Daf 54

1) If you see a place that miracles happened to the Jewish nation, you make a Bracha [Tosfos: with the name of Hashem and with Malchus like a fullfledge Bracha] "She'asah Nissim B'makom Ha'zeh." [Tosfos says: only if you see it after thirty days after the last time you saw it, like we'll say later by the Yam Hagadol.] If you see a place that a personal miracle happened, you say "Baruch Asher Asuh Li Neis B'makom Ha'zah.' If you had two miracles that happened to you in your lifetime, you also mention in the Bracha you're making on the miracle that happened in this place; "and the miracle that also happened in a certain (other) place."

2) Therefore, you need to make a Bracha when you see the shores of the Red Sea and the Jordan, the Arnon spring, and the stones that fell from heaven in Albagesh, the stone that Og wanted to throw on the Jews, the stone that Moshe sat on during the war with Amaleik and the walls of Yereicho that was swallowed in the ground. [Tosfos first says that you should make a Bracha around the walls of Yerushalayim because of the miracle that happened there to Sancherev's army. Even if you don't want to say that it happened to the whole Jewish nation, still, Chizkiya is definitely a special individual, in which everyone makes a Bracha for. The Mishna didn't need to list it since everyone knows where the walls of Yerushalayim is. However, he brings R' Yehuda who says not to make a Bracha, since there is no object there that shows of the miracle. However, you still make a Bracha for a personal miracle even if there's no indicating object.]

3) If you see the pillar of salt of Lot's wife; you make a Bracha "Dayin Emes" on her punishment, and a Bracha "Zocher Hatzadik" on Lot's and his daughter's rescue.

4) There are four people who need to Bentch Gomel; those who go to sea, those who go to travel in the desert, sick people who became well, [Tosfos qualifies: only those who are bedridden, and not those who just had a headache or stomachache,] and those who were locked in a prison and were released.

5) You need to make the Bracha before ten people. Mar Zutra needs two of them to be Talmidai Chachumim from a Pasuk. The Gemara ends with a difficulty why don't this obligate you to have two Talmidai Chachumim besides ten other people. [Tosfos says: therefore, you need to have both stringencies (other text say that you don't need two Talmidai Chachumim). The world is accustomed to say it by the Torah reading.]

6) If someone else blesses you saying "Baruch Hashem that He gave you back to us and not to the ground" and he answers Amein, he's Yoitza and doesn't need to make his own Bracha.

Daf 55

7) It's good to lengthen your Davening, but you shouldn't expect your request to happen as it's coming to you as an reward because you concentrated very much on it.

8) People who don't read in the Torah when called up, or who don't lead Bentching when offered, their life is shortened.

9) If you saw a dream and you don't know the interpretation of it; you should say the Tefila "Rebona She Olam etc." at Birchas Kohanim.

10) If you saw a dream, and it bothers you; you should have three people say the text of it being good.

Daf 57

11) If you see the Avoda Zara 'Markulos,' (a pile of stones that they worshiped by throwing stones at it, which then, the new stones become part of the Avoda Zara) you say a Bracha "Shenasan Erech Apayim L'over Ritzono" (Who is patient with those who transgress His will). [Tosfos says: the Tosefta implies that a Markulos is not the only thing you make this Bracha on, but even when you see any Avoda Zara. The Tanna only used Markulos as an example since it was the common idol in his area. The reason we don't make this Bracha nowadays since we see it every day, and we don't make these Brachos unless you don't see it for thirty days. However, the Ri says that you only make this Bracha on a newly established idol, and not one that was there for a while. This is why the Gemara uses Markulos as an example since it's constantly getting added on to when new rocks are thrown.] When you see a place where a idol was uprooted, you make the Bracha "She'akar Avoda Zara Me'artzeinu" (Who uprooted idols from our land etc. and change those who worship them to worshipping You). [Tosfos quotes the Yerushalmi: if an Avoda Zara moved, you make a She'akar when you see the place it was originally, and a Shenasan when you see its new location] The Tanna Kama says not to make these Brachos in Chutz L'aretz since they're anyhow mostly non-Jews. R' Shimon b. Elazar says to make the Brachos since they'll eventually (when Moshiach comes) convert.

