Daf 35

1) That, which you have an obligation to make a Bracha before you eat, is from logic; it’s forbidden to partake pleasure from this world without a Bracha, and if you don’t make a Bracha, it’s like you transgressed M’eila by Kodshim. Therefore, you need to go to a Chachum to learn Hilchos Brachos well so that you won’t come to do M’eila.

2) There is an argument between R’ Chiya and R’ Shimon b. Rebbi if you’re only obligated in Revai (to bring the fourth year fruit to Yerushalayim to eat) by a grape vine or by every tree. [Therefore, in Chutz L’aretz, where we always follow the lenient opinion in Orlah and Revai, you don’t have to keep Revai but for grapes. Nowadays, (where you can’t eat it anyways in Yerushalayim), you may redeem it on a single Pruta and grind it up and throw it into the sea.]

3) R’ Yishmael held that, besides learning, you must work in order to support yourself. R’ Shimon says: if you’re working, what will be with your Torah learning? Rather, if you’re truly doing the will of Hashem, you’re work will be done by others.

4) Many people did like R’ Yishmael and it worked out, and many did like R’ Shimon and it didn’t work out.

5) You make a Ha’eitz on fruit from the tree, with the exception of wine that you make a Hagafen. The reason why it gets an upgraded Bracha is because it’s changed (from its natural state) for the better, and it satiates. This is not like olive oil that doesn’t have an upgraded Bracha. Granted that it’s changed to the better, but it doesn’t satiate. However, wine only satiates if drunk moderately, however, if drank abundantly, it brings on an appetite. That’s why Rav drank wine all Erev Pesach. [Tosfos says: therefore, Erev Pesach, someone can’t drink a moderate amount of wine from (right before) Mincha time an on, since it will ruin his appetite for the Matza. However, he may drink abundantly since it creates an appetite for the Matza.] Even though it’s satiating, you don’t Bentch over it since people don’t establish their meal over wine. Even if an individual does, we say that his intentions are null since it goes against the world’s idea of an established meal.

6) You only make a Ha’eitz on olive oil. However, this is only if you dilute it in beet juice and drink it for a sore throat [Rashi explains: in order to make sure there is a lot of oil to make it the main ingredient, since you want to make it strong to soothe your throat.] Although your main intent drinking this is medicinal, even so, since you have pleasure from it, you need to make a Bracha. [Tosfos says: therefore, if you drink some bitter liquid for medicine, you don’t make a Bracha on it. However, if, besides for healing, you have pleasure from drinking it, you need to make a Bracha.]

7) However, you don’t make any Bracha on straight olive oil, since it’s damaging to drink it that way. Similarly, if a non-Kohain drinks Trumah olive oil straight, he doesn’t need to add an extra fifth when he repays it, since you only add a fifth when you eat it, but this is not considered as eating. Therefore, you need to pay the exact worth because, even though it’s not eating, but you must pay for damaging it. (However, you add a fifth if you smeared the oil on.)

8) If you eat the oil with bread, or if you drank it with beet juice when you don’t have a sore throat, then the bread or beet juice is the main ingredient and you make a Bracha on the main ingredient, which exempts all the secondary ingredients.

Daf 36

9) On Shabbos, (when you can’t do anything medicinal), you can’t put straight olive oil in your mouth, but you may put it there mixed with beet juice. [Rashi says it’s only if you keep it in your throat somewhat (i.e., gargling). However, Tosfos asks: if so, it should have differentiated between keeping the oil in your throat and drinking it straight, and it didn’t need to differentiate between if it’s straight olive oil or if it’s mixed with beet juice. Therefore, Tosfos forbids even if he drinks it regularly, since it’s not normal to drink it if it’s not for medicine. The Braisa doesn’t use the regular verb “to drink,” (not because it refers to gargling, but), since it’s not normal drinking. However, we can answer Rashi that it wanted to differentiate straight oil with mixing with beet juice, that you would even be able to keep the beet-juice mixture somewhat in your throat before swallowing (i.e., gargle).]

10) On wheat flour; R’ Yehuda says: you make a Ha’adama. R’ Nachman says to make a Shehakol. This is not similar to olive oil (that it keeps it’s Bracha despite being changed) since making it into oil is its final change, but the flour has to be changed again into bread. Although a Braisa says to make Shehakol on barley flour, don’t say it’s to imply that you make Ha’adama on wheat flour. Rather, it tells us a Chiddush that you should make a Bracha on the barley flour and not eat it without a Bracha. After all, I might say that, since it causes parasitic intestinal worms, you shouldn’t make a Bracha at all, and therefore it’s worse than what we say to make a Bracha on salt; so we’re taught that you still make a Bracha because, at the end of the day, you’re still having pleasure from it.

11) [Tosfos qualifies the above argument: we must refer to flour that’s not finely ground up, or flour from toasted oat kernels. However, if it’s grounded up very fine, everyone holds that you don’t make Ha’adama since it’s not so edible.]

