Laborers doing work for their employer should abbreviate the grace after meals so that they do not take themselves away from the work of their employer. How (do they abbreviate the grace after meals)? (They recite) the first blessing as established and the second they begin with "the blessing on the land" then include in it "He who builds Jerusalem" and conclude with "the blessing on the land". They do not recite the blessing of "The one who is Good and does good" at all. In what circumstances does this apply? When they are receiving payment for their work besides the meal (they are provided with). However, if they are not taking payment but rather are only provided with the meal they eat, they should recite all four blessings as established. This is also the case if the employer is eating with them, even if they are taking payment in addition to the meal, they should recite all four blessings.
The Gemara notes that this disagrees with what an angel said. As an angel found Rav Ketina when he was wearing a linen cloak, which is exempt from ritual fringes. The angel said to him: Ketina, Ketina, if you wear a linen cloak in the summer and a coat [sarbela], which has only two corners and is therefore also exempt from ritual fringes, in the winter, what will become of the ritual fringes of sky-blue wool? As a result, you will never fulfill the mitzva.
It is forbidden to deliberately close one’s eyes before he reaches within four cubits in order to avoid having to stand up for him when he comes closer.
The baraita continues: One might have thought that one may close his eyes like one who does not see the elder. Therefore, the verse states: “Before the hoary head you shall stand and you shall revere the face of an elder, and you shall fear your God” (Leviticus 19:32). With regard to any matter given over to the heart, it is stated: “And you shall fear your God.” This phrase is referring to a situation where it is impossible to prove whether one purposefully made it appear as if he were not aware that he was obligated to perform a mitzva, as only that individual and God know the truth.
When one comes to eat bread that we bless on it "HaMotzi", one should wash their hands, even if one does not know that [your hands] have any impurity, one should bless: "al n'tilat yadayim"/"regarding washing of hands". But bread that we do not bless "HaMotzi" on it, for example, little rolls, (explanation: satorti in another language), or bread that comes as dumplings (explanation: bread that is made with sugar, almonds, and nuts), and one does not establish a meal with them, one does not need to wash their hands.
Bread rolls – those that have a thick mixture, that are called ublias – is absolute bread and one recites on it the blessing "...Who takes out..." and grace after the meal. And those that have a loose mixture and are very thin – that are called niblas – he recites on them the blessing "...Who creates kinds of sustenance" and one blessing embodying three. And if he fixed his meal on them, he recites the blessing "...Who takes out..." and grace after the meal. And if he eats them within the meal, not due to the meal, they require a blessing before them and not after them. But those thin biscuits that they put concoction on them – they are subordinate with respect to the concoction and the blessing of the concoction exempts them.
(24) Others would usually use to establish (a meal) - The achronim (Magen Avraham) wrote that if one ate alone, he must eat a shiur that would regularly satiate others (either 4 eggs or what is common for a meal). If he ate it with meat or other things that are combined with the bread, he must eat a shiur that would regularly satiate others when the bread and other ingredients are eaten together. This is so even if he is eating alone, and he was satiated with it (with a smaller amount) even though others would not be satiated with it alone. *** However, if others eat the pas with other things and were satisfied with it, we do not say his own mindset is irrelevant, (בטלה דעתו). If he is satisfied, he has to recites the bracha of “hamotzi” and “birkas hamazon.” ... *** And here regarding eruvim techumin in Siman 378, it is stated that the measure of a meal is three or four eggs (the opinion of the Mach’tzis Ha’shekel). And other Achronim write that the same applies here regarding the measure for establishing a meal. *** However, other Achronim (Magen Avraham, the GRiZ, and the Chayei Adam) and the Gra disagree and hold that one should not recite “hamotzi” and “birkas hamazon” unless one eats an amount that is considered a meal, such as that is eaten for breakfast and dinner, and so writes the Beis Yosef in the name of the Shibbolei Leket. And I found in (Ha) Eshkol that it is proven that he holds this way and is more inclined to the language of the Shulchan Aruch. *** Nevertheless, preferentially it is better to be concerned for the opinion of those who are stringent not to eat four eggs, especially if it is something about which there is reason to be uncertain regarding its status, such as pas habah b’kisnin (i.e. pastries), even though it is explained in Seif 7 that we are lenient about this. *** Anyway, one should certainly be concerned about the stringent opinions mentioned above.
Bread offered as dessert – one recites on it the blessing "...Who creates kinds of sustenance". And after it – a blessing embodying three. And if he ate from it an amount that others are accustomed to fix a meal on it, even though he was not satiated from it, he recites on it "...Who takes out..." and grace after the meal. And if in the beginning, his intent was to from it a small amount, and he recited the blessing "...Who creates kinds of sustenance", and afterwards, he ate an amount that others fix a meal on it, he should recite on it the grace after the meal even though he didn't recite "...Who takes out..." in the beginning. And if he ate an amount that others do not fix a meal on it, even though he fixes a meal on it, he only recites on it "...Who creates kinds of sustenance" and one blessing embodying three, for his mind is cancelled by that of every person.
[Various] Practices of Wearing ציצית and it's Rewards and Punishments. Containing 6 Se'ifim:
If a person does not wear a garment with four corners then he is not obligated in [the מצוה of] ציצית. [However,] it is good and proper that a person should be cautious to wear a small טלית every day, in order that he should remember the מצות at every moment. Therefore, there are five knots [in each corner] which correspond to the five books of the Torah, and there are four corners, so that in whichever direction he faces, he will remember. It is proper to wear ציצית over his garments and at the very least, he should be careful to wear ציצית at the time of prayer.