Blessings a Day
מה ה' אלקיך שאל מעמך (י, יב)
תניא היה רבי מאיר אומר חייב אדם לברך מאה ברכות בכל יום שנאמר ,ועתה ישראל מה ה' אלהיך שואל מעמך (מנחות מ"ג ב')
Rashi explains that we view the word מה as if it says מאה (meaning HaShem asks of you a hundred). Meforshim attempt to explain how Rabbi Meir would add an א in the word of Torah.
T.T. The intention is to read the word מה as if written מאה since this verse has 100 letters less one (just as we add one to total one hundred), so one adds an א to מה. This is the same method that the Torah says 70 souls went down to Egypt, but only 69 are listed, and like the Torah calls it 50 days but we only count 49 days. This is the style of the Torah when it reaches to within one of a 10-number set, it considers it as if already reaches to that round number, and is not concerned about lacking one. Thus, when Rabbi Meir wished to provide a sign for the concept of 100 blessings a day, he found an allusion in this verse, just like the חז"ל often provide a sign for easier remembrance of a concept.
Women and Bircas Hamazon
ואכלת ושבעת וברכת (ח, י)
נשים ועבדים וקטנים פטורין מק"ש ומן התפילין וחייבין בתפלה ובמזוזה ובבהמ"ז : ברכת המזון דכתיב בה ואכלת ושבעת (ירושלמי כה/א פרק ג הלכה ג)
T.T. The reason why women should be obligated in Bircas haMazon (blessings after a meal) is that these are blessings and thanksgiving on the satiation and benefit received by the body. Thus, it is obvious that no distinction exists between men and women, since everyone receives the physical benefit. This is similar to the concept that everyone is obligated in the reading of the Megilah since all were involved and benefited from the miracle.
In the Bavli (Berachos 22b) Ravina asks Rava, are women obligated in the mitzvah of Bircas haMazon from the Torah or by rabbinical decree? Rashi explains the question that this a positive mitzvah that is not time-bound (and thus women are obligated from the Torah), or it is a rabbinical decree since the verse states, על הארץ הטובה אשר נתן לך and women are exempt from the Torah since the land was not given to them (but to the males). Tosfos writes that since the Bircas haMazon includes the language בריתך שחתמת בבשרנו and ועל תורתך שלמדתנו and women are not able to say those concepts as applying to them. And on this basis, Poskim decide that women are obligated from a Safek (doubtful if obligated from the Torah or rabbinical decree). In Bircas HaMazon the practical differences are many: if one is in doubt if already said the Bircas haMazon, or to be motzi (fulfill the obligation of) another (perhaps of a obligated man), etc.
T.T. “In my eyes” it is a wonder of how so many can overlook the clear decision of the Yerushalmi and accept the opinion of a single person in the Bavli. Further, the reasons of Rashi & Tosfos to exempt based on the language only applies to the second blessing. The first blessing which is concerned with praise and thanksgiving applies equally to men and to women.