12) A young date branch (that’s soft and edible in the first year); R’ Yehuda held that you make a Ha’adama since it’s a fruit (i.e., a product) of the ground. Shmuel held to say a Shehakol since, if left on the tree, it would end up hardening. Although if you would leave radishes in the ground it would also harden and you still make a Ha’adama over them; that’s because people plant it for the radish. However, people don’t plant a date palm to eat the branches. Although people don’t plant a caper bush in order to eat its date-like growths or leaves, but for its berries, and you still make a Ha’adama on those products; that’s because, even if they’re not the main product, but once you plant it, you also intend for those secondary products. However, you don’t intend at all on eating the young date branch, since, if you would harvest it, you’ll be losing potential dates that would have grown on it. The Halacha is like Shmuel.

13) [Tosfos says: therefore, if you eat grape-vine shoots or almond shells when their young and tender, you only make a Shehakol. After all, when you planted it, you only intended to eat the grapes or the almonds.]

14) You make a Ha’eitz on the caper berries and their peels, since they’re both considered the main fruit. Although Rav Paskined that, in Chutz L’aretz, you may eat the peels of an Orlah caper bush and just throw away the berries, so it seems that the peels don’t have the status of being the fruit; that’s only because of R’ Akiva’s opinion who doesn’t consider it fruit. As he says that you only need to separate Maasar off the berries and not the peels. Therefore, since we have the rule that the Halacha is always according to the most lenient opinion regarding Orlah in Chutz L’aretz, (and that you may be lenient on any Safeik), you may eat the peels there. [The Bahag says: since the Halacha is that you may eat the peels, so you make a Ha’adama. Tosfos argues: the only reason by Orlah the peel is not a fruit since the Halacha is like the lenient opinion in Chutz L’aretz. However, it’s considered a fruit in Eretz Yisrael and it’s forbidden because of Orlah. Therefore, regarding a Bracha, since there is no difference between Eretz Yisrael and Chutz L’aretz, you always make a Ha’eitz.] 

However, you can’t allow eating the berries in Chutz L’aretz because of a much more lenient opinion, since Beis Shammai has a Safeik perhaps the capers aren’t a tree, but a type of vegetable (and therefore forbids to plant one by a vineyard, but since it might be a tree, he forbids Orlah in Eretz Yisrael); since we don’t consider Beis Shammai as a valid opinion when arguing with Beis Hillel, therefore we consider it definite Orlah.

15) Although peels usually get the prohibition of Orlah from a Pasuk (even if they’re not considered fruit per se); that’s only like the pomegranate top, and the sack that surround the growing dates, that the fruit will die when removed while its growing. However, since the caper berries will survive if you remove its peels, it’s not automatically prohibited because of Orlah.

15a) A Braisa says that seeds are included in the prohibition of Orlah. [Tosfos says: therefore, you should make Ha’eitz on seeds.]

16) R’ Yossi says: a growing grape is considered to be a fruit as soon as it became a ‘Smader’ (when the bud falls away and a fruit emerges). The Rabanan say: only when it gets to the size of a white bean. Carob become fruit when it starts getting bumps, and olives when they blossom. All other trees, the produce become a fruit from the time they emerge. Beis Shammai say that all trees’ produce get the status of fruit when they emerge. This is also the size for it to get the prohibition of Orlah, and you can’t cut down a tree in Shvious since you’re destroying fruit of Shvious, and the Torah only allows eating their fruits, implying, but not to destroy them. [Tosfos explains; it must be also in a way that it doesn’t have the prohibition of Baal Tashchis, cutting down fruit trees; like when it no longer grows a Kav of fruit, or that it’s worth more for the wood than for the tree.]

17) You make a Ha’adama on fresh ginger and pepper, but you don’t make a Bracha after it’s dried out (since it’s not edible by itself). Similarly, if someone digests it on Yom Kippur, he’s exempt from Kareis. [Tosfos explains that this is true by any inedible food. However, you make a Bracha on dried out cinnamon. You make Ha’eitz on sugar since the Pasuk calls it “my forest with honey.” You make a Ha’eitz on a dried out “Muskad” nut, since it’s normal to eat it that way.]

18) You make a Mezonos on plain cereal. However, if you mix it with a lot of honey and oil, R’ Yehuda says to make a Shehakol since the honey is the main ingredient. However, R’ Kehana says to make a Mezonos because the flour is the main ingredient. The Halacha is like R’ Kahana since he agrees with Rav and Shmuel who say that you make Mezonos over anything that contains the five grains. [Tosfos says: if so, if you put flour in a almond dish to feed a sick person; if you put it in for satiation, you make a Mezonos. However, if you put it in just to have the ingredients stick together, you don’t make a Mezonos. Therefore, (since it’s not always so obvious why it’s put in), you should eat it with a meal.]

Daf 37

19) Rav and Shmuel say that you only make a Mezonos on the five grains and not on other grains like Orez and Dochen. [Rashi says that Orez is millet. However, Tosfos says Orez is rice and Dochen is millet.] However, they were disproved from a Braisa that, if you grind up rice and make a bread from it, you make a Mezonos and an Al Hamichya. You can’t say that it’s R’ Yochanan b. Nuri who holds it to be a sixth grain and you’re Yoitza by eating its Matza, and get Kareis if you eat its Chametz. After all, if it would be R’ Yochanan b. Nuri, then you would make a Hamoitzie. [Tosfos says this may only be a disproof by rice, but not for millet, and you wouldn’t make a Mezonos on millet.]

