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Today's Daf Yomi

February 10, 2020 | ื˜ืดื• ื‘ืฉื‘ื˜ ืชืฉืดืค

  • This month's learning is sponsored by the Kessler, Wolkenfeld and Grossman families in loving memory of Mia Rose bat Matan Yehoshua vโ€™ Elana Malka. "ื” ื ืชืŸ ื•ื” ืœืงื—. ื™ื”ื™ ืฉื ื” ืžื‘ื•ืจืš"

  • This month's shiurim are sponsored by Shoshana Shur for the refuah shleima of Meira Bat Zelda Zahava.

Berakhot 38

The gemara continues to bring various foods to discuss what blessings we make on them. Is dough baked in the ground under the burner considered bread or not? Does it depend on whether you eat it for a meal? What does one say of silan, date honey? What about “trima”? What is “trima”? Shetota that they made thick and thin – what blessing does one make? The thin was used for medicinal purposes. What does one say “the one who takes out” or “who takes out”? What does one bless on cooked vegetables – some say “boreh pri haadama” and some say “shehakol”.ย  Is the tradition about the debate accurate?

ืชื•ื›ืŸ ื–ื” ืชื•ืจื’ื ื’ื ืœ: ืขื‘ืจื™ืช

ื›ืขื‘ื™ืŸ ื—ื™ื™ื‘ื™ืŸ ื›ืœืžื•ื“ื™ืŸ ืคื˜ื•ืจื™ื ืืžืจ ืœื™ื” ืื‘ื™ื™ ืœืจื‘ ื™ื•ืกืฃ ื”ืื™ ื›ื•ื‘ื ื“ืืจืขื ืžืื™ ืžื‘ืจื›ื™ืŸ ืขืœื•ื™ื” ืืžืจ ืœื™ื” ืžื™ ืกื‘ืจืช ื ื”ืžื ื”ื•ื ื’ื•ื‘ืœื ื‘ืขืœืžื ื”ื•ื ื•ืžื‘ืจื›ื™ืŸ ืขืœื•ื™ื” ื‘ื•ืจื ืžื™ื ื™ ืžื–ื•ื ื•ืช

thick [keโ€™avin], so that they appear like loaves of bread, they are obligated in แธฅalla, and if he shaped them like boards [kelimmudin], they are exempt, since they will certainly only be used for kutaแธฅ. Abaye said to Rav Yosef: What blessing is recited over the dough of the ground? Rav Yosef said to him: Do you think that it is bread? It is merely kneaded dough, and just like over all other cooked grains, one recites over it the blessing: Who creates the various kinds of nourishment.

ืžืจ ื–ื•ื˜ืจื ืงื‘ืข ืกืขื•ื“ืชื™ื” ืขืœื•ื™ื” ื•ื‘ืจืš ืขืœื•ื™ื” ื”ืžื•ืฆื™ื ืœื—ื ืžืŸ ื”ืืจืฅ ื•ืฉืœืฉ ื‘ืจื›ื•ืช

Mar Zutra based his meal on this dough, and he recited: Who brings forth bread from the earth, beforehand and the three blessings of Grace after Meals thereafter. Since he based his meal on it, he considered it to be bread.

ืืžืจ ืžืจ ื‘ืจ ืจื‘ ืืฉื™ ื•ืื“ื ื™ื•ืฆื ื‘ื”ืŸ ื™ื“ื™ ื—ื•ื‘ืชื• ื‘ืคืกื— ืžืื™ ื˜ืขืžื ืœื—ื ืขื•ื ื™ ืงืจื™ื ืŸ ื‘ื™ื”

Mar bar Rav Ashi said: With these types of bread, a person fulfills his obligation to eat matza on Passover. What is the reason? Because we call it bread of affliction, and in that sense, it is in the category of matza.

ื•ืืžืจ ืžืจ ื‘ืจ ืจื‘ ืืฉื™ ื”ืื™ ื“ื•ื‘ืฉื ื“ืชืžืจื™ ืžื‘ืจื›ื™ืŸ ืขืœื•ื™ื” ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ืžืื™ ื˜ืขืžื ื–ื™ืขื” ื‘ืขืœืžื ื”ื•ื

And with regard to blessings, Mar bar Rav Ashi said: Over this date honey one recites: By Whose word all things came to be. What is the reason that one does not recite: Who creates fruit of the tree, as he does over the date itself? Because date honey is not the essence of the fruit, but merely moisture that drips from the ripe fruit.

ื›ืžืืŸ ื›ื™ ื”ืื™ ืชื ื ื“ืชื ืŸ ื“ื‘ืฉ ืชืžืจื™ื ื•ื™ื™ืŸ ืชืคื•ื—ื™ื ื•ื—ื•ืžืฅ ืกืคื•ื ื™ื•ืช ื•ืฉืืจ ืžื™ ืคื™ืจื•ืช ืฉืœ ืชืจื•ืžื” ืจื‘ื™ ืืœื™ืขื–ืจ ืžื—ื™ื™ื‘ ืงืจืŸ ื•ื—ื•ืžืฉ ื•ืจื‘ื™ ื™ื”ื•ืฉืข ืคื•ื˜ืจ

In accordance with whose opinion does he recite that blessing? In accordance with the opinion of this tanna, as we learned in a mishna: If a non-priest ate date honey, apple wine or vinegar made from grapes of autumn that grow stunted at the end of the season and are unfit for wine production, or any other type of juice made from fruits of teruma, Rabbi Eliezer obligates him to repay the principal and an additional fifth as a penalty for misuse of consecrated items. And Rabbi Yehoshua exempts him from payment, because he holds that these are byproducts of the fruit and do not have the status of the fruit itself. Mar bar Rav Ashiโ€™s ruling with regard to blessings was based on Rabbi Yehoshuaโ€™s ruling with regard to teruma.

ืืžืจ ืœื™ื” ื”ื”ื•ื ืžืจื‘ื ืŸ ืœืจื‘ื ื˜ืจื™ืžื ืžื”ื• ืœื ื”ื•ื” ืื“ืขืชื™ื” ื“ืจื‘ื ืžืื™ ืงืืžืจ ืœื™ื” ื™ืชื™ื‘ ืจื‘ื™ื ื ืงืžื™ื” ื“ืจื‘ื ืืžืจ ืœื™ื” ื“ืฉื•ืžืฉืžื™ ืงื ืืžืจืช ืื• ื“ืงื•ืจื˜ืžื™ ืงื ืืžืจืช ืื• ื“ืคื•ืจืฆื ื™ ืงื ืืžืจืช

One of the Sages said to Rava: What is the halakha with regard to terima? Rava was unfamiliar with the term terima and did not understand what he was saying to him. Ravina sat before Rava and said to the student who had posed the question to Rava: In posing the question, are you speaking of sesame terima or are you speaking of safflower terima or are you speaking of grape-pits terima?

ืื“ื”ื›ื™ ื•ื”ื›ื™ ืืกืงื™ื” ืจื‘ื ืœื“ืขืชื™ื” ืืžืจ ืœื™ื” ื—ืฉื™ืœืชื ื•ื“ืื™ ืงื ืืžืจืช ื•ืื“ื›ืจืชืŸ ืžืœืชื ื”ื ื“ืืžืจ ืจื‘ ืืกื™ ื”ืื™ ืชืžืจื™ ืฉืœ ืชืจื•ืžื” ืžื•ืชืจ ืœืขืฉื•ืช ืžื”ืŸ ื˜ืจื™ืžื ื•ืืกื•ืจ ืœืขืฉื•ืช ืžื”ืŸ ืฉื›ืจ ื•ื”ืœื›ืชื ืชืžืจื™ ื•ืขื‘ื“ื™ื ื”ื• ื˜ืจื™ืžื ืžื‘ืจื›ื™ืŸ ืขืœื•ื™ื™ื”ื• ื‘ื•ืจื ืคืจื™ ื”ืขืฅ ืžืื™ ื˜ืขืžื ื‘ืžืœืชื™ื™ื”ื• ืงื™ื™ืžื™ ื›ื“ืžืขื™ืงืจื

Meanwhile, Rava comprehended the meaning of the term and said to the Sage: Certainly, you are speaking of pressed items, and you reminded me of a matter that Rav Asi said: Those dates of teruma; one is permitted to press them in order to make terima, because the dates maintain their form, and one is forbidden to make date beer from them, as in so doing the dates are damaged and it is forbidden to damage teruma. The Gemara concludes: The halakha is that over dates that were made into terima, one recites: Who creates fruit of the tree. What is the reason? Because they remain in their original state.

ืฉืชื™ืชื ืจื‘ ืืžืจ ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ื•ืฉืžื•ืืœ ืืžืจ ื‘ื•ืจื ืžื™ื ื™ ืžื–ื•ื ื•ืช

The Gemara raises another question with regard to the blessing recited on roasted barley to which honey or vinegar was added [shetita]. Rav said that one recites: By Whose word all things came to be; and Shmuel said that one recites: Who creates the various kinds of nourishment.

ืืžืจ ืจื‘ ื—ืกื“ื ื•ืœื ืคืœื™ื’ื™ ื”ื ื‘ืขื‘ื” ื”ื ื‘ืจื›ื” ืขื‘ื” ืœืื›ื™ืœื” ืขื‘ื“ื™ ืœื” ืจื›ื” ืœืจืคื•ืื” ืงื ืขื‘ื“ื™ ืœื”

Rav แธคisda said: And they do not disagree, as each is referring to a different case. This, where Shmuel said that one recites: Who creates the various kinds of nourishment, is in a case where the mixture is thick, while this, where Rav said that one recites: By Whose word all things came to be, is in a case where the mixture is thin. When it is thick, he made it as food; therefore one recites a blessing just as he would over any food made from the five species of grain. When it is thin, he made it as medicine, therefore one only recites: By Whose word all things came to be.

