Blessings Laws

A. In the text of the blessing on bread and the blessing on fruits of the earth – the Hebrew Bible divides the tongues, in which in the blessing on bread one blesses: "He who brings forth bread from the earth," and in the blessing on vegetables one blesses: "He who creates fruits of the earth," why here the tongue is "the earth" and here "the land."
It is impossible to be in the blessing of the Creator of the fruit of the earth, to distinguish it from the fruit of the tree, since the earth includes everything on the earth, including trees, while in the case of the expiation, there is no need to distinguish.

A. Ita Ba'az (55:1), torments, when they are inflicted on a person, they are made to go only on such and such a day, and not to leave only on such and such a day and at such and such an hour, and by such and such a drug, since the time has come for them to leave, this one went to the house of idolatry, said torments, it is a law that we should not leave, and they return and say, and because this fool does not act as is proper, we will lose our oath, and we were Dr. Yochanan, why does it say, and the wicked and the faithful are ill, wicked in their mission and faithful in their oath. It is explained that when torments are inflicted on a person, it is determined how long he will be ill and when he will recover. And here, on the basis of the Mishkan Tos (R. 16:1, 5, 5, 6), who asked what is the meaning of the prayer of our healing, which is that every day, is it already decreed for a person that his healing will be in the Lord, and he will plead in the name of the Lord, as if when he gets sick it is decreed, when he gets well it is not decreed, Ayish, and here are hidden his words from the above-mentioned Mishkan.
And it should be said that there are illnesses for which a predetermined time has been set for them to be cured, which explains how they are cured after they have worked for it, and there are illnesses for which no time has been set for healing, and for which we pray to our healers.

on. Maimonides wrote (P. 1:1-5) that Ezra and his court stood and established the order of prayer, and also established the number of prayers and their times in accordance with the sacrifices, as it is said, "Evening and morning I will speak, and I will hear my voice." And Tza Tova, since he wrote that Ezra and his court established the times of prayers, how can he cite a verse that King David said.
And because the king did so [for himself and did not establish it for the public], Ezra and the Bible established it for all Israel.

third. Regarding the matter of remembering and preserving in one word, Rashi (Exodus 20:8) interpreted it as reading, "Remember the Sabbath day," etc.: "Remember" and "preserving" in one word, 2020, and likewise, "You shall not wear a turban, you shall make for yourself 2020."
And it is a little difficult for me, because 'remember' and 'keep' are strict [as explained in Shavuot (20:2)], while 'You shall not wear a garment with tassels,' is nothing but a simuchin [see Yevamot (4:1)], and simuchin is a deviation from strict, as if no one demanded a simuchin except in the Mishnah Torah, and there he said: From them, they were demanded, 20. And if they were not said in one word, were they strict, and what was the necessity for the simuchin?
The source of Rashi's words in the Mekhilta is like many of Rashi's words about the Torah, even though it is not according to the words of the Gam.

We would be happy to hear from Rabbi Shlita about our words.