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May 26, 2022 | 讻状讛 讘讗讬讬专 转砖驻状讘 | TODAY'S DAF: Yevamot 80

Today's Daf Yomi

February 9, 2020 | 讬状讚 讘砖讘讟 转砖状驻

  • This month鈥檚 learning is sponsored by Yad Binyamin ladies for the refuah shleima of Asher ben Devorah Fayga.

    This month's learning is sponsored by Bracha Rutner in loving memory of her mother, Anna Rutner, Sarah bat Yom Tov and Rachel, on her 5th yahrzeit.

  • This month's shiurim are sponsored by Leora & Jonathan Kukin and Cynthia & Abe Steinberger in honor of Rella Feldman and Curtiss Pulitzer.

Berakhot 37

What blessing does one make on rice and a dish made with rice? What blessing does one make on chavitaza – a dish with flour and honey – does it depend on how much honey is in there? What blessing is said on bread crumbs that are cooked or fried – does it depend on the size of the crumb? The question is also asked regarding other foods that are made with flour and are somewhat breadlike but made differently than bread.

转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

拽讗 诪砖诪注 诇谉 讻诇 砖讬砖 讘讜 讜讗讬 讗砖诪注讬谞谉 讻诇 砖讬砖 讘讜 讛讜讛 讗诪讬谞讗 讻诇 砖讬砖 讘讜 讞诪砖转 讛诪讬谞讬诐 讗讬谉 讗讘诇 讗讜专讝 讜讚讜讞谉 诇讗 诪砖讜诐 讚注诇 讬讚讬 转注专讜讘转 讗讘诇 讗讬转讬讛 讘注讬谞讬讛 谞讬诪讗 讗驻讬诇讜 讗讜专讝 讜讚讜讞谉 谞诪讬 诪讘专讻讬谉 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 拽讗 诪砖诪注 诇谉 讻诇 砖讛讜讗 诪讞诪砖转 讛诪讬谞讬诐 讛讜讗 讚诪讘专讻讬谉 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 诇讗驻讜拽讬 讗讜专讝 讜讚讜讞谉 讚讗驻讬诇讜 讗讬转讬讛 讘注讬谞讬讛 诇讗 诪讘专讻讬谞谉 讘讜专讗 诪讬谞讬 诪讝讜谞讜转

Therefore, he teaches us: Anything that has of the five species of grain in it, even if it is in the context of a mixture with other ingredients. And had he taught us only: Anything that has of the five species of grain in it, I would have said that specifically over anything that has of the five species of grain in it, yes, one recites: Who creates the various kinds of nourishment, even if it is in the context of a mixture with other ingredients. However, over anything that has rice and millet in it, no, one does not recite: Who creates the various kinds of nourishment, because one is eating it in the context of a mixture. However, if the rice or millet is in its pure, unadulterated form, say that even over rice and millet one recites: Who creates the various kinds of nourishment, because they, too, are types of grain. Therefore, he teaches us specifically: Anything that is from the five species of grain, one recites over it: Who creates the various kinds of nourishment, to the exclusion of rice and millet, over which, even in its pure, unadulterated form, one does not recite: Who creates the various kinds of nourishment.

讜讗讜专讝 讜讚讜讞谉 诇讗 诪讘专讻讬谞谉 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜讛转谞讬讗 讛讘讬讗讜 诇驻谞讬讜 驻转 讗讜专讝 讜驻转 讚讜讞谉 诪讘专讱 注诇讬讜 转讞诇讛 讜住讜祝 讻诪注砖讛 拽讚专讛 讜讙讘讬 诪注砖讛 拽讚专讛 转谞讬讗 讘转讞诇讛 诪讘专讱 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 诪讘专讱 注诇讬讜 讘专讻讛 讗讞转 诪注讬谉 砖诇砖

With regard to the previous conclusion, the Gemara asks: And over rice and millet we do not recite: Who creates the various kinds of nourishment? But wasn鈥檛 it taught in a baraita: If they brought before him rice bread or millet bread, he recites the blessing over it both before and after, as he would recite the blessing over a cooked dish containing dough from the five species of the grain. And with regard to a cooked dish, it was taught in a baraita: At the start, one recites: Who creates the various kinds of nourishment, and at the end, one recites one blessing abridged from the three blessings of Grace after Meals [al hami岣a]. Apparently, one recites: Who creates the various kinds of nourishment, over rice and millet.

讻诪注砖讛 拽讚专讛 讜诇讗 讻诪注砖讛 拽讚专讛 讻诪注砖讛 拽讚专讛 讚诪讘专讻讬谉 注诇讬讜 转讞诇讛 讜住讜祝 讜诇讗 讻诪注砖讛 拽讚专讛 讚讗讬诇讜 讘诪注砖讛 拽讚专讛 讘转讞诇讛 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 讘专讻讛 诪注讬谉 砖诇砖 讜讗讬诇讜 讛讻讗 讘转讞诇讛 诪讘专讱 注诇讬讜 砖讛讻诇 谞讛讬讛 讘讚讘专讜 讜诇讘住讜祝 讘讜专讗 谞驻砖讜转 专讘讜转 讜讞住专讜谞谉 注诇 讻诇 诪讛 砖讘专讗转

The Gemara rejects this proof: Indeed, rice or millet is like a cooked dish, and is not like a cooked dish in every sense. The Gemara elaborates: It is considered like a cooked dish in that one recites a blessing over it both at the beginning and the end. And it is unlike a cooked dish in that over a cooked dish, at the start, one recites: Who creates the various kinds of nourishment, and at the end, one recites one blessing abridged from the three blessings of Grace after Meals; whereas here, over rice, at the start, one recites: By Whose word all things came to be, and at the end, one recites: Who creates the many forms of life and their needs for all that You have created.

讜讗讜专讝 诇讗讜 诪注砖讛 拽讚专讛 讛讜讗 讜讛转谞讬讗 讗诇讜 讛谉 诪注砖讛 拽讚专讛 讞讬诇拽讗 讟专讙讬住 住讜诇转 讝专讬讝 讜注专住谉 讜讗讜专讝

The Gemara challenges: And rice is not a cooked dish? Wasn鈥檛 it taught in a baraita that these are cooked dishes: Wheat kernels split into two parts, wheat kernels crushed into three parts [teraggis], flour, wheat kernels crushed into four parts [zariz], wheat kernels crushed into five parts [arsan] and rice? Apparently, rice is considered a cooked dish like crushed wheat.

讛讗 诪谞讬 专讘讬 讬讜讞谞谉 讘谉 谞讜专讬 讛讬讗 讚转谞讬讗 专讘讬 讬讜讞谞谉 讘谉 谞讜专讬 讗讜诪专 讗讜专讝 诪讬谉 讚讙谉 讛讜讗 讜讞讬讬讘讬谉 注诇 讞诪讜爪讜 讻专转 讜讗讚诐 讬讜爪讗 讘讜 讬讚讬 讞讜讘转讜 讘驻住讞 讗讘诇 专讘谞谉 诇讗

The Gemara responds: Whose opinion is reflected in this baraita? It is Rabbi Yo岣nan ben Nuri鈥檚 opinion, as it was taught in a baraita: Rabbi Yo岣nan ben Nuri says: Rice is a type of grain in every respect and, therefore, one is liable to death by karet if it leavens on Passover and he eats it intentionally. And a person who ate matza baked from rice flour fulfills his obligation on Passover; however, according to the Rabbis, no, rice is not in the category of a cooked dish.