ืžืชื™ื‘ ืจื‘ ื™ื•ืกืฃ ื•ืฉื•ื™ืŸ ืฉื‘ื•ื—ืฉื™ืŸ ืืช ื”ืฉืชื•ืช ื‘ืฉื‘ืช ื•ืฉื•ืชื™ืŸ ื–ื™ืชื•ื ื”ืžืฆืจื™ ื•ืื™ ืกืœืงื ื“ืขืชืš ืœืจืคื•ืื” ืงื ืžื›ื•ื™ืŸ ืจืคื•ืื” ื‘ืฉื‘ืช ืžื™ ืฉืจื™

With regard to the assumption that this mixture is essentially medicinal, Rav Yosef raised a challenge from the laws of Shabbat: And they agree that one may mix shetita on Shabbat and drink Egyptian beer [zitom haMitzri], which contains a mixture of a pungent spice in flour. And if it enters your mind to say that when one prepares shetita, his intention is for medicinal purposes, is medicine permitted on Shabbat?

ืืžืจ ืœื™ื” ืื‘ื™ื™ ื•ืืช ืœื ืชืกื‘ืจื ื•ื”ื ืชื ืŸ ื›ืœ ื”ืื•ื›ืœื™ืŸ ืื•ื›ืœ ืื“ื ืœืจืคื•ืื” ื‘ืฉื‘ืช ื•ื›ืœ ื”ืžืฉืงื™ืŸ ืฉื•ืชื” ืืœื ืžื” ืื™ืช ืœืš ืœืžื™ืžืจ ื’ื‘ืจื ืœืื›ื™ืœื” ืงื ืžื›ื•ื™ืŸ ื”ื›ื™ ื ืžื™ ื’ื‘ืจื ืœืื›ื™ืœื” ืงื ืžื›ื•ื™ืŸ

Abaye said to Rav Yosef: Do you not hold that to be true? Didnโ€™t we learn in a mishna: All foods that are commonly eaten; a person may eat them for medicinal purposes on Shabbat, and all drinks that are not designated for medicinal purposes, a person may drink them for medicinal purposes on Shabbat. But what can you say in explaining that ruling? The manโ€™s intention is for the purpose of eating; here too, when he mixes the shetita, the manโ€™s intention is for the purpose of eating.

ืœื™ืฉื ื ืื—ืจื™ื ื ืืœื ืžื” ืื™ืช ืœืš ืœืžื™ืžืจ ื’ื‘ืจื ืœืื›ื™ืœื” ืงื ืžื›ื•ื™ืŸ ื•ืจืคื•ืื” ืžืžื™ืœื ืงื ื”ื•ื™ื ื”ื›ื™ ื ืžื™ ืœืื›ื™ืœื” ืงื ืžื›ื•ื™ืŸ ื•ืจืคื•ืื” ืžืžื™ืœื ืงื ื”ื•ื™ื

The Gemara cites another version of what was taught above: But what can you say in explaining that ruling? The manโ€™s intention is for the purpose of eating and the cure comes about on its own; here too, the manโ€™s intention is for the purpose of eating and the cure comes about on its own. Ostensibly, after proving that it is permissible to drink the shetita on Shabbat, it is clearly a type of food over which one is required to recite a blessing. If so, it is difficult to understand the need for Rav and Shmuel to point out that one is required to recite a blessing over it.

ื•ืฆืจื™ื›ื ื“ืจื‘ ื•ืฉืžื•ืืœ ื“ืื™ ืžื”ืื™ ื”ื•ื” ืืžื™ื ื ืœืื›ื™ืœื” ืงื ืžื›ื•ื™ืŸ ื•ืจืคื•ืื” ืžืžื™ืœื ืงื ื”ื•ื™ื ืื‘ืœ ื”ื›ื ื›ื™ื•ืŸ ื“ืœื›ืชื—ื™ืœื” ืœืจืคื•ืื” ืงื ืžื›ื•ื™ืŸ ืœื ืœื‘ืจื™ืš ืขืœื•ื™ื” ื›ืœืœ ืงื ืžืฉืžืข ืœืŸ ื›ื™ื•ืŸ ื“ืื™ืช ืœื™ื” ื”ื ืื” ืžื™ื ื™ื” ื‘ืขื™ ื‘ืจื•ื›ื™:

Therefore the Gemara says: And the statement of Rav and Shmuel is necessary, as if the halakha had been derived solely from this mishna that permits drinking shetita on Shabbat, I would have said: This applies specifically when oneโ€™s intention is for the purpose of eating and the cure comes about on its own. Here, however, since from the outset, his intention in eating the shetita is for the purpose of medicine; just as one recites no blessing when he ingests medicine, let him recite no blessing over the shetita at all. Therefore, Rav and Shmuel taught us that here, since he derives pleasure from eating it, he is required to recite a blessing.

ืฉืขืœ ื”ืคืช ื”ื•ื ืื•ืžืจ ื”ืžื•ืฆื™ื ื•ื›ื•ืณ: ืชื ื• ืจื‘ื ืŸ ืžื” ื”ื•ื ืื•ืžืจ ื”ืžื•ืฆื™ื ืœื—ื ืžืŸ ื”ืืจืฅ ืจื‘ื™ ื ื—ืžื™ื” ืื•ืžืจ ืžื•ืฆื™ื ืœื—ื ืžืŸ ื”ืืจืฅ ืืžืจ ืจื‘ื ื‘ืžื•ืฆื™ื ื›ื•ืœื™ ืขืœืžื ืœื ืคืœื™ื’ื™ ื“ืืคื™ืง ืžืฉืžืข ื“ื›ืชื™ื‘ ืืœ ืžื•ืฆื™ืื ืžืžืฆืจื™ื ื›ื™ ืคืœื™ื’ื™ ื‘ื”ืžื•ืฆื™ื ืจื‘ื ืŸ ืกื‘ืจื™ ื”ืžื•ืฆื™ื ื“ืืคื™ืง ืžืฉืžืข ื“ื›ืชื™ื‘ ื”ืžื•ืฆื™ื ืœืš ืžื™ื ืžืฆื•ืจ ื”ื—ืœืžื™ืฉ ื•ืจื‘ื™ ื ื—ืžื™ื” ืกื‘ืจ ื”ืžื•ืฆื™ื ื“ืžืคื™ืง ืžืฉืžืข ืฉื ืืžืจ ื”ืžื•ืฆื™ื ืืชื›ื ืžืชื—ืช ืกื‘ืœื•ืช ืžืฆืจื™ื

We learned in the mishna that over bread one recites: Who brings forth bread from the earth. The Sages taught in a baraita: What does one who eats bread recite before eating? Who brings forth [hamotzi] bread from the earth. Rabbi Neแธฅemya says that the blessing is phrased: Who brought forth [motzi] bread from the earth. Rava said: Everyone agrees that the term motzi means brought, in the past tense, as it is written: โ€œGod who brought them forth [motziam] from Egypt is for them like the horns of the wild oxโ€ (Numbers 23:22). When do they disagree? With regard to the term hamotzi, as the Rabbis hold that hamotzi means that God brought forth, in the past tense, as it is written: โ€œWho brought forth [hamotzi] for you water from a rock of flintโ€ (Deuteronomy 8:15), which depicts a past event. Rabbi Neแธฅemya holds that the term hamotzi means that God brings forth in the present tense, as it is stated in Mosesโ€™ prophecy to the Jewish people in Egypt: โ€œAnd you will know that I am the Lord your God who is bringing you forth [hamotzi] from under the burdens of Egyptโ€ (Exodus 6:7). Since, in that context, hamotzi is used with regard to an event transpiring in the present or possibly even one that will transpire in the future, it is inappropriate to include this term in a blessing referencing the past.

ื•ืจื‘ื ืŸ ื”ื”ื•ื ื”ื›ื™ ืงืืžืจ ืœื”ื• ืงื•ื“ืฉื ื‘ืจื™ืš ื”ื•ื ืœื™ืฉืจืืœ ื›ื“ ืžืคื™ืงื ื ืœื›ื• ืขื‘ื™ื“ื ื ืœื›ื• ืžืœืชื ื›ื™ ื”ื™ื›ื™ ื“ื™ื“ืขื™ืชื• ื“ืื ื ื”ื•ื ื“ืืคื™ืงื™ืช ื™ืชื›ื•ืŸ ืžืžืฆืจื™ื ื“ื›ืชื™ื‘ ื•ื™ื“ืขืชื ื›ื™ ืื ื™ ื”ืณ ืืœื”ื™ื›ื ื”ืžื•ืฆื™ื

And the Rabbis, how do they respond to that proof? The Sages interpret that verse to mean that the Holy one, Blessed be He, said to Israel as follows: When I bring you forth, I will perform something for you that you will know that I am the one who brought you forth from Egypt, as it is written: โ€œAnd you will know that I am the Lord your God who brought you forth [hamotzi]โ€; in this verse, too, hamotzi refers to the past.

