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Today's Daf Yomi

February 10, 2020 | 讟状讜 讘砖讘讟 转砖状驻

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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”.聽 Is the tradition about the debate accurate?

转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

讻注讘讬谉 讞讬讬讘讬谉 讻诇诪讜讚讬谉 驻讟讜专讬诐 讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 讛讗讬 讻讜讘讗 讚讗专注讗 诪讗讬 诪讘专讻讬谉 注诇讜讬讛 讗诪专 诇讬讛 诪讬 住讘专转 谞讛诪讗 讛讜讗 讙讜讘诇讗 讘注诇诪讗 讛讜讗 讜诪讘专讻讬谉 注诇讜讬讛 讘讜专讗 诪讬谞讬 诪讝讜谞讜转

thick [ke鈥檃vin], so that they appear like loaves of bread, they are obligated in 岣lla, and if he shaped them like boards [kelimmudin], they are exempt, since they will certainly only be used for kuta岣. 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.

诪专 讝讜讟专讗 拽讘注 住注讜讚转讬讛 注诇讜讬讛 讜讘专讱 注诇讜讬讛 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讜砖诇砖 讘专讻讜转

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.

讗诪专 诪专 讘专 专讘 讗砖讬 讜讗讚诐 讬讜爪讗 讘讛谉 讬讚讬 讞讜讘转讜 讘驻住讞 诪讗讬 讟注诪讗 诇讞诐 注讜谞讬 拽专讬谞谉 讘讬讛

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.

讜讗诪专 诪专 讘专 专讘 讗砖讬 讛讗讬 讚讜讘砖讗 讚转诪专讬 诪讘专讻讬谉 注诇讜讬讛 砖讛讻诇 谞讛讬讛 讘讚讘专讜 诪讗讬 讟注诪讗 讝讬注讛 讘注诇诪讗 讛讜讗

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.

讻诪讗谉 讻讬 讛讗讬 转谞讗 讚转谞谉 讚讘砖 转诪专讬诐 讜讬讬谉 转驻讜讞讬诐 讜讞讜诪抓 住驻讜谞讬讜转 讜砖讗专 诪讬 驻讬专讜转 砖诇 转专讜诪讛 专讘讬 讗诇讬注讝专 诪讞讬讬讘 拽专谉 讜讞讜诪砖 讜专讘讬 讬讛讜砖注 驻讜讟专

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 Ashi鈥檚 ruling with regard to blessings was based on Rabbi Yehoshua鈥檚 ruling with regard to teruma.

讗诪专 诇讬讛 讛讛讜讗 诪专讘谞谉 诇专讘讗 讟专讬诪讗 诪讛讜 诇讗 讛讜讛 讗讚注转讬讛 讚专讘讗 诪讗讬 拽讗诪专 诇讬讛 讬转讬讘 专讘讬谞讗 拽诪讬讛 讚专讘讗 讗诪专 诇讬讛 讚砖讜诪砖诪讬 拽讗 讗诪专转 讗讜 讚拽讜专讟诪讬 拽讗 讗诪专转 讗讜 讚驻讜专爪谞讬 拽讗 讗诪专转

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?

讗讚讛讻讬 讜讛讻讬 讗住拽讬讛 专讘讗 诇讚注转讬讛 讗诪专 诇讬讛 讞砖讬诇转讗 讜讚讗讬 拽讗 讗诪专转 讜讗讚讻专转谉 诪诇转讗 讛讗 讚讗诪专 专讘 讗住讬 讛讗讬 转诪专讬 砖诇 转专讜诪讛 诪讜转专 诇注砖讜转 诪讛谉 讟专讬诪讗 讜讗住讜专 诇注砖讜转 诪讛谉 砖讻专 讜讛诇讻转讗 转诪专讬 讜注讘讚讬谞讛讜 讟专讬诪讗 诪讘专讻讬谉 注诇讜讬讬讛讜 讘讜专讗 驻专讬 讛注抓 诪讗讬 讟注诪讗 讘诪诇转讬讬讛讜 拽讬讬诪讬 讻讚诪注讬拽专讗

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.

砖转讬转讗 专讘 讗诪专 砖讛讻诇 谞讛讬讛 讘讚讘专讜 讜砖诪讜讗诇 讗诪专 讘讜专讗 诪讬谞讬 诪讝讜谞讜转

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.

讗诪专 专讘 讞住讚讗 讜诇讗 驻诇讬讙讬 讛讗 讘注讘讛 讛讗 讘专讻讛 注讘讛 诇讗讻讬诇讛 注讘讚讬 诇讛 专讻讛 诇专驻讜讗讛 拽讗 注讘讚讬 诇讛

Rav 岣sda 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.

诪转讬讘 专讘 讬讜住祝 讜砖讜讬谉 砖讘讜讞砖讬谉 讗转 讛砖转讜转 讘砖讘转 讜砖讜转讬谉 讝讬转讜诐 讛诪爪专讬 讜讗讬 住诇拽讗 讚注转讱 诇专驻讜讗讛 拽讗 诪讻讜讬谉 专驻讜讗讛 讘砖讘转 诪讬 砖专讬

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?

