MISHNAH: Which benedictions are recited on produce? On tree-grown fruits one says “Creator of the fruit of the tree” except for wine, because on wine one says “Creator of the fruit of the vine.” But on fruits of the land one says “Creator of the fruit of the soil” except for bread, because on bread one says “He Who produces bread from the earth.” On vegetables one says “Creator of the fruit of the soil”, Rebbi Yehudah says: “Creator of kinds of vegetables.”
HALAKHAH: It is written ( Ps. 24:1 ): “The Eternal’s are the earth and what is in it, the dry land and its inhabitants.” He who profits from the world commits larceny until good deeds will permit him 8:10 . The obligation to recite blessings before one eats is not mentioned explicitly in the Torah. Since Grace is only treated in the next Chapter, one has to find here Biblical allusions to this duty and (in the next section) to the duty of reciting a benediction before fulfilling specified commandments. The verse appears in the Babli (35a ) in the name of Samuel. R. Levi compares the verse ( Ps. 115:16 ) “Heaven is the Eternal’s heaven but the earth He gave to mankind”, explaining that before a benediction everything is the Eternal’s property but after a benediction it becomes human property. While Rebbi Levi is a Galilean teacher, the Yerushalmi rejects his combination since in the third paragraph earthly enjoyment is only “ as if one ate from one’s own”. The text of the Yerushalmi is from Tosephta Berakhot 4:1 which is identical with the Talmudic text except that there it says “until all good deeds will permit him”, meaning that only if the preparation of food is completely within the commandments of the Torah then the last step of the preparation, the recitation of the benediction, will allow the food to be given to man as his own. . Rebbi Abbahu said, it is written ( Deut. 22:9 ) “Lest the fullness of the seed that you sow and the yield of the vineyard should be forbidden.” The entire world and its contents are like a vineyard. What is its redemption? The benediction 27:11 ). However, there can be no monetary redemption of anything not explicitly authorized in the Torah. Hence, the redemption is non-monetary and is the traditional praise given to God in benedictions. [The simple sense of the verse is that produce grown in a vineyard becomes forbidden for private use as if it were dedicated for sacrifice.] . Rebbi Ḥizqiah, Rebbi Abun in the name of Rebbi Simeon ben Laqish: ( Ps. 16:2 ) “Say to the Eternal, You are my Master, my good is only with You.” If you ate and recited the benedictions then it is as if you ate from your own. Another explanation 19:24 ) or, more frequently, “mixed with fluid, moistened.” : “My good is בל with you”, I am feeding My goodness to your body. Another explanation: “My good is בל with you”, all good things may be mixed together and come to you. Rebbi Aḥa said, what is “only with you?” I shall not bring any good things to the world without you. As it is said ( Gen. 41:44 ) “Without you nobody may lift his hand.” Rebbi Ḥiyya stated: ( Lev. 19:24 ) “Holy for praises”, this shows that it needs benediction before and after. From here did Rebbi Aqiba say that nobody should taste anything before he gives praise on the verse. The verse speaks of the fruits of a vineyard in its fourth year when the grapes can be used for the first time after having been forbidden for the first three years. This is only a hint for any other food. .
Rebbi Ḥaggai and Rebbi Jeremiah went to the Bazaar even though it is difficult to explain why the word שׁוּקָא was not used. It is not clear what kind of miẓwah the two rabbis performed in the market. In the opinion of R. Eleazar Askari they were agoranomoi , overseers of weights and measures, and Rebbi Ḥaggai recited a benediction before starting to go from stall to stall and checking the balances for correctness since that is a Biblical commandment repeated several times in the Pentateuch ( Deut. 25:15 , Lev. 19:36 ) in addition to the prohibition of fraudulent business practices. The Rome manuscript has instead of בית חנוותא the expression לְמֵי חַטָּאתָה “the water for the ashes of the read heifer”, the drawing of which certainly would need a benediction. The Talmud reports that Rebbi Ḥaggai finished his Talmud studies with Rav Ḥuna I at age 18 and lived to be 160 years old; so, as shown in the commentary to Mishnah 1:1 , he still could have seen ashes of the read heifer, but these could not have been preserved at the time of Rebbi Jeremiah who lived during the third and fourth generations of Amoraïm, even if these ashes were uniquely reserved for Cohanim eating Terumah . R. Zachariah Frankel wants to emend to בֵּית חַתְנוּתָא “place of a wedding” but his reading has no basis in antique or medieval sources. . Rebbi Ḥaggai was quick to recite a blessing. Rebbi Jeremiah said to him: You acted correctly because all commandments need a benediction. And from where that all commandments need a benediction? Rebbi Tanḥuma, Rebbi Abba bar Cahana in the name of Rebbi Eleazar: ( Ex. 24:12 ) “I want to give you the stone tablets, the Torah and the commandment in the verse is essential for R. Eleazar’s argument. .” It brackets Torah and commandment. Just as Torah needs a benediction, a commandment also needs benediction.