讜专讘谞谉 诇讗 讜讛转谞讬讗 讛讻讜住住 讗转 讛讞讟讛 诪讘专讱 注诇讬讛 讘讜专讗 驻专讬 讛讗讚诪讛 讟讞谞讛 讗驻讗讛 讜讘砖诇讛 讘讝诪谉 砖讛驻专讜住讜转 拽讬讬诪讜转 讘转讞诇讛 诪讘专讱 注诇讬讛 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讜诇讘住讜祝 诪讘专讱 注诇讬讛 砖诇砖 讘专讻讜转 讗诐 讗讬谉 讛驻专讜住讜转 拽讬讬诪讜转 讘转讞诇讛 诪讘专讱 注诇讬讛 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 诪讘专讱 注诇讬讛 讘专讻讛 讗讞转 诪注讬谉 砖诇砖

The Gemara challenges this: And the Rabbis hold that rice is not considered a cooked dish? Wasn鈥檛 it taught in a Tosefta: One who chews wheat recites: Who creates fruit of the ground. However, if he ground the wheat, baked it, and cooked the bread, there is a distinction between two situations: When the slices are intact and did not dissolve in the boiling process, at the start one recites: Who brings forth bread from the earth, and at the end one recites the three blessings of Grace after Meals, as he does after eating bread. When the slices dissolved in the course of the boiling process and are not intact, then at the start one recites: Who creates the various kinds of nourishment, and at the end one recites one blessing abridged from the three blessings of Grace after Meals.

讛讻讜住住 讗转 讛讗讜专讝 诪讘专讱 注诇讬讜 讘讜专讗 驻专讬 讛讗讚诪讛 讟讞谞讜 讗驻讗讜 讜讘砖诇讜 讗祝 注诇 驻讬 砖讛驻专讜住讜转 拽讬讬诪讜转 讘转讞诇讛 诪讘专讱 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 诪讘专讱 注诇讬讜 讘专讻讛 讗讞转 诪注讬谉 砖诇砖

One who chews rice recites: Who creates fruit of the ground. If one ground it, baked it, and then cooked it, even though the pieces are intact, at the start one recites: Who creates the various kinds of nourishment, and at the end one recites one blessing abridged from the three blessings of Grace after Meals.

诪谞讬 讗讬诇讬诪讗 专讘讬 讬讜讞谞谉 讘谉 谞讜专讬 讛讬讗 讚讗诪专 讗讜专讝 诪讬谉 讚讙谉 讛讜讗 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讜砖诇砖 讘专讻讜转 讘注讬 讘专讜讻讬

The Gemara discusses this Tosefta: Whose opinion is reflected in this Tosefta? If you say that it is the opinion of Rabbi Yo岣nan ben Nuri who said that rice is a type of grain, it should have said that one must recite: Who brings forth bread from the earth, beforehand and the three blessings of Grace after Meals thereafter, as he does after eating bread.

讗诇讗 诇讗讜 专讘谞谉 讛讬讗 讜转讬讜讘转讗 讚专讘 讜砖诪讜讗诇

Rather, isn鈥檛 it the opinion of the Rabbis, who hold that rice is not a type of grain, but nevertheless hold that over rice one recites: Who creates the various kinds of nourishment? If so, this is a conclusive refutation of the opinion of Rav and Shmuel.

转讬讜讘转讗:

The Gemara comments: Indeed, this is a conclusive refutation of their opinion.

讗诪专 诪专 讛讻讜住住 讗转 讛讞讟讛 诪讘专讱 注诇讬讛 讘讜专讗 驻专讬 讛讗讚诪讛 讜讛转谞讬讗 讘讜专讗 诪讬谞讬 讝专注讬诐 诇讗 拽砖讬讗 讛讗 专讘讬 讬讛讜讚讛 讜讛讗 专讘谞谉 讚转谞谉 讜注诇 讬专拽讜转 讗讜诪专 讘讜专讗 驻专讬 讛讗讚诪讛 专讘讬 讬讛讜讚讛 讗讜诪专 讘讜专讗 诪讬谞讬 讚砖讗讬诐:

Above, it was taught in the Tosefta that the Master said: One who chews wheat recites: Who creates fruit of the ground. The Gemara challenges: Wasn鈥檛 it taught in a baraita that one who chews wheat recites: Who creates various kinds of seeds? The Gemara resolves the problem: This is not difficult, as it is the subject of a tannaitic dispute. This opinion, that one must recite: Who creates various kinds of seeds, is the opinion of Rabbi Yehuda, and this opinion, that one must recite: Who creates fruit of the ground, is the opinion of the Rabbis. As we learned in our mishna: Over herbs and leafy vegetables one recites: Who creates fruit of the ground. Rabbi Yehuda says: Who creates various kinds of herbs. Rabbi Yehuda designates specific blessings for every type of plant, and he certainly distinguishes between vegetables in general and seeds.

讗诪专 诪专 讛讻讜住住 讗转 讛讗讜专讝 诪讘专讱 注诇讬讜 讘讜专讗 驻专讬 讛讗讚诪讛 讟讞谞讜 讗驻讗讜 讜讘砖诇讜 讗祝 注诇 驻讬 砖讛驻专讜住讜转 拽讬讬诪讜转 讘转讞诇讛 诪讘专讱 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 讘专讻讛 讗讞转 诪注讬谉 砖诇砖

It was taught in the same Tosefta that the Master said: One who chews rice recites: Who creates fruit of the ground. If one ground it, baked it and then cooked it, even though the pieces are intact, at the start one recites: Who creates the various kinds of nourishment, and at the end one recites one blessing abridged from the three blessings of Grace after Meals.

讜讛转谞讬讗 诇讘住讜祝 讜诇讗 讻诇讜诐 讗诪专 专讘 砖砖转 诇讗 拽砖讬讗 讛讗 专讘谉 讙诪诇讬讗诇 讜讛讗 专讘谞谉 讚转谞讬讗 讝讛 讛讻诇诇 讻诇 砖讛讜讗 诪砖讘注转 讛诪讬谞讬诐 专讘谉 讙诪诇讬讗诇 讗讜诪专 砖诇砖 讘专讻讜转 讜讞讻诪讬诐 讗讜诪专讬诐 讘专讻讛 讗讞转 诪注讬谉 砖诇砖

The Gemara raises the challenge: Wasn鈥檛 it taught in a baraita that in that case, at the end one need not recite any of the blessings recited over the fruits of Eretz Yisrael, but rather: Who creates the many forms of life. Rav Sheshet said: This is not difficult, as this is the subject of a tannaitic dispute. This, that one recites one blessing abridged from the three blessings of Grace after Meals, is the opinion of Rabban Gamliel. This, that one need only recite: Who creates the many forms of life, is the opinion of the Rabbis. As it was taught in a Tosefta that this is the principle: Anything that is from the seven species of grain and fruits for which Eretz Yisrael is praised, Rabban Gamliel says: Afterwards, one recites the three blessings of the Grace after Meals. And the Rabbis say: One blessing abridged from the three blessings of Grace after Meals is sufficient.

