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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Berachos 42

1) Rav Huna ate thirteen loaves of bread, after which he did not Bensch.

(a) What is the simple explanation of this statement, and why does Rashi reject it?
Rashi therefore opts to learn like the Behag.
(b) What is the Behag's explanation?
Rav Yehudah bar Chaviva explained that he recited 'ha'Motzi over Pas ha'Ba'ah be'Kisnin, because of Shmuel, who ruled like Rebbi Muna, who quoted Rebbi Yehudah as saying just that.
(c) What did Rav Yehudah comment on that?

(d) If, on the other hand, the Halachah is not like Rebbi Muna, then why did Rav Yehudah himself rule like Shmuel, who holds that one may use 'Lachmaniyos' for an Eiruv, and that the appropriate Berachah to recite was 'ha'Motzi'? (e) What are 'Lachmaniyos'?

(a) Why did Rav Papa eat (without Bensching and reciting a fresh Berachah), after they had already concluded the meal?

(b) And why did Raba, who was sitting at the Chief Rabbi's table, eat - without Bensching and a fresh Berachah, even after they had removed the table?

'ha'Ra'uy be'Shemen, Shemen Me'akvo'.
(c) What does this mean?
Some say that the conclusion of the meal forbids one to continue eating without Bensching and a fresh Berachah; others say it is the removal of the table, and according to others, it is the washing with oil.
(d) What is the Halachah?
3) We have just learnt that 'Teikef li'Netilas Yadayim Berachah'.
(a) What are the other two 'Halachic Teikefs'?
Abaye added 'Teikef le'Talmidei-Chachamim Berachah, which he supported with two sources (from Ya'akov and Yosef).
(b) What are the two sources?
(a) What is 'Yayin *she'Lifnei* ha'Mazon', and what is 'Yayin *she'le'Achar* ha'Mazon'? Does a Berachah over the former exempt one from reciting a Berachah over the latter?

(b) What is the Parperes that came *before* the meal, and what is the Parperes that comes *after* the meal?

(c) Does a Berachah over the former exempt one from reciting a Berachah over the latter?

(d) Does a Berachah over the Parperes exempt one from reciting a Berachah over bread, and vice-versa?`

5) If a number of people sit down to eat, why could one not be Motzi all the other members of the group - like he would do if they were leaning?

Answers to questions


6) We learnt in our Mishnah that a Berachah over the wine *before* the meal covers the wine *after* the meal.

(a) When does this not apply, and why?

(b) When does it apply even when it is not Shabbos or Yom-Tov?

(c) Why did Abaye recite a Berachah on every cup - even on Yom-Tov?

(a) If the Berachah over wine *before* the meal covers the wine *after* the meal, why might a Berachah over the wine *during* the meal be different?
In fact, the Amora'im argue over this point.
(b) What proof does the Gemara attempt to bring from our Mishnah, which says: 'Ba Lahem Yayin be'Soch ha'Mazon, Kol Echad ve'Echad Mevarech le'Atzmo; Achar ha'Mazon, Echad Mevarech le'Kulam'?

(c) Why is it not a proof?

8) Our Mishnah writes 'Beirach Al ha'Pas Patar es ha'Parperes; Al ha'Parperes, Lo Patar es ha'Pas'. Beis Shamai Omrim, Af Lo Ma'aseh Kedeirah'.
What are the two possible interpretations of Beis Shamai's statement?

9) Our Mishnah requires that, before one may Bensch with a Mezuman, one must have eaten reclining.
The Beraisa obligates a Mezuman even if they only sat.

(a) How do we reconcile the two?
At the funeral of Rav, Rav Ada bar Ahavah tore a second Keri'ah for his Rebbe.
(b) Why did he do that?

(c) What put his mind at ease?

Answers to questions

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