Rebbi Yoḥanan took an olive and recited a benediction before and after. Rebbi Ḥiyya bar Abba was looking at him. Rebbi Yoḥanan said to him: Babylonian, why are you looking at me? Don’t you agree that everything from the Seven Kinds 8:8 : “A land of wheat and barley, vine and fig, and pomegranate; a land of oil olive and (date) honey.” Since in v. 10 it is stated “when you will eat and be satiated, you must praise the Eternal, your God, for the good land that He gave you,” it follows that these kinds need a benediction afterwards that contains praise for food, land, (and Jerusalem.) This is called “one benediction in the kind of three”; the three benedictions are reserved for grain eaten in the form of bread. The benediction before is the applicable one of those mentioned in the Mishnah. needs a benediction before and after? He agrees. What is his problem? Because its pit reduces it. Does Rebbi Yoḥanan agree that its pit reduces it? What Rebbi Yoḥanan did was because of a creature) conjectures that R. Yoḥanan ate a large olive which even if pitted still has the size of an average olive. The Yerushalmi here is emphatic that any complete edible fruit needs a benediction before and after it is eaten, irrespective of size. . The word of Rebbi Yoḥanan implies that even one berry from a pomegranate needs a benediction before and after.
4:3 and Babli 50b . “Wine in its natural state, one says for it ‘Creator of the fruit of the tree’ and one may not use it to wash his hands; when it is mixed2:7. , one says for it ‘Creator of the fruit of the vine’ and one may use it to wash his hands; these are the words of Rebbi Eliezer. But the Sages say, both pure and mixed one says over it ‘Creator of the fruit of the vine’ and one may use it to wash his hands.” Rebbi Abba said, it is not forbidden because of wasting food explains that the prohibition of the Sages (in the version of the Babli) refers to the sin of wasting food. .
Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: On olive oil one recites “Creator of the fruit of the tree.” Rebbi Ḥiyya bar Pappus said before Rebbi Zeïra: The Mishnah says so. “Except for wine because on wine one says ‘Creator of the fruit of the vine’.” Is wine not mashed? But it says only “except for wine”, hence all other things even if they are mashed are recognizable in their state.
Rebbi Abba said: Rav and Samuel both say, on cooked vegetable one says “that everything was created by His word.” Rebbi Zeïra in the name of Samuel: Large cooked pieces of liftan , if they are recognizable one says on them “Creator of the fruit of the earth;” if one mashed them one says “He, by Whose word everything was created.” Rebbi Yose said, does the Mishnah say so? “Except for bread because on bread one says ‘He Who produces bread from the earth.’.” Is bread not mashed? But it says only “except for bread”, hence all other things even if they are mashed are recognizable in their state.
2:5 . One word in the current text has been corrected following that Yerushalmi text. Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yoḥanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: ( Pesaḥim 2:6 ) “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeïra said, who understands well what Rebbi Yoḥanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin bar Yephet? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you want, you may say there is a difference, since the Torah said “bitter herbs”, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked). .
Rebbi Jacob bar Aḥa: Rebbi Neḥemiah and the rabbis disagree. Rebbi Neḥemiah said: “Who produced bread from the earth.” But the rabbis say, “Who produces bread from the earth.” This disagreement is like that disagreement: לפת, Rebbi Ḥinena bar Isaac and Rebbi Samuel bar Immi; one said “ lefet , was it not bread?” and the other one said “ lefet , will it not be bread”? ( Ps. 72:16 ) “There will be a piece of flour on the land, on mountain tops. 92(6 ), which appears in the name of several other Amoraïm in Babli Šabbat 30b , Ketubot 111b . ” Rebbi Jeremiah recited before Rebbi Zeïra “Who produced bread from the earth” and the latter praised him. Following Rebbi Neḥemiah? Not to amalgamate the letters but clearly be said in two distinct words. ! If it is so, הַמִּין הָאָרֶץ and could be read together. However, the change proposed here makes no sense; nobody wants to pronounce a meaningless benediction that would be close to blasphemy. The question does not merit an answer. ? In the opinion of Rebbi Neḥemiah, “He Who created the fruit of the vine”; in the opinion of the rabbis “Who creates the fruit of the vine.”
Rebbi Zeriqan said: Rebbi Zeïra asked: He who took a lupine and was reciting the benediction over it when it fell from his hand, does he have to recite a second benediction? What is the difference between that and a water canal? They said, there he intended it from the start, but here he did not intend it from the start. Rebbi Ḥiyya stated: One recites the benediction on bread only when one breaks it. Rebbi Ḥiyya bar Abba said: This means that he who took a loaf and pronounced the benediction on it before it came to his hand, must recite a second benediction. Rebbi Tanḥum bar Yudan said, he must say “Praised be the Name of the Glory of His kingdom forever and ever,” in order not to utter the Name of Heaven in vain.
How far may he break 8:10 ) is “when you will have eaten and will be satiated then you must praise the Eternal …”; the Biblical obligation applies only after a full meal. The rabbinic obligation explicitly applies to food that fills at least the volume of an olive; smaller amounts do not require Grace and, according the preceding paragraph, one may not recite Grace for such minute amounts. But since benedictions before eating are all rabbinic institutions, the problem is whether food in an amount less than the volume of an average olive must (or may) have a benediction and, if a benediction is recited on a larger loaf, whether the piece eaten immediately after the recitation of the benediction must be the size of an olive or not. The Babli (37b ) has another angle to the problem. Since bread has a separate benediction from cereal and cakes, how small may the recognizable pieces of bread in cereal or soup be so that it still falls under the category of bread rather than cereal or soup? ? Rebbi Ḥinena and Rebbi Mana, one says down to the size of an olive, the other says even smaller than the size of an olive. He who says down to the size of an olive, as it is stated “all7:4 that all flour offerings prepared in a vessel (baked or fried) must be broken into pieces before a handful of them is burned on the altar. There are two opinions on the size of admissible pieces (also reported Babli Berakhot 37a ). are crumbled into olive-size pieces.” He who says, smaller than the size of an olive: “Rebbi Ismael stated, even if he reduced it to its original form of fine flour.” It has been stated 4:7 . : “On everything that needs three benedictions at the end one says ‘He Who produces bread from the earth’ at the start, but on everything that does not need three benedictions at the end one does not say ‘He Who produces bread from the earth’ at the start.” They objected: But if it is less than the size of an olive, one does not say three benedictions at the end. Does this mean that one should not say “He Who produces bread from the earth” at the start? Rebbi Jacob bar Aḥa said, it is needed for other kinds.