12) In Babylonia, there are five Brachos to make. When you see Babylonia, you make "Shehechrev Bavel Ha'risha," (Who destroyed the evil Babylonia). When you see Nevuchadnetzar's house you say "Shehechrev Bais Shel Nevuchadnetzar Harsha" (Who destroyed the house of the wicked Nevuchadnetzar). If you see Doniel's lion's den, or the fiery furnace of Chananya, Meshael and Azarya., you say "She'assa Neis L'atzadikim Bamokom Hazeh." If you see a Markoles, you make the Bracha on it. If you see the place where the famous dirt was (i.e., either; as a sign of making Bavel desolate, there was an area where animals get stuck and can't move until you place some dirt from this area on them. Alternatively, it's a place where you can't grow anything in its dirt), you make a "Baruch Omar V'oseh, Gozer U'mikayaim," (Who says and does. Who decrees and fulfills).

13) If you see a 'swarm' of Jews (i.e., six-hundred thousands of them) you make the Bracha "Chachum Ha'razim" (Who knows all secrets). However, there is no such swarms in Bavel. If you see swarms of non-Jews you say "your mother should be embarrassed."

14) On seeing a Jewish wise man, you make the Bracha "Shenasan M'chachmuso L'yerei'uv" (Who gave from His wisdom to those who fear Him). On seeing a non-Jewish wise man, you make the Bracha "Shenasan M'chachmuso L'basar V'dam" (Who gave from His wisdom to man). On seeing a Jewish king, you make the Bracha "Shemechalek M'chevodo L'yerei'uv" (Who apportioned from His honor to those who fear Him). On seeing a non-Jewish king, you make the Bracha "Shemechalek M'chevodo L'basar V'dam" (Who apportioned from His honor to man).

15) You should always try to see a Jewish king, or even a non-Jewish king. After all, if you merit to see Moshiach you'll see the difference between his honor and the rest of them.

16) R' Shila gave lashes to those who had relations with a non-Jewess.

17) If you see the Jewish houses when they were built (during the second Beis Hamikdash), you make a Bracha "Hamatziv G'vul Almana" (Who makes stand the borders of a widow {i.e., rebuilt after the first Beis Hamikdash's destruction}). If you see them destroyed, you say Dayin Ha'emes. If you see non-Jewish homes built you say the Pasuk "the house of the haughty." When they're destroyed you say the Pasuk "G-d of vengeance is G-d."

18) When you see Jewish graves you say the Bracha "Asher Yatzar Eschem Badin" (Who created you through judgment, fed you with judgment, and took your life with judgement etc." If you see non-Jewish graves you say "your mother should be embarrassed."

19) If you see a friend [Tosfos: who is very dear to you] after thirty days (of not seeing him) you make a She'hechiyanu. However, if you see him after a year, you make a Bracha "Mechaya Hameisim."

20) If you see a strange looking person, like a black person, or someone with a very ruddy complexion, or is overly white, or a 'Kapach (either he's extremely obese, or that he's exceedingly lanky that his face sticks out unproportionally, and is very ugly), a dwarf or has a crooked mouth, you make a Bracha "Mishane Habriyos," (changed creatures).

However, if you see someone without a cut-off hand, blind, or someone who's hair looks as if they all stick together, or someone lame, you make Dayin Ha'emes. For someone freckled; if he was born that way, you make "Mishane Habriyos," If it befell him, you make a Dayin Ha'emes."

21) If you see an elephant, ape or owl, you make a"Mishane Habriyos." However, if you see beautiful creatures and beautiful trees, you make the Bracha "Shekacha B'olmo" (Who has such in His world).

Daf 59

22) It's forbidden to fall on your face before a rainbow since it looks like you're bowing down to it. Rather, you make the Bracha "Zocher Ha'bris" (You remember the treaty etc.) [Tosfos says: it seems that this Bracha shouldn't need a "Baruch Atah" ending.]

23) You make the Bracha "Shekocho U'givuraso Malai Olam" (Your power and strength fill the world) on shooting stars, comets, earthquakes, thunder, lightning and winds. [Tosfos quotes Yerushalmi: only if it's very strong winds. You make a Bracha Maaseh B'reishes over calm winds.]

24) You make an Oseh Maaseh Breishes (You made the creation) on mountains, hills, seas and rivers. [Tosfos says: it seems that you should only make it for the four rivers written in Breishes (Euphrates, Tigress etc.)]

25) Even though it would seem that the first group (shooting stars, comets etc.) are also included in Masseh Breishes; Abaya says that we should really group them together, i.e., that on all those phenomena, you make She'kocho U'gvuroso and Maaseh Breishes. [Tosfos points out: you wouldn't say both Brachos, but only one. However, you can pick either one you want.] Rava says: only on the first group listed, you can say Maaseh Breishes along with Shekocho; but you can't make a Sh'kocho on the last group, but only an Oseh Masseh Breishes.