ืžืฉืชื‘ื—ื™ืŸ ืœื™ื” ืจื‘ื ืŸ ืœืจื‘ื™ ื–ื™ืจื [ืืช] ื‘ืจ ืจื‘ ื–ื‘ื™ื“ ืื—ื•ื” ื“ืจื‘ื™ ืฉืžื•ืืœ ื‘ืจ ืจื‘ ื–ื‘ื™ื“ ื“ืื“ื ื’ื“ื•ืœ ื”ื•ื ื•ื‘ืงื™ ื‘ื‘ืจื›ื•ืช ื”ื•ื ืืžืจ ืœื”ื ืœื›ืฉื™ื‘ื ืœื™ื“ื›ื ื”ื‘ื™ืื•ื”ื• ืœื™ื“ื™ ื–ืžื ื ื—ื“ื ืื™ืงืœืข ืœื’ื‘ื™ื” ืืคื™ืงื• ืœื™ื” ืจื™ืคืชื ืคืชื— ื•ืืžืจ ืžื•ืฆื™ื ืืžืจ ื–ื” ื”ื•ื ืฉืื•ืžืจื™ื ืขืœื™ื• ื“ืื“ื ื’ื“ื•ืœ ื”ื•ื ื•ื‘ืงื™ ื‘ื‘ืจื›ื•ืช ื”ื•ื ื‘ืฉืœืžื ืื™ ืืžืจ ื”ืžื•ืฆื™ื

On that note, the Gemara relates: The Sages would praise son of Rav Zevid, brother of Rabbi Shmuel bar Rav Zevid to Rabbi Zeira, that he is a great man and he is expert in blessings. Rabbi Zeira said to the Sages: When he comes to you, bring him to me so that I can meet him. One day he happened to come before him. They brought out bread to the guest, he began and recited: Who brought forth [motzi] bread from the earth. Rabbi Zeira grew annoyed and said: This is he of whom they say that he is a great man and expert in blessings? Granted, had he recited: Hamotzi,

ืืฉืžืขื™ื ืŸ ื˜ืขืžื ื•ืืฉืžืขื™ื ืŸ ื“ื”ืœื›ืชื ื›ืจื‘ื ืŸ ืืœื ื“ืืžืจ ืžื•ืฆื™ื ืžืื™ ืงื ืžืฉืžืข ืœืŸ ื•ืื™ื”ื• ื“ืขื‘ื“ ืœืืคื•ืงื™ ื ืคืฉื™ื” ืžืคืœื•ื’ืชื

I would have understood that he thereby taught us the meaning of the verse: โ€œWho brought you forth from Egypt,โ€ and he thereby taught us that the halakha is in accordance with the opinion of the Rabbis. However, what did he teach us by reciting motzi? Everyone agrees that one fulfills his obligation when reciting motzi. The Gemara explains: The son of Rav Zevid did this in order to preclude himself from taking sides in the dispute. He preferred to phrase his blessing in a manner appropriate according to all opinions, rather than teach a novel concept, which is not universally accepted.

ื•ื”ืœื›ืชื ื”ืžื•ืฆื™ื ืœื—ื ืžืŸ ื”ืืจืฅ ื“ืงื™ื™ืžื ืœืŸ ื›ืจื‘ื ืŸ ื“ืืžืจื™ ื“ืืคื™ืง ืžืฉืžืข:

The Gemara concludes: And the halakha is that one recites: Who brings forth [hamotzi] bread from the earth, as we hold in accordance with the opinion of the Rabbis who say that it also means: Who brought forth.

ื•ืขืœ ื”ื™ืจืงื•ืช ืื•ืžืจ ื•ื›ื•ืณ: ืงืชื ื™ ื™ืจืงื•ืช ื“ื•ืžื™ื ื“ืคืช ืžื” ืคืช ืฉื ืฉืชื ื” ืขืœ ื™ื“ื™ ื”ืื•ืจ ืืฃ ื™ืจืงื•ืช ื ืžื™ ืฉื ืฉืชื ื• ืขืœ ื™ื“ื™ ื”ืื•ืจ ืืžืจ ืจื‘ื ืื™ ืžืฉืžื™ื” ื“ืื‘ื™ื™ ื–ืืช ืื•ืžืจืช ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ืŸ ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ืžืžืื™ ืžื“ืงืชื ื™ ื™ืจืงื•ืช ื“ื•ืžื™ื ื“ืคืช

We learned in the mishna that over vegetables one recites: Who creates fruits of the ground. The Gemara comments: The mishna taught vegetables together with, and therefore similar to, bread, and from this analogy one may infer: Just as bread is food that was transformed by fire, so too vegetables retain the blessing: Who creates fruits of the ground, after they have been transformed by fire. Rabbenai said in the name of Abaye: This means that over boiled vegetables one recites: Who creates fruits of the ground. From where is this matter inferred? From the fact that the mishna taught vegetables similar to bread.

ื“ืจืฉ ืจื‘ ื—ืกื“ื ืžืฉื•ื ืจื‘ื™ื ื• ื•ืžื ื• ืจื‘ ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ื ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ื•ืจื‘ื•ืชื™ื ื• ื”ื™ื•ืจื“ื™ืŸ ืžืืจืฅ ื™ืฉืจืืœ ื•ืžื ื• ืขื•ืœื ืžืฉืžื™ื” ื“ืจื‘ื™ ื™ื•ื—ื ืŸ ืืžืจ ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ืŸ ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ื•ืื ื™ ืื•ืžืจ ื›ืœ ืฉืชื—ืœืชื• ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ืฉืœืงื• ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ื•ื›ืœ ืฉืชื—ืœืชื• ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ืฉืœืงื• ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื”

Rav แธคisda taught in the name of Rabbeinu; and the Gemara remarks incidentally: Who is Rabbeinu? Rav. Over boiled vegetables one recites: Who creates fruit of the ground. And our Rabbis who descended from Eretz Yisrael, and again the Gemara explains: And who is the Sage with this title? Ulla said in the name of Rabbi Yoแธฅanan: Over boiled vegetables one recites: By whose word all things came to be, since after they are boiled, they are no longer the same as they were before. Expressing his own opinion, Rav แธคisda said: And I say that there is an intermediate opinion: Any vegetable that, when eaten in its original uncooked state, one recites: Who creates fruit of the ground, when he boiled it, he recites: By whose word all things came to be, as boiling damages it qualitatively. And any vegetable that when eaten in its original uncooked state, one recites: By whose word all things came to be, because it is not typically eaten raw, when he boiled it, he recites: Who creates fruit of the ground.

ื‘ืฉืœืžื ื›ืœ ืฉืชื—ืœืชื• ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ืฉืœืงื• ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ืžืฉื›ื—ืช ืœื” ื‘ื›ืจื‘ื ื•ืกืœืงื ื•ืงืจื ืืœื ื›ืœ ืฉืชื—ืœืชื• ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ืฉืœืงื• ืฉื”ื›ืœ ื”ื™ื›ื™ ืžืฉื›ื—ืช ืœื” ืืžืจ ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ืžืฉื›ื—ืช ืœื” ื‘ืชื•ืžื™ ื•ื›ืจืชื™

The Gemara asks: Granted, any vegetable that, when eaten in its original uncooked state, one recites: By whose word all things came to be, when he boiled it, he recites: Who creates fruit of the ground, as you can find several vegetables, e.g., cabbage, chard, and pumpkin which are virtually inedible raw, and boiling renders it edible. However, under what circumstances can you find a case where any vegetable that when eaten in its original uncooked state, one recites: Who creates fruit of the ground, when he boiled it, he recites: By whose word all things came to be, as boiling damages the vegetable qualitatively? Rav Naแธฅman bar Yitzแธฅak said: You can find it in the case of garlic and leeks.

ื“ืจืฉ ืจื‘ ื ื—ืžืŸ ืžืฉื•ื ืจื‘ื™ื ื• ื•ืžื ื• ืฉืžื•ืืœ ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ื ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ื•ื—ื‘ืจื™ื ื• ื”ื™ื•ืจื“ื™ื ืžืืจืฅ ื™ืฉืจืืœ ื•ืžื ื• ืขื•ืœื ืžืฉืžื™ื” ื“ืจื‘ื™ ื™ื•ื—ื ืŸ ืืžืจ ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ืŸ ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื•

Rav Naแธฅman taught in the name of Rabbeinu; and who is Rabbeinu? Shmuel: Over boiled vegetables one recites: Who creates fruit of the ground. And our colleagues who descended from Eretz Yisrael; and who is the Sage with this title? Ulla said in the name of Rabbi Yoแธฅanan: Over boiled vegetables, one recites: By whose word all things came to be.

ื•ืื ื™ ืื•ืžืจ ื‘ืžื—ืœื•ืงืช ืฉื ื•ื™ื” ื“ืชื ื™ื ื™ื•ืฆืื™ืŸ ื‘ืจืงื™ืง ื”ืฉืจื•ื™ ื•ื‘ืžื‘ื•ืฉืœ ืฉืœื ื ืžื•ื— ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ื•ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ ื™ื•ืฆืื™ื ื‘ืจืงื™ืง ื”ืฉืจื•ื™ ืื‘ืœ ืœื ื‘ืžื‘ื•ืฉืœ ืืฃ ืขืœ ืคื™ ืฉืœื ื ืžื•ื—

Rav Naแธฅman remarked: I say this is dependent upon and taught as a tannaitic dispute, as it was taught in a baraita with regard to the halakhot of matza on Passover: One fulfills the mitzva of matza with a wafer soaked in water or with one that is boiled as long that it did not dissolve; this is the statement of Rabbi Meir. And Rabbi Yosei says: One fulfills the mitzva of matza with a soaked wafer but not with one that is boiled even if it did not dissolve. Rav Naแธฅman concludes that this dispute with regard to boiled matza reflects a larger dispute with regard to boiling in general, whether or not it diminishes the flavor of that which is boiled.