20) If someone eats whole kernels of grain, he makes a Ha’adama. However, R’ Yehuda says to make a Minei Zerayim the same way that he says to make a Minei Disayim on vegetables (in order to get the more definitive category). [Tosfos says: it’s not simple what after-Bracha you should make after eating those grains. Do you say that it’s included in the rule: anything from the five grains that you didn’t make into bread, you make the after Bracha that “includes three Brachos in one” and say a “Ha’adama Val Pri Ha’adama.” Or, do we say that we never find a Bracha of “Ha’adama Val Pri Ha’adama” and you should only make a Borei Nefashos. Another proof; our Braisa doesn’t say that you make “a Bracha that includes three” by the whole kernels the same way it says this by the case where you ground it up and cooked it. This implies you don’t make one for the whole kernels. The Yerushalmi also seems to have this Safeik.]

21) After eating rice, you should make a Borei Nefoshos Rabbos. [Tosfos explains this Bracha ‘Chesronam’ (missing things) like bread and water that we can’t live without them. “Val Kol Mah Shebarasa L’hachiyos Bahem” (and on all that you make to live by them) even if you can live without, but He still created it to have extra pleasure. We finish Barach Chei Haolamim, but the Yerushalmi says to say: Baruch Atah Hashem Chei Haolamim.]

22) R’ Gamliel says that you Bentch on all produce of the seven species, and the Rabanan disagree (and you only Bentch on the five grains). [Tosfos adds: according to R’ Gamliel you also make a Ziman over them. Tosfos asks: if you hold that you need to Bentch over a cup of wine, therefore, R’ Gamliel will hold that you would constantly need to Bentch again after every cup of wine that you drank for the previous Bentching, and it will never end. Tosfos answers: you only need to Bentch if you establish yourself to sit and drink, but not for drinking just a cheek’s worth of wine. After all, if anytime you need an after Bracha by the seven species you need to Bentch, R’ Gamliel would hold there is no Bracha of Al Hamichya, Al Hagefen or Al Ha’eitz, which is not probable to say.]

23) Rava says that you make a Mezonos on cereal that has a lot of honey because of Rav’s and Shmuel’s statement: you make a Mezonos on anything that contains the five grains.

24) If you make Chavitza (explained later) with a Kazayis of bread, you still make Hamoitzie over it. However, if it’s less, then you only make a Mazonos. [Rashi says: we refer to when you cooked the ingredients. R’ Yosef in Tosfos explains: when the Gemara later brings a Braisa that differentiates between if the pieces are “still around” or not; we must define “still around” as having a Kazayis. Although the Gemara compares this to Menachos which are not cooked, however, since they’re deep fried in oil, it has the same status as cooked. However, Tosfos asks: the Gemara later asks on this from a Braisa “if you gather from them a Kazayis (Tosfos explains this: from loaves of any of the five grains), you’re Yoitza Matza,” (so, it must be Hamoitzie). If so, since these pieces of Matza is not cooked, how would this prove what Bracha it would be if it was cooked? Therefore, R’ Tam explains: they didn’t cook it, but they clumped the crumbs together with soup or honey. (See P’naiYehoshua who asks: if so, what is the comparison to collecting pieces of Matza from the five grains, since it’s not either clumped together with soup or honey.)] R’ Sheishes says: it doesn’t make a difference whether the pieces are a Kazayis or not, you still make Hamoitzie. Rava explains: as long as it still has the form of bread. [Tosfos says that this is the Halacha, as Rava is the later authority. Therefore, even if it’s less than a Kazayis, as long as it still has the form of bread, you make Hamoitzie. (According to Rashi, even if it was cooked.) Although the Yerushalmi says that it depends if it’s a Kazayis or not; that’s because, usually, if it has a Kazayis, it has the form of bread. If it’s less than a Kazayis, it usually doesn’t have the form of bread. However, if it just happens that less than a Kazayis has the form of bread and a Kazayis doesn’t, you follow if it has the form of bread and not the size. If you soak bread until the water turns white, then the bread no longer has the form of bread and you make a Mezonos.]

25) If someone is Makriv a Mincha in Yerushalayim, he makes a Bracha of Shehechiyanu. [Rashi explains: it refers to the one who brought the Mincha, if he hadn’t brought a Mincha in a while. However, Tosfos asks: the Makriv is the one who does the Avoda, and not the one who brought it. Rather, Tosfos explains: the first Mincha brought by a Mishmar when they come up, since the Mishmar is only from time to time, since any given Mishmar only comes up twice a year. The explanation is not like how Rashi in Menachos explains it: i.e., it’s made by a young Kohain when he’s Makriv his first Mincha.]

26) R’ Yochanan says: Kuva D’arah, (you make a hole in the ground of the oven, and you dump in a batter of flour and water), is exempt from Challah (since it’s not a true bread).

27) ‘Trisa’ is exempt from Challah. Some explain: you beat a batter of water and flour and pour it over the floor of an oven. Others say that it’s dough that’s baked over a spit and is constantly basted with oil. Others say that it’s bread made to crumb into Kutach (i.e., yogurt). [Rashi says that it’s baked in the sun and not in the oven.] This is only if it’s made like boards, but if it was formed like a regular bread, it’s Chayiv in Challah. After all, your action shows that you want to make it into a true bread.