讗诪专 诇讬讛 讗讘讬讬 讜讗转 诇讗 转住讘专讗 讜讛讗 转谞谉 讻诇 讛讗讜讻诇讬谉 讗讜讻诇 讗讚诐 诇专驻讜讗讛 讘砖讘转 讜讻诇 讛诪砖拽讬谉 砖讜转讛 讗诇讗 诪讛 讗讬转 诇讱 诇诪讬诪专 讙讘专讗 诇讗讻讬诇讛 拽讗 诪讻讜讬谉 讛讻讬 谞诪讬 讙讘专讗 诇讗讻讬诇讛 拽讗 诪讻讜讬谉

Abaye said to Rav Yosef: Do you not hold that to be true? Didn鈥檛 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 man鈥檚 intention is for the purpose of eating; here too, when he mixes the shetita, the man鈥檚 intention is for the purpose of eating.

诇讬砖谞讗 讗讞专讬谞讗 讗诇讗 诪讛 讗讬转 诇讱 诇诪讬诪专 讙讘专讗 诇讗讻讬诇讛 拽讗 诪讻讜讬谉 讜专驻讜讗讛 诪诪讬诇讗 拽讗 讛讜讬讗 讛讻讬 谞诪讬 诇讗讻讬诇讛 拽讗 诪讻讜讬谉 讜专驻讜讗讛 诪诪讬诇讗 拽讗 讛讜讬讗

The Gemara cites another version of what was taught above: But what can you say in explaining that ruling? The man鈥檚 intention is for the purpose of eating and the cure comes about on its own; here too, the man鈥檚 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.

讜爪专讬讻讗 讚专讘 讜砖诪讜讗诇 讚讗讬 诪讛讗讬 讛讜讛 讗诪讬谞讗 诇讗讻讬诇讛 拽讗 诪讻讜讬谉 讜专驻讜讗讛 诪诪讬诇讗 拽讗 讛讜讬讗 讗讘诇 讛讻讗 讻讬讜谉 讚诇讻转讞讬诇讛 诇专驻讜讗讛 拽讗 诪讻讜讬谉 诇讗 诇讘专讬讱 注诇讜讬讛 讻诇诇 拽讗 诪砖诪注 诇谉 讻讬讜谉 讚讗讬转 诇讬讛 讛谞讗讛 诪讬谞讬讛 讘注讬 讘专讜讻讬:

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 one鈥檚 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.

砖注诇 讛驻转 讛讜讗 讗讜诪专 讛诪讜爪讬讗 讜讻讜壮: 转谞讜 专讘谞谉 诪讛 讛讜讗 讗讜诪专 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 专讘讬 谞讞诪讬讛 讗讜诪专 诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讗诪专 专讘讗 讘诪讜爪讬讗 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚讗驻讬拽 诪砖诪注 讚讻转讬讘 讗诇 诪讜爪讬讗诐 诪诪爪专讬诐 讻讬 驻诇讬讙讬 讘讛诪讜爪讬讗 专讘谞谉 住讘专讬 讛诪讜爪讬讗 讚讗驻讬拽 诪砖诪注 讚讻转讬讘 讛诪讜爪讬讗 诇讱 诪讬诐 诪爪讜专 讛讞诇诪讬砖 讜专讘讬 谞讞诪讬讛 住讘专 讛诪讜爪讬讗 讚诪驻讬拽 诪砖诪注 砖谞讗诪专 讛诪讜爪讬讗 讗转讻诐 诪转讞转 住讘诇讜转 诪爪专讬诐

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 Ne岣mya 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: 鈥淕od who brought them forth [motziam] from Egypt is for them like the horns of the wild ox鈥 (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: 鈥淲ho brought forth [hamotzi] for you water from a rock of flint鈥 (Deuteronomy 8:15), which depicts a past event. Rabbi Ne岣mya holds that the term hamotzi means that God brings forth in the present tense, as it is stated in Moses鈥 prophecy to the Jewish people in Egypt: 鈥淎nd you will know that I am the Lord your God who is bringing you forth [hamotzi] from under the burdens of Egypt鈥 (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.

讜专讘谞谉 讛讛讜讗 讛讻讬 拽讗诪专 诇讛讜 拽讜讚砖讗 讘专讬讱 讛讜讗 诇讬砖专讗诇 讻讚 诪驻讬拽谞讗 诇讻讜 注讘讬讚谞讗 诇讻讜 诪诇转讗 讻讬 讛讬讻讬 讚讬讚注讬转讜 讚讗谞讗 讛讜讗 讚讗驻讬拽讬转 讬转讻讜谉 诪诪爪专讬诐 讚讻转讬讘 讜讬讚注转诐 讻讬 讗谞讬 讛壮 讗诇讛讬讻诐 讛诪讜爪讬讗

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: 鈥淎nd you will know that I am the Lord your God who brought you forth [hamotzi]鈥; in this verse, too, hamotzi refers to the past.

诪砖转讘讞讬谉 诇讬讛 专讘谞谉 诇专讘讬 讝讬专讗 [讗转] 讘专 专讘 讝讘讬讚 讗讞讜讛 讚专讘讬 砖诪讜讗诇 讘专 专讘 讝讘讬讚 讚讗讚诐 讙讚讜诇 讛讜讗 讜讘拽讬 讘讘专讻讜转 讛讜讗 讗诪专 诇讛诐 诇讻砖讬讘讗 诇讬讚讻诐 讛讘讬讗讜讛讜 诇讬讚讬 讝诪谞讗 讞讚讗 讗讬拽诇注 诇讙讘讬讛 讗驻讬拽讜 诇讬讛 专讬驻转讗 驻转讞 讜讗诪专 诪讜爪讬讗 讗诪专 讝讛 讛讜讗 砖讗讜诪专讬诐 注诇讬讜 讚讗讚诐 讙讚讜诇 讛讜讗 讜讘拽讬 讘讘专讻讜转 讛讜讗 讘砖诇诪讗 讗讬 讗诪专 讛诪讜爪讬讗

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,

讗砖诪注讬谞谉 讟注诪讗 讜讗砖诪注讬谞谉 讚讛诇讻转讗 讻专讘谞谉 讗诇讗 讚讗诪专 诪讜爪讬讗 诪讗讬 拽讗 诪砖诪注 诇谉 讜讗讬讛讜 讚注讘讚 诇讗驻讜拽讬 谞驻砖讬讛 诪驻诇讜讙转讗

I would have understood that he thereby taught us the meaning of the verse: 鈥淲ho brought you forth from Egypt,鈥 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.