ื•ืœื ื”ื™ื ื“ื›ื•ืœื™ ืขืœืžื ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ืŸ ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ื•ืขื“ ื›ืืŸ ืœื ืงืืžืจ ืจื‘ื™ ื™ื•ืกื™ ื”ืชื ืืœื ืžืฉื•ื ื“ื‘ืขื™ื ืŸ ื˜ืขื ืžืฆื” ื•ืœื™ื›ื ืื‘ืœ ื”ื›ื ืืคื™ืœื• ืจื‘ื™ ื™ื•ืกื™ ืžื•ื“ื”

This approach is rejected by the Gemara: That is not so; as everyone agrees that over boiled vegetables one recites: Who creates fruit of the ground. Rabbi Yosei only said the halakha, that one fulfills his obligation of matza if it is soaked but not if it is boiled, there, because in order to fulfill the mitzva, we require the taste of matza, and it is lacking. However, here, even Rabbi Yosei agrees that boiling vegetables does not damage it qualitatively.

ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ื ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ื•ืจื‘ื™ ื‘ื ื™ืžื™ืŸ ื‘ืจ ื™ืคืช ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ื ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ืืžืจ ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ืงื‘ืข ืขื•ืœื ืœืฉื‘ืฉืชื™ื” ื›ืจื‘ื™ ื‘ื ื™ืžื™ืŸ ื‘ืจ ื™ืคืช

Ullaโ€™s statement in the name of Rabbi Yoแธฅanan with regard to boiled vegetables was cited above. The Gemara cites two conflicting traditions with regard to Rabbi Yoแธฅananโ€™s statement. Rabbi แธคiyya bar Abba said that Rabbi Yoแธฅanan said: Over boiled vegetables, one recites: Who creates fruit of the ground, and Rabbi Binyamin bar Yefet said that Rabbi Yoแธฅanan said: Over boiled vegetables, one recites: By whose word all things came to be. Commenting on this, Rav Naแธฅman bar Yitzแธฅak said: Ulla established his error in accordance with the opinion of Rabbi Binyamin bar Yefet, which conflicted with the prevailing opinion among the Sages in Babylonia.

ืชื”ื™ ื‘ื” ืจื‘ื™ ื–ื™ืจื ื•ื›ื™ ืžื” ืขื ื™ืŸ ืจื‘ื™ ื‘ื ื™ืžื™ืŸ ื‘ืจ ื™ืคืช ืืฆืœ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ื“ื™ื™ืง ื•ื’ืžื™ืจ ืฉืžืขืชื ืžืจื‘ื™ ื™ื•ื—ื ืŸ ืจื‘ื™ื” ื•ืจื‘ื™ ื‘ื ื™ืžื™ืŸ ื‘ืจ ื™ืคืช ืœื ื“ื™ื™ืง ื•ืขื•ื“ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ื›ืœ ืชืœืชื™ืŸ ื™ื•ืžื™ืŸ ืžื”ื“ืจ ืชืœืžื•ื“ื™ื” ืงืžื™ื” ื“ืจื‘ื™ ื™ื•ื—ื ืŸ ืจื‘ื™ื” ื•ืจื‘ื™ ื‘ื ื™ืžื™ืŸ ื‘ืจ ื™ืคืช ืœื ืžื”ื“ืจ ื•ืขื•ื“ ื‘ืจ ืžืŸ ื“ื™ืŸ ื•ื‘ืจ ืžืŸ ื“ื™ืŸ ื“ื”ื”ื•ื ืชื•ืจืžืกื ื“ืฉืœืงื™ ืœื™ื” ืฉื‘ืข ื–ืžื ื™ืŸ ื‘ืงื“ืจื” ื•ืื›ืœื™ ืœื™ื” ื‘ืงื ื•ื— ืกืขื•ื“ื” ืืชื• ื•ืฉืืœื• ืœืจื‘ื™ ื™ื•ื—ื ืŸ ื•ืืžืจ ืœื”ื• ืžื‘ืจื›ื™ืŸ ืขืœื•ื™ื” ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื”

Rabbi Zeira wondered with regard to Ullaโ€™s approach: What is the matter of Rabbi Binyamin bar Yefet doing in the same discussion with Rabbi แธคiyya bar Abba? Rabbi แธคiyya bar Abba was meticulous and learned the halakha from Rabbi Yoแธฅanan, his teacher; and Rabbi Binyamin bar Yefet was not meticulous. Furthermore, every thirty days, Rabbi แธคiyya bar Abba reviews his studies before Rabbi Yoแธฅanan, his teacher, while Rabbi Binyamin bar Yefet does not review his studies. Furthermore, aside from these reasons concerning the difference between a wise and meticulous student like Rabbi แธคiyya bar Abba and a student like Rabbi Binyamin bar Yefet, one can also bring proof from the custom of Rabbi Yoแธฅanan, as the lupin is boiled seven times in a pot and eaten as dessert at the end of a meal. They came and asked Rabbi Yoแธฅanan with regard to the blessing to be recited over this lupin, and he said to them: One recites over it: Who creates fruit of the ground, indicating that one recites that blessing over boiled vegetables.

ื•ืขื•ื“ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืื ื™ ืจืื™ืชื™ ืืช ืจื‘ื™ ื™ื•ื—ื ืŸ ืฉืื›ืœ ื–ื™ืช ืžืœื™ื— ื•ื‘ืจื™ืš ืขืœื™ื• ืชื—ืœื” ื•ืกื•ืฃ ืื™ ืืžืจืช ื‘ืฉืœืžื ืฉืœืงื•ืช ื‘ืžื™ืœืชื™ื™ื”ื• ืงื™ื™ืžื™ ื‘ืชื—ืœื” ืžื‘ืจืš ืขืœื™ื• ื‘ื•ืจื ืคืจื™ ื”ืขืฅ ื•ืœื‘ืกื•ืฃ ืžื‘ืจืš ืขืœื™ื• ื‘ืจื›ื” ืื—ืช ืžืขื™ืŸ ืฉืœืฉ ืืœื ืื™ ืืžืจืช ืฉืœืงื•ืช ืœืื• ื‘ืžื™ืœืชื™ื™ื”ื• ืงื™ื™ืžื™ ื‘ืฉืœืžื ื‘ืชื—ืœื” ืžื‘ืจืš ืขืœื™ื• ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ืืœื ืœื‘ืกื•ืฃ ืžืื™ ืžื‘ืจืš

Furthermore, Rabbi แธคiyya bar Abba said: I saw Rabbi Yoแธฅanan eat a salted olive, which, halakhically, is considered cooked, and he recited a blessing over it both before and after. Granted, if you say that boiled vegetables remain in their original state and that cooking does not qualitatively damage them, then certainly at the start one recites over it: Who creates fruit of the tree, and at the end one recites over it one blessing abridged from the three blessings of Grace after Meals, just as he would over any of the seven species for which Eretz Yisrael was praised. However, if you say that boiled vegetables do not remain in their original state, granted, at the start, one recites: By whose word all things came to be. However, at the end, what blessing does he recite? There are several opinions that hold that no blessing is recited after eating something whose initial blessing was: By whose word all things came to be.

ื“ื™ืœืžื ื‘ื•ืจื ื ืคืฉื•ืช ืจื‘ื•ืช ื•ื—ืกืจื•ื ืŸ ืขืœ ื›ืœ ืžื” ืฉื‘ืจื

The Gemara rejects this: That is no proof, as perhaps Rabbi Yoแธฅanan held that on items over which at the start one recites: By whose word all things came to be, at the end he recites: Who creates the many forms of life and their needs, for all that You have created.

ืžืชื™ื‘ ืจื‘ ื™ืฆื—ืง ื‘ืจ ืฉืžื•ืืœ ื™ืจืงื•ืช ืฉืื“ื ื™ื•ืฆื ื‘ื”ืŸ ื™ื“ื™ ื—ื•ื‘ืชื• ื‘ืคืกื— ื™ื•ืฆื ื‘ื”ืŸ ื•ื‘ืงืœื— ืฉืœื”ืŸ ืื‘ืœ ืœื ื›ื‘ื•ืฉื™ืŸ ื•ืœื ืฉืœื•ืงื™ืŸ ื•ืœื ืžื‘ื•ืฉืœื™ืŸ ื•ืื™ ืกืœืงื ื“ืขืชืš ื‘ืžื™ืœืชื™ื™ื”ื• ืงืื™ ืฉืœื•ืงื™ืŸ ืืžืื™ ืœื

Rabbi Yitzแธฅak bar Shmuel raised an objection to the ruling that over both boiled vegetables and raw vegetables one recites the same blessing, from a baraita concerning the halakhot of eating bitter herbs on Passover: Vegetables with which one may fulfill his obligation in the mitzva of bitter herbs on Passover, one fulfills his obligation with both the vegetables themselves as well as with their stalks. However, one may neither fulfill his obligation with pickled vegetables, nor with boiled vegetables nor with cooked vegetables. And if it would enter your mind that they remain in their original state, why are boiled vegetables not fit for use in fulfilling the mitzva of bitter herbs?

ืฉืื ื™ ื”ืชื ื“ื‘ืขื™ื ืŸ ื˜ืขื ืžืจื•ืจ ื•ืœื™ื›ื

The Gemara answers: It is different there, as even if we assert that boiled vegetables remain in their original state, we require the taste of bitter herbs, and it is lacking. There is no proof that boiling damages the vegetable qualitatively.

ืืžืจ ืœื™ื” ืจื‘ื™ ื™ืจืžื™ื” ืœืจื‘ื™ ื–ื™ืจื ืจื‘ื™ ื™ื•ื—ื ืŸ ื”ื™ื›ื™ ืžื‘ืจืš ืขืœ ื–ื™ืช ืžืœื™ื— ื›ื™ื•ืŸ ื“ืฉืงื™ืœื ืœื’ืจืขื™ื ื™ื”

The Gemara related above that Rabbi Yoแธฅanan recited a blessing over a salted olive. With regard to this story, Rabbi Yirmeya said to Rabbi Zeira: How did Rabbi Yoแธฅanan recite a blessing over a salted olive after he ate it? Since the pit was removed, i.e., he did not eat it,

  • This month's learning is sponsored by the Kessler, Wolkenfeld and Grossman families in loving memory of Mia Rose bat Matan Yehoshua vโ€™ Elana Malka. "ื” ื ืชืŸ ื•ื” ืœืงื—. ื™ื”ื™ ืฉื ื” ืžื‘ื•ืจืš"

  • This month's shiurim are sponsored by Shoshana Shur for the refuah shleima of Meira Bat Zelda Zahava.

