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Berakhot 38b

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Berakhot 38b

Berakhot 38b. The full printed text of this folio side — 15 numbered segments, about 486 words — with the classic commentaries printed on the page.

Original text

Segment 1

אַשְׁמְעִינַן טַעְמָא, וְאַשְׁמְעִינַן דְּהִלְכְתָא כְּרַבָּנַן. אֶלָּא דַּאֲמַר ״מוֹצִיא״ מַאי קָא מַשְׁמַע לַן? וְאִיהוּ דַּעֲבַד לְאַפּוֹקֵי נַפְשֵׁיהּ מִפְּלוּגְתָּא.

I would have understood that he thereby taught us the meaning of the verse: “Who brought you forth from Egypt,” 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.

Segment 2

וְהִלְכְתָא ״הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ״, דְּקַיְימָא לַן כְּרַבָּנַן, דְּאָמְרִי דְּאַפֵּיק מַשְׁמַע.

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.

Segment 3

וְעַל הַיְּרָקוֹת אוֹמֵר וְכוּ׳. קָתָנֵי יְרָקוֹת דּוּמְיָא דְפַת — מָה פַּת שֶׁנִּשְׁתַּנָּה עַל יְדֵי הָאוּר, אַף יְרָקוֹת נָמֵי שֶׁנִּשְׁתַּנּוּ עַל יְדֵי הָאוּר. אָמַר רַבְנַאי מִשְּׁמֵיהּ דְּאַבָּיֵי: זֹאת אוֹמֶרֶת שְׁלָקוֹת מְבָרְכִין עֲלֵיהֶן ״בּוֹרֵא פְּרִי הָאֲדָמָה״. מִמַּאי? — מִדְּקָתָנֵי יְרָקוֹת דּוּמְיָא דְפַת.

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.

Segment 4

דָּרַשׁ רַב חִסְדָּא מִשּׁוּם רַבֵּינוּ, וּמַנּוּ — רַב: שְׁלָקוֹת מְבָרְכִין עֲלֵיהֶם ״בּוֹרֵא פְּרִי הָאֲדָמָה״. וְרַבּוֹתֵינוּ הַיּוֹרְדִין מֵאֶרֶץ יִשְׂרָאֵל, וּמַנּוּ — עוּלָּא מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן אָמַר: שְׁלָקוֹת מְבָרְכִין עֲלֵיהֶן ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״. וַאֲנִי אוֹמֵר: כֹּל שֶׁתְּחִלָּתוֹ ״בּוֹרֵא פְּרִי הָאֲדָמָה״, שְׁלָקוֹ — ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״. וְכֹל שֶׁתְּחִלָּתוֹ ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״, שְׁלָקוֹ — ״בּוֹרֵא פְּרִי הָאֲדָמָה״.

Rav Ḥisda 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 Yoḥanan: 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 Ḥisda 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.

Segment 5

בִּשְׁלָמָא כֹּל שֶׁתְּחִלָּתוֹ ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״ שְׁלָקוֹ ״בּוֹרֵא פְּרִי הָאֲדָמָה״ — מַשְׁכַּחַתְּ לַהּ בִּכְרָבָא וְסִלְקָא וְקָרָא, אֶלָּא כֹּל שֶׁתְּחִלָּתוֹ ״בּוֹרֵא פְּרִי הָאֲדָמָה״ שְׁלָקוֹ ״שֶׁהַכֹּל״, הֵיכִי מַשְׁכַּחַתְּ לַהּ? אָמַר רַב נַחְמָן בַּר יִצְחָק: מַשְׁכַּחַתְּ לַהּ בְּתוּמֵי וְכַרָּתֵי.

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 Naḥman bar Yitzḥak said: You can find it in the case of garlic and leeks.

Segment 6

דָּרַשׁ רַב נַחְמָן מִשּׁוּם רַבֵּינוּ, וּמַנּוּ — שְׁמוּאֵל: שְׁלָקוֹת מְבָרְכִין עֲלֵיהֶם ״בּוֹרֵא פְּרִי הָאֲדָמָה״. וַחֲבֵרֵינוּ הַיּוֹרְדִים מֵאֶרֶץ יִשְׂרָאֵל, וּמַנּוּ — עוּלָּא מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן אָמַר: שְׁלָקוֹת מְבָרְכִין עֲלֵיהֶן ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״.

Rav Naḥman 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 Yoḥanan: Over boiled vegetables, one recites: By whose word all things came to be.

Segment 7

וַאֲנִי אוֹמֵר בְּמַחֲלוֹקֶת שְׁנוּיָה. דְּתַנְיָא: יוֹצְאִין בְּרָקִיק הַשָּׁרוּי וּבִמְבוּשָּׁל שֶׁלֹּא נִמּוֹחַ דִּבְרֵי רַבִּי מֵאִיר, וְרַבִּי יוֹסֵי אוֹמֵר: יוֹצְאִים בְּרָקִיק הַשָּׁרוּי, אֲבָל לֹא בַּמְבוּשָּׁל, אַף עַל פִּי שֶׁלֹּא נִמּוֹחַ.

Rav Naḥman 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 Naḥman 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.

Segment 8

וְלָא הִיא, דְּכוּלֵּי עָלְמָא שְׁלָקוֹת מְבָרְכִין עֲלֵיהֶן ״בּוֹרֵא פְּרִי הָאֲדָמָה״, וְעַד כָּאן לָא קָאָמַר רַבִּי יוֹסֵי הָתָם, אֶלָּא מִשּׁוּם דְּבָעֵינַן טַעַם מַצָּה, וְלֵיכָּא, אֲבָל הָכָא אֲפִילּוּ רַבִּי יוֹסֵי מוֹדֶה.