讜讛诇讻转讗 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讚拽讬讬诪讗 诇谉 讻专讘谞谉 讚讗诪专讬 讚讗驻讬拽 诪砖诪注:

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.

讜注诇 讛讬专拽讜转 讗讜诪专 讜讻讜壮: 拽转谞讬 讬专拽讜转 讚讜诪讬讗 讚驻转 诪讛 驻转 砖谞砖转谞讛 注诇 讬讚讬 讛讗讜专 讗祝 讬专拽讜转 谞诪讬 砖谞砖转谞讜 注诇 讬讚讬 讛讗讜专 讗诪专 专讘谞讗讬 诪砖诪讬讛 讚讗讘讬讬 讝讗转 讗讜诪专转 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛谉 讘讜专讗 驻专讬 讛讗讚诪讛 诪诪讗讬 诪讚拽转谞讬 讬专拽讜转 讚讜诪讬讗 讚驻转

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.

讚专砖 专讘 讞住讚讗 诪砖讜诐 专讘讬谞讜 讜诪谞讜 专讘 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛诐 讘讜专讗 驻专讬 讛讗讚诪讛 讜专讘讜转讬谞讜 讛讬讜专讚讬谉 诪讗专抓 讬砖专讗诇 讜诪谞讜 注讜诇讗 诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 讗诪专 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛谉 砖讛讻诇 谞讛讬讛 讘讚讘专讜 讜讗谞讬 讗讜诪专 讻诇 砖转讞诇转讜 讘讜专讗 驻专讬 讛讗讚诪讛 砖诇拽讜 砖讛讻诇 谞讛讬讛 讘讚讘专讜 讜讻诇 砖转讞诇转讜 砖讛讻诇 谞讛讬讛 讘讚讘专讜 砖诇拽讜 讘讜专讗 驻专讬 讛讗讚诪讛

Rav 岣sda 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 Yo岣nan: 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 岣sda 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.

讘砖诇诪讗 讻诇 砖转讞诇转讜 砖讛讻诇 谞讛讬讛 讘讚讘专讜 砖诇拽讜 讘讜专讗 驻专讬 讛讗讚诪讛 诪砖讻讞转 诇讛 讘讻专讘讗 讜住诇拽讗 讜拽专讗 讗诇讗 讻诇 砖转讞诇转讜 讘讜专讗 驻专讬 讛讗讚诪讛 砖诇拽讜 砖讛讻诇 讛讬讻讬 诪砖讻讞转 诇讛 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诪砖讻讞转 诇讛 讘转讜诪讬 讜讻专转讬

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 Na岣an bar Yitz岣k said: You can find it in the case of garlic and leeks.

讚专砖 专讘 谞讞诪谉 诪砖讜诐 专讘讬谞讜 讜诪谞讜 砖诪讜讗诇 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛诐 讘讜专讗 驻专讬 讛讗讚诪讛 讜讞讘专讬谞讜 讛讬讜专讚讬诐 诪讗专抓 讬砖专讗诇 讜诪谞讜 注讜诇讗 诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 讗诪专 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛谉 砖讛讻诇 谞讛讬讛 讘讚讘专讜

Rav Na岣an 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 Yo岣nan: Over boiled vegetables, one recites: By whose word all things came to be.

讜讗谞讬 讗讜诪专 讘诪讞诇讜拽转 砖谞讜讬讛 讚转谞讬讗 讬讜爪讗讬谉 讘专拽讬拽 讛砖专讜讬 讜讘诪讘讜砖诇 砖诇讗 谞诪讜讞 讚讘专讬 专讘讬 诪讗讬专 讜专讘讬 讬讜住讬 讗讜诪专 讬讜爪讗讬诐 讘专拽讬拽 讛砖专讜讬 讗讘诇 诇讗 讘诪讘讜砖诇 讗祝 注诇 驻讬 砖诇讗 谞诪讜讞

Rav Na岣an 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 Na岣an 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.

讜诇讗 讛讬讗 讚讻讜诇讬 注诇诪讗 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛谉 讘讜专讗 驻专讬 讛讗讚诪讛 讜注讚 讻讗谉 诇讗 拽讗诪专 专讘讬 讬讜住讬 讛转诐 讗诇讗 诪砖讜诐 讚讘注讬谞谉 讟注诐 诪爪讛 讜诇讬讻讗 讗讘诇 讛讻讗 讗驻讬诇讜 专讘讬 讬讜住讬 诪讜讚讛

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.