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Breaking Bread

In which the Gemara dives deep to address the formulation of the blessing over bread -- is it "Motzi" or...

Berakhot 38

The William Davidson Talmud | Powered by Sefaria

Berakhot 38

ื›ืขื‘ื™ืŸ ื—ื™ื™ื‘ื™ืŸ ื›ืœืžื•ื“ื™ืŸ ืคื˜ื•ืจื™ื ืืžืจ ืœื™ื” ืื‘ื™ื™ ืœืจื‘ ื™ื•ืกืฃ ื”ืื™ ื›ื•ื‘ื ื“ืืจืขื ืžืื™ ืžื‘ืจื›ื™ืŸ ืขืœื•ื™ื” ืืžืจ ืœื™ื” ืžื™ ืกื‘ืจืช ื ื”ืžื ื”ื•ื ื’ื•ื‘ืœื ื‘ืขืœืžื ื”ื•ื ื•ืžื‘ืจื›ื™ืŸ ืขืœื•ื™ื” ื‘ื•ืจื ืžื™ื ื™ ืžื–ื•ื ื•ืช

thick [keโ€™avin], so that they appear like loaves of bread, they are obligated in แธฅalla, and if he shaped them like boards [kelimmudin], they are exempt, since they will certainly only be used for kutaแธฅ. Abaye said to Rav Yosef: What blessing is recited over the dough of the ground? Rav Yosef said to him: Do you think that it is bread? It is merely kneaded dough, and just like over all other cooked grains, one recites over it the blessing: Who creates the various kinds of nourishment.

ืžืจ ื–ื•ื˜ืจื ืงื‘ืข ืกืขื•ื“ืชื™ื” ืขืœื•ื™ื” ื•ื‘ืจืš ืขืœื•ื™ื” ื”ืžื•ืฆื™ื ืœื—ื ืžืŸ ื”ืืจืฅ ื•ืฉืœืฉ ื‘ืจื›ื•ืช

Mar Zutra based his meal on this dough, and he recited: Who brings forth bread from the earth, beforehand and the three blessings of Grace after Meals thereafter. Since he based his meal on it, he considered it to be bread.

ืืžืจ ืžืจ ื‘ืจ ืจื‘ ืืฉื™ ื•ืื“ื ื™ื•ืฆื ื‘ื”ืŸ ื™ื“ื™ ื—ื•ื‘ืชื• ื‘ืคืกื— ืžืื™ ื˜ืขืžื ืœื—ื ืขื•ื ื™ ืงืจื™ื ืŸ ื‘ื™ื”

Mar bar Rav Ashi said: With these types of bread, a person fulfills his obligation to eat matza on Passover. What is the reason? Because we call it bread of affliction, and in that sense, it is in the category of matza.

ื•ืืžืจ ืžืจ ื‘ืจ ืจื‘ ืืฉื™ ื”ืื™ ื“ื•ื‘ืฉื ื“ืชืžืจื™ ืžื‘ืจื›ื™ืŸ ืขืœื•ื™ื” ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ืžืื™ ื˜ืขืžื ื–ื™ืขื” ื‘ืขืœืžื ื”ื•ื

And with regard to blessings, Mar bar Rav Ashi said: Over this date honey one recites: By Whose word all things came to be. What is the reason that one does not recite: Who creates fruit of the tree, as he does over the date itself? Because date honey is not the essence of the fruit, but merely moisture that drips from the ripe fruit.

ื›ืžืืŸ ื›ื™ ื”ืื™ ืชื ื ื“ืชื ืŸ ื“ื‘ืฉ ืชืžืจื™ื ื•ื™ื™ืŸ ืชืคื•ื—ื™ื ื•ื—ื•ืžืฅ ืกืคื•ื ื™ื•ืช ื•ืฉืืจ ืžื™ ืคื™ืจื•ืช ืฉืœ ืชืจื•ืžื” ืจื‘ื™ ืืœื™ืขื–ืจ ืžื—ื™ื™ื‘ ืงืจืŸ ื•ื—ื•ืžืฉ ื•ืจื‘ื™ ื™ื”ื•ืฉืข ืคื•ื˜ืจ

In accordance with whose opinion does he recite that blessing? In accordance with the opinion of this tanna, as we learned in a mishna: If a non-priest ate date honey, apple wine or vinegar made from grapes of autumn that grow stunted at the end of the season and are unfit for wine production, or any other type of juice made from fruits of teruma, Rabbi Eliezer obligates him to repay the principal and an additional fifth as a penalty for misuse of consecrated items. And Rabbi Yehoshua exempts him from payment, because he holds that these are byproducts of the fruit and do not have the status of the fruit itself. Mar bar Rav Ashiโ€™s ruling with regard to blessings was based on Rabbi Yehoshuaโ€™s ruling with regard to teruma.

ืืžืจ ืœื™ื” ื”ื”ื•ื ืžืจื‘ื ืŸ ืœืจื‘ื ื˜ืจื™ืžื ืžื”ื• ืœื ื”ื•ื” ืื“ืขืชื™ื” ื“ืจื‘ื ืžืื™ ืงืืžืจ ืœื™ื” ื™ืชื™ื‘ ืจื‘ื™ื ื ืงืžื™ื” ื“ืจื‘ื ืืžืจ ืœื™ื” ื“ืฉื•ืžืฉืžื™ ืงื ืืžืจืช ืื• ื“ืงื•ืจื˜ืžื™ ืงื ืืžืจืช ืื• ื“ืคื•ืจืฆื ื™ ืงื ืืžืจืช

One of the Sages said to Rava: What is the halakha with regard to terima? Rava was unfamiliar with the term terima and did not understand what he was saying to him. Ravina sat before Rava and said to the student who had posed the question to Rava: In posing the question, are you speaking of sesame terima or are you speaking of safflower terima or are you speaking of grape-pits terima?

ืื“ื”ื›ื™ ื•ื”ื›ื™ ืืกืงื™ื” ืจื‘ื ืœื“ืขืชื™ื” ืืžืจ ืœื™ื” ื—ืฉื™ืœืชื ื•ื“ืื™ ืงื ืืžืจืช ื•ืื“ื›ืจืชืŸ ืžืœืชื ื”ื ื“ืืžืจ ืจื‘ ืืกื™ ื”ืื™ ืชืžืจื™ ืฉืœ ืชืจื•ืžื” ืžื•ืชืจ ืœืขืฉื•ืช ืžื”ืŸ ื˜ืจื™ืžื ื•ืืกื•ืจ ืœืขืฉื•ืช ืžื”ืŸ ืฉื›ืจ ื•ื”ืœื›ืชื ืชืžืจื™ ื•ืขื‘ื“ื™ื ื”ื• ื˜ืจื™ืžื ืžื‘ืจื›ื™ืŸ ืขืœื•ื™ื™ื”ื• ื‘ื•ืจื ืคืจื™ ื”ืขืฅ ืžืื™ ื˜ืขืžื ื‘ืžืœืชื™ื™ื”ื• ืงื™ื™ืžื™ ื›ื“ืžืขื™ืงืจื

Meanwhile, Rava comprehended the meaning of the term and said to the Sage: Certainly, you are speaking of pressed items, and you reminded me of a matter that Rav Asi said: Those dates of teruma; one is permitted to press them in order to make terima, because the dates maintain their form, and one is forbidden to make date beer from them, as in so doing the dates are damaged and it is forbidden to damage teruma. The Gemara concludes: The halakha is that over dates that were made into terima, one recites: Who creates fruit of the tree. What is the reason? Because they remain in their original state.

ืฉืชื™ืชื ืจื‘ ืืžืจ ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ื•ืฉืžื•ืืœ ืืžืจ ื‘ื•ืจื ืžื™ื ื™ ืžื–ื•ื ื•ืช

The Gemara raises another question with regard to the blessing recited on roasted barley to which honey or vinegar was added [shetita]. Rav said that one recites: By Whose word all things came to be; and Shmuel said that one recites: Who creates the various kinds of nourishment.

ืืžืจ ืจื‘ ื—ืกื“ื ื•ืœื ืคืœื™ื’ื™ ื”ื ื‘ืขื‘ื” ื”ื ื‘ืจื›ื” ืขื‘ื” ืœืื›ื™ืœื” ืขื‘ื“ื™ ืœื” ืจื›ื” ืœืจืคื•ืื” ืงื ืขื‘ื“ื™ ืœื”

Rav แธคisda said: And they do not disagree, as each is referring to a different case. This, where Shmuel said that one recites: Who creates the various kinds of nourishment, is in a case where the mixture is thick, while this, where Rav said that one recites: By Whose word all things came to be, is in a case where the mixture is thin. When it is thick, he made it as food; therefore one recites a blessing just as he would over any food made from the five species of grain. When it is thin, he made it as medicine, therefore one only recites: By Whose word all things came to be.

