): Our matriarch Rachel was one of the first femalen prophets. She said, another son will be from me - "Yosef Hash-m Li Ben Acher." She did not say other sons, rather, [one] other will be from me.

If one came from the road [and heard a scream in the city, it is a vain prayer to request that it not be in his house]. What should he say? 'I am sure that it is not in my house.' Hillel ha'Zaken says "mi'Shemu'ah Ra'ah Lo Yira."

(Mishnah): One who enters a big city says two prayers - one when entering, and one when leaving;

Ben Azai says, he says four - two when entering, and two when leaving.

One gives thanks for the past and cries out in prayer for the future.

(Gemara - Mishnah): One who enters a big city says two prayers - one when entering, and one when leaving.

When entering, what does he say? May it be Your will, Hash-m Elokai vEilokei Avosai, to bring me into this city b'Shalom."

When leaving, he says 'I thank You, Hash-m Elokai... [vEilokei Avosai, that You brought me out b'Shalom].'

(Mishnah): Ben Azai says, he blesses four - two when entering, and two when leaving.

When entering, he says 'may it be Your will, Hash-m Elokai vEilokei Avosai, to bring me into this city b'Shalom.' After entering, he says 'I thank You, Hash-m Elokai vEilokei Avosai, that You entered me b'Shalom. May it be Your will to take me out of it b'Shalom.'

When leaving, he says 'may it be Your will, Hash-m Elokai, to take me out of this city b'Shalom.' After leaving, he says 'I thank You, Hash-m Elokai, that You took me out b'Shalom. So may it be Your will to bring me to my house b'Shalom' or 'to the place Ploni (his destination) b'Shalom.'

Limitation: This refers to dwellings (cities) of Nochrim. If they are of Yisrael, he need not bless.

If it was a place where they kill (without a proper judgment - SHITAH MEKUBETZES 60a), even of Yisrael, he must bless.

If one enters a privy, he blesses two [Brachos] - one when entering, and one when leaving;

When (before) entering, what does he say [to the angels that accompany a person to guard him]? 'Honor to you, honored servants of Kodesh. This is way of people (we must defecate). Clear away [while I do my needs]. Baruch ha'Kel ka'Kavod.'

When (after) leaving, what does he say? Baruch Asher Yatzar Es ha'Adam b'Chachmah.

If one enters a bathhouse, he prays two [Tefilos] - one when entering, and one when leaving;

When (before) entering, what does he say? May it be Your will, Hash-m Elokai, that You save me from burning of the fire and damage from the hot water and from [the bathhouse] collapsing.

May no [bad] matter occur to my soul. If it occurs, may may my death atone for all my sins. And save me from this and from similar matters in the future.

When leaving, he says 'I thank You, Hash-m Elokai, that You saved me from the fire.

Limitation (R. Avahu): This refers to a bathhouse with a fire underneath, but a bathhouse without a fire underneath (e.g. hot springs of Tiverya), he says [requests to be saved] only from damage from the hot water.

(R. Chilkiyah and R. Simon citing R. Yehoshua ben Levi): The Tefilah for [one who enters] a bathhouse, one need not stand [still while saying it - MAHARA FULDA].

(Mishnah): One blesses on bad [tidings] like he blesses on good (this will be explained);

"V'Ahavta Es Hash-m Elokecha b'Chol Levavcha uv'Chol Nafshecha uv'Chol Me'odecha." B'Chol Levavcha -- [the extra 'Beis' alludes to] two inclinations [in the heart. You must love Him with] the Yetzer Tov and Yetzer ha'Ra;

[You must love Him] b'Chol Nafshecha -- even if [or when] he takes your life;

B'Chol Me'odecha -- with all your money. Alternatively, b'Chol Me'odecha - with every Midah that He metes out to you, thank Him very much.

One may not act lightheadedly when facing the eastern gate [of Har ha'Bayis], for it is in line with the Kodesh ha'Kodashim;

One may not enter Har ha'Bayis with a staff, shoes, money belt or dust on his feet;

One may not use Har ha'Bayis as a shortcut. All the more so, one may not spit there!

In the Mikdash, they used to end all Berachos with "Min ha'Olam" (e.g. "Baruch Atah Hash-m Elokei Yisrael Min ha'Olam Baruch Chonen ha'Da'as"). After heretics corrupted and said that there is only one world (i.e. the dead will not be revived), they enacted to say "Min ha'Olam v'Ad ha'Olam."

And they enacted that one may (RIVAN, Makos 23b; alternatively, must) greet people with Hash-m's name -- "v'Hinei Bo'az Ba mi'Beis Lechem va'Yomer la'Kotzrim Hash-m Imachem";

It also says "Hash-m Imcha Gibor ha'Chayil," "v'Al Tavuz Ki Zaknah Imecha," and "Es La'asos la'Shem Heferu Torasecha."

R. Nasan says, Heferu Torasecha [they annulled Your Torah, due to a great need] - Es La'asos la'Shem.

(Gemara - R. BeraChiya citing R. Levi): [One must bless on bad tidings] due to "v'Atah Marom l'Olam Hash-m" - you always have the upper hand;

The custom of the world is, a mortal king sits and judges. When he gives mercy, everyone praises him. When he sentences [to death], everyone murmurs against him, that he was hasty in his judgment;

However, ha'Kadosh Baruch Hu is not so. Rather, "v'Atah Marom l'Olam Hash-m" - You always have the upper hand (people acknowledge that even Your harsh decrees are proper).

(Rav Huna citing R. Acha): "L'David Mizmor Chesed u'Mishpat Ashirah Lecha Hash-m Azamerah" - David said in front of ha'Kadosh Baruch Hu, if You do Chesed with me, I will sing; if You do Mishpat with me, I will sing. In either case, I will sing to Hash-m.

(R. Tanchuma ben Yehudah): "Bei'lokim Ahalel Davar ba'Shem Ahalel Davar" - whether for [an action due to Your] Midas ha'Din (Elokim), or for Midas ha'Rachamim (Hash-m), I will praise the matter.

(Rabanan): "Kos Yeshu'os Esa uv'Shem Hash-m Ekra Tzarah v'Yagon Emtza uv'Shem Hash-m Ekra" - whether [salvation] or [affliction], I will call in the name of (i.e. I will praise) Hash-m.

(R. Yudan ben Pilah): This is what Iyov said "Hash-m Nasan Hash-m Lakach Yehi Shem Hash-m Mevorach" - when He gave, He gave with mercy. And when He took, He took with mercy;

And not only this, but further - when He gave, He did not consult with any creation. And when He took, He consulted with His Beis Din!

(R. Elazar): Wherever it says "va'Shem", it is He and His Beis Din. The source [to teach to all other cases] is "va'Shem Diber Alecha Ra'ah."