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛诐 讘讜专讗 驻专讬 讛讗讚诪讛 讜专讘讬 讘谞讬诪讬谉 讘专 讬驻转 讗诪专 专讘讬 讬讜讞谞谉 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛诐 砖讛讻诇 谞讛讬讛 讘讚讘专讜 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 拽讘注 注讜诇讗 诇砖讘砖转讬讛 讻专讘讬 讘谞讬诪讬谉 讘专 讬驻转

Ulla鈥檚 statement in the name of Rabbi Yo岣nan with regard to boiled vegetables was cited above. The Gemara cites two conflicting traditions with regard to Rabbi Yo岣nan鈥檚 statement. Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: Over boiled vegetables, one recites: Who creates fruit of the ground, and Rabbi Binyamin bar Yefet said that Rabbi Yo岣nan said: Over boiled vegetables, one recites: By whose word all things came to be. Commenting on this, Rav Na岣an bar Yitz岣k 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.

转讛讬 讘讛 专讘讬 讝讬专讗 讜讻讬 诪讛 注谞讬谉 专讘讬 讘谞讬诪讬谉 讘专 讬驻转 讗爪诇 专讘讬 讞讬讬讗 讘专 讗讘讗 专讘讬 讞讬讬讗 讘专 讗讘讗 讚讬讬拽 讜讙诪讬专 砖诪注转讗 诪专讘讬 讬讜讞谞谉 专讘讬讛 讜专讘讬 讘谞讬诪讬谉 讘专 讬驻转 诇讗 讚讬讬拽 讜注讜讚 专讘讬 讞讬讬讗 讘专 讗讘讗 讻诇 转诇转讬谉 讬讜诪讬谉 诪讛讚专 转诇诪讜讚讬讛 拽诪讬讛 讚专讘讬 讬讜讞谞谉 专讘讬讛 讜专讘讬 讘谞讬诪讬谉 讘专 讬驻转 诇讗 诪讛讚专 讜注讜讚 讘专 诪谉 讚讬谉 讜讘专 诪谉 讚讬谉 讚讛讛讜讗 转讜专诪住讗 讚砖诇拽讬 诇讬讛 砖讘注 讝诪谞讬谉 讘拽讚专讛 讜讗讻诇讬 诇讬讛 讘拽谞讜讞 住注讜讚讛 讗转讜 讜砖讗诇讜 诇专讘讬 讬讜讞谞谉 讜讗诪专 诇讛讜 诪讘专讻讬谉 注诇讜讬讛 讘讜专讗 驻专讬 讛讗讚诪讛

Rabbi Zeira wondered with regard to Ulla鈥檚 approach: What is the matter of Rabbi Binyamin bar Yefet doing in the same discussion with Rabbi 岣yya bar Abba? Rabbi 岣yya bar Abba was meticulous and learned the halakha from Rabbi Yo岣nan, his teacher; and Rabbi Binyamin bar Yefet was not meticulous. Furthermore, every thirty days, Rabbi 岣yya bar Abba reviews his studies before Rabbi Yo岣nan, 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 岣yya bar Abba and a student like Rabbi Binyamin bar Yefet, one can also bring proof from the custom of Rabbi Yo岣nan, 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 Yo岣nan 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.

讜注讜讚 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗谞讬 专讗讬转讬 讗转 专讘讬 讬讜讞谞谉 砖讗讻诇 讝讬转 诪诇讬讞 讜讘专讬讱 注诇讬讜 转讞诇讛 讜住讜祝 讗讬 讗诪专转 讘砖诇诪讗 砖诇拽讜转 讘诪讬诇转讬讬讛讜 拽讬讬诪讬 讘转讞诇讛 诪讘专讱 注诇讬讜 讘讜专讗 驻专讬 讛注抓 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 讗诇讗 讗讬 讗诪专转 砖诇拽讜转 诇讗讜 讘诪讬诇转讬讬讛讜 拽讬讬诪讬 讘砖诇诪讗 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 讗诇讗 诇讘住讜祝 诪讗讬 诪讘专讱

Furthermore, Rabbi 岣yya bar Abba said: I saw Rabbi Yo岣nan 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.

讚讬诇诪讗 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

The Gemara rejects this: That is no proof, as perhaps Rabbi Yo岣nan 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.

诪转讬讘 专讘 讬爪讞拽 讘专 砖诪讜讗诇 讬专拽讜转 砖讗讚诐 讬讜爪讗 讘讛谉 讬讚讬 讞讜讘转讜 讘驻住讞 讬讜爪讗 讘讛谉 讜讘拽诇讞 砖诇讛谉 讗讘诇 诇讗 讻讘讜砖讬谉 讜诇讗 砖诇讜拽讬谉 讜诇讗 诪讘讜砖诇讬谉 讜讗讬 住诇拽讗 讚注转讱 讘诪讬诇转讬讬讛讜 拽讗讬 砖诇讜拽讬谉 讗诪讗讬 诇讗

Rabbi Yitz岣k 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?

砖讗谞讬 讛转诐 讚讘注讬谞谉 讟注诐 诪专讜专 讜诇讬讻讗

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.