ืžืชื™ื‘ ืจื‘ ื™ื•ืกืฃ ื•ืฉื•ื™ืŸ ืฉื‘ื•ื—ืฉื™ืŸ ืืช ื”ืฉืชื•ืช ื‘ืฉื‘ืช ื•ืฉื•ืชื™ืŸ ื–ื™ืชื•ื ื”ืžืฆืจื™ ื•ืื™ ืกืœืงื ื“ืขืชืš ืœืจืคื•ืื” ืงื ืžื›ื•ื™ืŸ ืจืคื•ืื” ื‘ืฉื‘ืช ืžื™ ืฉืจื™

With regard to the assumption that this mixture is essentially medicinal, Rav Yosef raised a challenge from the laws of Shabbat: And they agree that one may mix shetita on Shabbat and drink Egyptian beer [zitom haMitzri], which contains a mixture of a pungent spice in flour. And if it enters your mind to say that when one prepares shetita, his intention is for medicinal purposes, is medicine permitted on Shabbat?

ืืžืจ ืœื™ื” ืื‘ื™ื™ ื•ืืช ืœื ืชืกื‘ืจื ื•ื”ื ืชื ืŸ ื›ืœ ื”ืื•ื›ืœื™ืŸ ืื•ื›ืœ ืื“ื ืœืจืคื•ืื” ื‘ืฉื‘ืช ื•ื›ืœ ื”ืžืฉืงื™ืŸ ืฉื•ืชื” ืืœื ืžื” ืื™ืช ืœืš ืœืžื™ืžืจ ื’ื‘ืจื ืœืื›ื™ืœื” ืงื ืžื›ื•ื™ืŸ ื”ื›ื™ ื ืžื™ ื’ื‘ืจื ืœืื›ื™ืœื” ืงื ืžื›ื•ื™ืŸ

Abaye said to Rav Yosef: Do you not hold that to be true? Didnโ€™t we learn in a mishna: All foods that are commonly eaten; a person may eat them for medicinal purposes on Shabbat, and all drinks that are not designated for medicinal purposes, a person may drink them for medicinal purposes on Shabbat. But what can you say in explaining that ruling? The manโ€™s intention is for the purpose of eating; here too, when he mixes the shetita, the manโ€™s intention is for the purpose of eating.

ืœื™ืฉื ื ืื—ืจื™ื ื ืืœื ืžื” ืื™ืช ืœืš ืœืžื™ืžืจ ื’ื‘ืจื ืœืื›ื™ืœื” ืงื ืžื›ื•ื™ืŸ ื•ืจืคื•ืื” ืžืžื™ืœื ืงื ื”ื•ื™ื ื”ื›ื™ ื ืžื™ ืœืื›ื™ืœื” ืงื ืžื›ื•ื™ืŸ ื•ืจืคื•ืื” ืžืžื™ืœื ืงื ื”ื•ื™ื

The Gemara cites another version of what was taught above: But what can you say in explaining that ruling? The manโ€™s intention is for the purpose of eating and the cure comes about on its own; here too, the manโ€™s intention is for the purpose of eating and the cure comes about on its own. Ostensibly, after proving that it is permissible to drink the shetita on Shabbat, it is clearly a type of food over which one is required to recite a blessing. If so, it is difficult to understand the need for Rav and Shmuel to point out that one is required to recite a blessing over it.

ื•ืฆืจื™ื›ื ื“ืจื‘ ื•ืฉืžื•ืืœ ื“ืื™ ืžื”ืื™ ื”ื•ื” ืืžื™ื ื ืœืื›ื™ืœื” ืงื ืžื›ื•ื™ืŸ ื•ืจืคื•ืื” ืžืžื™ืœื ืงื ื”ื•ื™ื ืื‘ืœ ื”ื›ื ื›ื™ื•ืŸ ื“ืœื›ืชื—ื™ืœื” ืœืจืคื•ืื” ืงื ืžื›ื•ื™ืŸ ืœื ืœื‘ืจื™ืš ืขืœื•ื™ื” ื›ืœืœ ืงื ืžืฉืžืข ืœืŸ ื›ื™ื•ืŸ ื“ืื™ืช ืœื™ื” ื”ื ืื” ืžื™ื ื™ื” ื‘ืขื™ ื‘ืจื•ื›ื™:

Therefore the Gemara says: And the statement of Rav and Shmuel is necessary, as if the halakha had been derived solely from this mishna that permits drinking shetita on Shabbat, I would have said: This applies specifically when oneโ€™s intention is for the purpose of eating and the cure comes about on its own. Here, however, since from the outset, his intention in eating the shetita is for the purpose of medicine; just as one recites no blessing when he ingests medicine, let him recite no blessing over the shetita at all. Therefore, Rav and Shmuel taught us that here, since he derives pleasure from eating it, he is required to recite a blessing.

ืฉืขืœ ื”ืคืช ื”ื•ื ืื•ืžืจ ื”ืžื•ืฆื™ื ื•ื›ื•ืณ: ืชื ื• ืจื‘ื ืŸ ืžื” ื”ื•ื ืื•ืžืจ ื”ืžื•ืฆื™ื ืœื—ื ืžืŸ ื”ืืจืฅ ืจื‘ื™ ื ื—ืžื™ื” ืื•ืžืจ ืžื•ืฆื™ื ืœื—ื ืžืŸ ื”ืืจืฅ ืืžืจ ืจื‘ื ื‘ืžื•ืฆื™ื ื›ื•ืœื™ ืขืœืžื ืœื ืคืœื™ื’ื™ ื“ืืคื™ืง ืžืฉืžืข ื“ื›ืชื™ื‘ ืืœ ืžื•ืฆื™ืื ืžืžืฆืจื™ื ื›ื™ ืคืœื™ื’ื™ ื‘ื”ืžื•ืฆื™ื ืจื‘ื ืŸ ืกื‘ืจื™ ื”ืžื•ืฆื™ื ื“ืืคื™ืง ืžืฉืžืข ื“ื›ืชื™ื‘ ื”ืžื•ืฆื™ื ืœืš ืžื™ื ืžืฆื•ืจ ื”ื—ืœืžื™ืฉ ื•ืจื‘ื™ ื ื—ืžื™ื” ืกื‘ืจ ื”ืžื•ืฆื™ื ื“ืžืคื™ืง ืžืฉืžืข ืฉื ืืžืจ ื”ืžื•ืฆื™ื ืืชื›ื ืžืชื—ืช ืกื‘ืœื•ืช ืžืฆืจื™ื

We learned in the mishna that over bread one recites: Who brings forth bread from the earth. The Sages taught in a baraita: What does one who eats bread recite before eating? Who brings forth [hamotzi] bread from the earth. Rabbi Neแธฅemya says that the blessing is phrased: Who brought forth [motzi] bread from the earth. Rava said: Everyone agrees that the term motzi means brought, in the past tense, as it is written: โ€œGod who brought them forth [motziam] from Egypt is for them like the horns of the wild oxโ€ (Numbers 23:22). When do they disagree? With regard to the term hamotzi, as the Rabbis hold that hamotzi means that God brought forth, in the past tense, as it is written: โ€œWho brought forth [hamotzi] for you water from a rock of flintโ€ (Deuteronomy 8:15), which depicts a past event. Rabbi Neแธฅemya holds that the term hamotzi means that God brings forth in the present tense, as it is stated in Mosesโ€™ prophecy to the Jewish people in Egypt: โ€œAnd you will know that I am the Lord your God who is bringing you forth [hamotzi] from under the burdens of Egyptโ€ (Exodus 6:7). Since, in that context, hamotzi is used with regard to an event transpiring in the present or possibly even one that will transpire in the future, it is inappropriate to include this term in a blessing referencing the past.

ื•ืจื‘ื ืŸ ื”ื”ื•ื ื”ื›ื™ ืงืืžืจ ืœื”ื• ืงื•ื“ืฉื ื‘ืจื™ืš ื”ื•ื ืœื™ืฉืจืืœ ื›ื“ ืžืคื™ืงื ื ืœื›ื• ืขื‘ื™ื“ื ื ืœื›ื• ืžืœืชื ื›ื™ ื”ื™ื›ื™ ื“ื™ื“ืขื™ืชื• ื“ืื ื ื”ื•ื ื“ืืคื™ืงื™ืช ื™ืชื›ื•ืŸ ืžืžืฆืจื™ื ื“ื›ืชื™ื‘ ื•ื™ื“ืขืชื ื›ื™ ืื ื™ ื”ืณ ืืœื”ื™ื›ื ื”ืžื•ืฆื™ื

And the Rabbis, how do they respond to that proof? The Sages interpret that verse to mean that the Holy one, Blessed be He, said to Israel as follows: When I bring you forth, I will perform something for you that you will know that I am the one who brought you forth from Egypt, as it is written: โ€œAnd you will know that I am the Lord your God who brought you forth [hamotzi]โ€; in this verse, too, hamotzi refers to the past.