讜诪注砖讛 讘专讘谉 讙诪诇讬讗诇 讜讛讝拽谞讬诐 砖讛讬讜 诪住讜讘讬谉 讘注诇讬讬讛 讘讬专讬讞讜 讜讛讘讬讗讜 诇驻谞讬讛诐 讻讜转讘讜转 讜讗讻诇讜 讜谞转谉 专讘谉 讙诪诇讬讗诇 专砖讜转 诇专讘讬 注拽讬讘讗 诇讘专讱 拽驻抓 讜讘专讱 专讘讬 注拽讬讘讗 讘专讻讛 讗讞转 诪注讬谉 砖诇砖 讗诪专 诇讬讛 专讘谉 讙诪诇讬讗诇 注拽讬讘讗 注讚 诪转讬 讗转讛 诪讻谞讬住 专讗砖讱 讘讬谉 讛诪讞诇讜拽转 讗诪专 诇讜 专讘讬谞讜 讗祝 注诇 驻讬 砖讗转讛 讗讜诪专 讻谉 讜讞讘专讬讱 讗讜诪专讬诐 讻谉 诇诪讚转谞讜 专讘讬谞讜 讬讞讬讚 讜专讘讬诐 讛诇讻讛 讻专讘讬诐

The Gemara relates: And there was an incident involving Rabban Gamliel and the Sages who were sitting in an upper floor in Jericho and they brought dates before them and they ate. And afterwards, Rabban Gamliel gave Rabbi Akiva permission to recite the blessing. Rabbi Akiva hurried and recited one blessing abridged from the three blessings of Grace after Meals. Rabban Gamliel said: Akiva, until when will you continue to stick your head into the dispute among the Sages with regard to what you did? Rabbi Akiva said to him: Our teacher, even though you say this while your colleagues disagree and say that, you taught us, our teacher, the general principle that guides resolution of halakhic disputes: In a dispute between an individual and the many, the halakha is in accordance with the opinion of the many. Although you are the Nasi, it is appropriate to act in accordance with the opinion of the many.

专讘讬 讬讛讜讚讛 讗讜诪专 诪砖诪讜 讻诇 砖讛讜讗 诪砖讘注转 讛诪讬谞讬诐

The Gemara records a variation on the dispute between Rabban Gamliel and the Rabbis: Rabbi Yehuda says in his name, the name of Rabbi Akiva. With regard to anything that is from the seven species

讜诇讗 诪讬谉 讚讙谉 讛讜讗 讗讜 诪讬谉 讚讙谉 讜诇讗 注砖讗讜 驻转 专讘谉 讙诪诇讬讗诇 讗讜诪专 砖诇砖 讘专讻讜转 讜讞讻诪讬诐 讗讜诪专讬诐 讘专讻讛 讗讞转 讻诇 砖讗讬谞讜 诇讗 诪砖讘注转 讛诪讬谞讬谉 讜诇讗 诪讬谉 讚讙谉 讻讙讜谉 驻转 讗讜专讝 讜讚讜讞谉 专讘谉 讙诪诇讬讗诇 讗讜诪专 讘专讻讛 讗讞转 诪注讬谉 砖诇砖 讜讞讻诪讬诐 讗讜诪专讬诐 讜诇讗 讻诇讜诐

and is not a species of grain, but one of the fruits, or which is a species of grain and has not been made into bread, there is a dispute. Rabban Gamliel says that one recites the three blessings of the Grace after Meals and the Rabbis say that one recites a single blessing. And over anything that is neither one of the seven species nor a species of grain, such as rice bread or millet bread, Rabban Gamliel says that after eating, one recites one blessing abridged from the three blessings of Grace after Meals, and the Rabbis say that one need not recite any blessing, i.e., Grace after Meals or one blessing abridged from three, but instead he recites: Who creates the many forms of life. If so, the Tosefta, which says that after rice one recites one blessing abridged from three, is in accordance with Rabbi Yehuda鈥檚 version of Rabban Gamliel鈥檚 opinion.

讘诪讗讬 讗讜拽讬诪转讗 讻专讘谉 讙诪诇讬讗诇 讗讬诪讗 住讬驻讗 讚专讬砖讗 讗诐 讗讬谉 讛驻专讜住讜转 拽讬讬诪讜转 讘转讞诇讛 诪讘专讱 注诇讬讛 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 诪讘专讱 注诇讬讛 讘专讻讛 讗讞转 诪注讬谉 砖诇砖 诪谞讬 讗讬 专讘谉 讙诪诇讬讗诇 讛砖转讗 讗讻讜转讘讜转 讜讗讚讬讬住讗 讗诪专 专讘谉 讙诪诇讬讗诇 砖诇砖 讘专讻讜转 讗诐 讗讬谉 讛驻专讜住讜转 拽讬讬诪讜转 诪讬讘注讬讗

The Gemara challenges: How did you establish the Tosefta? In accordance with the opinion of Rabban Gamliel. Say the latter clause of the first section of this Tosefta, which states that even over wheat bread, when the slices are not intact, then at the start one recites: Who creates the various kinds of nourishment, and at the end one recites one blessing abridged from the three blessings of Grace after Meals. Whose opinion is reflected in that section of the Tosefta? If it is the opinion of Rabban Gamliel, now if over dates and pounded wheat, Rabban Gamliel said that one recites the three blessings of Grace after Meals, in a case where the slices of bread are not intact, is it necessary to say that one recites Grace after Meals?

讗诇讗 驻砖讬讟讗 专讘谞谉 讗讬 讛讻讬 拽砖讬讗 讚专讘谞谉 讗讚专讘谞谉 讗诇讗 诇注讜诇诐 专讘谞谉 讜转谞讬 讙讘讬 讗讜专讝 讜诇讘住讜祝 讗讬谞讜 诪讘专讱 注诇讬讜 讜诇讗 讻诇讜诐:

Rather, it is clear that the Tosefta is in accordance with the opinion of the Rabbis. If so, there is a contradiction between one opinion of the Rabbis and a second opinion of the Rabbis. The Gemara resolves the contradiction: Rather, actually, the Tosefta is in accordance with the opinion of the Rabbis and emend the text and teach with regard to rice: At the end, one does not recite any blessing, consistent with their opinion in the baraita.

讗诪专 专讘讗 讛讗讬 专讬讛讟讗 讚讞拽诇讗讬 讚诪驻砖讬 讘讬讛 拽诪讞讗 诪讘专讱 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 诪讗讬 讟注诪讗 讚住诪讬讚讗 注讬拽专 讚诪讞讜讝讗 讚诇讗 诪驻砖讬 讘讬讛 拽诪讞讗 诪讘专讱 注诇讬讜 砖讛讻诇 谞讛讬讛 讘讚讘专讜 诪讗讬 讟注诪讗 讚讜讘砖讗 注讬拽专 讜讛讚专 讗诪专 专讘讗 讗讬讚讬 讜讗讬讚讬 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讚专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讻诇 砖讬砖 讘讜 诪讞诪砖转 讛诪讬谞讬诐 诪讘专讻讬谉 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转

With regard to the blessings recited over various types of porridge, Rava said: Over the farmer鈥檚 mixture of flour and honey to which they add extra flour, one recites: Who creates the various kinds of nourishment. What is the reason? Because the flour is the primary ingredient in the mixture. Over this same dish, however, when it is prepared in the manner that it is prepared in Me岣za where they do not add extra flour, one recites: By Whose word all things came to be. What is the reason? Because in that dish, the honey is the primary ingredient. And Rava reconsidered and said: Over both this, the mixture of the farmers, and that, the mixture of Me岣za, one recites: Who creates the various kinds of nourishment. As Rav and Shmuel both said: Anything that is from the five species of grain, one recites over it: Who creates the various kinds of nourishment.

讗诪专 专讘 讬讜住祝 讛讗讬 讞讘讬爪讗 讚讗讬转 讘讬讛 驻专讜专讬谉 讻讝讬转 讘转讞诇讛 诪讘专讱 注诇讬讜 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讜诇讘住讜祝 诪讘专讱 注诇讬讜 砖诇砖 讘专讻讜转 讚诇讬转 讘讬讛 驻专讜专讬谉 讻讝讬转 讘转讞诇讛 诪讘专讱 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 讘专讻讛 讗讞转 诪注讬谉 砖诇砖

Rav Yosef said: Over this cooked dish, which contains pieces of bread that are the size of an olive-bulk, at the start one recites: Who brings forth bread from the earth, and afterward one recites the three blessings of Grace after Meals as he would over bread. Over that same cooked dish, which does not contain pieces of bread that are the size of an olive-bulk, at the start one recites: Who creates the various kinds of nourishment, and at the end one recites one blessing abridged from the three blessings of Grace after Meals, as he would over a cooked dish.