[Tosfos argues: it’s still bread even if it’s baked in the sun. After all, this is like the case where it’s originally a regular dough, and you baked it in a way that made it like sponge cake, you’re still obligated to separate Challah from it. And it’s not only obligated in Challah, which is more connected with how it was made into dough, but you would even make Hamoitzie on the end product. After all, it’s no worse than Menachos where you deep fry the dough in oil, which is no better than making it into sponge cake, that you make Hamoitzie on it as long as it has the form of bread. Similarly, if you make the batter like sponge cake, but then bake it into a regular bread, it’s obligated in Challah. This is even if it’s baked in a pot, (according to what we Paskin like R’ Yochanan’s opinion in Pesachim), as long as you don’t cook the batter in liquid. (However, Reish Lakish holds that baking it in a pot never makes it bread, and it’s only bread if baked in an oven).]

Daf 38

28) You don’t make Hamoitzie on Kuva D’arah (see 26) since it’s not bread, but just the product of some batter. However, if you establish your meal over it, you make Hamoitzie. You can also be Yoitza you’re obligation to eat Matza with it on Pesach, since you can definitely classify it as “poor man’s bread.”

29) You make Shehakol on date-honey, since it’s only “sweat of the fruit” (and not the actual fruit). This is like R’ Yehoshua’s opinion who says that if a non-Kohain drinks the juice of Trumah fruit [Tosfos: except for grapes and olives], he’s exempt from paying the principle and fifth extra (as he would need to pay if he ate real Trumah). However, R’ Eliezer says that he’s obligated to pay the principle and extra fifth. [Tosfos says: we don’t Paskin like Bahag who says you only make a Shehakol if you dilute the date-honey with water.

You also make a Shehakol on beer, since there is no barley in it, just that it absorbed the barley taste. Also, the barley has an even better thing to make it into, i.e., bread, (thus, it’s not the most special of its products to make a special Bracha on it). Another reason: since we make Shehakol on all drinks.]

30) If you smash a fruit, you still make the same Bracha on it, since it keeps its original status of being a fruit. Therefore, you can smash Trumah fruit and it’s not considered destroying the fruit. However, you cant make beer from Trumah dates since you’re destroying it.

31) The concoction ‘Shtisa’ (food made of toasted wheat flour); If you make it with a thick consistency, you make a Mezonos, since it’s made for eating. However, if you made it in a thin consistency, then you make a Shehakol since it’s mainly made for medicine. Although you’re allowed to eat it on Shabbos, and we don’t consider it as taking medicine on Shabbos, that’s because, since it’s considered a food, people eat it as a food, and the healing comes by itself as a side benefit, although it’s mainly made for medicinal purposes. [Tosfos explains: still, you only make Shehakol since it’s not made to satiate, but to drink. Therefore, we make Shehakol on beer since it’s made to drink.] Although it’s mainly for healing, you still make a Bracha on it since you have pleasure from it.

32) (All Brachos are made in the past tense, because you’re thanking Hashem for what he already brought you.) The Tanna Kama says: the word said in the Bracha on bread is ‘Hamoitzie,’ since it’s past tense. R’ Nechemia says: you say ‘Moitzie’ since Hamoitzie is future tense. The Halacha is that we make Hamoitzie. [Tosfos says: although we should make Moitzie since everyone holds it to be past tense; the Yerushalmi answers: we want to not to have two Mems next to each other, one finishing the words Ha’olam and the other starting Moitzie, so that they don’t run into each other and sound like one word (Ha’olamoitzie). Although we say “Lechem Min” and we’re not worried that the two words will run into each other; that’s because we want it to mirror the Pasuk that the Bracha is based on, “L’hoitzie Lechem Min Ha’aretz)” (takes bread from the ground). Therefore, you need to put your ten fingers on the bread when you say Hamoitzie as it represents the ten words of the Pasuk.]

33) The Gemara concludes that you make a Ha’adama on cooked vegetables and we don’t say that it changes its essence. This is even to R’ Yossi who says that you’re not Yoitza if you eat cooked Matza, it’s not because the essence is changed, but because you need it to have the taste of Matza, which you don’t have anymore. This is also the reason for Shmuel who holds that you’re not Yoitza eating cooked Maror.

34) R’ Chisda says: whatever starts off as a Shehakol (when eaten raw), like cabbage, beets and gourds, you make a Ha’adama on it when it’s cooked. However, whatever starts off as a Ha’adama (when eaten raw) like garlic and leek, you make a Shehakol on it if it’s cooked. [Tosfos explains: since cooking ruins it. Although we see that cooking improves garlic, that’s only because of the meat and salt that’s cooked with it, (but alone, it ruins it). However anything that is as good cooked as raw, you make Ha’adama on it either way. Since wine is as good when it’s cooked as uncooked, therefore, you make Hagafen on cooked wine. However Rif Paskins that you always make a Ha’adama on cooked vegetables even if it’s not as good as if it was raw. After all, most opinions in the Gemara just say that you make Ha’adama on cooked vegetables and they don’t differentiate between if it improves or gets ruined by the cooking like R’ Chisda differentiates.]