Rebbi Abba in the name of Rav: Those assembled may not taste anything before the one who recited the benediction did taste. Rebbi Joshua ben Levi said: They may drink even if he did not drink. Do they disagree? Rav said in case all need the same loaf but Rebbi Joshua said when each one had his own cup in his hand.
It has been stated: The one who recited the benediction takes first but if he wants to honor his teacher or someone who is greater than himself in Torah, he has the right to do so. When Rav was breaking bread he was eating with his left hand and distributing with his right hand. Rav Huna said: “Take and recite a benediction, take and recite a benediction” is not an interruption for the benediction; “give hay to the oxen” is an interruption for the benediction.
Rab Ḥuna said: On shatita is the same as Latin moretum , a dish made by mixing pounded roasted flour or pounded roasted pea meal with water or vinegar (and other ingredients.) Its preparation is described in the Babli Avodah zarah 36b and in great detail in the poem Moretum in Appendix Vergiliana [cf. E. and H. Guggenheimer, לשוננוּ vol. 36 (5733) pp. 105–112]. In the Babli ( Berakhot 31a ), the rule of R. Huna applies only to watery moretum . This and the following rule are placed here to collect all formal statements of Rav Huna on benedictions for food. [An intermediate between šĕtîtā and moretum may be Greek μυττωτός “dish composed of pounded ingredients”, title of a poem by Virgil’s teacher Parthenios and model of Virgil’s moretum (E. G.).] , which is ground moretum , one recites “that everything was created by His word”.
Rav Huna said: If one put something into his mouth and forgot to recite the benediction, if it is fluid he spits it out, if it is food he puts it to one side. Rebbi Isaac bar Mari) he is called רִבִּי יִצְחָק קַסְקַסָּאָה, cf. Latin cascus “old, old-fashioned” (E. G.). [The word קסקסים that appears in Tosephta and Babli is explained by Rashi as weeds, by S. Lieberman as rock outcrops in a field, from קשקשים “fins”, by J. Levy as clumps of earth or stones hewn from a rock.] before Rebbi Yose ben Rebbi Abun in the name of Rebbi Yoḥanan even if it is food he takes it out since it is written ( Ps. 71:8 ) “May my mouth be full of Your praise 4:6 . It is quoted in Babli 37a where, however, the formula “Creator of kinds of seeds” is replaced by “Creator of the fruit of the earth” since the Babli does not recognize any benediction for produce not mentioned by the majority opinion in the Mishnah. , all day long of Your glory.”
He who chews wheat kernels says on them “Creator of kinds of seeds.” If he baked or cooked them, as long as pieces are recognizable he recites on them “He Who produces bread from the earth” and afterwards three benedictions. If the pieces are not recognizable, he recites “Creator of kinds of food” and afterwards one benediction in the kind of three 4:6 . It is quoted in Babli 37a where, however, the formula “Creator of kinds of seeds” is replaced by “Creator of the fruit of the earth” since the Babli does not recognize any benediction for produce not mentioned by the majority opinion in the Mishnah. . Down to which size are there pieces? Rebbi Yose bar Rebbi Abun, Cahana bar Malkiah in the name of Rav: down to olive-sized bits.
He who chews rice says for it: “Creator of kinds of seeds.” If he baked or cooked it, even if there are recognizable pieces he says for it: “Creator of kinds of food” and he does not have to recite a benediction afterwards 4:7 . Rebbi Jeremiah quotes the Tosephta in the Babli (37a ) which also disagrees about the concluding benediction. The next paragraph will show that “no benediction afterwards” really means “no lengthy benediction afterwards”, only the short form. . Rebbi Jeremiah said, “Creator of the fruit of the earth.” Bar Marina recited before Rebbi Zeïra and Rebbi Ḥiyya bar Abba “By Whose word everything was created.” Rebbi Simeon the pious said “Creator of all sorts of delicacies.” Rebbi Yose bar Rebbi Abun said: They do not disagree. He who says “Creator of kinds of food”, if he made it into a ball. He who said “Creator of the fruit of the earth”, if it is separated) in which no individual kernels are visible. . He who said “By Whose word everything was created”, if it is cooked in water a long time. He who said “Creator of all sorts of delicacies”, if it is torn.
That is beforehand. Afterwards, Rebbi Jonah in the name of Rebbi Simeon the pious: “He Who created all sorts of delicacies to delight with them the souls of all living. Praise to You, Eternal, for the Land and its delicacies.”
Rebbi Abba bar Jacob in the name of the great Rebbi Isaac: When Rebbi was eating meat or an egg he used to say: “Creator of many living things to sustain with them all living souls. Praise to You, Eternal, Life of the worlds.