讗诪专 专讘 讬讜住祝 诪谞讗 讗诪讬谞讗 诇讛 讚转谞讬讗 讛讬讛 注讜诪讚 讜诪拽专讬讘 诪谞讞讜转 讘讬专讜砖诇讬诐 讗讜诪专 讘专讜讱 砖讛讞讬讬谞讜 讜拽讬诪谞讜 讜讛讙讬注谞讜 诇讝诪谉 讛讝讛 谞讟诇谉 诇讗讻诇谉 诪讘专讱 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讜转谞讬 注诇讛 讜讻讜诇谉 驻讜转转谉 讻讝讬转

And Rav Yosef said: From where do I say this halakha? As it was taught in a baraita: The first time the priest would stand and offer meal-offerings in Jerusalem, he would recite: Who has given us life, sustained us, and brought us to this time, as it is the first time that he fulfilled the mitzva of offering that sacrifice (Rashi). When he would take the meal-offerings in order to eat them, he would recite: Who brings forth bread from the earth. And it was taught on the topic of meal-offerings: And all of the meal-offerings, he crumbles them into pieces, approximately the size of an olive-bulk. This proves that over bread crumbs the size of an olive-bulk, one recites: Who brings forth bread from the earth.

讗诪专 诇讬讛 讗讘讬讬 讗诇讗 诪注转讛 诇转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讚讗诪专 驻讜专讻谉 注讚 砖诪讞讝讬专谉 诇住诇转谉 讛讻讬 谞诪讬 讚诇讗 讘注讬 讘专讜讻讬 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讜讻讬 转讬诪讗 讛讻讬 谞诪讬 讜讛转谞讬讗 诇拽讟 诪讻讜诇谉 讻讝讬转 讜讗讻诇谉 讗诐 讞诪抓 讛讜讗 注谞讜砖 讻专转 讜讗诐 诪爪讛 讛讜讗 讗讚诐 讬讜爪讗 讘讜 讬讚讬 讞讜讘转讜 讘驻住讞

Abaye said to Rav Yosef: But if what you say is so, then now, according to the tanna of the school of Rabbi Yishmael who said with regard to meal-offerings: He crushes them until he restores them to the form that they were when they were flour, would you say that so too, in that case, he need not recite: Who brings forth bread from the earth? And if you say that that is so, that one does not recite: Who brings forth bread from the earth, over these meal-offerings, wasn鈥檛 it taught in a baraita: One who gathered an olive-bulk sized portion from all of the crumbs of the meal-offerings and ate them, if it was an offering of leavened bread like that of a thanks-offering, if he ate them on Passover he is punishable by karet. If it was an offering of unleavened bread, one fulfills his obligation to eat matza on Passover. This illustrates that bread crumbs, regardless of their size, are always considered bread.

讛讻讗 讘诪讗讬 注住拽讬谞谉 讘砖注专住谉 讗讬 讛讻讬 讗讬诪讗 住讬驻讗 讜讛讜讗 砖讗讻诇谉 讘讻讚讬 讗讻讬诇转 驻专住 讜讗讬 讘砖注专住谉 讛讗讬 砖讗讻诇谉 砖讗讻诇讜 诪讬讘注讬 诇讬讛

Rav Yosef answered that this is not the case, and one does not recite a blessing over bread crumbs as he would over actual bread. Rather, with what are we dealing here? With a case where one mixed the bread crumbs with water and compacted them into a single mass. The Gemara challenges this: If so, say the latter clause, in which we learn that this case of one who eats the crumbs speaks specifically about when he ate them, all of the crumbs that constitute the size of an olive-bulk in the time it takes to eat a half-loaf of bread. And if it is referring to a case where one compacted them into a single mass, that expression: When he ate them, is inappropriate. When he ate it, is what it needed to say, as it is a single loaf.

讗诇讗 讛讻讗 讘诪讗讬 注住拽讬谞谉 讘讘讗 诪诇讞诐 讙讚讜诇

Rather, it can be explained in another way: With what are we dealing here? With a case where each of the crumbs came from a large loaf of bread over which one is obligated to recite: Who brings forth bread from the earth. Over crumbs that were never part of a loaf of bread large enough to require this blessing, however, one need only recite: Who brings forth bread from the earth, if they are at least the size of an olive-bulk.

诪讗讬 讛讜讛 注诇讛 讗诪专 专讘 砖砖转 讛讗讬 讞讘讬爪讗 讗祝 注诇 讙讘 讚诇讬转 讘讬讛 驻专讜专讬谉 讻讝讬转 诪讘专讱 注诇讬讜 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讗诪专 专讘讗 讜讛讜讗 讚讗讬讻讗 注诇讬讛 转讜专讬转讗 讚谞讛诪讗

Since all of the proofs for and against this opinion were rejected, the Gemara asks: What conclusion was reached about this halakha? Rav Sheshet said: Over this cooked dish, which contains bread crumbs, even though it does not contain crumbs the size of an olive-bulk, one recites: Who brings forth bread from the earth. Rava said: This is specifically in a case where the crumbs still have the appearance of bread and did not dissolve completely.

讟专讜拽谞讬谉 讞讬讬讘讬谉 讘讞诇讛 讜讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 讬讜讞谞谉 讟专讜拽谞讬谉 驻讟讜专讬谉 诪谉 讛讞诇讛 诪讗讬 讟专讜拽谞讬谉 讗诪专 讗讘讬讬 讻讜讘讗 讚讗专注讗

Another issue concerned terokanin, with regard to which it was said that they are obligated in the mitzva to separate 岣lla, meaning that terokanin have the halakhic status of bread. And, when Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yo岣nan said: Terokanin are exempt from the mitzva to separate 岣lla. The Gemara asks: What are terokanin? Abaye said: Terokanin are made of a watery mixture of flour and water roasted in a cavity in a stove in the ground and is not actually bread.

讜讗诪专 讗讘讬讬 讟专讬转讗 驻讟讜专讛 诪谉 讛讞诇讛 诪讗讬 讟专讬转讗 讗讬讻讗 讚讗诪专讬 讙讘讬诇 诪专转讞 讜讗讬讻讗 讚讗诪专讬 谞讛诪讗 讚讛谞讚拽讗 讜讗讬讻讗 讚讗诪专讬 诇讞诐 讛注砖讜讬 诇讻讜转讞

And Abaye said: Terita is exempt from the mitzva to separate 岣lla. The Gemara asks: What is terita? There are several opinions: Some say, it is flour and water kneaded that is poured onto a boiling hot stove. And some say, it is bread from India, made from dough wrapped around a skewer and covered with oil or eggs before baking. And some say, it is bread made for kuta岣, bread baked in an unusual manner so that it would become extremely leavened and could be used as an ingredient in the Babylonian spice, kuta岣.

转谞讬 专讘讬 讞讬讬讗 诇讞诐 讛注砖讜讬 诇讻讜转讞 驻讟讜专 诪谉 讛讞诇讛 讜讛讗 转谞讬讗 讞讬讬讘 讘讞诇讛 讛转诐 讻讚拽转谞讬 讟注诪讗 专讘讬 讬讛讜讚讛 讗讜诪专 诪注砖讬讛 诪讜讻讬讞讬谉 注诇讬讛 注砖讗谉

And similarly, Rabbi 岣yya taught: Bread made for kuta岣; one is exempt from the mitzva to separate 岣lla. The Gemara asks: Wasn鈥檛 it taught in a baraita that one is obligated in the mitzva to separate 岣lla from bread made for kuta岣? The Gemara answers: There, as the reason was taught that Rabbi Yehuda says: There is a distinction between different types of bread made for kuta岣, as the actions taken in its preparation prove the purpose for which it was made. If he made them

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So ,You Think Rice Is HaMotzi?