Daf 39

 35) The amount of food that obligates to make an after-Bracha is the size of an olive called “the Agurei olive.” Therefore, if you eat a much bigger specie of olive that, even when you remove the pit, there remains a Kazayis Agurei, you make an after-Bracha. [Tosfos says: you make an after-Bracha on drinks if you drink a cheek’s full. The Ri says that, if you don’t drink that amount, (although you can’t make a Al Hagefen on wine), you make a Borei Nefashos. However, Tosfos disagrees. After all, they enacted Borei Nefashos on the same amount needed to make Al Hagefen when you consume other drinks besides wine, but there is no after-Bracha for less than that amount.)]

36) [The Yerushalmi requires an after-Bracha on eating a whole olive (even though there’s not a Kazayis of fruit on it), since you ate a whole entity. However, our Gemara seems to argue, as we don’t allow him to make the Bracha only if it’s a jumbo olive that has a Kazayis of fruit on it. However, R’ Yosef argues and says: perhaps the two Talmuds don’t argue. The Yerushalmi refers to the case where he swallows the olive along with the pit (and ate the whole entity) and the Bavli refers to a case where he removed the pit, and it’s no longer a whole entity.]

37) [The Yerushalmi also says: if you make a Bracha on a bean and it falls from your hands and becomes disgusting and is no longer edible, when you take another bean, you need to make another Bracha since you didn’t think of eating the second bean during the original Bracha. However, if you make a Bracha by a stream, there is no problem drinking although the water that was before you at the time of the Bracha is now downstream. After all, there, you had in mind to drink the water that will come afterwards.

After all Brachos L’vatala, you need to say “Baruch Sheim K’vod Molchuso L’olam Va’ed.”]

38) [You can’t make a Ziman, (i.e., have one person Moitzie others), on fruits by their after-Bracha, but only for their beginning Brachos. This only applies if they’re leaning by the table together, and nowadays, we don’t lean by fruits, but only by bread. Therefore, practically, everyone will make their own Bracha.]

39) You should first make a Bracha on the food that you like better. [Therefore, on a choice of two fruits to make a Bracha on, you always make it on the one you like better. However, if it’s a choice between a Ha’adama and a Shehakol, you make the Ha’adama first even if you like the Shehakol food better, since Ha’adama is a more specific Bracha. Even on two fruits, if one of them is from the seven special species, you make a Bracha on that first even though you like the other one better.]

40) On, turnip tops; R’ Huna says you only make Ha’adama if it’s cut into chunks, but not into small pieces. However, R’ Yehuda says that you make a Ha’adama either way. The only reason you cut it into small pieces is to make it sweeter.

41) If you’re only putting flour in a stew in order to clump the items together, then you only make the Bracha of the stew itself, and not a Mezonos.

42) The water that you cooked beets in have the status of the beets. The same applies to turnips and all other vegetables. Therefore, you’ll make a Ha’adama on it. [Although it’s only water, still, it gets the status of the vegetables since it absorbs their taste. Although you only make Shehakol on fruit juice (that has the taste of the fruit) because it’s only the ‘sweat’ of the fruit (and not the fruit itself); we can differentiate between these two cases.]

43) You also make Ha’adama on water that you cooked dill in because; you put dill in to the pot to give taste, and it’s not only to remove the bad smell.

44) When you place dill in a pot, as soon as it gives taste in the pot, we say the dill is no longer food and it’s like a piece of wood. Therefore, if it was Trumah, it’s no longer Trumah. Also, it is no longer susceptible to Tumah for being food.

45) R’ Chiya b. Ashi says that you make a Hamoitzie on a bowl full of crumbs. This argues with R’ Chiya who says you finish making the Hamoitzie when you break the bread. [Tosfos explains: everyone agrees that, if you only have crumbed bread, you make Hamoitzie on it. They argue when you have crumbed bread and a whole loaf, and you like the crumbed bread better than the loaf. R’ Chiya b. Ashi says that the one you like better is a greater factor than the whole loaf, so you make the Bracha on the crumbs. R’ Chiya says the whole loaf is a greater factor than what you like best, so you make the Bracha on the whole loaf.] Rava says that you should break the bread after the Bracha, because, if you do like R’ Chiya and break it at the end of the Bracha, you finished the Bracha on a piece of bread and not on a loaf. The Halacha is like Rava. [Tosfos points out: the Gemara in the seventh Perek says that you shouldn’t start breaking the bread before everyone there finishes saying Amein. Tosfos adds: you should start cutting a little before the Bracha so it wouldn’t be too much of a Hefsik between the Bracha and the eating with a long cutting. However, you shouldn’t do that on Shabbos, since your hand may slip and you will cut the bread completely and you’ll lose the Lechem Mishna. The Yerushalmi explains why you should make a Bracha on a complete loaf: if you would make it on a slice and then it falls from your hands and becomes disgusting, it would be a Bracha L’vatala. However, if you make the Bracha on the whole loaf, cut a piece, an it falls from your hand, you can eat another slice from that Bracha, since the Bracha was made on the whole loaf.]