讗诪专 诇讬讛 专讘讬 讬专诪讬讛 诇专讘讬 讝讬专讗 专讘讬 讬讜讞谞谉 讛讬讻讬 诪讘专讱 注诇 讝讬转 诪诇讬讞 讻讬讜谉 讚砖拽讬诇讗 诇讙专注讬谞讬讛

The Gemara related above that Rabbi Yo岣nan recited a blessing over a salted olive. With regard to this story, Rabbi Yirmeya said to Rabbi Zeira: How did Rabbi Yo岣nan 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 Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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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

讻注讘讬谉 讞讬讬讘讬谉 讻诇诪讜讚讬谉 驻讟讜专讬诐 讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 讛讗讬 讻讜讘讗 讚讗专注讗 诪讗讬 诪讘专讻讬谉 注诇讜讬讛 讗诪专 诇讬讛 诪讬 住讘专转 谞讛诪讗 讛讜讗 讙讜讘诇讗 讘注诇诪讗 讛讜讗 讜诪讘专讻讬谉 注诇讜讬讛 讘讜专讗 诪讬谞讬 诪讝讜谞讜转

thick [ke鈥檃vin], so that they appear like loaves of bread, they are obligated in 岣lla, and if he shaped them like boards [kelimmudin], they are exempt, since they will certainly only be used for kuta岣. 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.

诪专 讝讜讟专讗 拽讘注 住注讜讚转讬讛 注诇讜讬讛 讜讘专讱 注诇讜讬讛 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讜砖诇砖 讘专讻讜转

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.

讗诪专 诪专 讘专 专讘 讗砖讬 讜讗讚诐 讬讜爪讗 讘讛谉 讬讚讬 讞讜讘转讜 讘驻住讞 诪讗讬 讟注诪讗 诇讞诐 注讜谞讬 拽专讬谞谉 讘讬讛

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.

讜讗诪专 诪专 讘专 专讘 讗砖讬 讛讗讬 讚讜讘砖讗 讚转诪专讬 诪讘专讻讬谉 注诇讜讬讛 砖讛讻诇 谞讛讬讛 讘讚讘专讜 诪讗讬 讟注诪讗 讝讬注讛 讘注诇诪讗 讛讜讗

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.

讻诪讗谉 讻讬 讛讗讬 转谞讗 讚转谞谉 讚讘砖 转诪专讬诐 讜讬讬谉 转驻讜讞讬诐 讜讞讜诪抓 住驻讜谞讬讜转 讜砖讗专 诪讬 驻讬专讜转 砖诇 转专讜诪讛 专讘讬 讗诇讬注讝专 诪讞讬讬讘 拽专谉 讜讞讜诪砖 讜专讘讬 讬讛讜砖注 驻讜讟专

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 Ashi鈥檚 ruling with regard to blessings was based on Rabbi Yehoshua鈥檚 ruling with regard to teruma.

讗诪专 诇讬讛 讛讛讜讗 诪专讘谞谉 诇专讘讗 讟专讬诪讗 诪讛讜 诇讗 讛讜讛 讗讚注转讬讛 讚专讘讗 诪讗讬 拽讗诪专 诇讬讛 讬转讬讘 专讘讬谞讗 拽诪讬讛 讚专讘讗 讗诪专 诇讬讛 讚砖讜诪砖诪讬 拽讗 讗诪专转 讗讜 讚拽讜专讟诪讬 拽讗 讗诪专转 讗讜 讚驻讜专爪谞讬 拽讗 讗诪专转

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?

讗讚讛讻讬 讜讛讻讬 讗住拽讬讛 专讘讗 诇讚注转讬讛 讗诪专 诇讬讛 讞砖讬诇转讗 讜讚讗讬 拽讗 讗诪专转 讜讗讚讻专转谉 诪诇转讗 讛讗 讚讗诪专 专讘 讗住讬 讛讗讬 转诪专讬 砖诇 转专讜诪讛 诪讜转专 诇注砖讜转 诪讛谉 讟专讬诪讗 讜讗住讜专 诇注砖讜转 诪讛谉 砖讻专 讜讛诇讻转讗 转诪专讬 讜注讘讚讬谞讛讜 讟专讬诪讗 诪讘专讻讬谉 注诇讜讬讬讛讜 讘讜专讗 驻专讬 讛注抓 诪讗讬 讟注诪讗 讘诪诇转讬讬讛讜 拽讬讬诪讬 讻讚诪注讬拽专讗

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.

砖转讬转讗 专讘 讗诪专 砖讛讻诇 谞讛讬讛 讘讚讘专讜 讜砖诪讜讗诇 讗诪专 讘讜专讗 诪讬谞讬 诪讝讜谞讜转

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.

讗诪专 专讘 讞住讚讗 讜诇讗 驻诇讬讙讬 讛讗 讘注讘讛 讛讗 讘专讻讛 注讘讛 诇讗讻讬诇讛 注讘讚讬 诇讛 专讻讛 诇专驻讜讗讛 拽讗 注讘讚讬 诇讛

Rav 岣sda 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.

诪转讬讘 专讘 讬讜住祝 讜砖讜讬谉 砖讘讜讞砖讬谉 讗转 讛砖转讜转 讘砖讘转 讜砖讜转讬谉 讝讬转讜诐 讛诪爪专讬 讜讗讬 住诇拽讗 讚注转讱 诇专驻讜讗讛 拽讗 诪讻讜讬谉 专驻讜讗讛 讘砖讘转 诪讬 砖专讬

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?

讗诪专 诇讬讛 讗讘讬讬 讜讗转 诇讗 转住讘专讗 讜讛讗 转谞谉 讻诇 讛讗讜讻诇讬谉 讗讜讻诇 讗讚诐 诇专驻讜讗讛 讘砖讘转 讜讻诇 讛诪砖拽讬谉 砖讜转讛 讗诇讗 诪讛 讗讬转 诇讱 诇诪讬诪专 讙讘专讗 诇讗讻讬诇讛 拽讗 诪讻讜讬谉 讛讻讬 谞诪讬 讙讘专讗 诇讗讻讬诇讛 拽讗 诪讻讜讬谉

Abaye said to Rav Yosef: Do you not hold that to be true? Didn鈥檛 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 man鈥檚 intention is for the purpose of eating; here too, when he mixes the shetita, the man鈥檚 intention is for the purpose of eating.

