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1)

(a) It appears that Rav Huna, after eating thirteen loaves of bread, and was still not satisfied, so he did not Bensch.
Rashi however, rejects this explanation, because how can Rav Huna argue with both Rebbi Meir and Rebbi Yehudah, who both agree that mi'de'Rabbanan at least, one is obligated to Bensch (they only argue about whether one Bensches over a Kezayis or a Kebeitzah).

(b) The Behag explains that Rav Huna recited only 'Mezonos' before and 'Al ha'Michyah' afterwards, because that is the Berachah that one recites over 'Pas ha'Ba'ah be'Kisnin'. Rav Nachman commented that, since he ate such a large quantity over which people normally fix a meal, that he should have recited 'ha'Motzi' and 'Bensching'.

(c) Rav Yehudah informed Rav Yehudah bar Chaviva (his Mechutan) that he misquoted Shmuel, who had not said that the Halachah *is* like Rebbi Muna, but that it *is not* like Rebbi Muna.

(d)&(e) Lachmaniyos (which according to Rashi, means thin wafer breads, something like our Matzos - see Tosfos d.h. 'Lachmaniyos'), which are also a kind of 'Pas ha'Ba'ah be'Kisnin', require a 'Motzi', because one tends to fix one's meal on them.

(a) Rav Papa maintained that it is not finishing the meal which is the criterion for being forbidden to eat before one has Bensched (according to Rashi - according to Tosfos d.h. 'Rebbi Zeira', it is not necessary to Bensch) and recited a fresh Berachah, but rather removing the small table before Bensching, which was customary to place in front of each participant, in those days (See Tosfos d.h. 'Sileik').

(b) Raba ate even *after* his table had been removed, because, since he was a guest at the Chief Rabbi's table, he relied on whatever they would bring him - i.e. he had not taken his mind of eating, even after the table had been removed.

(c) Some had the Minhag to wash their hands with oil - after the table had been removed - before Bensching. *They* were still permitted to eat without a fresh Berachah, as long as they had not washed their hands with oil.

(d) The Halachah is that one may continue to eat without a fresh Berachah (and Bensching first - according to Rashi), up to the time that one washes 'Mayim Acharonim' (which should be the last thing to be performed last, as we shall now see).

(a) The other two cases of Teikef are ...

1. ... 'Teikef li'Semichah Shechitah'.
2. ... 'Teikef li'Ge'ulah Tefilah'.

(b) When Ya'akov requested from Lavan to let him go home after working fourteen years Rachel and Leah, Lavan replied "Nichashti, ve'Yevarcheini Hashem bi'Gelalecha!"
And with regard to Potifera, the Torah testifies "va'Yevarech Hashem es Beis ha'Mitzri Biglal Yosef".
From both of these sources we learn that with a Talmid-Chacham comes Berachah.

(a) It was customary in those days, to drink a cup of wine (as a sort of an Aperitif) before the meal. They would also serve a cup of wine after the meal (before Birchas ha'Mazon). And we have learnt: 'Beirach Al ha'Yayin she'Lifnei ha'Mazon, Patar es ha'Yayin she'le'Achar ha'Mazon'.

(b) The Parperes that was served before the meal (as a form of hors d'oeuvres), might be birds or fish, was meant to open the taste buds.

(c) Parperes *after* the meal (a kind of dessert) took the form of roasted wheat kernels or wafer breads (both would be served together with wine). 'Beirach al ha'Parperes she'Lifnei ha'Mazon, Patar es ha'Parperes she'le'Achar ha'Mazon'.

(d) ('Beirach) al ha'Parperes, Lo Patar es ha'Pas'.

6)

(a) On an ordinary weekday, people do not automatically drink additional cups of wine, like they do on Shabbos and Yom-Tov. Consequently, unless they specifically have in mind to do so, each cup requires a fresh Berachah.

(b) On the other hand, after coming out of the bathhouse or after bloodletting, one does tend to drink during the meal, a fresh Berachah is not necessary.

(c) Abaye claimed that even on Shabbos and Yom-Tov, he did not intend to drink more than one cup, and that, when he did, it was due to a change of heart, and it therefore required a fresh Berachah.

(a) It is possible that wine before the meal exempts wine after the meal from a Berachah, because they are both served as drinks. Perhaps wine served during the meal is different, inasmuch as it is not served as a drink, but in order to digest the food. Maybe the Berachah there will not cover the wine which comes after the meal as a drink.

(b) The Gemara at first thinks that 'Achar ha'Mazon, Echad Mevarech le'Kulan', is a continuation of the first half of the Beraisa 'Ba Lahen Yayin be'Soch ha'Mazon', a clear ruling that the Berachah over the wine served during the meal does not cover the wine served at the end of the meal.

(c) The Gemara concludes however, that the Seifa of the Beraisa is *not* an extension of the Reisha; what it is saying is that if wine was *not* served during the meal, then one person recites the Berachah over the wine when it is served at the end of the meal.

9)

(a) If the members of the group are reclining, then they automatically combine for Mezuman. If however, they say 'Come, Let's go and eat over there' (i.e. they verbally fix a place to eat), then, even if they only *sat down* together,(without reclining), it is called a fixture, and they Bensch with a Mezuman.

(b) Rav Ada bar Ahavah tore a second Keri'ah for Rav, because they did not know what to do in the case that we just described.

(c) It was only when an old man came and pointed out the discrepancy between the Mishnah and the Beraisa, and answered it as above, that Rav Ada bar Ahavah's mind was put at ease.