פירוש על ברכות 106:4

A SIZABLE MEAL. Resh Lokish mentioned two different periods of time that are needed for digestion of food, which is the time until one can still recite birchas hamozon. The Gemara distinguishes between a large meal and a small meal: For a large meal, the time required for digestion is the time it takes to walk four mil.¹Four mil is approximately four thousand feet. According to most commonly accepted calculations, it is seventy two minutes. This is Rashi’s explanation. And for a small meal the amount of time for digestion according to Resh Lokish, is as long as one is still thirsty.
And it appears to me that four mil is just a bit more than the time one remains thirsty. It is unlikely that the Sages would establish for digestion two periods that are so close to each other. Rather, it appears that one should explain the Gemara the opposite way: for a large meal the time required for digestion is as long as he is still thirsty and there is no fixed amount of time. But for a small meal, the time it takes to walk four mil is needed for digestion.

AND YOU SHALL BE HOLY, THESE ARE THE FINAL WATERS. It seems from Tosfos that it was not the common custom to wash one’s hand at the end of the meal. From the Gemara it is quite clear that it is required and as long as one does not wash his hands he may not recite birchas hamozon. Tosfos wishes to reconcile the custom of his time with the Gemara. It is exclusively for the times of the Gemara that they regularly washed their hands after the meal because of the possibility that some of the salt may have come from S’dom and it would be harmful if one would not wash his hands after the meal. However, we who do not have S’dom salt available in our hands and we therefore we do not regularly wash our hands after the meal, the lack of washing does not prevent us from reciting birchas hamozon.
However, fastidious people who regularly wash their hands after the meal, for them, not washing one’s hands definitely prevents them from reciting birchas hamozon and they must wash their hands before birchas hamozon.

M.: Assi.

Which give out no light.

There is a difference in the initial letter.

M.: Isaac.

Hence the correct spelling is 'omemot.

Before pronouncing the benediction.

M. omits: 'Ulla said.

Roman coins, the as being half the value of the other.

Melozma, according to Jastrow (so also Krauss) a corruption of νόμισμα. Rashi gives it the meaning "a weight."

Which was at some distance from Rab Judah's house. This was in conformity with his view in the last paragraph but one.

M.: Rabbah; but the reading of edd. is preferable, because it follows on Raba's statement in this paragraph.

M.: Goda. His house was near Raba's, so that the latter could use the light.

M.: Habo.

So as to say the benediction.

We have here reflected a state of poverty where artificial light was rare in a house. See fol. 2b, p. 3 n. 6.

M.: Judah b. Abin, and omits : another version, etc. According to D. S. the correct reading is Rab Iddi b. Abin.

I.e. the two Schools differ.

That according to Bet Hillel also, he must return to his place if he omitted Grace deliberately.

Lit. honour.

I.e. although he omitted the Grace by accident, he acted according to the stricter view of Bet Shammai and was rewarded.

He left his table previous to Grace deliberately having to go somewhere else, with the intention of saying it there.

In the opinion of Rashi, this means a walk of four Mil for a heavy meal; but Tosafot explain four Mil for a light meal.

This is meant of one who was among the diners. He must hear the Grace said in order to comply with the requirements of the law.

M.: Hiyya b. Shela.

He entered the room while Grace was being said.

M. omits : Rab Nahman in the name of.

M.: Raba.

He meant, be eager to have the privilege of saying Grace for the whole company.

M. omits : Rabbah.

Otherwise why did Rab and Rab Huna give such advice to their sons?

M. omits the name, thus making R. Judah the Prince the author.

The "common soldier" is here the one who starts the Grace, the "veteran" he who rounds it up with the responses. M. omits the second "go down." The translation would then be : The common soldiers go down to do the fighting and the officers claim the victory.

In Nehem. ix. 5 which refers to those who "stand up and bless" and those who respond "Blessed be Thy glorious name." According to the Rabbis, this latter phrase was used in the Temple as the equivalent of "Amen"; cf. fol. 63 a, p. 416.

Who are learning the benedictions.

I.e. removing the food-stains from the hand by means of oil is an essential preliminary to the Grace.

M. inserts here : R. Meir, which yields no sense. According to D. S. the probable reading is : R. Ziwai, the son-in-law of R. Meir says.

Lit. "the first water" — "the latter water."

The Hebrew text omits "the Lord your God." There is some confusion between Lev. xi. 44 and ibid. xx. 7.