诇讬砖谞讗 讗讞专讬谞讗 讗诇讗 诪讛 讗讬转 诇讱 诇诪讬诪专 讙讘专讗 诇讗讻讬诇讛 拽讗 诪讻讜讬谉 讜专驻讜讗讛 诪诪讬诇讗 拽讗 讛讜讬讗 讛讻讬 谞诪讬 诇讗讻讬诇讛 拽讗 诪讻讜讬谉 讜专驻讜讗讛 诪诪讬诇讗 拽讗 讛讜讬讗

The Gemara cites another version of what was taught above: But what can you say in explaining that ruling? The man鈥檚 intention is for the purpose of eating and the cure comes about on its own; here too, the man鈥檚 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.

讜爪专讬讻讗 讚专讘 讜砖诪讜讗诇 讚讗讬 诪讛讗讬 讛讜讛 讗诪讬谞讗 诇讗讻讬诇讛 拽讗 诪讻讜讬谉 讜专驻讜讗讛 诪诪讬诇讗 拽讗 讛讜讬讗 讗讘诇 讛讻讗 讻讬讜谉 讚诇讻转讞讬诇讛 诇专驻讜讗讛 拽讗 诪讻讜讬谉 诇讗 诇讘专讬讱 注诇讜讬讛 讻诇诇 拽讗 诪砖诪注 诇谉 讻讬讜谉 讚讗讬转 诇讬讛 讛谞讗讛 诪讬谞讬讛 讘注讬 讘专讜讻讬:

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 one鈥檚 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.

砖注诇 讛驻转 讛讜讗 讗讜诪专 讛诪讜爪讬讗 讜讻讜壮: 转谞讜 专讘谞谉 诪讛 讛讜讗 讗讜诪专 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 专讘讬 谞讞诪讬讛 讗讜诪专 诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讗诪专 专讘讗 讘诪讜爪讬讗 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚讗驻讬拽 诪砖诪注 讚讻转讬讘 讗诇 诪讜爪讬讗诐 诪诪爪专讬诐 讻讬 驻诇讬讙讬 讘讛诪讜爪讬讗 专讘谞谉 住讘专讬 讛诪讜爪讬讗 讚讗驻讬拽 诪砖诪注 讚讻转讬讘 讛诪讜爪讬讗 诇讱 诪讬诐 诪爪讜专 讛讞诇诪讬砖 讜专讘讬 谞讞诪讬讛 住讘专 讛诪讜爪讬讗 讚诪驻讬拽 诪砖诪注 砖谞讗诪专 讛诪讜爪讬讗 讗转讻诐 诪转讞转 住讘诇讜转 诪爪专讬诐

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 Ne岣mya 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: 鈥淕od who brought them forth [motziam] from Egypt is for them like the horns of the wild ox鈥 (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: 鈥淲ho brought forth [hamotzi] for you water from a rock of flint鈥 (Deuteronomy 8:15), which depicts a past event. Rabbi Ne岣mya holds that the term hamotzi means that God brings forth in the present tense, as it is stated in Moses鈥 prophecy to the Jewish people in Egypt: 鈥淎nd you will know that I am the Lord your God who is bringing you forth [hamotzi] from under the burdens of Egypt鈥 (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.

讜专讘谞谉 讛讛讜讗 讛讻讬 拽讗诪专 诇讛讜 拽讜讚砖讗 讘专讬讱 讛讜讗 诇讬砖专讗诇 讻讚 诪驻讬拽谞讗 诇讻讜 注讘讬讚谞讗 诇讻讜 诪诇转讗 讻讬 讛讬讻讬 讚讬讚注讬转讜 讚讗谞讗 讛讜讗 讚讗驻讬拽讬转 讬转讻讜谉 诪诪爪专讬诐 讚讻转讬讘 讜讬讚注转诐 讻讬 讗谞讬 讛壮 讗诇讛讬讻诐 讛诪讜爪讬讗

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: 鈥淎nd you will know that I am the Lord your God who brought you forth [hamotzi]鈥; in this verse, too, hamotzi refers to the past.

诪砖转讘讞讬谉 诇讬讛 专讘谞谉 诇专讘讬 讝讬专讗 [讗转] 讘专 专讘 讝讘讬讚 讗讞讜讛 讚专讘讬 砖诪讜讗诇 讘专 专讘 讝讘讬讚 讚讗讚诐 讙讚讜诇 讛讜讗 讜讘拽讬 讘讘专讻讜转 讛讜讗 讗诪专 诇讛诐 诇讻砖讬讘讗 诇讬讚讻诐 讛讘讬讗讜讛讜 诇讬讚讬 讝诪谞讗 讞讚讗 讗讬拽诇注 诇讙讘讬讛 讗驻讬拽讜 诇讬讛 专讬驻转讗 驻转讞 讜讗诪专 诪讜爪讬讗 讗诪专 讝讛 讛讜讗 砖讗讜诪专讬诐 注诇讬讜 讚讗讚诐 讙讚讜诇 讛讜讗 讜讘拽讬 讘讘专讻讜转 讛讜讗 讘砖诇诪讗 讗讬 讗诪专 讛诪讜爪讬讗

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,

讗砖诪注讬谞谉 讟注诪讗 讜讗砖诪注讬谞谉 讚讛诇讻转讗 讻专讘谞谉 讗诇讗 讚讗诪专 诪讜爪讬讗 诪讗讬 拽讗 诪砖诪注 诇谉 讜讗讬讛讜 讚注讘讚 诇讗驻讜拽讬 谞驻砖讬讛 诪驻诇讜讙转讗

I would have understood that he thereby taught us the meaning of the verse: 鈥淲ho brought you forth from Egypt,鈥 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.