ืžืฉืชื‘ื—ื™ืŸ ืœื™ื” ืจื‘ื ืŸ ืœืจื‘ื™ ื–ื™ืจื [ืืช] ื‘ืจ ืจื‘ ื–ื‘ื™ื“ ืื—ื•ื” ื“ืจื‘ื™ ืฉืžื•ืืœ ื‘ืจ ืจื‘ ื–ื‘ื™ื“ ื“ืื“ื ื’ื“ื•ืœ ื”ื•ื ื•ื‘ืงื™ ื‘ื‘ืจื›ื•ืช ื”ื•ื ืืžืจ ืœื”ื ืœื›ืฉื™ื‘ื ืœื™ื“ื›ื ื”ื‘ื™ืื•ื”ื• ืœื™ื“ื™ ื–ืžื ื ื—ื“ื ืื™ืงืœืข ืœื’ื‘ื™ื” ืืคื™ืงื• ืœื™ื” ืจื™ืคืชื ืคืชื— ื•ืืžืจ ืžื•ืฆื™ื ืืžืจ ื–ื” ื”ื•ื ืฉืื•ืžืจื™ื ืขืœื™ื• ื“ืื“ื ื’ื“ื•ืœ ื”ื•ื ื•ื‘ืงื™ ื‘ื‘ืจื›ื•ืช ื”ื•ื ื‘ืฉืœืžื ืื™ ืืžืจ ื”ืžื•ืฆื™ื

On that note, the Gemara relates: The Sages would praise son of Rav Zevid, brother of Rabbi Shmuel bar Rav Zevid to Rabbi Zeira, that he is a great man and he is expert in blessings. Rabbi Zeira said to the Sages: When he comes to you, bring him to me so that I can meet him. One day he happened to come before him. They brought out bread to the guest, he began and recited: Who brought forth [motzi] bread from the earth. Rabbi Zeira grew annoyed and said: This is he of whom they say that he is a great man and expert in blessings? Granted, had he recited: Hamotzi,

ืืฉืžืขื™ื ืŸ ื˜ืขืžื ื•ืืฉืžืขื™ื ืŸ ื“ื”ืœื›ืชื ื›ืจื‘ื ืŸ ืืœื ื“ืืžืจ ืžื•ืฆื™ื ืžืื™ ืงื ืžืฉืžืข ืœืŸ ื•ืื™ื”ื• ื“ืขื‘ื“ ืœืืคื•ืงื™ ื ืคืฉื™ื” ืžืคืœื•ื’ืชื

I would have understood that he thereby taught us the meaning of the verse: โ€œWho brought you forth from Egypt,โ€ and he thereby taught us that the halakha is in accordance with the opinion of the Rabbis. However, what did he teach us by reciting motzi? Everyone agrees that one fulfills his obligation when reciting motzi. The Gemara explains: The son of Rav Zevid did this in order to preclude himself from taking sides in the dispute. He preferred to phrase his blessing in a manner appropriate according to all opinions, rather than teach a novel concept, which is not universally accepted.

ื•ื”ืœื›ืชื ื”ืžื•ืฆื™ื ืœื—ื ืžืŸ ื”ืืจืฅ ื“ืงื™ื™ืžื ืœืŸ ื›ืจื‘ื ืŸ ื“ืืžืจื™ ื“ืืคื™ืง ืžืฉืžืข:

The Gemara concludes: And the halakha is that one recites: Who brings forth [hamotzi] bread from the earth, as we hold in accordance with the opinion of the Rabbis who say that it also means: Who brought forth.

ื•ืขืœ ื”ื™ืจืงื•ืช ืื•ืžืจ ื•ื›ื•ืณ: ืงืชื ื™ ื™ืจืงื•ืช ื“ื•ืžื™ื ื“ืคืช ืžื” ืคืช ืฉื ืฉืชื ื” ืขืœ ื™ื“ื™ ื”ืื•ืจ ืืฃ ื™ืจืงื•ืช ื ืžื™ ืฉื ืฉืชื ื• ืขืœ ื™ื“ื™ ื”ืื•ืจ ืืžืจ ืจื‘ื ืื™ ืžืฉืžื™ื” ื“ืื‘ื™ื™ ื–ืืช ืื•ืžืจืช ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ืŸ ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ืžืžืื™ ืžื“ืงืชื ื™ ื™ืจืงื•ืช ื“ื•ืžื™ื ื“ืคืช

We learned in the mishna that over vegetables one recites: Who creates fruits of the ground. The Gemara comments: The mishna taught vegetables together with, and therefore similar to, bread, and from this analogy one may infer: Just as bread is food that was transformed by fire, so too vegetables retain the blessing: Who creates fruits of the ground, after they have been transformed by fire. Rabbenai said in the name of Abaye: This means that over boiled vegetables one recites: Who creates fruits of the ground. From where is this matter inferred? From the fact that the mishna taught vegetables similar to bread.

ื“ืจืฉ ืจื‘ ื—ืกื“ื ืžืฉื•ื ืจื‘ื™ื ื• ื•ืžื ื• ืจื‘ ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ื ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ื•ืจื‘ื•ืชื™ื ื• ื”ื™ื•ืจื“ื™ืŸ ืžืืจืฅ ื™ืฉืจืืœ ื•ืžื ื• ืขื•ืœื ืžืฉืžื™ื” ื“ืจื‘ื™ ื™ื•ื—ื ืŸ ืืžืจ ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ืŸ ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ื•ืื ื™ ืื•ืžืจ ื›ืœ ืฉืชื—ืœืชื• ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ืฉืœืงื• ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ื•ื›ืœ ืฉืชื—ืœืชื• ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ืฉืœืงื• ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื”

Rav แธคisda taught in the name of Rabbeinu; and the Gemara remarks incidentally: Who is Rabbeinu? Rav. Over boiled vegetables one recites: Who creates fruit of the ground. And our Rabbis who descended from Eretz Yisrael, and again the Gemara explains: And who is the Sage with this title? Ulla said in the name of Rabbi Yoแธฅanan: Over boiled vegetables one recites: By whose word all things came to be, since after they are boiled, they are no longer the same as they were before. Expressing his own opinion, Rav แธคisda said: And I say that there is an intermediate opinion: Any vegetable that, when eaten in its original uncooked state, one recites: Who creates fruit of the ground, when he boiled it, he recites: By whose word all things came to be, as boiling damages it qualitatively. And any vegetable that when eaten in its original uncooked state, one recites: By whose word all things came to be, because it is not typically eaten raw, when he boiled it, he recites: Who creates fruit of the ground.

ื‘ืฉืœืžื ื›ืœ ืฉืชื—ืœืชื• ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ืฉืœืงื• ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ืžืฉื›ื—ืช ืœื” ื‘ื›ืจื‘ื ื•ืกืœืงื ื•ืงืจื ืืœื ื›ืœ ืฉืชื—ืœืชื• ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ืฉืœืงื• ืฉื”ื›ืœ ื”ื™ื›ื™ ืžืฉื›ื—ืช ืœื” ืืžืจ ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ืžืฉื›ื—ืช ืœื” ื‘ืชื•ืžื™ ื•ื›ืจืชื™

The Gemara asks: Granted, any vegetable that, when eaten in its original uncooked state, one recites: By whose word all things came to be, when he boiled it, he recites: Who creates fruit of the ground, as you can find several vegetables, e.g., cabbage, chard, and pumpkin which are virtually inedible raw, and boiling renders it edible. However, under what circumstances can you find a case where any vegetable that when eaten in its original uncooked state, one recites: Who creates fruit of the ground, when he boiled it, he recites: By whose word all things came to be, as boiling damages the vegetable qualitatively? Rav Naแธฅman bar Yitzแธฅak said: You can find it in the case of garlic and leeks.

ื“ืจืฉ ืจื‘ ื ื—ืžืŸ ืžืฉื•ื ืจื‘ื™ื ื• ื•ืžื ื• ืฉืžื•ืืœ ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ื ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ื•ื—ื‘ืจื™ื ื• ื”ื™ื•ืจื“ื™ื ืžืืจืฅ ื™ืฉืจืืœ ื•ืžื ื• ืขื•ืœื ืžืฉืžื™ื” ื“ืจื‘ื™ ื™ื•ื—ื ืŸ ืืžืจ ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ืŸ ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื•

Rav Naแธฅman taught in the name of Rabbeinu; and who is Rabbeinu? Shmuel: Over boiled vegetables one recites: Who creates fruit of the ground. And our colleagues who descended from Eretz Yisrael; and who is the Sage with this title? Ulla said in the name of Rabbi Yoแธฅanan: Over boiled vegetables, one recites: By whose word all things came to be.

ื•ืื ื™ ืื•ืžืจ ื‘ืžื—ืœื•ืงืช ืฉื ื•ื™ื” ื“ืชื ื™ื ื™ื•ืฆืื™ืŸ ื‘ืจืงื™ืง ื”ืฉืจื•ื™ ื•ื‘ืžื‘ื•ืฉืœ ืฉืœื ื ืžื•ื— ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ื•ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ ื™ื•ืฆืื™ื ื‘ืจืงื™ืง ื”ืฉืจื•ื™ ืื‘ืœ ืœื ื‘ืžื‘ื•ืฉืœ ืืฃ ืขืœ ืคื™ ืฉืœื ื ืžื•ื—

Rav Naแธฅman remarked: I say this is dependent upon and taught as a tannaitic dispute, as it was taught in a baraita with regard to the halakhot of matza on Passover: One fulfills the mitzva of matza with a wafer soaked in water or with one that is boiled as long that it did not dissolve; this is the statement of Rabbi Meir. And Rabbi Yosei says: One fulfills the mitzva of matza with a soaked wafer but not with one that is boiled even if it did not dissolve. Rav Naแธฅman concludes that this dispute with regard to boiled matza reflects a larger dispute with regard to boiling in general, whether or not it diminishes the flavor of that which is boiled.

ื•ืœื ื”ื™ื ื“ื›ื•ืœื™ ืขืœืžื ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ืŸ ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ื•ืขื“ ื›ืืŸ ืœื ืงืืžืจ ืจื‘ื™ ื™ื•ืกื™ ื”ืชื ืืœื ืžืฉื•ื ื“ื‘ืขื™ื ืŸ ื˜ืขื ืžืฆื” ื•ืœื™ื›ื ืื‘ืœ ื”ื›ื ืืคื™ืœื• ืจื‘ื™ ื™ื•ืกื™ ืžื•ื“ื”

This approach is rejected by the Gemara: That is not so; as everyone agrees that over boiled vegetables one recites: Who creates fruit of the ground. Rabbi Yosei only said the halakha, that one fulfills his obligation of matza if it is soaked but not if it is boiled, there, because in order to fulfill the mitzva, we require the taste of matza, and it is lacking. However, here, even Rabbi Yosei agrees that boiling vegetables does not damage it qualitatively.

ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ื ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื” ื•ืจื‘ื™ ื‘ื ื™ืžื™ืŸ ื‘ืจ ื™ืคืช ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืฉืœืงื•ืช ืžื‘ืจื›ื™ืŸ ืขืœื™ื”ื ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ืืžืจ ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ืงื‘ืข ืขื•ืœื ืœืฉื‘ืฉืชื™ื” ื›ืจื‘ื™ ื‘ื ื™ืžื™ืŸ ื‘ืจ ื™ืคืช

Ullaโ€™s statement in the name of Rabbi Yoแธฅanan with regard to boiled vegetables was cited above. The Gemara cites two conflicting traditions with regard to Rabbi Yoแธฅananโ€™s statement. Rabbi แธคiyya bar Abba said that Rabbi Yoแธฅanan said: Over boiled vegetables, one recites: Who creates fruit of the ground, and Rabbi Binyamin bar Yefet said that Rabbi Yoแธฅanan said: Over boiled vegetables, one recites: By whose word all things came to be. Commenting on this, Rav Naแธฅman bar Yitzแธฅak said: Ulla established his error in accordance with the opinion of Rabbi Binyamin bar Yefet, which conflicted with the prevailing opinion among the Sages in Babylonia.

ืชื”ื™ ื‘ื” ืจื‘ื™ ื–ื™ืจื ื•ื›ื™ ืžื” ืขื ื™ืŸ ืจื‘ื™ ื‘ื ื™ืžื™ืŸ ื‘ืจ ื™ืคืช ืืฆืœ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ื“ื™ื™ืง ื•ื’ืžื™ืจ ืฉืžืขืชื ืžืจื‘ื™ ื™ื•ื—ื ืŸ ืจื‘ื™ื” ื•ืจื‘ื™ ื‘ื ื™ืžื™ืŸ ื‘ืจ ื™ืคืช ืœื ื“ื™ื™ืง ื•ืขื•ื“ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ื›ืœ ืชืœืชื™ืŸ ื™ื•ืžื™ืŸ ืžื”ื“ืจ ืชืœืžื•ื“ื™ื” ืงืžื™ื” ื“ืจื‘ื™ ื™ื•ื—ื ืŸ ืจื‘ื™ื” ื•ืจื‘ื™ ื‘ื ื™ืžื™ืŸ ื‘ืจ ื™ืคืช ืœื ืžื”ื“ืจ ื•ืขื•ื“ ื‘ืจ ืžืŸ ื“ื™ืŸ ื•ื‘ืจ ืžืŸ ื“ื™ืŸ ื“ื”ื”ื•ื ืชื•ืจืžืกื ื“ืฉืœืงื™ ืœื™ื” ืฉื‘ืข ื–ืžื ื™ืŸ ื‘ืงื“ืจื” ื•ืื›ืœื™ ืœื™ื” ื‘ืงื ื•ื— ืกืขื•ื“ื” ืืชื• ื•ืฉืืœื• ืœืจื‘ื™ ื™ื•ื—ื ืŸ ื•ืืžืจ ืœื”ื• ืžื‘ืจื›ื™ืŸ ืขืœื•ื™ื” ื‘ื•ืจื ืคืจื™ ื”ืื“ืžื”

Rabbi Zeira wondered with regard to Ullaโ€™s approach: What is the matter of Rabbi Binyamin bar Yefet doing in the same discussion with Rabbi แธคiyya bar Abba? Rabbi แธคiyya bar Abba was meticulous and learned the halakha from Rabbi Yoแธฅanan, his teacher; and Rabbi Binyamin bar Yefet was not meticulous. Furthermore, every thirty days, Rabbi แธคiyya bar Abba reviews his studies before Rabbi Yoแธฅanan, his teacher, while Rabbi Binyamin bar Yefet does not review his studies. Furthermore, aside from these reasons concerning the difference between a wise and meticulous student like Rabbi แธคiyya bar Abba and a student like Rabbi Binyamin bar Yefet, one can also bring proof from the custom of Rabbi Yoแธฅanan, as the lupin is boiled seven times in a pot and eaten as dessert at the end of a meal. They came and asked Rabbi Yoแธฅanan with regard to the blessing to be recited over this lupin, and he said to them: One recites over it: Who creates fruit of the ground, indicating that one recites that blessing over boiled vegetables.

ื•ืขื•ื“ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืื ื™ ืจืื™ืชื™ ืืช ืจื‘ื™ ื™ื•ื—ื ืŸ ืฉืื›ืœ ื–ื™ืช ืžืœื™ื— ื•ื‘ืจื™ืš ืขืœื™ื• ืชื—ืœื” ื•ืกื•ืฃ ืื™ ืืžืจืช ื‘ืฉืœืžื ืฉืœืงื•ืช ื‘ืžื™ืœืชื™ื™ื”ื• ืงื™ื™ืžื™ ื‘ืชื—ืœื” ืžื‘ืจืš ืขืœื™ื• ื‘ื•ืจื ืคืจื™ ื”ืขืฅ ื•ืœื‘ืกื•ืฃ ืžื‘ืจืš ืขืœื™ื• ื‘ืจื›ื” ืื—ืช ืžืขื™ืŸ ืฉืœืฉ ืืœื ืื™ ืืžืจืช ืฉืœืงื•ืช ืœืื• ื‘ืžื™ืœืชื™ื™ื”ื• ืงื™ื™ืžื™ ื‘ืฉืœืžื ื‘ืชื—ืœื” ืžื‘ืจืš ืขืœื™ื• ืฉื”ื›ืœ ื ื”ื™ื” ื‘ื“ื‘ืจื• ืืœื ืœื‘ืกื•ืฃ ืžืื™ ืžื‘ืจืš

Furthermore, Rabbi แธคiyya bar Abba said: I saw Rabbi Yoแธฅanan eat a salted olive, which, halakhically, is considered cooked, and he recited a blessing over it both before and after. Granted, if you say that boiled vegetables remain in their original state and that cooking does not qualitatively damage them, then certainly at the start one recites over it: Who creates fruit of the tree, and at the end one recites over it one blessing abridged from the three blessings of Grace after Meals, just as he would over any of the seven species for which Eretz Yisrael was praised. However, if you say that boiled vegetables do not remain in their original state, granted, at the start, one recites: By whose word all things came to be. However, at the end, what blessing does he recite? There are several opinions that hold that no blessing is recited after eating something whose initial blessing was: By whose word all things came to be.

ื“ื™ืœืžื ื‘ื•ืจื ื ืคืฉื•ืช ืจื‘ื•ืช ื•ื—ืกืจื•ื ืŸ ืขืœ ื›ืœ ืžื” ืฉื‘ืจื

The Gemara rejects this: That is no proof, as perhaps Rabbi Yoแธฅanan held that on items over which at the start one recites: By whose word all things came to be, at the end he recites: Who creates the many forms of life and their needs, for all that You have created.

ืžืชื™ื‘ ืจื‘ ื™ืฆื—ืง ื‘ืจ ืฉืžื•ืืœ ื™ืจืงื•ืช ืฉืื“ื ื™ื•ืฆื ื‘ื”ืŸ ื™ื“ื™ ื—ื•ื‘ืชื• ื‘ืคืกื— ื™ื•ืฆื ื‘ื”ืŸ ื•ื‘ืงืœื— ืฉืœื”ืŸ ืื‘ืœ ืœื ื›ื‘ื•ืฉื™ืŸ ื•ืœื ืฉืœื•ืงื™ืŸ ื•ืœื ืžื‘ื•ืฉืœื™ืŸ ื•ืื™ ืกืœืงื ื“ืขืชืš ื‘ืžื™ืœืชื™ื™ื”ื• ืงืื™ ืฉืœื•ืงื™ืŸ ืืžืื™ ืœื

Rabbi Yitzแธฅak bar Shmuel raised an objection to the ruling that over both boiled vegetables and raw vegetables one recites the same blessing, from a baraita concerning the halakhot of eating bitter herbs on Passover: Vegetables with which one may fulfill his obligation in the mitzva of bitter herbs on Passover, one fulfills his obligation with both the vegetables themselves as well as with their stalks. However, one may neither fulfill his obligation with pickled vegetables, nor with boiled vegetables nor with cooked vegetables. And if it would enter your mind that they remain in their original state, why are boiled vegetables not fit for use in fulfilling the mitzva of bitter herbs?

ืฉืื ื™ ื”ืชื ื“ื‘ืขื™ื ืŸ ื˜ืขื ืžืจื•ืจ ื•ืœื™ื›ื

The Gemara answers: It is different there, as even if we assert that boiled vegetables remain in their original state, we require the taste of bitter herbs, and it is lacking. There is no proof that boiling damages the vegetable qualitatively.

ืืžืจ ืœื™ื” ืจื‘ื™ ื™ืจืžื™ื” ืœืจื‘ื™ ื–ื™ืจื ืจื‘ื™ ื™ื•ื—ื ืŸ ื”ื™ื›ื™ ืžื‘ืจืš ืขืœ ื–ื™ืช ืžืœื™ื— ื›ื™ื•ืŸ ื“ืฉืงื™ืœื ืœื’ืจืขื™ื ื™ื”

The Gemara related above that Rabbi Yoแธฅanan recited a blessing over a salted olive. With regard to this story, Rabbi Yirmeya said to Rabbi Zeira: How did Rabbi Yoแธฅanan recite a blessing over a salted olive after he ate it? Since the pit was removed, i.e., he did not eat it,

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