That is at the end. At the start? Rebbi Ḥaggai said: “Creator of kinds of living things.” Rebbi Yose objected, does not the Mishnah (6:4 ) disagree? “On vinegar, on locusts, and on fallen fruits he says: “By Whose word everything was created.” And is a locust not a living thing?
The statement of Rebbi Simeon the pious turns out like that of Rebbi and both of them like Rabban Gamliel 4:7 . The first part of this Tosephta is quoted in Babli 37a . , as it was stated: “The following is the principle: Rebbi Yehudah said in the name of Rabban Gamliel that on everything that is of the Seven Kinds but is not flour, or flour but not baked as bread, Rabban Gamliel says that he recites afterwards three benedictions; but the Sages say, one benediction. On everything that is neither from the Seven Kinds nor a kind of flour, Rabban Gamliel says he recites benedictions before and after, but the sages say before, but not after.”
Rebbi Jacob bar Idi in the name of Rebbi Ḥanina: Everything that is cereal and like dough put in boiling water and is of the Five Kinds on Passover because they can become sour: Wheat, barley, oats, rye, and spelt. Only these produce bread that needs full Grace and pastries that need “one benediction imitating three (or, in our text today, four) benedictions,” i. e., its text contains one sentence each for each benediction of full Grace. , over it one says “Creator of kinds of foods”, and one recites after it one benediction imitating three. And everything that is cereal and like dough put in boiling water, but is not of the Five Kinds, Rebbi Jonah said that Rebbi Zeïra sent to those of the Yeshivah of Rebbi Yannai and they told him, but I do not know what they told him. What is it? Rebbi Yose said, it is reasonable to assume “That everything was created by His word.” Rebbi Jeremiah inquired: He who ate cereal, what does he recite at the end? Rebbi Yose said, and therefore Rebbi Jeremiah never ate any cereal. That is the only one thing about which he was in doubt.
Why does one finish with “the Land”? It is similar to Grace for day laborers. As has been stated 5:24 , Babli 16a . Day laborers who are paid by the hour and whose lunch break counts as worked time have the obligation to spend as little time as possible on their lunch and, in any case, their worship of God should not be paid by the employer except for the legal minimum. : “Workers who were doing work with the owner shall recite the first benediction, include Jerusalem in the benediction for the Land and finish with ‘the Land.’ But if they were working for their food or if the employer was eating with them, then they recite four benedictions.” In the school of Rebbi Yannai they treated it as a formula of benediction.
Does one have to mention in it the occasion? Rebbi Abba bar Zamina said that Rebbi Zeïra used to mention the occasion in it. Rebbi Jeremiah said: Since Rebbi Zeïra took notice of it, so we have to take notice.
It has been stated 4:15 ; a small part of it is quoted in Babli 39b as statement of Amoraïm. The problem is that only the first bread of a meal needs a benediction; all other foods of that meal can then be eaten without additional benedictions. The food that is chosen for benediction should be distinguished. : “One recites the benediction on the better kind of flour. Rolls and a full home baked loaf, one recites over a roll. A broken roll and a full home baked loaf, one recites on the full home baked loaf. Wheat bread and barley bread, one recites on wheat bread. A broken loaf of wheat bread and a full loaf of barley bread, one recites on the broken wheat bread. Barley bread and spelt bread, one recites on barley bread. But is not spelt bread better? But this is from one of the Seven Kinds, that one is not of the Seven Kinds.” Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: This is from Rebbi Yehudah, since Rebbi Yehudah said ( Mishnah 4 ), “if there is among them a fruit of the Seven Kinds, on it he recites the benediction.” Impure bread and pure bread, Rebbi Ḥiyya bar Abba said, he recites on the pure one. Impure white bread and pure coarse( panis ) “coarse bread.” bread, Rebbi Ḥiyya bar Ada in the name of Rebbi Aḥa: He may recite on the one that he prefers.
Young palm shoots. Rebbi Jacob bar Aḥa in the name of Samuel: He recites on it “Creator of the fruit of the tree.” Rebbi Ḥalaphta ben Saul stated, “By Whose word everything was created.” Rebbi Joshua stated: “Creator of kinds of grasses.” The baraita of Rebbi Oshaiah disagrees: “The following are the kinds of grasses: artichoke, ḥalimah , the talmudic dictionary of 11th cent. R. Nathan of Rome, as mallow or okra. However, the Syriac dictionaries define the word as equivalent of Latin anchusa , “ox tongue”. , demua , and lycium.
MISHNAH: If he pronounced the benediction “Creator of the fruit of the soil” on fruits of the tree, he has fulfilled his obligation, on fruits of the soil “Creator of the fruit of the tree”, he has not fulfilled his obligation. On all of them if he pronounced “everything was created”, he has fulfilled his obligation.
HALAKHAH: Rebbi Ḥizqiah in the name of Rebbi Jacob bar Aḥa: This is Rebbi Yehuda’s since Rebbi Yehudah makes trees like straws 1:8 which states that if a tree was felled, its owner may not bring the first fruits of that tree to the Temple, but Rebbi Yehudah insists that he may. Since everybody agrees that grain may be offered as first-fruits, and grain can be brought only after it was cut and separated from the straw, it follows that Rebbi Yehudah treats trees simply as stalks for their fruits. . Rebbi Yose said, it is everybody’s opinion since fruits of a tree are also fruits of the soil but fruits of the soil are not fruits of the tree. Rav Huna said, except for bread and wine. The Mishnah (6:1 ) says so: Except for wine because on wine one says “Creator of the fruit of the vine;” except for bread because on bread one says “He Who produces bread from the earth.”