26) R' Yehoshu b. Levi says to make an Oseh Masseh Breishes on a clear sky. this argues with R' Chisda who says that we never had such a clear sky since the destruction of the Beis Hamikdash.

27) You make an Oseh Masseh Breishes when the sun is in it's "original season" and the moon is in "its strength," the stars are in their paths, and the Mazolos are in order. The sun is in it's "original season" is when the spring season (Tekufas Nisson) falls on the beginning of Tuesday night (when the sun was hung in the sky by Maaseh Breishes), which happens every twenty-eight years.

28) R' Yehuda says: when you see the Yam Hagadol, you make a Bracha "H'oseh Yam Hagadol." However, this is only if you hadn't seen it within thirty days.

29) You only make a Bracha on rivers that humans didn't change their course.

30) You make a "Hatov U'meitiv" on a good tiding that you have a partner in that good news. Like, when you hear that your wife had a boy, since your wife is also happy to have a boy. Also, when a father dies, a son first makes a Dayin Ha'emes on his death, and then makes a Hatov U'meitiv on his inheritance if he has a brother to share it with. However, you make a Shehechiyanu when you hear a personal good tiding (that nobody else benefits).

31) On rains; if you see the rains starting enough that the puddle comes up to meet the drip, you make the Bracha "Modim Anachnu etc." This is only if you personally see it, and it only came a little bit that it doesn't give that much pleasure, alternatively, you only say it if you personally have a lot of land. However if you only heard of it, or it rained a lot; if you have land, you say Hatov U'meitiv since you enjoy it with all other landowners.

32) If you build a new house or bought new vessels; if they're only for yourself, then you make a Shehechiyanu. However, if you bought it for others to have pleasure from it too, then you say Hatov U'meitiv.

33) You make another Hagafen if you drank more wine if you changed your place of drinking in between (like the Halacha is by many foods); but not just for a change in the type of wine. However, you make a Bracha Hatov U'meitiv on the change of wine. [Tosfos says: this is only by wine that's satiates and makes one happy, but you don't make any other Bracha if you change the type of bread or meat. Rashbam brings the Yerushalmi that you only make the Bracha if the wine is better. Although Rebbi made Hatov U'meitiv on wine from all new barrels, that's only when he's in doubt that it's perhaps better, but not if you know that it's not better. However, R' Tam holds that our story of Rebbi argues with the Yerushalmi, therefore, you make Hatov U'meitiv on any change of wine as long as it's not decisively worse.] However, this is only if he's drinking with friends. [Tosfos adds: this is true even if he drinks with his wife and kids. However, when he drinks alone, he doesn't make any Bracha, even Shehechiyanu (unless it's from a new crop, as you make a Shehechiyanu on all new fruits.]

34) This, that you make a Shehchiyanu when you buy new vessels; the first version: R' Huna held that you only make the Bracha if you never had such a vessel even through an inheritance. R' Yochanan says that you make a Bracha if you had it before through an inheritance, but not if you bought it before. The second version: R' Huna held you only make the Bracha if you had the vessel before through an inheritance, and not if you bought it before. R' Yochanan held that you make the Bracha even if you bought this type of vessel before.. [Tosfos says: and the Halacha is like R' Yochanan in the second version. After all, we Paskin like him when he argues with Rav, and of course, when he argues with Rav's student, R' Huna. However, you only make the Bracha on specially fine clothing, as the Gemara compares these new vessels to a new house. The Yerushalmi says: it doesn't have to be new, but even used vessels, as long as they're new to you. R' Yaakov quotes R' Chiya b. Abba: if you bought clothes, you make Shechiyanu. if you were gifted the clothes, you make Hatov U'meitiv. When you wear it, you make Hamalbish Arumim. However, Tosfos held this to be difficult since our Gemara implies you make Hatov U'meitiv only if someone is partnered with you in the pleasure.]

Daf 60

35) If you have something happened to you now that's bad, even though later you'll benefit from it, like in the case where a tidal wave flooded your field and destroyed your crops, but you gained that your field has been fertilized for next year by what the wave brought up; you make a Dayin Ha'emes since we follow what it is now.

36) Conversely, if you found something expensive, although, if the government finds out about it, they would confiscate it; still, since it's good at the moment, you make a Hatov U'meitiv.

37) You shouldn't say a worthless prayer, i.e., for something that already happened and can't be changed. For example: if your wife is pregnant, you can't Daven for the baby to have a certain gender since it was already determined. However, that's only after forty days, but before, granted that if he lets out his seed first they'll definitely have a girl, and if she let her seed out first they'll definitely have a boy, however, if they let out their seed at the same time, the gender is still undetermined.