46) If someone is brought a whole loaf and broken pieces; R’ Huna allows making the Bracha on the broken pieces if he wants. R’ Yochanan says to make the Bracha on the whole loaf and it exempts the pieces. [Rashi explains R’ Huna’s position: it refers to a case where the pieces are the same size as the whole loaf. However, if the pieces are larger than the loaf, you need to make the Bracha only on the pieces. Tosfos disagrees. After all, if so, then R’ Huna and R’ Yochanan (later) are polar opposites, R’ Huna holds bigger is better then whole and R’ Yochanan holds whole is better than bigger. Also, why does the Gemara change the term for broken pieces as ‘Prusah’ to ‘Pesisan.’ Therefore he explains: ‘Pesisan’ connotes bigger pieces, even bigger than the loaf. Thus, even if the pieces are bigger, R’ Huna holds you make a Bracha on whichever one you want.]

[The Halacha is like R’ Yochanan. After all, the Halacha is like him when he argues with Rav, and of course, the Halacha is like him when he argues with R’ Huna, who was Rav’s student. (You can’t say to Paskin like R’ Huna since he’s a later authority), since we don’t Paskin like the later authority until the later Amoraim (i.e., after Abaya and Rava).]

47) According to everyone, if you have a piece of wheat bread and a whole loaf of barley bread, you make the Bracha over the piece of wheat bread and it’s Moitzie the whole barley loaf. [Tosfos explains: since the Pasuk lists wheat before barley. You can’t explain the reason is because people like wheat better than barley, since we say that a whole loaf is greater than what you like better. As we see, if both were made out of wheat, but the piece is made out of pure flour, you make a Bracha on the whole loaf. You only say the Bracha on the pure bread first if they’re both whole loaves, or they’re both pieces, as the Tosefta implies. Also, if you have two whole loaves, both are pure but one is purer, you make a Bracha on the purer bread since you always make a Bracha first on what you like better.]

48) [Tosfos continues: if you have two loaves, a pure loaf made by a non-Jew, and a not-so-pure loaf made by a Jew, you have the choice to make on either one you want. This is similar to the Yerushalmi that says this by a case of a pure Tamai loaf and a not-so-pure Tahor loaf. The Sar from Kutzi commanded to remove the loaf made by the non-Jew from the table until after the Bracha.]

49) The Gemara wants to make it depend on the following Taanaic argument: if you have the choice between a half of a big onion and a whole small onion to separate for Trumah. [Rashi explains that the half of onion is bigger than the whole onion. Tosfos disagrees: After all, the fact that it’s called “half a big onion” connotes that it’s the same size as the whole small onion. [Bach explains: or else call it “a big ‘uncomplete’ onion.” The word ‘half’ connotes that it’s much smaller than its original size.] Also, we compare it to the case of a piece of wheat bread and a loaf of barley bread, which are the same size. Therefore, Tosfos says that they’re the same size, but the big onion is tastier]; the Tanna Kama says to choose the half onion, so the better one is the greater factor, and R’ Yehuda held to choose the whole small onion, since the whole entity is a greater factor than better. [Since you need to choose the whole item despite that the Torah says that you should separate the finest quality, therefore, you should make the Bracha on the whole barley loaf even if the Pasuk lists wheat first.]

The Gemara rejects this and says; it’s possible that everyone agrees that the better one is a greater factor. [Although we say that, if you have a whole small loaf and a big broken piece, you make a Bracha on the whole loaf; that’s because the small bread is not worse in quality than the big one, thus, we choose the whole loaf factor when comparing to the big piece factor. However, in the onion case, the Kohain desires the half of big onion because of its quality.] However, they argue in a case where the Kohain is not here to give it to him. therefore, the Tanna Kama still holds that you still choose the better piece, and R’ Yehuda says that you choose the piece that will last the longest (just in case we can’t find a Kohain too soon).

50) However, someone who “fears heaven” should be Yoitza all opinions and place the piece within the whole loaf and break bread. [Rashi says on the whole piece or on both of them. Tosfos explains: this is because “within the whole loaf” implies that the whole loaf is the main one. Accordingly, Rashi will explain: this is to be Yoitza R’ Huna’s and R’ Yochanan’s opinions who argue if you have a big piece and a small loaf, which one do you make a Bracha on. However R’ Tam argues since he holds that R’ Huna says you can make on either one, so you’ll be Yoitza both opinions if you break on the whole loaf. Rather, this is referring to the case of broken wheat bread and the whole barley bread. Therefore, Tosfos says to break it on the broken wheat piece since it’s the one you should really Halachically break.]

51) Everyone agrees that, on Pesach, you put the broken piece within the whole piece and make a Bracha on it. [Tosfos starts saying that you break bread on the whole one (to be Yoitza Hamoitzie), and you take from the broken one to be Yoitza Al Achilas Matza, wrap them together and eat them together. However, you shouldn’t make both of them on the broken piece, because then you’ll have a problem of making Mitzvos in bundles. However, then Tosfos reverses and says: you can make the Bracha on the pleasure on the object that you do the Mitzva on (and it’s not a problem of making Mitzvos in bundles) like we make Hagafen and Kiddush on the same wine. This is also the custom of R’ Menachem of Vienna to make both Brachos on the broken piece (and the whole Matza is only coming to make Lechem Mishna). The Ri made both Brachos on both the whole loaf and the piece. It’s not considered as making Mitzvos in bundles (although he didn’t designate each Bracha on a specific Matza), since he made two Brachos on two pieces. However, not to change much from the Minhag, he made Hamoitzie and started cracking the whole Matza, but didn’t finish, but waited until he finished making an Al Achilas Matza on the broken piece, and then he broke off from both of them together. (So, even though he made both Brachos on both pieces, it looks like he made each Bracha on a specific one.]