It has been stated 4:5 . : Rebbi Yose says, anyone who changes the formula established by the Sages did not fulfill his duty. Rebbi Yehudah says, everything that has been changed from the way it was created but one did not change its benediction, he did not fulfill his duty that the anonymous Mishnah should present the opinion of Rebbi Yehudah. In the parallel in the Babli (40b ), Rebbi Yehudah’s opinion is not even quoted; in Babylonia only the opinions of Rebbi Yose (for those who know Hebrew) and of Rebbi Meïr (for the illiterate) are accepted. . Rebbi Meïr says, even if he says: “Praised be He Who created this property, how beautiful it is,” he has fulfilled his duty. Rebbi Jacob bar Aḥa in the name of Samuel: practice follows Rebbi Meïr. The words of Rav also say so. A Persian came before Rav: “Since I am eating my piece of bread, but I do not know how to recite the benediction over it, I use to say: ‘Praise to Him Who created this piece of bread,’ did I fulfill my duty?” He said to him: yes.
Rav Yehudah in the name of Abba bar bar Ḥana: Bar Qappara and two of his students were with the innkeeper at the “inn of blessings”. He brought before them partridge, orach, growing mainly in salt marshes, that was used as (relatively cheap) vegetable. [The identification of the plant (and of the bird species) is Rashi’s in the Babli, reported in the name of R. Isaac ben R. Yehudah of Worms.] The vegetable cannot be eaten raw, but must be cooked and, therefore, must have a changed benediction according to Rebbi Yehudah. , and leeks and the use of the word in Syriac. . They said, if we recite the benediction on leeks, it will serve also for orach but not for the partridge mean that one may recite that benediction on anything that specifically needs it and then extend it to fruits and vegetables, only that if one recited the benediction on agricultural produce it also is valid, but not preferred. . If we recite on orach, it will not serve for anything else. One of them jumped the gun and recited “by Whose word everything was created” on the partridge. His colleague laughed at him. Bar Qappara said to that one, not about that glutton but about you scoffer. This one acted in his gluttony, why did you laugh? And to the other one he said, is there no rabbi here, is there no old man here? They said, within a year they both died. Rebbi Yose said, there two are gone and we did not learn anything from the incident. What is it? It is reasonable that one recites the benediction on leeks because “By Whose word everything was created” is secondary for vegetables.
MISHNAH: On food that is not grown on the soil one recites “that all was by His word.” On vinegar, on locusts, and on wind-fall fruit one recites “that all was by His word.” Rebbi Yehudah says, one does not recite a benediction on a kind that comes from a curse.
HALAKHAH: If his wine turned sour, he recites “praise to the True Judge”. When he consumes it, he recites “that all was by His word.” If he sees a locust, he recites “praise to the True Judge”. When he consumes it, he recites “that all was by His word.” If he sees fallen fruit, he recites “praise to the True Judge”. When he consumes it, he recites “that all was by His word.”
MISHNAH: If there were many kinds before him, Rebbi Yehudah said, if among them is one of the Seven Kinds 8:8 : “A land of wheat and barley, vine and fig, and pomegranate; a land of oil olive and (date) honey.” Since in v. 10 it is stated “when you will eat and be satiated, you must praise the Eternal, your God, for the good land that He gave you,” it follows that these kinds need a benediction afterwards that contains praise for food, land, (and Jerusalem.) This is called “one benediction in the kind of three”; the three benedictions are reserved for grain eaten in the form of bread. The benediction before is the applicable one of those mentioned in the Mishnah. that is the one over which he recites the benediction. But the Sages say, on any one that he wishes.
HALAKHAH: Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards, everybody agrees that if among them one is of the Seven Kinds, that is the one over which he recites the benediction. Rebbi Abba said, he has to recite a benediction at the end. Rebbi Yose said, the statement of Rebbi Abba disagrees with Rebbi Joshua ben Levi since Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards everybody agrees that if among them is one of the Seven Kinds, that is the one over which he recites the benediction; but Rebbi Abba said, he has to recite a benediction at the end. If he did not recite a benediction at the end it became an accessory and we have stated there ( Mishna 7 ): “In every situation where there is a main course and side dishes, one recites the benediction for the main course and thereby frees the side dishes.”
Garizmata 9, Thr. rabba introduction ) that it refers to a dessert. The Arukh translates the word by Italian קוציאי which Perles misread as guscio “trestle; shell, hull”. Even coccio “potsherd” does not make much sense. The older commentaries to the Yerushalmi were misled by a scribal “correction” in the Arukh that identified gryzmth with lupines, which refers to the next word in the text. Levy’s dictionary, following Perles, derives the word from a non-existing Greek word γαρίσμη [but compare γαρισκός, ὁ, “an unknown fish”, γάρος, ὁ “paste of brine and small fish”, γάρον, τὸ “fish sauce”.] Jastrow considers the word as Par‘el from (Hebrew and Arabic) גזם “to cut in pieces”. From the usage in the next Halakhah it seems that one speaks of baked, in contrast to cooked, goods. It is possible to connect the word with Arabic جردو, גרדם “to devour voraciously” (said of worms and other pests.) The background of the remark is that this kind of dessert at a formal dinner, being extraordinary and not part of a regular meal, is not covered by the benediction over the bread at the start of the meal and, hence, needs its own benediction. . Rebbi Jeremiah in the name of Rebbi Ammi, he recites the benediction over the lupine. Rebbi Levi said, because of ( Prov. 22:22 ) “do not rob a poor one because he is poor.”
