Commentary for Berakhot 88:13

I ACT IN ACCORDANCE WITH ALL OF THEM. Rav Ashee said that I follow all the opinions mentioned about the after-b’rochoh בורא נפשות and I recite it even after drinking water. And this is our custom, as Rav Ashee says that we recite after water and after vegetables בורא נפשות.

AND FOR THE RESIDENTS OF THE WEST THAT BLESS AFTERWORDS ETC. The Gemara was wondering about the situation that we say only a first b’rochoh and not an after-b’rochoh. The Gemara suggested that this refers to Mitzvos, upon which we recite a first b’rochoh and not an after-b’rochoh. The Gemara then asked, that is correct for those of us in Babylonia who do not recite a b’rochoh when removing t’filin, but what about the people of Eretz Yisroel who do recite a b’rochoh when removing t’filin. How do they resolve the Mishna in Needoh that says there are situations where we recite a first b’rochoh and not an after-b’rochoh? It is evident that we in Babylonia do not recite the b’rochoh for removing t’filin. Tosfos will explain why.
We must first acquaint ourselves with a Gemara in Maseches Airuvin (96a) that discusses the verse ושמרת את החקה הזאת למעודה מימים ימימה, “you shall observe this decree at its designated time from year to year”. The literal translation of מימים ימימה is from day to day. R’ Yosee HaGalilee says that this verse is teaching us that one may wear t’filin only during the day and not at night. Nor may they be worn on Shabos and Yom Tov. R’ Akeevo says that the verse is teaching us that we must observe the mitzvoh of the pesach sacrifice from year to year. According to R’ Akeevo the verse is totally unrelated to the mitzvoh of t’filin. Tosfos will explain that the people of the west¹Eretz Yisroel is west of Babylonian, thus to the people of Babylonia the people of the west are the people of Eretz Yisroel. hold like R’ Yosse HaGalilee, that the verse is discussing the prohibition of t’filin at night. We, the Babylonians hold like R’Akeevo that the verse is discussing the pesach sacrifice and is unrelated to t’filin.
And we do not do as the people of the west¹Eretz Yisroel is west of Babylonian, thus to the people of Babylonia the people of the west are the people of Eretz Yisroel. for only they who usually removed their t’filin at night the b’rochoh of “observe his decrees” is relevant as it is written (Sh’mos 13, 10) “and you shall observe this decree in its time from day to day”. According to the people of Eretz Yisroel, this refers to removing the t’filin at night. But we who remove our t’filin in middle of the day or even if we would remove them at night it has no relevance to the “decree” to which the verse is referring. And only for them, the people of the west, who hold that nighttime is not the time for t’filin and the words “from day to day”, come to exclude nighttime is the b’rochoh of “to observe his decrees” relevant.
But we who hold that nighttime is a time for t’filin and we say that the verse “and you shall guard the statute etc.” is speaking of the pesach sacrifice. And that which we do not put on t’filin at night is because one might pass air while wearing them, even if we would wait till at night to remove the t’filin we would not recite the b’rochoh “to observe his decree”. It is only when t’filin are removed because of what is derived from this verse that one recites a b’rochoh based on that verse as he removes the t’filin, if the reason we remove the t’filin at night has nothing to do with that verse, it is merely for the fear that one may pass air, the b’rochoh which is based on that verse is not recited.
But there are times when we also do not wear t’filin, that are based on biblical sources. Should we perhaps recite the b’rochoh then? Even though we rule that Shabos and Yom Tov are not times for wearing t’filin by Torah law, even so we do not recite the b’rochoh. For it is only for them, the people of the west, that they hold that “decree” of that verse refers to t’filin, is that b’rochoh recited. The b’rochoh, based on that verse is recited only for t’filin that is removed because of what is taught in that verse. That we happen to hold that t’filin are not worn on Shabos and Yom Tov, that is derived from another source does not obligate us to recite the b’rochoh that is based on this verse.
Tosfos offers proof that this b’rochoh is related to this verse only and only that which is derived from this verse requires the recital of the b’rochoh “to observe his decrees”. And I will prove it. For they, the people of the west, only recite this b’rochoh on the removal of t’filin because the word חקה is written in that verse. It is only in reference to that חקה of t’filin that the b’rochoh is recited, but on other mitzvos such as tzitzis, lulov and sukoh they do not recite this b’rochoh. It is clear that the b’rochoh is recited only for what is derived from that verse.
This last fact, that even the people of the west only recite this b’rochoh upon the removal of t’filin and not at the conclusion of other mitzvos creates a difficulty: And this is difficult, for the Gemara could have answered this,²Tosfos in Maseches Needoh 51a says And our Gemara could have said that the Mishna in Needoh is referring to tzitzis, upon which the b’rochoh of “observing his decrees” is not recited even by the people of Eretz Yisroel, but he would rather mention “aroma” because it is clear that on all fragrances are equal. One does not recite a b’rochoh after he benefits from the aroma. Whereas for Mitzvos sometimes one does recite a b’rochoh after the performance of a mitzvoh, such as when removing t’filin and for other mitzvos one does not recite that b’rochoh. that the Mishna in Needoh that says there are times when a first b’rochoh is recited and not an after-b’rochoh excludes other mitzvos, such as tzitzis, lulov and sukoh, even according to the people of the west.

The reference is to Rabbi not Rab ; cf. on fol. 30 b, p. 200 n. 5.

I.e. after vegetables "...Who createst many living beings" is unnecessary.

M.: Hiyya.

I.e. the Rabbi with one part to his name (Zotra) acted in accord with the Rabbi who had two parts to his name (Isaac b. Abdemi).

By saying a benediction after everything, even water.

Before the performance of which, but not afterwards, a benediction is required ; e.g. the laying of Tefillin.

Palestine.

M.: Rab Zera.

Lit. rolled ; i.e. on hot coals.

Lit. soul; i.e. something that has been alive and is eaten whole; e.g. small fish.

M. reads: Better is a light-roasted egg than six hard-baked, and one hardbaked than four boiled. Any food, etc.

I.e. the part of the animal near the vital organs.

Lit. house.

When vegetables are a frequent and principal article of diet.

See p. 6 n. 5.

M.: Rab.

When the animal is slaughtered ; the reference being to the neck which is cut across.

We must read יבשין "dry" for דבש "honey," as in the parallel passage, fol. 67 h, p. 378.

Besides as a remedy.

M. : Rab.

Only then are they injurious.

I.e. well-cooked over a fire of wood.

M.: Joseph's.

M.: 28th, i.e. day of salting, if eaten then.

Since the Mishnah adds the words "to slake his thirst."