Some dapim have lots of aggadata, some have heated halakhic debates, some probe the "nitty-gritty" of halakhah. This daf does...

Berakhot 37

The William Davidson Talmud | Powered by Sefaria

Berakhot 37

拽讗 诪砖诪注 诇谉 讻诇 砖讬砖 讘讜 讜讗讬 讗砖诪注讬谞谉 讻诇 砖讬砖 讘讜 讛讜讛 讗诪讬谞讗 讻诇 砖讬砖 讘讜 讞诪砖转 讛诪讬谞讬诐 讗讬谉 讗讘诇 讗讜专讝 讜讚讜讞谉 诇讗 诪砖讜诐 讚注诇 讬讚讬 转注专讜讘转 讗讘诇 讗讬转讬讛 讘注讬谞讬讛 谞讬诪讗 讗驻讬诇讜 讗讜专讝 讜讚讜讞谉 谞诪讬 诪讘专讻讬谉 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 拽讗 诪砖诪注 诇谉 讻诇 砖讛讜讗 诪讞诪砖转 讛诪讬谞讬诐 讛讜讗 讚诪讘专讻讬谉 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 诇讗驻讜拽讬 讗讜专讝 讜讚讜讞谉 讚讗驻讬诇讜 讗讬转讬讛 讘注讬谞讬讛 诇讗 诪讘专讻讬谞谉 讘讜专讗 诪讬谞讬 诪讝讜谞讜转

Therefore, he teaches us: Anything that has of the five species of grain in it, even if it is in the context of a mixture with other ingredients. And had he taught us only: Anything that has of the five species of grain in it, I would have said that specifically over anything that has of the five species of grain in it, yes, one recites: Who creates the various kinds of nourishment, even if it is in the context of a mixture with other ingredients. However, over anything that has rice and millet in it, no, one does not recite: Who creates the various kinds of nourishment, because one is eating it in the context of a mixture. However, if the rice or millet is in its pure, unadulterated form, say that even over rice and millet one recites: Who creates the various kinds of nourishment, because they, too, are types of grain. Therefore, he teaches us specifically: Anything that is from the five species of grain, one recites over it: Who creates the various kinds of nourishment, to the exclusion of rice and millet, over which, even in its pure, unadulterated form, one does not recite: Who creates the various kinds of nourishment.

讜讗讜专讝 讜讚讜讞谉 诇讗 诪讘专讻讬谞谉 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜讛转谞讬讗 讛讘讬讗讜 诇驻谞讬讜 驻转 讗讜专讝 讜驻转 讚讜讞谉 诪讘专讱 注诇讬讜 转讞诇讛 讜住讜祝 讻诪注砖讛 拽讚专讛 讜讙讘讬 诪注砖讛 拽讚专讛 转谞讬讗 讘转讞诇讛 诪讘专讱 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 诪讘专讱 注诇讬讜 讘专讻讛 讗讞转 诪注讬谉 砖诇砖

With regard to the previous conclusion, the Gemara asks: And over rice and millet we do not recite: Who creates the various kinds of nourishment? But wasn鈥檛 it taught in a baraita: If they brought before him rice bread or millet bread, he recites the blessing over it both before and after, as he would recite the blessing over a cooked dish containing dough from the five species of the grain. And with regard to a cooked dish, it was taught in a baraita: At the start, one recites: Who creates the various kinds of nourishment, and at the end, one recites one blessing abridged from the three blessings of Grace after Meals [al hami岣a]. Apparently, one recites: Who creates the various kinds of nourishment, over rice and millet.

讻诪注砖讛 拽讚专讛 讜诇讗 讻诪注砖讛 拽讚专讛 讻诪注砖讛 拽讚专讛 讚诪讘专讻讬谉 注诇讬讜 转讞诇讛 讜住讜祝 讜诇讗 讻诪注砖讛 拽讚专讛 讚讗讬诇讜 讘诪注砖讛 拽讚专讛 讘转讞诇讛 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 讘专讻讛 诪注讬谉 砖诇砖 讜讗讬诇讜 讛讻讗 讘转讞诇讛 诪讘专讱 注诇讬讜 砖讛讻诇 谞讛讬讛 讘讚讘专讜 讜诇讘住讜祝 讘讜专讗 谞驻砖讜转 专讘讜转 讜讞住专讜谞谉 注诇 讻诇 诪讛 砖讘专讗转

The Gemara rejects this proof: Indeed, rice or millet is like a cooked dish, and is not like a cooked dish in every sense. The Gemara elaborates: It is considered like a cooked dish in that one recites a blessing over it both at the beginning and the end. And it is unlike a cooked dish in that over a cooked dish, at the start, one recites: Who creates the various kinds of nourishment, and at the end, one recites one blessing abridged from the three blessings of Grace after Meals; whereas here, over rice, at the start, one recites: By Whose word all things came to be, and at the end, one recites: Who creates the many forms of life and their needs for all that You have created.

讜讗讜专讝 诇讗讜 诪注砖讛 拽讚专讛 讛讜讗 讜讛转谞讬讗 讗诇讜 讛谉 诪注砖讛 拽讚专讛 讞讬诇拽讗 讟专讙讬住 住讜诇转 讝专讬讝 讜注专住谉 讜讗讜专讝

The Gemara challenges: And rice is not a cooked dish? Wasn鈥檛 it taught in a baraita that these are cooked dishes: Wheat kernels split into two parts, wheat kernels crushed into three parts [teraggis], flour, wheat kernels crushed into four parts [zariz], wheat kernels crushed into five parts [arsan] and rice? Apparently, rice is considered a cooked dish like crushed wheat.

讛讗 诪谞讬 专讘讬 讬讜讞谞谉 讘谉 谞讜专讬 讛讬讗 讚转谞讬讗 专讘讬 讬讜讞谞谉 讘谉 谞讜专讬 讗讜诪专 讗讜专讝 诪讬谉 讚讙谉 讛讜讗 讜讞讬讬讘讬谉 注诇 讞诪讜爪讜 讻专转 讜讗讚诐 讬讜爪讗 讘讜 讬讚讬 讞讜讘转讜 讘驻住讞 讗讘诇 专讘谞谉 诇讗

The Gemara responds: Whose opinion is reflected in this baraita? It is Rabbi Yo岣nan ben Nuri鈥檚 opinion, as it was taught in a baraita: Rabbi Yo岣nan ben Nuri says: Rice is a type of grain in every respect and, therefore, one is liable to death by karet if it leavens on Passover and he eats it intentionally. And a person who ate matza baked from rice flour fulfills his obligation on Passover; however, according to the Rabbis, no, rice is not in the category of a cooked dish.