讜讛诇讻转讗 讛诪讜爪讬讗 诇讞诐 诪谉 讛讗专抓 讚拽讬讬诪讗 诇谉 讻专讘谞谉 讚讗诪专讬 讚讗驻讬拽 诪砖诪注:

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.

讜注诇 讛讬专拽讜转 讗讜诪专 讜讻讜壮: 拽转谞讬 讬专拽讜转 讚讜诪讬讗 讚驻转 诪讛 驻转 砖谞砖转谞讛 注诇 讬讚讬 讛讗讜专 讗祝 讬专拽讜转 谞诪讬 砖谞砖转谞讜 注诇 讬讚讬 讛讗讜专 讗诪专 专讘谞讗讬 诪砖诪讬讛 讚讗讘讬讬 讝讗转 讗讜诪专转 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛谉 讘讜专讗 驻专讬 讛讗讚诪讛 诪诪讗讬 诪讚拽转谞讬 讬专拽讜转 讚讜诪讬讗 讚驻转

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.

讚专砖 专讘 讞住讚讗 诪砖讜诐 专讘讬谞讜 讜诪谞讜 专讘 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛诐 讘讜专讗 驻专讬 讛讗讚诪讛 讜专讘讜转讬谞讜 讛讬讜专讚讬谉 诪讗专抓 讬砖专讗诇 讜诪谞讜 注讜诇讗 诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 讗诪专 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛谉 砖讛讻诇 谞讛讬讛 讘讚讘专讜 讜讗谞讬 讗讜诪专 讻诇 砖转讞诇转讜 讘讜专讗 驻专讬 讛讗讚诪讛 砖诇拽讜 砖讛讻诇 谞讛讬讛 讘讚讘专讜 讜讻诇 砖转讞诇转讜 砖讛讻诇 谞讛讬讛 讘讚讘专讜 砖诇拽讜 讘讜专讗 驻专讬 讛讗讚诪讛

Rav 岣sda 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 Yo岣nan: 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 岣sda 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.

讘砖诇诪讗 讻诇 砖转讞诇转讜 砖讛讻诇 谞讛讬讛 讘讚讘专讜 砖诇拽讜 讘讜专讗 驻专讬 讛讗讚诪讛 诪砖讻讞转 诇讛 讘讻专讘讗 讜住诇拽讗 讜拽专讗 讗诇讗 讻诇 砖转讞诇转讜 讘讜专讗 驻专讬 讛讗讚诪讛 砖诇拽讜 砖讛讻诇 讛讬讻讬 诪砖讻讞转 诇讛 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诪砖讻讞转 诇讛 讘转讜诪讬 讜讻专转讬

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 Na岣an bar Yitz岣k said: You can find it in the case of garlic and leeks.

讚专砖 专讘 谞讞诪谉 诪砖讜诐 专讘讬谞讜 讜诪谞讜 砖诪讜讗诇 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛诐 讘讜专讗 驻专讬 讛讗讚诪讛 讜讞讘专讬谞讜 讛讬讜专讚讬诐 诪讗专抓 讬砖专讗诇 讜诪谞讜 注讜诇讗 诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 讗诪专 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛谉 砖讛讻诇 谞讛讬讛 讘讚讘专讜

Rav Na岣an 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 Yo岣nan: Over boiled vegetables, one recites: By whose word all things came to be.

讜讗谞讬 讗讜诪专 讘诪讞诇讜拽转 砖谞讜讬讛 讚转谞讬讗 讬讜爪讗讬谉 讘专拽讬拽 讛砖专讜讬 讜讘诪讘讜砖诇 砖诇讗 谞诪讜讞 讚讘专讬 专讘讬 诪讗讬专 讜专讘讬 讬讜住讬 讗讜诪专 讬讜爪讗讬诐 讘专拽讬拽 讛砖专讜讬 讗讘诇 诇讗 讘诪讘讜砖诇 讗祝 注诇 驻讬 砖诇讗 谞诪讜讞

Rav Na岣an 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 Na岣an 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.

讜诇讗 讛讬讗 讚讻讜诇讬 注诇诪讗 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛谉 讘讜专讗 驻专讬 讛讗讚诪讛 讜注讚 讻讗谉 诇讗 拽讗诪专 专讘讬 讬讜住讬 讛转诐 讗诇讗 诪砖讜诐 讚讘注讬谞谉 讟注诐 诪爪讛 讜诇讬讻讗 讗讘诇 讛讻讗 讗驻讬诇讜 专讘讬 讬讜住讬 诪讜讚讛

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.