That is if it is his intention to eat bread. But if it is not his intention to eat bread, that does not apply. (Rabban) Gamliel the twin went to those of the house of Rebbi Yannai. He saw them eat an olive and recite the benediction before and afterwards. He said to them: Does one do that? Rebbi Zeïra sent and asked Rebbi Samuel bar Naḥman. Rebbi Cahana in the name of Rebbi Avina: Everybody agrees that if among them was one of the Seven Kinds, that is the one over which he recites the benediction. Rebbi Zeïra said, that must be correct, since we see the rabbis assembling for the proclamation of the New Moon and eat grapes but they do not recite a benediction afterwards. That is because it is his intention to eat bread.
If there were before him of the Seven Kinds, on which one does he recite the benediction? There they say: Everything that has precedence in the verse has precedence for benediction and everything that is close to “the Land” has precedence over everything else 8:6 ): “A land of (1) wheat and (2) barley, (3) grapes, and (4) figs, and (5) pomegranates; a land of (1) oil olives and (2) date honey. .
MISHNAH: If one recited the benediction on wine before the meal, he also covers wine after the meal. If one recited the benediction on little pieces form of פרר. This is the opinion of the dictionaries. It is more likely that פרפרת is derived from παραφέρω “to serve, bring to one’s side” (food), or the passive “set on table, served” (definitions of Liddell & Scott). The correct translation then is “side dish before or after meal; appetizer or dessert, snacks.” The vocalization should be פָּרָפֶרֶת (E. G.). before the meal, he also covers little pieces after the meal. If one recited the benediction on bread, he also covers little pieces; if one recited the benediction on little pieces, he did not cover bread; the House of Shammai say, neither did he cover cooked food.
HALAKHAH: Rav Ḥisda said, we stated only “if one recited the benediction on wine before the meal, he also covers wine after the meal”, but if one recited the benediction for wine during the meal, he did not cover the wine after the meal. There they say, even if one recited the benediction on wine before the meal, he did not cover wine after the meal. But did we not state “if one recited the benediction on wine before the meal, he also covers wine after the meal”? Rav Huna and Rebbi Joshua ben Levi, one of them said, if he drank spiced wine (scil., vinum ); this wine cannot be compared to regular wine and therefore needs an extra benediction. , the other one said, if he drank wine after the bath (plur.), a sauna. Since the first wine after return from the sauna is taken for medical reasons, its benediction does not cover wine consumed as food. .
Rebbi Ḥelbo, Rav Huna, Rav, in the name of the great Rebbi Ḥiyya: Bread that comes kisnīn -bread is called כעכ in Arabic. This is “pastry, small baked goods” in common Arabic, “donuts” in Syrian dialect. Rabbenu Ḥananel and Rashi explain that it is a baked shell filled with candied almonds and other nuts. Since it is baked it needs a benediction, but since it is not baked as bread it is not covered by the benediction over bread. The Babli (42a ) quotes only the opinion of Samuel who seems to agree with Rebbi Yoḥanan here. needs a benediction before and after. Rebbi Ammi said that Rebbi Yoḥanan disagrees. Rebbi Mana asked Rebbi Ḥizqiah, in what does he disagree? When one ate from the same food during the meal? He said to him, even if one did not eat from the same kind during the meal. Rav Ḥaggai came in the name of Rebbi Zeïra: Even if one did not eat from the same kind during the meal.
From the Patriarch they sent Nicolaus dates to Rebbi Ḥanina bar Sisai. He left them for dessert after his meal and recited a benediction over them before and after. Rav Ḥuna ate dates with his bread. Rav Ḥiyya bar Ashi said to him, are you disagreeing with your teacher? Leave them for dessert after your meal and you may recite a benediction over them before and after. He said to him, they are the main thing my teeth get to bite. Rebbi Jonah and Rebbi Yose went to the marriage feast of Rebbi Ḥanina Eyntanaya. They brought before them kisnīn bread after the meal. They said, let us leave our learning and let us bring a baraita : Rebbi Mana stated in the name of Rebbi Yehudah, who said in the name of Rebbi Yose the Galilean: Bread that comes kisnīn after the meal needs a benediction before and after. They said, since they are the minority and the rabbis disagree with them, let us act following the rabbis.