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.

Segment 9

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: שְׁלָקוֹת מְבָרְכִין עֲלֵיהֶם ״בּוֹרֵא פְּרִי הָאֲדָמָה״, וְרַבִּי בִּנְיָמִין בַּר יֶפֶת אָמַר רַבִּי יוֹחָנָן: שְׁלָקוֹת מְבָרְכִין עֲלֵיהֶם ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״. אָמַר רַב נַחְמָן בַּר יִצְחָק: קְבַע עוּלָּא לְשַׁבֶּשְׁתֵּיהּ כְּרַבִּי בִּנְיָמִין בַּר יֶפֶת.

Ulla’s statement in the name of Rabbi Yoḥanan with regard to boiled vegetables was cited above. The Gemara cites two conflicting traditions with regard to Rabbi Yoḥanan’s statement. Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: Over boiled vegetables, one recites: Who creates fruit of the ground, and Rabbi Binyamin bar Yefet said that Rabbi Yoḥanan said: Over boiled vegetables, one recites: By whose word all things came to be. Commenting on this, Rav Naḥman bar Yitzḥak 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.

Segment 10

תָּהֵי בַּהּ רַבִּי זֵירָא: וְכִי מָה עִנְיָן רַבִּי בִּנְיָמִין בַּר יֶפֶת אֵצֶל רַבִּי חִיָּיא בַּר אַבָּא? רַבִּי חִיָּיא בַּר אַבָּא דָּיֵיק וְגָמַר שְׁמַעְתָּא מֵרַבִּי יוֹחָנָן רַבֵּיהּ, וְרַבִּי בִּנְיָמִין בַּר יֶפֶת לָא דָּיֵיק. וְעוֹד, רַבִּי חִיָּיא בַּר אַבָּא כֹּל תְּלָתִין יוֹמִין מַהְדַּר תַּלְמוּדֵיהּ קַמֵּיהּ דְּרַבִּי יוֹחָנָן רַבֵּיהּ, וְרַבִּי בִּנְיָמִין בַּר יֶפֶת לָא מַהְדַּר. וְעוֹד, בַּר מִן דֵּין וּבַר מִן דֵּין, דְּהָהוּא תּוּרְמְסָא דְּשָׁלְקִי לֵיהּ שְׁבַע זִמְנִין בִּקְדֵרָה וְאָכְלִי לֵיהּ בְּקִנּוּחַ סְעוּדָה, אֲתוֹ וּשְׁאִלוּ לְרַבִּי יוֹחָנָן, וְאָמַר לְהוּ: מְבָרְכִין עִלָּוֵיהּ ״בּוֹרֵא פְּרִי הָאֲדָמָה״.

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

Segment 11

וְעוֹד, אָמַר רַבִּי חִיָּיא בַּר אַבָּא: אֲנִי רָאִיתִי אֶת רַבִּי יוֹחָנָן שֶׁאָכַל זַיִת מָלִיחַ, וּבֵרַךְ עָלָיו תְּחִלָּה וָסוֹף. אִי אָמְרַתְּ בִּשְׁלָמָא שְׁלָקוֹת בְּמִילְּתַיְיהוּ קָיְימִי — בַּתְּחִלָּה מְבָרֵךְ עָלָיו ״בּוֹרֵא פְּרִי הָעֵץ״, וּלְבַסּוֹף מְבָרֵךְ עָלָיו בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ. אֶלָּא אִי אָמְרַתְּ שְׁלָקוֹת לָאו בְּמִילְּתַיְיהוּ קָיְימִי, בִּשְׁלָמָא בַּתְּחִלָּה מְבָרֵךְ עָלָיו ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״ — אֶלָּא לְבַסּוֹף מַאי מְבָרֵךְ?

Furthermore, Rabbi Ḥiyya bar Abba said: I saw Rabbi Yoḥanan 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.

Segment 12

דִּילְמָא ״בּוֹרֵא נְפָשׁוֹת רַבּוֹת וְחֶסְרוֹנָן עַל כׇּל מַה שֶּׁבָּרָא״.

The Gemara rejects this: That is no proof, as perhaps Rabbi Yoḥanan 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.

Segment 13

מֵתִיב רַב יִצְחָק בַּר שְׁמוּאֵל: יְרָקוֹת שֶׁאָדָם יוֹצֵא בָּהֶן יְדֵי חוֹבָתוֹ בַּפֶּסַח — יוֹצֵא בָּהֶן וּבַקֶּלַח שֶׁלָּהֶן, אֲבָל לֹא כְּבוּשִׁין, וְלֹא שְׁלוּקִין, וְלֹא מְבוּשָּׁלִין. וְאִי סָלְקָא דַעְתָּךְ בְּמִילְּתַיְיהוּ קָאֵי — שְׁלוּקִין אַמַּאי לָא?

Rabbi Yitzḥak 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?

Segment 14

שָׁאנֵי הָתָם, דְּבָעֵינַן טַעַם מָרוֹר, וְלֵיכָּא.

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.

Segment 15

אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: רַבִּי יוֹחָנָן הֵיכִי מְבָרֵךְ עַל זַיִת מָלִיחַ? כֵּיוָן דִּשְׁקִילָא לְגַרְעִינֵיהּ

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

Berakhot 38b

Berakhot 38b

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