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛诐 讘讜专讗 驻专讬 讛讗讚诪讛 讜专讘讬 讘谞讬诪讬谉 讘专 讬驻转 讗诪专 专讘讬 讬讜讞谞谉 砖诇拽讜转 诪讘专讻讬谉 注诇讬讛诐 砖讛讻诇 谞讛讬讛 讘讚讘专讜 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 拽讘注 注讜诇讗 诇砖讘砖转讬讛 讻专讘讬 讘谞讬诪讬谉 讘专 讬驻转

Ulla鈥檚 statement in the name of Rabbi Yo岣nan with regard to boiled vegetables was cited above. The Gemara cites two conflicting traditions with regard to Rabbi Yo岣nan鈥檚 statement. Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: Over boiled vegetables, one recites: Who creates fruit of the ground, and Rabbi Binyamin bar Yefet said that Rabbi Yo岣nan said: Over boiled vegetables, one recites: By whose word all things came to be. Commenting on this, Rav Na岣an bar Yitz岣k 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.

转讛讬 讘讛 专讘讬 讝讬专讗 讜讻讬 诪讛 注谞讬谉 专讘讬 讘谞讬诪讬谉 讘专 讬驻转 讗爪诇 专讘讬 讞讬讬讗 讘专 讗讘讗 专讘讬 讞讬讬讗 讘专 讗讘讗 讚讬讬拽 讜讙诪讬专 砖诪注转讗 诪专讘讬 讬讜讞谞谉 专讘讬讛 讜专讘讬 讘谞讬诪讬谉 讘专 讬驻转 诇讗 讚讬讬拽 讜注讜讚 专讘讬 讞讬讬讗 讘专 讗讘讗 讻诇 转诇转讬谉 讬讜诪讬谉 诪讛讚专 转诇诪讜讚讬讛 拽诪讬讛 讚专讘讬 讬讜讞谞谉 专讘讬讛 讜专讘讬 讘谞讬诪讬谉 讘专 讬驻转 诇讗 诪讛讚专 讜注讜讚 讘专 诪谉 讚讬谉 讜讘专 诪谉 讚讬谉 讚讛讛讜讗 转讜专诪住讗 讚砖诇拽讬 诇讬讛 砖讘注 讝诪谞讬谉 讘拽讚专讛 讜讗讻诇讬 诇讬讛 讘拽谞讜讞 住注讜讚讛 讗转讜 讜砖讗诇讜 诇专讘讬 讬讜讞谞谉 讜讗诪专 诇讛讜 诪讘专讻讬谉 注诇讜讬讛 讘讜专讗 驻专讬 讛讗讚诪讛

Rabbi Zeira wondered with regard to Ulla鈥檚 approach: What is the matter of Rabbi Binyamin bar Yefet doing in the same discussion with Rabbi 岣yya bar Abba? Rabbi 岣yya bar Abba was meticulous and learned the halakha from Rabbi Yo岣nan, his teacher; and Rabbi Binyamin bar Yefet was not meticulous. Furthermore, every thirty days, Rabbi 岣yya bar Abba reviews his studies before Rabbi Yo岣nan, 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 岣yya bar Abba and a student like Rabbi Binyamin bar Yefet, one can also bring proof from the custom of Rabbi Yo岣nan, 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 Yo岣nan 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.

讜注讜讚 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗谞讬 专讗讬转讬 讗转 专讘讬 讬讜讞谞谉 砖讗讻诇 讝讬转 诪诇讬讞 讜讘专讬讱 注诇讬讜 转讞诇讛 讜住讜祝 讗讬 讗诪专转 讘砖诇诪讗 砖诇拽讜转 讘诪讬诇转讬讬讛讜 拽讬讬诪讬 讘转讞诇讛 诪讘专讱 注诇讬讜 讘讜专讗 驻专讬 讛注抓 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 讗诇讗 讗讬 讗诪专转 砖诇拽讜转 诇讗讜 讘诪讬诇转讬讬讛讜 拽讬讬诪讬 讘砖诇诪讗 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 讗诇讗 诇讘住讜祝 诪讗讬 诪讘专讱

Furthermore, Rabbi 岣yya bar Abba said: I saw Rabbi Yo岣nan 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.

讚讬诇诪讗 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

The Gemara rejects this: That is no proof, as perhaps Rabbi Yo岣nan 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.

诪转讬讘 专讘 讬爪讞拽 讘专 砖诪讜讗诇 讬专拽讜转 砖讗讚诐 讬讜爪讗 讘讛谉 讬讚讬 讞讜讘转讜 讘驻住讞 讬讜爪讗 讘讛谉 讜讘拽诇讞 砖诇讛谉 讗讘诇 诇讗 讻讘讜砖讬谉 讜诇讗 砖诇讜拽讬谉 讜诇讗 诪讘讜砖诇讬谉 讜讗讬 住诇拽讗 讚注转讱 讘诪讬诇转讬讬讛讜 拽讗讬 砖诇讜拽讬谉 讗诪讗讬 诇讗

Rabbi Yitz岣k 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?

砖讗谞讬 讛转诐 讚讘注讬谞谉 讟注诐 诪专讜专 讜诇讬讻讗

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.

讗诪专 诇讬讛 专讘讬 讬专诪讬讛 诇专讘讬 讝讬专讗 专讘讬 讬讜讞谞谉 讛讬讻讬 诪讘专讱 注诇 讝讬转 诪诇讬讞 讻讬讜谉 讚砖拽讬诇讗 诇讙专注讬谞讬讛

The Gemara related above that Rabbi Yo岣nan recited a blessing over a salted olive. With regard to this story, Rabbi Yirmeya said to Rabbi Zeira: How did Rabbi Yo岣nan 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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