Question: But a Tamei person is not forbidden to recite a B'rachah?

Answer #1: Rashi therefore explains that this Halachah is connected to the decree forbidding Ba'alei Keryin to learn Torah.

Answer #2: It is speaking with regard to the Tevilah of Geirim, and on account to that Tevilah, they required all Tevilos to recite the B'rachah after the Tevilah.

Answer #2 (cont.): And the same applies to Netilas Yadayim ...

Answer #2 (cont.): Since it sometimes happens that one comes from the bathroom, and one is therefore not fit to recite the B'rachah until one has washed one's hands, so the people adopted the custom of reciting all B'rachos after washing (even when washing before a meal).

Clarification: It does not seem that Rebbi Yochanan argues on the Din of placing the Kos into one's right hand ...

Source: As the Gemara says leater 'Rebbi Yochanan cited the earlier Chachamim, who asked whether the left hand may assist the right one (to hold the Kos)', implying that it was customary to hold the Kos in the right hand.

Halachah: However seeing as the Amora'im used to make 'Itur' and 'Ituf', it seems that they they took upon themselves to be sttringent in all ten things.

Conclusion: One should therefore be stringent with regard to the Kos shel B'rachah.

Yerushalmi: The Yerushalmi at the end of the Perek, quoting Rebbi Acha, states 'Three things were said with regard to Kos shel B'rachah - Malei, Itur and Ituf ...

Yerushalmi (cont.): And all three are hinted in the Pasuk - "Naftali S'va Ratzon u'Malei Birchas Hash-m": "S'va" = Itur; "Rztzon" = Mudach, and "u'Malei" - literally.

Clarification: The Ri confines this to where the Kos is not clean, where there are still remains in it from its previous use. But if the Kos is clean, it is unnecessary, since one only needs it to be clean.

Clarification: Rav Yosef from Marseilles explains that this because it ought to have written 'Yam ve'Darom Rash", and it wrote "Yerashah", adding an extra 'Yud' 'Hey', the two letters with which Hash-m created the two worlds ...

Source: As we say in Perek ha'Techeiles (Menachos Daf 29:) ' "ki be'Kah Hash-m Tzur Olamim" - 'Don't read "Tzur" (the rock) but rather "Tzor" (formed) ... '.

Clarification: The Gemara is speaking about large cups, or on Rosh Chodesh Teives that falls on Shabbos or at a wedding, where Birchas ha'Mazon is long.

Clarification: Rashi explains that the Mevarech is not permitted to speak from the moment they hand him the Kos shel B'rachah.

Clarification (cont.): And the same applies to the participants, who are not permitted to speak, since both the one who listens and the one who recites are obligated to concentrate.

Continuation: Similarly, the participants are not permitted to indulge in idle chatter just like the Mevarech.

Implied Question: Even though we learned in the last Perek of Rosh ha'Shanah (Daf 34:) that 'If one heard the nine notes (of Teki'as Shofar) in nine hours, one is Yotzei', implying that the listener is Yotzei even if he spoke in the middle.

Answer: Lechatchilah one should do so.

Conclusion: It would seem however, that this speaks specifically where the Mevarech was silent for a few moments between one B'rachah and the next. But somebody who speaks at the time that he is actually reciting the B'rachos is not Yotzei even Bedi'eved.

Reason: Because Birchas ha'Mazon is min ha'Torah, the Chachamim were strict regarding it and required that one be seated whilst reciting it ...

Reason (cont.): Since we find that then things were said with regrd to it., which is not the case by other B'rachos.

Acronym: And this is the acronym of "Ve'achalta Ve'ssava'ta" - 'Shev Eis u'Veirachta le'Birchas ha'Mazon' (Sit at the time that you recite Birchas ha'Mazon.)