讜专讘谞谉 诇讗 讜讛转谞讬讗 讛讻讜住住 讗转 讛讞讟讛 诪讘专讱 注诇讬讛 讘讜专讗 驻专讬 讛讗讚诪讛 讟讞谞讛 讗驻讗讛 讜讘砖诇讛 讘讝诪谉 砖讛驻专讜住讜转 拽讬讬诪讜转 讘转讞诇讛 诪讘专讱 注诇讬讛 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讜诇讘住讜祝 诪讘专讱 注诇讬讛 砖诇砖 讘专讻讜转 讗诐 讗讬谉 讛驻专讜住讜转 拽讬讬诪讜转 讘转讞诇讛 诪讘专讱 注诇讬讛 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 诪讘专讱 注诇讬讛 讘专讻讛 讗讞转 诪注讬谉 砖诇砖

The Gemara challenges this: And the Rabbis hold that rice is not considered a cooked dish? Wasn鈥檛 it taught in a Tosefta: One who chews wheat recites: Who creates fruit of the ground. However, if he ground the wheat, baked it, and cooked the bread, there is a distinction between two situations: When the slices are intact and did not dissolve in the boiling process, at the start one recites: Who brings forth bread from the earth, and at the end one recites the three blessings of Grace after Meals, as he does after eating bread. When the slices dissolved in the course of the boiling process and are not intact, then at the start one recites: Who creates the various kinds of nourishment, and at the end one recites one blessing abridged from the three blessings of Grace after Meals.

讛讻讜住住 讗转 讛讗讜专讝 诪讘专讱 注诇讬讜 讘讜专讗 驻专讬 讛讗讚诪讛 讟讞谞讜 讗驻讗讜 讜讘砖诇讜 讗祝 注诇 驻讬 砖讛驻专讜住讜转 拽讬讬诪讜转 讘转讞诇讛 诪讘专讱 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 诪讘专讱 注诇讬讜 讘专讻讛 讗讞转 诪注讬谉 砖诇砖

One who chews rice recites: Who creates fruit of the ground. If one ground it, baked it, and then cooked it, even though the pieces are intact, at the start one recites: Who creates the various kinds of nourishment, and at the end one recites one blessing abridged from the three blessings of Grace after Meals.

诪谞讬 讗讬诇讬诪讗 专讘讬 讬讜讞谞谉 讘谉 谞讜专讬 讛讬讗 讚讗诪专 讗讜专讝 诪讬谉 讚讙谉 讛讜讗 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讜砖诇砖 讘专讻讜转 讘注讬 讘专讜讻讬

The Gemara discusses this Tosefta: Whose opinion is reflected in this Tosefta? If you say that it is the opinion of Rabbi Yo岣nan ben Nuri who said that rice is a type of grain, it should have said that one must recite: Who brings forth bread from the earth, beforehand and the three blessings of Grace after Meals thereafter, as he does after eating bread.

讗诇讗 诇讗讜 专讘谞谉 讛讬讗 讜转讬讜讘转讗 讚专讘 讜砖诪讜讗诇

Rather, isn鈥檛 it the opinion of the Rabbis, who hold that rice is not a type of grain, but nevertheless hold that over rice one recites: Who creates the various kinds of nourishment? If so, this is a conclusive refutation of the opinion of Rav and Shmuel.

转讬讜讘转讗:

The Gemara comments: Indeed, this is a conclusive refutation of their opinion.

讗诪专 诪专 讛讻讜住住 讗转 讛讞讟讛 诪讘专讱 注诇讬讛 讘讜专讗 驻专讬 讛讗讚诪讛 讜讛转谞讬讗 讘讜专讗 诪讬谞讬 讝专注讬诐 诇讗 拽砖讬讗 讛讗 专讘讬 讬讛讜讚讛 讜讛讗 专讘谞谉 讚转谞谉 讜注诇 讬专拽讜转 讗讜诪专 讘讜专讗 驻专讬 讛讗讚诪讛 专讘讬 讬讛讜讚讛 讗讜诪专 讘讜专讗 诪讬谞讬 讚砖讗讬诐:

Above, it was taught in the Tosefta that the Master said: One who chews wheat recites: Who creates fruit of the ground. The Gemara challenges: Wasn鈥檛 it taught in a baraita that one who chews wheat recites: Who creates various kinds of seeds? The Gemara resolves the problem: This is not difficult, as it is the subject of a tannaitic dispute. This opinion, that one must recite: Who creates various kinds of seeds, is the opinion of Rabbi Yehuda, and this opinion, that one must recite: Who creates fruit of the ground, is the opinion of the Rabbis. As we learned in our mishna: Over herbs and leafy vegetables one recites: Who creates fruit of the ground. Rabbi Yehuda says: Who creates various kinds of herbs. Rabbi Yehuda designates specific blessings for every type of plant, and he certainly distinguishes between vegetables in general and seeds.

讗诪专 诪专 讛讻讜住住 讗转 讛讗讜专讝 诪讘专讱 注诇讬讜 讘讜专讗 驻专讬 讛讗讚诪讛 讟讞谞讜 讗驻讗讜 讜讘砖诇讜 讗祝 注诇 驻讬 砖讛驻专讜住讜转 拽讬讬诪讜转 讘转讞诇讛 诪讘专讱 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 讘专讻讛 讗讞转 诪注讬谉 砖诇砖

It was taught in the same Tosefta that the Master said: One who chews rice recites: Who creates fruit of the ground. If one ground it, baked it and then cooked it, even though the pieces are intact, at the start one recites: Who creates the various kinds of nourishment, and at the end one recites one blessing abridged from the three blessings of Grace after Meals.

讜讛转谞讬讗 诇讘住讜祝 讜诇讗 讻诇讜诐 讗诪专 专讘 砖砖转 诇讗 拽砖讬讗 讛讗 专讘谉 讙诪诇讬讗诇 讜讛讗 专讘谞谉 讚转谞讬讗 讝讛 讛讻诇诇 讻诇 砖讛讜讗 诪砖讘注转 讛诪讬谞讬诐 专讘谉 讙诪诇讬讗诇 讗讜诪专 砖诇砖 讘专讻讜转 讜讞讻诪讬诐 讗讜诪专讬诐 讘专讻讛 讗讞转 诪注讬谉 砖诇砖

The Gemara raises the challenge: Wasn鈥檛 it taught in a baraita that in that case, at the end one need not recite any of the blessings recited over the fruits of Eretz Yisrael, but rather: Who creates the many forms of life. Rav Sheshet said: This is not difficult, as this is the subject of a tannaitic dispute. This, that one recites one blessing abridged from the three blessings of Grace after Meals, is the opinion of Rabban Gamliel. This, that one need only recite: Who creates the many forms of life, is the opinion of the Rabbis. As it was taught in a Tosefta that this is the principle: Anything that is from the seven species of grain and fruits for which Eretz Yisrael is praised, Rabban Gamliel says: Afterwards, one recites the three blessings of the Grace after Meals. And the Rabbis say: One blessing abridged from the three blessings of Grace after Meals is sufficient.

讜诪注砖讛 讘专讘谉 讙诪诇讬讗诇 讜讛讝拽谞讬诐 砖讛讬讜 诪住讜讘讬谉 讘注诇讬讬讛 讘讬专讬讞讜 讜讛讘讬讗讜 诇驻谞讬讛诐 讻讜转讘讜转 讜讗讻诇讜 讜谞转谉 专讘谉 讙诪诇讬讗诇 专砖讜转 诇专讘讬 注拽讬讘讗 诇讘专讱 拽驻抓 讜讘专讱 专讘讬 注拽讬讘讗 讘专讻讛 讗讞转 诪注讬谉 砖诇砖 讗诪专 诇讬讛 专讘谉 讙诪诇讬讗诇 注拽讬讘讗 注讚 诪转讬 讗转讛 诪讻谞讬住 专讗砖讱 讘讬谉 讛诪讞诇讜拽转 讗诪专 诇讜 专讘讬谞讜 讗祝 注诇 驻讬 砖讗转讛 讗讜诪专 讻谉 讜讞讘专讬讱 讗讜诪专讬诐 讻谉 诇诪讚转谞讜 专讘讬谞讜 讬讞讬讚 讜专讘讬诐 讛诇讻讛 讻专讘讬诐

The Gemara relates: And there was an incident involving Rabban Gamliel and the Sages who were sitting in an upper floor in Jericho and they brought dates before them and they ate. And afterwards, Rabban Gamliel gave Rabbi Akiva permission to recite the blessing. Rabbi Akiva hurried and recited one blessing abridged from the three blessings of Grace after Meals. Rabban Gamliel said: Akiva, until when will you continue to stick your head into the dispute among the Sages with regard to what you did? Rabbi Akiva said to him: Our teacher, even though you say this while your colleagues disagree and say that, you taught us, our teacher, the general principle that guides resolution of halakhic disputes: In a dispute between an individual and the many, the halakha is in accordance with the opinion of the many. Although you are the Nasi, it is appropriate to act in accordance with the opinion of the many.