38) Tanna Kama says: one needs to pray twice when passing through a city, once when he enters and once when he leaves (that the authorities by the gates shouldn't give him trouble). B. Azai says you need to pray four times; before you enter and leave pray that nothing bad will happen, and after you enter or leave you thank Hashem that nothing happened. The first version of R' Masna held that you only need to pray if they don't judge before they kill someone (but just kill at the authorities' whim). However, if they judge before, it's not dangerous since you'll have your day in court. The second version is: you need to pray even when they judge before killing since you might not be able to get a good lawyer to say reasons why you're innocent.

39) When you enter a bathhouse you pray "it should be Your will to save me (from the perils of the bathhouse)." However, you shouldn't conclude "and if I die here, my death should be an atonement to all my sins," since you're giving fodder for the Satan (to prosecute you for your sins when you enter).

40) When you go to blood-let, you say "it should be your will that this should heal me" R' Acha says that you should conclude "although it's not the correct way for men to get healed (by medicine, but just from begging Hashem), but we're already accustomed to do so." Abaya held not to say that since we learn from the Pasuk "you shall certainly heal" that the Torah gave permission for doctors to heal people. After the procedure, you say "bless He Who heals for free."

41) When you enter a bathroom, you say (to your guardian angels) wait for me etc. When you leave it, you say the Bracha "Asher Yatzar." You conclude the Bracha like Shmuel says 'Rofei Kol Basar" (heals all men) and not like Rav who said "Rofei Cholim" (heals the sick) since everyone are not sick. You should also conclude like R' Sheishes "U'mafli L'asos," (You do wonders). [Tosfos explains: that, if a human pops a hole in a blown-up bag, all the air will come out. However, Hashem made many holes in a person and the air is safe inside.]

42) When you go to sleep, you say Sh'ma until V'haya Im Shamoa, and also say Birchas Hamapil.

43) When you wake up, you say Elokai Neshama. When you hear the rooster, you say Hanosain L'shechvi Bina. [Tosfos says: you make this Bracha even if you didn't hear the rooster since you're just blessing on the pleasure we get from the light of the sun, which is the object that the rooster can discern.] When you open your eyes, you say Pokeach Ivrim. When you sit up, you say Matir Asurim. When you stand up, you say Zokeif K'fufim. When you get up on the ground, you make a Bracha "Roka Ha'aretz Al Gabei Moyim." When you start walking, you make the Bracha "Hameichin L'tzadei Gaver." When you put on your shoes, you make the Bracha "She'aseh Li Kol Tzorki. When you gird yourself with a belt, you say "Ozer Yisrael B'givura." When you put on your turban, you say "Oteir Yisrael B'sifara." [Tosfos says that you only make these Brachos when you do these actions and not before. After all, you're only giving praises because you sat up, got dress and stood up. Otherwise, it's like we say that if someone was blind for life, he shouldn't say Yoitzer Ham'oros.]

44) When you wrap yourself in Tzitzis, you say the Bracha "Asher Kidishunu etc. Lisateif Batzitzis." When you put on your hand Tefilin you say L'haniach Tefilin. When you put on the Shel Rosh, you say Al Mitzvas Tefilin. [Rashi in Menachos says (on the Gemara, if he didn't speak in between, he makes one Bracha, and if he spoke, he says two), that you make L'haniach on both of them, and only if you speak between them do you make an Al Mitzvas Tefilin on the Shel Rosh. However, R' Tam doesn't hold of this, since he holds it to be difficult to say that they only composed the Bracha Al Mitzvas Tefilin when someone spoke in between when he shouldn't have. Therefore, you always make Al Mitzvas on the Shel Rosh besides the L'haniach you make on both. They enacted an extra Bracha on the Shel Rosh because of the extra Kedusha that it has, since it has four compartments and the letter Shin on the outside, and that it finishes the Mitzvah. However, if you spoke between the two T'filins, you make both Brachos on the Shel Rosh. The same applies when you only have the Shel Rosh now to put on, since the lack of having a Shel Yad doesn't prevent doing the Mitzva of the Shel Rosh. The reason why the Gemara there doesn't say this case is because it's not too common ]

45) When you wash your hands you make a Netilas Yadayim. When you rub the water over your eyes, you make "Hamaver Sheina etc. V'yehi Ratzon etc."

46) You should bless Hashem on the bad with the same joy that you bless Him on the good. You should accustom yourself to always say "whatever Hashem does is for the good."