54) You need to break on Shabbos over Lechem Mishna. R’ Kahana made a Bracha on both of them and only cut one. R’ Zeira cut for the whole meal [Rashi explains: a piece large enough to last him for the whole meal.] The reason that he’s not considered a glutton is; since he doesn’t do this all week, it’s proof that he only does this for the honor of Shabbos.

55) When R’ Ami and R’ Assi came across a loaf used for an Eiruv, they used it to make the Bracha Hamoitzie on. They reasoned: once they did one Mitzvah with it, we should do another Mitzvah with it.

Daf 40

56) If the one who breaks the bread, between his Bracha and his eating, said to someone at the table “take your piece;” he doesn’t need to make a new Bracha since his words are needed for the meal. However, if he says “bring salt, or a dip,” Rav held it’s a Hefsik, but R’ Yochanan held that it’s not a Hefsik since it’s needed for the meal. [Tosfos says: nowadays, we’re not accustomed to put salt on our bread since we have very pure bread. However, R’ Menachem was very careful to bring salt on the table because of the Medrish: the Satan prosecutes at the time people were sitting at the table and they’re waiting for each other to wash, and they’re not doing Mitzvos; and the Bris of salt protects them.] However, If you say “mix the fodder for my ox,” it’s a Hefsik and you need to make another Bracha. R’ Sheishes says that you don’t have to make another Bracha since it’s forbidden to eat before you give food to your animals.

57) You need to bring salt or dip before every person before you break bread, but if it’s pure bread, you don’t need the salt.

58) You don’t finish all your urination unless you urinate sitting. After all, if you’re standing, you’re always afraid that you’ll drip on your feet at the end, therefore, you stop it before the end. However, if you’re standing before loose dirt, or over a ledge, there is no fear of the drips splashing back at you, so a person can finish his urination.

59) R’ Yehuda made a Borei Mini Deshayim on vegetables since he held that you should be more specific while making Brachos. The Halacha is not like R’ Yehuda.

60) The Mishna says: if you make a Bracha Ha’adama on a fruit that grows on a tree, you’re Yoitza. This is because he holds that the ground is the main grower of the fruit. This is like R’ Yehuda who says to bring Bikurim, and you even read the Parsha of Bikurim, if the tree that the fruits grew on gets cut down and the stream dries up (since the ground, which is the main grower of the fruit, is still around). However, the Rabanan hold that you don’t read. [Tosfos explains: it seems to me that the reason they hold that you don’t read if the stream dries up; since it’s not like praising Hashem, but complaining to Him for giving land that can’t produce fruit. Tosfos concludes: it seems that the Halacha is like R’ Yehuda since our unnamed Mishna is according to him.]

61) If you make a Ha’eitz on something that grows from the ground (and not on a tree); you’re not Yoitza. This is even according to R’ Yehuda who holds that a wheat stalk is a type of tree (and it was the Eitz Hadaas). After all, the rule is: if, after you harvest the fruit, another fruit will eventually grow from the branch, you make a Ha’eitz. If it won’t grow back, you need to make a Ha’adama. [Tosfos says: therefore, since strawberries grow on the same branch every year, you should make Ha’eitz. However, the Yerushalmi implies that you make Ha’adama on all that grows from a thorn-like plant, even if it has the status of a tree regarding Klayim (and you may plant it next to a vine), you only make a Ha’adama on it.]

62) If you make a Shehakol on anything, you’re Yoitza. R’ Huna says that it applies to everything except for bread and wine. R’ Yochanan says that it applies even to bread and wine. [Tosfos says that the Halacha is like R’ Yochanan.]

63) This is not dependant on the following argument: if someone says on bread “how nice is this bread, bless Hashem who created it;” R’ Meir holds he’s Yoitza and R’ Yossi holds he’s not Yoitza. (You don’t need to say that R’ Yochanan holds like R’ Meir and R’ Huna like R’ Yossi.) After all, R’ Huna could say that they only argue whether he’s Yoitza when he mentions bread in the Bracha, but everyone holds that you’re not Yoitza when you say Shehakol. R’ Yochanan says that everyone agrees you’re Yoitza with Shehakol since it’s an enacted Bracha. R’ Yossi only holds you’re not Yoitza if you said some composition that Chazal never enacted to ever say.

64) Rav says: if you say “Brich Rachman Mareih Dahai Pita” (Aramaic for “bless Hashem the master over this bread”), you’re Yoitza the first Bracha in Bentching even though it’s not in Hebrew, and it’s not even the translation of the exact Bracha that the rabbis enacted.

65) Rav says: you’re not Yoitza a Bracha if you don’t say the name of Hashem. R’ Yoachanan adds that you need to mention Hashem’s kingdom too. Abaya says that there is a Braisa that is a proof to Rav. [Tosfos says: even so, Rif Paskins like R’ Yochanan. We can say: even though the Braisa only mentions to say Hashem’s name, it wasn’t being exhaustive in listing all that’s necessary for the Bracha. Therefore, if you don’t say Melech, or even just by omitting Ha’olam, (since saying He’s the king, without specifying that it’s over the whole world is not a true mention of His kingdom), he’s not Yoitza. Although it doesn’t say Melech Holam in the beginning of Shemona Esrei, that’s because saying Elokei Avraham is the equivalent since Avraham made Hashem king of the world (by publicizing Him to everyone). This would also answer why we don’t have Melech Ha’olam in the Chazzon’s Bracha Friday night that summarizes the seven Brachos of Shabbos Davening. Another answer for that: since he says “the G-d that’s nothing like him” it’s like saying his kingdom. After all, we count Sh’ma Yisrael as a Pasuk for Malchus on Rosh Hashana, since it ends “Hashem is one.”]