专讘讬 讬讛讜讚讛 讗讜诪专 诪砖诪讜 讻诇 砖讛讜讗 诪砖讘注转 讛诪讬谞讬诐

The Gemara records a variation on the dispute between Rabban Gamliel and the Rabbis: Rabbi Yehuda says in his name, the name of Rabbi Akiva. With regard to anything that is from the seven species

讜诇讗 诪讬谉 讚讙谉 讛讜讗 讗讜 诪讬谉 讚讙谉 讜诇讗 注砖讗讜 驻转 专讘谉 讙诪诇讬讗诇 讗讜诪专 砖诇砖 讘专讻讜转 讜讞讻诪讬诐 讗讜诪专讬诐 讘专讻讛 讗讞转 讻诇 砖讗讬谞讜 诇讗 诪砖讘注转 讛诪讬谞讬谉 讜诇讗 诪讬谉 讚讙谉 讻讙讜谉 驻转 讗讜专讝 讜讚讜讞谉 专讘谉 讙诪诇讬讗诇 讗讜诪专 讘专讻讛 讗讞转 诪注讬谉 砖诇砖 讜讞讻诪讬诐 讗讜诪专讬诐 讜诇讗 讻诇讜诐

and is not a species of grain, but one of the fruits, or which is a species of grain and has not been made into bread, there is a dispute. Rabban Gamliel says that one recites the three blessings of the Grace after Meals and the Rabbis say that one recites a single blessing. And over anything that is neither one of the seven species nor a species of grain, such as rice bread or millet bread, Rabban Gamliel says that after eating, one recites one blessing abridged from the three blessings of Grace after Meals, and the Rabbis say that one need not recite any blessing, i.e., Grace after Meals or one blessing abridged from three, but instead he recites: Who creates the many forms of life. If so, the Tosefta, which says that after rice one recites one blessing abridged from three, is in accordance with Rabbi Yehuda鈥檚 version of Rabban Gamliel鈥檚 opinion.

讘诪讗讬 讗讜拽讬诪转讗 讻专讘谉 讙诪诇讬讗诇 讗讬诪讗 住讬驻讗 讚专讬砖讗 讗诐 讗讬谉 讛驻专讜住讜转 拽讬讬诪讜转 讘转讞诇讛 诪讘专讱 注诇讬讛 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 诪讘专讱 注诇讬讛 讘专讻讛 讗讞转 诪注讬谉 砖诇砖 诪谞讬 讗讬 专讘谉 讙诪诇讬讗诇 讛砖转讗 讗讻讜转讘讜转 讜讗讚讬讬住讗 讗诪专 专讘谉 讙诪诇讬讗诇 砖诇砖 讘专讻讜转 讗诐 讗讬谉 讛驻专讜住讜转 拽讬讬诪讜转 诪讬讘注讬讗

The Gemara challenges: How did you establish the Tosefta? In accordance with the opinion of Rabban Gamliel. Say the latter clause of the first section of this Tosefta, which states that even over wheat bread, when the slices are not intact, then at the start one recites: Who creates the various kinds of nourishment, and at the end one recites one blessing abridged from the three blessings of Grace after Meals. Whose opinion is reflected in that section of the Tosefta? If it is the opinion of Rabban Gamliel, now if over dates and pounded wheat, Rabban Gamliel said that one recites the three blessings of Grace after Meals, in a case where the slices of bread are not intact, is it necessary to say that one recites Grace after Meals?

讗诇讗 驻砖讬讟讗 专讘谞谉 讗讬 讛讻讬 拽砖讬讗 讚专讘谞谉 讗讚专讘谞谉 讗诇讗 诇注讜诇诐 专讘谞谉 讜转谞讬 讙讘讬 讗讜专讝 讜诇讘住讜祝 讗讬谞讜 诪讘专讱 注诇讬讜 讜诇讗 讻诇讜诐:

Rather, it is clear that the Tosefta is in accordance with the opinion of the Rabbis. If so, there is a contradiction between one opinion of the Rabbis and a second opinion of the Rabbis. The Gemara resolves the contradiction: Rather, actually, the Tosefta is in accordance with the opinion of the Rabbis and emend the text and teach with regard to rice: At the end, one does not recite any blessing, consistent with their opinion in the baraita.

讗诪专 专讘讗 讛讗讬 专讬讛讟讗 讚讞拽诇讗讬 讚诪驻砖讬 讘讬讛 拽诪讞讗 诪讘专讱 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 诪讗讬 讟注诪讗 讚住诪讬讚讗 注讬拽专 讚诪讞讜讝讗 讚诇讗 诪驻砖讬 讘讬讛 拽诪讞讗 诪讘专讱 注诇讬讜 砖讛讻诇 谞讛讬讛 讘讚讘专讜 诪讗讬 讟注诪讗 讚讜讘砖讗 注讬拽专 讜讛讚专 讗诪专 专讘讗 讗讬讚讬 讜讗讬讚讬 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讚专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讻诇 砖讬砖 讘讜 诪讞诪砖转 讛诪讬谞讬诐 诪讘专讻讬谉 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转

With regard to the blessings recited over various types of porridge, Rava said: Over the farmer鈥檚 mixture of flour and honey to which they add extra flour, one recites: Who creates the various kinds of nourishment. What is the reason? Because the flour is the primary ingredient in the mixture. Over this same dish, however, when it is prepared in the manner that it is prepared in Me岣za where they do not add extra flour, one recites: By Whose word all things came to be. What is the reason? Because in that dish, the honey is the primary ingredient. And Rava reconsidered and said: Over both this, the mixture of the farmers, and that, the mixture of Me岣za, one recites: Who creates the various kinds of nourishment. As Rav and Shmuel both said: Anything that is from the five species of grain, one recites over it: Who creates the various kinds of nourishment.

讗诪专 专讘 讬讜住祝 讛讗讬 讞讘讬爪讗 讚讗讬转 讘讬讛 驻专讜专讬谉 讻讝讬转 讘转讞诇讛 诪讘专讱 注诇讬讜 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讜诇讘住讜祝 诪讘专讱 注诇讬讜 砖诇砖 讘专讻讜转 讚诇讬转 讘讬讛 驻专讜专讬谉 讻讝讬转 讘转讞诇讛 诪讘专讱 注诇讬讜 讘讜专讗 诪讬谞讬 诪讝讜谞讜转 讜诇讘住讜祝 讘专讻讛 讗讞转 诪注讬谉 砖诇砖

Rav Yosef said: Over this cooked dish, which contains pieces of bread that are the size of an olive-bulk, at the start one recites: Who brings forth bread from the earth, and afterward one recites the three blessings of Grace after Meals as he would over bread. Over that same cooked dish, which does not contain pieces of bread that are the size of an olive-bulk, at the start one recites: Who creates the various kinds of nourishment, and at the end one recites one blessing abridged from the three blessings of Grace after Meals, as he would over a cooked dish.