Daf 61

47) It's forbidden to walk behind a lady, even if she's your wife. It's better to walk behind a lion than behind a woman. Behind a woman is better than behind a non-Jew. Behind a non-Jew is better than to pass behind a Shul while they're Davening an you don't enter (since it looks like you're denying to Who they're Davening to since you're not entering). This is only if there is no other entrance. Otherwise, he may be going to Daven through that entrance. Also, it's only if he's not carrying a load or riding an animal. Otherwise, it's obvious why you're not going in the Shul. Also, it's only if you're not wearing Tefilin. Otherwise, it's obvious that you still fear Heaven.

48) The Pasuk says "(love Hashem) with all your soul," even if you must give up your soul.

49) Someone shouldn't act lightheaded towards the East gate of the Mikdash which is opposite the Kodesh Hakodashim. However, that's only if he's by Tzofim, (where you can see the Mikdash), and within. Also, only if you can actually see it (like if he's not in a valley), and there is no fence in between. Also, it's only when the Shechina resides there.

50) The Tanna Kama says: in Judea, you need to defecate from north to south, but not from east to west, since the Shechina is in that direction, even if he's in an area that's on the side, i.e., that's not exactly east or west of the Mikdash. In Galil (north of Judea), you need to defecate east and west, not north and south. R' Yossi allows whenever you don't see the Mikdash, or if there is a fence, and only when the Shechina is there. The Chachumim forbid as long as he's exactly in line with the Mikdash, but not if he's on the side. R' Yehuda only forbade when the Mikdash stood. R' Akiva forbade even in Chutz L'aretz. Rabbah Paskins like R' Akiva. [Tosfos quotes the Yerushalmi; as long as there is no wall covering you.]

Daf 62

51) You should only expose yourself to defecate after you sat down, and not when you're standing. You don't wipe yourself with your right hand, but with your left, since the Torah was given with the right hand. Alternatively, since you eat with your right hand. Alternatively, since you tie your Tefilin with your right hand. Alternatively, since you move your right hand to the Trup when you read the Torah, or because you write Torah with your right hand.

52) Ulla says: when you're behind a fence, you can defecate right away (no matter how close you are to people on the other side). If you're in (an open) valley, you need to distance yourself so that people can't hear you passing gas. Issi b. Nosson taught, if your behind a fence, you need to be at a distance that your friend can't hear you pass gas. However if you're in (an open) valley, you need to distance yourself until your friend can't see your uncovered backside. When they allowed someone to defecate right away behind a fence without distancing himself, it is only by someone who is guarding Taharos from becoming Tamai (and can't take off too much time from guarding it).

53) You don't need to distance yourself to defecate at night. However, you still need to practice the same type of Tziniyos as you would during the day. Therefore, you can't expose more than a Tefach behind you and two T'fachim in front of you. Alternatively, you can't defecate in the street, but find a corner to do so.

54) You can't enter Har Habayis with your walking stick, your shoes, your money belt and with the dust on your feet. You can't use it as a shortcut. the same applies to a Shul. However, if you entered to learn or Daven, you may leave through another exit so that it would be a shorter distance to where you're going. Also, this is only true if there wasn't a path there from the beginning, before the Shul was built. However, if there was, people can still use it as a shortcut.

55) You can't spit on Har Habayis, even nowadays. However you may spit in a Shul. Since it's like your house, you may do things that you don't mind being done in your house. Therefore, you can spit and wear shoes like you would do in your house. However, you can't use a Shul as a shortcut since you don't want people to use your house as a shortcut either.

Daf 63

56) All those who end a Bracha in the Mikdash said "(Baruch Atah Hashem Elokai Yisrael) Ad Olam" (forever). (Since the connotation is also for the world) and the heretics used to say that this connotes that there is only one world, they enacted to say "from this world to the next." They said this extention of the Bracha because they didn't answer Amein in the Mikdash, but Baruch Sheim Kavod Malchuso L'olam Va'ed. (So, they extended the Bracha to correspond to the extended response from everyone.)

57) They enacted to greet your friend with the name of Hashem despite looking like you're saying Hashem's name in vain.

58) Someone shouldn't set up a supervisor to take care of his house. After all, if Potefar didn't set up Yosef as a supervisor over his house, the story with his wife wouldn't have taken place.

59) The rabbis in Chutz L'aretz can't establish a leap year unless they didn't leave anybody of their status in Eretz Yisrael.

60) If one Chachum said something is Tamai, or Assur, another one can't say it's Tahor, or Mutter.

61) Torah only stays by someone who kills himself over it.

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62) If you go straight to Beis Medrish when you leave a Shul after Davening, you will merit to greet the Shechina.