‫מבחן בפרק שלושה שאכלו‬

‫טבת התשפ"ב‬

‫מבחן בפרק שלושה שאכלו‬

‫טבת התשפ"ב‬
Please answer 7 out of the following 10 questions:

1. Is reciting a ‫ ברכה אחרונה‬after eating one of the ‫ שבעת המינים‬a Biblical or rabbinic
obligation? Please explain the opinions of the ‫ תנאים‬and the ‫ראשונים‬.

2. In what sense might ‫ ברכות התורה‬be closer to ‫ ברכות‬on foods than to ‫ ברכות‬before
mitzvot? Please cite evidence from the Gemara. (Bonus: what are the ramifications for
women?)

- ‫ָארץ הַ ּטֹובָה אֲ ׁשֶ ר נָתַ ן לָ ְך״‬

ֶ ָ‫ הֲ ֵרי הּוא אֹומֵ ר ״עַ ל ה‬,‫ אֵ ינֹו צ ִָריְך‬:‫● מח‬
● This teaches us that just how we should make brachot on food, we should
also on torah—> torah will last forever in this world and next so to, if we are
saying a Bracha on food (which is only relevant in the non external world)
then obviously we should make a Bracha on the Torah (which is non
external and external)
● We are dependent on food in this world, but we are also dependent on
torah but in both this world and the next. (We need both in order to live)
● We are given food from HaShem and we were also given torah by HaShem
(HaShem didn’t give us mitzvots, we have to do them)

3. Is there such a thing as an optional ‫ זימון‬for three people who ate bread? Explain two
possible examples we have seen. How can each one be refuted?

● In daf ‫מז‬. We learn about zimun and when you are allowed and not allowed
to make a zimun
 ● Two cases where it is optional for three people who ate bread to make a
zimun is:
○ Beit yosef: He teaches us that if three people were eating by
themselves and then want to join together that is fine and you can
make a zimun (but you don’t need too) —> not obligated to do this,
but are allowed too
■ This can be refuted because since they didn’t start together
why should they be allowed to make a zimun? *we learn this
from tosfot*
○ Rabanu yonah: he teaches us that if 2 people eat together and a 3rd
wants to join, he can join the zimun. But again we learn that the 3
people don’t need to make a zimun, since the 3rd person didn’t
originally start eating with them.
■ This can be refuted since the 2 people were having the meal
together and we can learn from Tosfot that if you don't start
together you can’t make a zimun

4. Which two sugyot in the Gemara contradict each other with regard to women’s
zimmun? What are three different ways of resolving the contradiction in the Rishonim?
Of the four ways to respond to a contradiction, which one does each opinion use?

5. What are two reasons to not recite a bracha on non-kosher food? What might be a
reason to recite a bracha, even if it “irritates God”? Please cite sources!

● We learn in the ‫ראש‬: you don’t make a zimun because your eating
something not allowed. BUT you would say though a Bracha before and
after because you had enjoyment
○ But despite that you shouldn’t say a Bracha it is disgusting, since
your not actually praising HaShem because your doing something
not allowed
● Rambam says you don’t make a Bracha because non kosher food is
considered an object (not real food) so you wouldn’t say a bracha on an
object
 ● Also we learn in the ‫“ חידושי הרא״ה‬you don’t make a Bracha on non kosher
food in any scenario”

6. If one overhears a zimmun but has not eaten herself, what should one answer?
What if it is a zimmun of 10?

● We learn that if there is a zimun going on but you didn’t eat you should say:
‫ברוך ומברוך שמו תמיד לעולם ועד‬
● The 10 people should say: ‫ברוך אלוקינו ומברוך שמו תמיד לעולם ועד‬. Man and
woman have a chiyuv to answer to any zimun, even if they're not eating.

7. Can a zimmun be performed if one of the 3 participants will not actually respond?
Why or why not? Under what circumstances? Please reference your answer!

● We learn from the ‫מאירי‬: as long as you are letting the person know you are
making the zimun, but the person is not aware and doesn’t reply, it still
counts—> our job is just to let the person know.
● Rashi says: you can’t make a zimun and not have the 3rd person not
answer—> you need everyone to answer
● We also learn from Rashi you should call out to a person who left the table
to make a zimun. That person would you be ‫ יוצא‬from the street because
that person has in mind that he is with them.
● But if the person who left can’t even hear the person anymore call out to
them, can't make a zimun. There no longer a chaburah even if they come
back.

8. A beraita states that " ’‫"ברכת המזון ב' וג‬. Why does it matter if the numbers are written
in ‫ זכר‬or ‫ ?נקבה‬Explain the beraita according to each possibility.

9. In what way might a zimmun of 10 be qualitatively different than a zimmun of 3, and

not merely quantitatively different? Please offer at least two ramifications (not including
the addition of ‫לוקינו‬-‫)א‬.

● We learn that if you have 10, it’s a minyan—> which is already higher up
then 3. When you have 10 it makes the Bracha more exalted to HaShem.
 ● Also it shows HaShem you care to join together and make a zimun—>
want to praise HaShem for all the food He gave us. (Showing HaShem that
we want to come together and praise You!)

10. Please give three explanations of the Gemara’s question “‫ ”?להיכן הוא חוזר‬on ‫דף מו‬:.

● The question is asking: to where does he return when he finishes his own
meal and must begin to say his own benching?
1. The Gemara is asking: He paused his own meal to make a zimun, then
continued his meal, and now has to bench, where should he continue? (He
stopped his meal, and then continued)
2. According to Rashi he starts with the second paragraph, but should he
start there?
3. Rashi explains: 'till and including 'ha'Zan'. Two however, do not recite
'ha'Zan'. But this is not correct, since Birchas ha'Zan is d'Oraysa, so how
can a Yachid be exempt from reciting it?
4. In Tosfot he writes: in matters of Isur we rule like Rav Sheishes, who holds
that an individual recites two B'rachos. Whereas everywhere we mention
three? (So do we say 2 or 3 Bracha’s?)