讗诪专 专讘 讬讜住祝 诪谞讗 讗诪讬谞讗 诇讛 讚转谞讬讗 讛讬讛 注讜诪讚 讜诪拽专讬讘 诪谞讞讜转 讘讬专讜砖诇讬诐 讗讜诪专 讘专讜讱 砖讛讞讬讬谞讜 讜拽讬诪谞讜 讜讛讙讬注谞讜 诇讝诪谉 讛讝讛 谞讟诇谉 诇讗讻诇谉 诪讘专讱 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讜转谞讬 注诇讛 讜讻讜诇谉 驻讜转转谉 讻讝讬转

And Rav Yosef said: From where do I say this halakha? As it was taught in a baraita: The first time the priest would stand and offer meal-offerings in Jerusalem, he would recite: Who has given us life, sustained us, and brought us to this time, as it is the first time that he fulfilled the mitzva of offering that sacrifice (Rashi). When he would take the meal-offerings in order to eat them, he would recite: Who brings forth bread from the earth. And it was taught on the topic of meal-offerings: And all of the meal-offerings, he crumbles them into pieces, approximately the size of an olive-bulk. This proves that over bread crumbs the size of an olive-bulk, one recites: Who brings forth bread from the earth.

讗诪专 诇讬讛 讗讘讬讬 讗诇讗 诪注转讛 诇转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讚讗诪专 驻讜专讻谉 注讚 砖诪讞讝讬专谉 诇住诇转谉 讛讻讬 谞诪讬 讚诇讗 讘注讬 讘专讜讻讬 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讜讻讬 转讬诪讗 讛讻讬 谞诪讬 讜讛转谞讬讗 诇拽讟 诪讻讜诇谉 讻讝讬转 讜讗讻诇谉 讗诐 讞诪抓 讛讜讗 注谞讜砖 讻专转 讜讗诐 诪爪讛 讛讜讗 讗讚诐 讬讜爪讗 讘讜 讬讚讬 讞讜讘转讜 讘驻住讞

Abaye said to Rav Yosef: But if what you say is so, then now, according to the tanna of the school of Rabbi Yishmael who said with regard to meal-offerings: He crushes them until he restores them to the form that they were when they were flour, would you say that so too, in that case, he need not recite: Who brings forth bread from the earth? And if you say that that is so, that one does not recite: Who brings forth bread from the earth, over these meal-offerings, wasn鈥檛 it taught in a baraita: One who gathered an olive-bulk sized portion from all of the crumbs of the meal-offerings and ate them, if it was an offering of leavened bread like that of a thanks-offering, if he ate them on Passover he is punishable by karet. If it was an offering of unleavened bread, one fulfills his obligation to eat matza on Passover. This illustrates that bread crumbs, regardless of their size, are always considered bread.

讛讻讗 讘诪讗讬 注住拽讬谞谉 讘砖注专住谉 讗讬 讛讻讬 讗讬诪讗 住讬驻讗 讜讛讜讗 砖讗讻诇谉 讘讻讚讬 讗讻讬诇转 驻专住 讜讗讬 讘砖注专住谉 讛讗讬 砖讗讻诇谉 砖讗讻诇讜 诪讬讘注讬 诇讬讛

Rav Yosef answered that this is not the case, and one does not recite a blessing over bread crumbs as he would over actual bread. Rather, with what are we dealing here? With a case where one mixed the bread crumbs with water and compacted them into a single mass. The Gemara challenges this: If so, say the latter clause, in which we learn that this case of one who eats the crumbs speaks specifically about when he ate them, all of the crumbs that constitute the size of an olive-bulk in the time it takes to eat a half-loaf of bread. And if it is referring to a case where one compacted them into a single mass, that expression: When he ate them, is inappropriate. When he ate it, is what it needed to say, as it is a single loaf.

讗诇讗 讛讻讗 讘诪讗讬 注住拽讬谞谉 讘讘讗 诪诇讞诐 讙讚讜诇

Rather, it can be explained in another way: With what are we dealing here? With a case where each of the crumbs came from a large loaf of bread over which one is obligated to recite: Who brings forth bread from the earth. Over crumbs that were never part of a loaf of bread large enough to require this blessing, however, one need only recite: Who brings forth bread from the earth, if they are at least the size of an olive-bulk.

诪讗讬 讛讜讛 注诇讛 讗诪专 专讘 砖砖转 讛讗讬 讞讘讬爪讗 讗祝 注诇 讙讘 讚诇讬转 讘讬讛 驻专讜专讬谉 讻讝讬转 诪讘专讱 注诇讬讜 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讗诪专 专讘讗 讜讛讜讗 讚讗讬讻讗 注诇讬讛 转讜专讬转讗 讚谞讛诪讗

Since all of the proofs for and against this opinion were rejected, the Gemara asks: What conclusion was reached about this halakha? Rav Sheshet said: Over this cooked dish, which contains bread crumbs, even though it does not contain crumbs the size of an olive-bulk, one recites: Who brings forth bread from the earth. Rava said: This is specifically in a case where the crumbs still have the appearance of bread and did not dissolve completely.

讟专讜拽谞讬谉 讞讬讬讘讬谉 讘讞诇讛 讜讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 讬讜讞谞谉 讟专讜拽谞讬谉 驻讟讜专讬谉 诪谉 讛讞诇讛 诪讗讬 讟专讜拽谞讬谉 讗诪专 讗讘讬讬 讻讜讘讗 讚讗专注讗

Another issue concerned terokanin, with regard to which it was said that they are obligated in the mitzva to separate 岣lla, meaning that terokanin have the halakhic status of bread. And, when Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yo岣nan said: Terokanin are exempt from the mitzva to separate 岣lla. The Gemara asks: What are terokanin? Abaye said: Terokanin are made of a watery mixture of flour and water roasted in a cavity in a stove in the ground and is not actually bread.

讜讗诪专 讗讘讬讬 讟专讬转讗 驻讟讜专讛 诪谉 讛讞诇讛 诪讗讬 讟专讬转讗 讗讬讻讗 讚讗诪专讬 讙讘讬诇 诪专转讞 讜讗讬讻讗 讚讗诪专讬 谞讛诪讗 讚讛谞讚拽讗 讜讗讬讻讗 讚讗诪专讬 诇讞诐 讛注砖讜讬 诇讻讜转讞

And Abaye said: Terita is exempt from the mitzva to separate 岣lla. The Gemara asks: What is terita? There are several opinions: Some say, it is flour and water kneaded that is poured onto a boiling hot stove. And some say, it is bread from India, made from dough wrapped around a skewer and covered with oil or eggs before baking. And some say, it is bread made for kuta岣, bread baked in an unusual manner so that it would become extremely leavened and could be used as an ingredient in the Babylonian spice, kuta岣.

转谞讬 专讘讬 讞讬讬讗 诇讞诐 讛注砖讜讬 诇讻讜转讞 驻讟讜专 诪谉 讛讞诇讛 讜讛讗 转谞讬讗 讞讬讬讘 讘讞诇讛 讛转诐 讻讚拽转谞讬 讟注诪讗 专讘讬 讬讛讜讚讛 讗讜诪专 诪注砖讬讛 诪讜讻讬讞讬谉 注诇讬讛 注砖讗谉

And similarly, Rabbi 岣yya taught: Bread made for kuta岣; one is exempt from the mitzva to separate 岣lla. The Gemara asks: Wasn鈥檛 it taught in a baraita that one is obligated in the mitzva to separate 岣lla from bread made for kuta岣? The Gemara answers: There, as the reason was taught that Rabbi Yehuda says: There is a distinction between different types of bread made for kuta岣, as the actions taken in its preparation prove the purpose for which it was made. If he made them

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