Marinos, the son of Rebbi Joshua said: He who ate dessert 9, Thr. rabba introduction ) that it refers to a dessert. The Arukh translates the word by Italian קוציאי which Perles misread as guscio “trestle; shell, hull”. Even coccio “potsherd” does not make much sense. The older commentaries to the Yerushalmi were misled by a scribal “correction” in the Arukh that identified gryzmth with lupines, which refers to the next word in the text. Levy’s dictionary, following Perles, derives the word from a non-existing Greek word γαρίσμη [but compare γαρισκός, ὁ, “an unknown fish”, γάρος, ὁ “paste of brine and small fish”, γάρον, τὸ “fish sauce”.] Jastrow considers the word as Par‘el from (Hebrew and Arabic) גזם “to cut in pieces”. From the usage in the next Halakhah it seems that one speaks of baked, in contrast to cooked, goods. It is possible to connect the word with Arabic جردو, גרדם “to devour voraciously” (said of worms and other pests.) The background of the remark is that this kind of dessert at a formal dinner, being extraordinary and not part of a regular meal, is not covered by the benediction over the bread at the start of the meal and, hence, needs its own benediction. and cereal, even though he recites a benediction on the dessert at the end, he did not cover cereal. Is he like the House of Shammai, since the House of Shammai say, “neither cooked food?” Rebbi Yose said, this is everybody’s opinion. If one recited the benediction on bread, he also covers little pieces and cooked food; the House of Shammai say, neither did he cover cooked food. But if one first recited the benediction over little pieces, everybody agrees that he covered neither bread nor cooked food. Rebbi Abba, the son of Rebbi Ḥaggai asked: He who ate cereal and he has the intention of later eating bread, does he have to recite a separate benediction for cereal at the end? The rabbis of Caesarea find it obvious that he has to recite a separate benediction at the end 16a) as making fun of “those stupid Babylonians who eat bread with bread” because they eat bread with cereal. Hence, in Caesarea, someone eating cereal is not presumed to have the intention to eat bread. .
MISHNAH: If they were sitting, every one makes the benediction for himself. If they were lying on couches, one would make the benediction for everybody. If wine were served to them in the middle of the meal, everyone would make the benediction for himself; after the meal one person makes the benediction for everybody, and he makes the benediction on mugmar are spices or incense roasted on burning coals, used as air-freshener after a meal and also to perfume garments. .
HALAKHAH: Rebbi Joshua ben Levi said, the Mishnah deals with a party for circumcision. Hence, it does not apply to a man in his own house. Rebbi Ḥiyya stated He allows a common benediction only in a formal dining room. The disagreement between him and R. Joshua ben Levi is not resolved; both are authorities of equal standing. , even a man in his own house.
It was stated 4:8 ; Babli 43a . This Tosephta explains the background of the Mishnah. : The order of a formal meal: Guests enter and sit on low benches. or on chairs until all of them are assembled. They are served wine; everyone makes the benediction for himself. They bringthem water, everyone washes one hand. They bring them snacks, everyone makes the benediction for himself. When they entered and lie down on couches they are served wine; even though one made the benediction on the first one, he must now make the benediction on the second one; one of them makes the benediction for all of them. They bring them water; even though one had washed one hand, he now has to wash both hands. When they are served snacks, one makes the benediction for all of them. No guest may enter after three servings of snacks.
There ( Mishnah Sukkah 4:5 ) we have stated: “Sukkah seven days, how is this, is an additional festive day, where the obligation to live in a sukkah does not apply. Since one may not add to the commandments of the Torah ( Deut. 13:1 ), in Israel, where holidays are only one day, one may not live in the sukkah on the eighth day. ? If he finished to eat he should not take down his sukkah extends until nightfall of the eighth day. , but he takes out the vessels starting from the time of afternoon prayers because of the honor due to the last holiday.” Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: A person must make his sukkah invalid. At the end of the discussion, the interpretation is that one must make the sukkah invalid as sukkah only if one intends to eat in the sukkah during the holiday of Shemini Aẓeret . One makes the sukkah invalid either by removing some of the roofing, or by putting up a sheet of cloth under the roofing, or in a similar way. as long as it is still day. Rebbi Joshua ben Levi said, a person must make Qiddush inside his house, irrespective of the place of the meal. . Rebbi Jacob bar Aḥa in the name of Samuel: If one made Qiddush in one house and changed his mind to eat in another house he must make Qiddush 101a that “there cannot be Qiddush except at the place of the holiday meal.” . Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Hoshaiah 4:5 : Rebbi Hoshaiah in the name of Rav. In the sequel, this statement will be referred to either as Rebbi Hoshaiah’s or Rav’s. : He who loves his sukkah makes Qiddush of the last holiday in his house and goes to eat in his sukkah must be said at the place of the meal. . Rebbi Abun said, they do not disagree. What Rav said was, if he did not have the intention to eat in another house, his intention was valid; a valid benediction cannot be voided retroactively. . But what Samuel said was if he had the intention to eat in another house. Rebbi Mana said invalid before the start of the eighth day if one wants to use it during that day; hence, if Rebbi Hoshaiah requires in Rav’s name that one make Qiddush in the house it is obvious that he had the prior intention to eat in the sukkah . Hence, Rav must disagree with Samuel. If Rav Ḥiyya bar Ashi made his statement without reference to Rav we may refer to the Babli ( Pesaḥim 100b ) that Rav disagrees explicitly with Samuel but that Rav Huna, Rav’s foremost student, agrees with Samuel. Rav Huna would not have gone against Rav if not at least one of the latter’s colleagues in his Yeshivah, e. g., Rav Ḥiyya bar Ashi, had supported Samuel. Hence, the attribution of the statement of Rav Ḥiyya bar Ashi to Rav seems to be in error, even though it is supported by both manuscripts of the Yerushalmi. , Samuel comes like Rebbi he must require that Qiddush be in that invalid sukkah . Ḥiyya and Rebbi Hoshaiah like Rebbi Joshua ben Levi in the house and then continue eating and drinking wine in the sukkah . This means that one may start drinking wine at one place and then continue drinking at another place without reciting a new benediction. This contradicts the previous Tosephta that the benediction over wine in the sitting room does not free one from reciting a new benediction in the dining room. Samuel (seconded by Rebbi Yoḥanan in Babli Pesaḥim 101a/b ) will agree to the conclusion from the Tosephta. .
