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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Berachos 49


(a) How does Rebbi Aba describe someone who concludes Birchas ha'Aretz with 'Manchil Aratzos' or that of Boneh Yerushalayim with 'Moshi'a Yisrael'?
Tana'im argue over whether 'ha'Tov ve'ha'Meitiv' requires Malchus.
(b) What is the basis of their Machlokes?
2) Rebbi Yossi b'Rebbi Yehudah permits one to conclude the Berachah of Boneh Yerushalayim with 'Moshi'a Yisrael'.
(a) Is this ending binding?

(b) What is wrong with concluding the Berachah with 'Moshi'a 'Yisrael u'Boneh Yerushalayim'?

(c) How then, do we justify the ending 'Al ha'Aretz ve'Al ha'Mazon' and 'Mekadesh Yisrael ve'ha'Zemanim'?

(d) And how do we justify 'Mekadesh ha'Shabbos, Yisrael ve'ha'Zemanim'?

3) According to Rav Sheishes, someone who begins with 'Racheim Al Amcha Yisrael', concludes 'Moshi'a Yisrael'; but he concludes 'Boneh Yerushalayim', if he began with 'Racheim Al Yerushalayim'.
(a) Why is that?

(b) What does Rav Nachman say about this?

According to Rav, someone who did not say Bris, Torah or Malchus, in Birchas ha'Aretz, is nevertheless Yotze.
(c) Why is that?
4) Rebbi Yochanan agrees with those who hold that one is obligated to insert Malchus in 'ha'Tov ve'ha'Meitiv' (because 'ha'Tov ve'ha'Meitiv' is only mi'de'Rabbanan, as we learnt above).
(a) Since Rebbi Yochanan has already taught that any Berachah which does not contain Malchus is not considered a Berachah, what is his Chidush here?

(b) The omission of Malchus in Birchas ha'Aretz (because it is a 'Berachah he'Semuchah la'Chaverta') does not require compensation; so why does one need to say an extra Malchus in ha'Tov ve'ha'Meitiv, to make up for a similar omission in the Berachah of Boneh Yerushalayim?

5) What must one say if one omitted ...
(a) ... 'Retzei' on Shabbos?
(b) ... 'Ya'aleh ve'Yavo' on Yom-Tov?
... and had not yet begun the Berachah of 'ha'Tov ve'ha'Meitiv'?

(c) ... 'Ya'aleh ve'Yavo' on Rosh Chodesh?

(d) Which three doubts did Rebbi Zeira have regarding this latter Din?

Answers to questions



(a) Why, despite the previous Halachah, did Rav Nachman begin to Bensch again, when he forgot 'Retzei' or Ya'aleh ve'Yavo'?
It is not necessary to repeat Bensching if one omits 'Ya'aleh ve'Yavo' on Rosh Chodesh, though one does need to repeat the Amidah, if one forgot it there?
(b) Why is that?
7) Someone who leaves Yerushalayim with meat of Kodshim, and has not yet passed a spot called 'Tzofim', must return to Yerushalayim and burn it, by the large Beis ha'Deshen using wood from the Mizbei'ach. According to Rebbi Meir, he returns for a minimum of a Kebeitzah, according to Rebbi Yehudah, for as little as a Kezayis.
(a) What is the discrepancy between the two opinions here and between a similar Machlokes in our Mishnah regarding the Din of Mezuman?
Rebbi Yochanan switches the opinions in the one to conform with the other.
(b) How does Abaye reconcile them without making any changes, by establishing the basis of the Machlokes in our Mishnah on Pesukim, and the one in the Beraisa on logic?
(a) According to the Tana who differentiates between three and four people who are Bensching (regarding the text of Mezuman), what does the Mevarach say when there are three, four or ten people respectively?
According to Rebbi Yossi Haglili, one adds 'Nevarech *Hashem* Elokeinu' when there are 100 people, 'Elokei Yisrael' to that, when there are 1,000, and 'Elokei Tzevakos Yoshev ha'Keruvim' to that, when there are 10,000.
(b) What is his source?

(c) What does Rebbi Akiva hold, and what is *his* source?

9) We learnt earlier that when there are more than three people Bensching, the Mevarech says 'Borchu'.
(a) What does Shmuel comment on that?

(b) How does he explain the Tana of our Mishnah, who appears to say that one *should* say 'Borchu'?

(c) What is the proof for Shmuel from the next Mishnah, which permits six people who ate together to divide into two groups?

Answers to questions

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