They asked Ben Zoma 4:12 , Babli 43a . : Why, if wine was served to them in the middle of the meal, everyone makes the benediction for himself? He said to them, because the place of swallowing is not empty. Rebbi Mana said, this means that if someone sneezes during the meal one may not say to him “for health reads here זפ, Greek ζήτω “for life!” The Tosephta ( Šabbat 7:5 ) declares this to be a non-Jewish custom. ” because of danger to one’s life.
What is the difference between mugmar and wine? Everybody smells mugmar , each person tastes wine. Rebbi Zeïra in the name of Rav Jeremiah: One has to recite the benediction for mugmar as soon as the smoke rises. Rav Jeremiah wanted to examine Rebbi Zeïra. He said to him, which benediction does one recite on perfumed oil? He said, “He Who gave pleasant fragrance in perfumed oil.” He said to him, “He Who gave pleasant fragrance in spice wood.” Isaac bar Abba from Meḥasiah and Rav Ḥananel were sitting. One said, “Praise to Him Who gave pleasant fragrance in spice wood.” The other one said, “Praise to Him Who gave pleasant fragrance in the plants of the earth.” He who said “in the plants of the earth” objected to him who said “in spice wood”: are they wood? He answered him, is it not written ( Jos. 2:6 ) “She hid them in the hemp of wood”, are these wood? They went to the Yeshivah of Rav and heard Rav Huna in the name of Rav: “He Who gave pleasant fragrance in spice wood.” Ganiva said, he who uses oil for dirt does not have to recite a benediction. Rebbi Yudan said, even if he collects it into his hand. Rebbi Ḥelbo, Rav Huna in the name of Rav: He who sprinkles olentia “sweet smelling” (E. G.). Most authors equate the word with oleamentum , “ointment made from olive oil”; this fits neither the spelling of the word nor the context. in his house does not have to recite a benediction. Rav Ḥisda said, on everything he recites “He Who gave pleasant fragrance in spice wood” except for musk on which he recites “He who gave pleasant fragrance in all kinds of spices.”
MISHNAH: If salted fish who quotes the Mishnah Nedarim 6:3 : “He who makes a vow not to eat any salted foods, is forbidden only salted fish.” was brought before him with bread, one recites the benediction over the salted fish and frees the bread because the bread is accessory. The following is the principle: Anything that is the main dish and comes with a side dish, one recites the benediction on the main dish and this frees the side dish.
HALAKHAH: Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The Mishnah was from before they learned royal meals and at a place where the salted fish is the main food, but at a place where salted fish is not the main food that does not apply. Rav Jeremiah in the name of Rav, pitta bread and morsels, one recites on the morsels at a place where the morsels are the main food”. The authorities involved here are all Babylonian. . But at a place where morsels are not the main food that does not apply. Rebbi Simon in the name of Rebbi Simeon ben Laqish, šeqizmi (Margalit), followed by Levy in his dictionary, takes the word to mean a delicacy made from almonds (שקד) with ז replacing soft ד. Pne Mosheh (Ben Ḥabib) identifies šeqizmi as kinds of fruit.] and bread, one recites on the šeqizmi at a place where the šeqizmi are the main food. But at a place where šeqizmi are not the main food that does not apply.
MISHNAH: One who ate figs, grapes, or pomegranates recites for them three benedictions, the words of Rabban Gamliel; but the Sagessay, one benediction imitating three. Rebbi Aqiba says, even if one ate cooked food and that is his meal he recites for it three benedictions 8:10 ) “When you will eat and will have been satiated then you must praise the Eternal, your God, for the good land that He has given you.” There is no mention of bread. The three benedictions are (1) for the food, (2) for the Land, (3) for Jerusalem. . He who drinks water for his thirst says “By Whose word everything was created.” Rebbi Tarphon said, “Creator of many living things”.
HALAKHAH: Rebbi Simon, Rebbi Thaddeus, in the name of Rebbi Hoshaia: If one ate East of a fig tree and then changed to West of it to eat, he must make a benediction. Abba bar Rav Huna said: old wine, new wine, he has to recite a benediction. Change of wine he does not have to make a benediction. Change of place he has to make a benediction. If he took his mind off it is equal to change of place. Rebbi was reciting a benediction on any wine amphora that he was opening. What did he say? The old Rebbi Isaac in the name of Rebbi: “He Who is good and does good.” When Rebbi Aqiba was making a marriage feast for his son Simeon, he said a benediction over every wine amphora that he opened and said: “Good wine for the rabbis and their students.”
“ He who drinks water for his thirst says ‘That everything was created by His word.’” Rebbi Jonah said, except pick-axe water. Rebbi Yose said, on any water that he thirsts for. Rebbi Abun said, he who drinks pick-axe water, what does he say? “Praise to Him Who created medicinal waters.” Some Tannaïm state “ deqarim water”, other Tannaïm state “ deqalim waters”. He who said deqarim (pick-axe) waters, because they pierce the gall bladder. And he who says deqalim (date palm) waters, because they gush forth between two palm trees “hard drinker”, one who is able to empty a calix , a goblet, at one draught (E. G.). .