66) You make Shehakol on anything that does not absorb its nutrients from the ground like on meat etc. You even make it on mushrooms even though they grow from the dampness of the ground, and that’s why if one makes a vow not to eat what grows from the ground are forbidden to eat mushrooms, still, they don’t absorb nutrients from the ground; thus, their Bracha is Shehakol.

67) If a food gets ruined, like moldy bread, (vinegary) wine that started to form a membrane on top of it, or a stew that spoiled, you make a Shehakol. On vinegar, grasshoppers or dates that the sun burned and dried up, you make a Shehakol. R’ Yehuda says that you don’t make any Bracha on these items that come from a curse (like wine turning to vinegar or grasshoppers that come through a plague).

68) ‘Novlos’ is a type of date that’s from the lenient fruits of Damai; i.e., since it’s not a good produce, and an Am Ha’aretz doesn’t care if he separates all Trumah and Maasar from it, and we don’t have to take of Maasar again. There’s an argument between R’ Ilay and R’ Zeira if these dates are the ones mentioned earlier, that are dried up and burnt from the sun, or are they dates that fall off the tree early that you need to allow it time to ripen off the tree.

69) Even produce that was Hefker, (and therefore not obligated in Trumah and Maasar), if the acquirer makes it into a pile of grain, the rabbis require him to separate Trumah and Maasar since it looks like he harvested it from his field.

Daf 41

70) If you have many types of fruit; R’ Yehuda holds that you make a Bracha on one that’s from the seven species. The Rabanan say to make on the one that you like better. Ulla says: this is only when they have the same Bracha and you’re making a Bracha on one to be Moitzie the others. However, if they have different Brachos (and you’re not using one to be Moitzie the other), like by an olive and a radish, then everyone agrees that you make a Bracha on one and then on the other. [Tosfos says: we should explain this to mean even R’ Yehuda admits that you make on what you like better. After all, since the Gemara doesn’t say explicitly who agrees to who, we should assume that the single opinion agrees to the majority opinion.

Rashi says: even though we said that you’re B’dieved Yoitza making a Ha’adama on an olive, we don’t say the Bracha on the radish exempts the olive too. After all, it only exempts if there is no other food but the olive that the Ha’adama can go on, then the Bracha is forced to be on the olive. However, here, where the Ha’adama goes on the radish, it doesn’t go on the olive too, and it needs its own Bracha.

Tosfos says: even though we said that you make a Bracha Ha’adama before Shehakol since it’s a more specific Bracha, but here they didn’t require you to make a Ha’eitz before a Ha’adama since Ha’eitz is not that more specific than a Ha’adama as Ha’adama is more specific than Shehakol. Although the Bahag says that you make Ha’eitz before Ha’adama, that’s according to the opinion later that says R’ Yehuda still argues with the Rabanan even if they don’t have the same Brachos.]

71) However, this Halacha of Ulla is really an argument between R’ Ami and R’ Yitzchok. One held like Ulla and the other held that, even though their Brachos are different and one is not being Moitzie the other, you should still say the Bracha on the seven species first.

72) Just like we say the Bracha on the seven species first, if we have a choice between two fruit from the seven species, we say the Bracha on the one listed first in the Pasuk. However, we still make a Bracha on olives and dates before grapes, despite that they are the last listed. Still, since the Pasuk mentions “the land” again, and the olive and dates are the one and two listed closest to this second ‘land,’ so they come before grapes that were listed third from the first ‘land.’ [Tosfos says: however, we make a Bracha on wheat before olives since we say the Bracha on the first listed by the first ‘land’ before the first listed by the second ‘land.’ Also, barley comes before dates since we say the Bracha on the second listed by the first ‘land’ before the second listed by the second ‘land.’]

73) From the Pasuk of the seven species, the Rabanan made an Asmachta for many Shiurim. ‘Wheat’ is for the amount of time needed for someone to stay in a house with Tzaras until the clothes he’s wearing become Tamai. He needs to stay the amount that it takes to eat a Pras amount of wheat bread that he eats while leaning with a dip. (Each variable helps him eat faster, like he can eat wheat bread faster than barley bread). ‘Barley’ is the size of a human bone that makes someone Tamai by touching or carrying it, but not by being in a tent with it. ‘Grape’ represents the Revious wine that a Nazir gets Malkos if he drinks. [Tosfos explains: according to those who hold that the amount of young vines and vine leaves that a Nazir needs to eat to get Malkos is a Revious. The way you measure it is by putting it in a cup of wine and see if it displaces a Revious. This is more than if you would put it in a cup of water, since wine is more thick, it has a larger heap over the cup and displaces less liquid.] ‘Figs,’ this represents the amount of a dried fig which is the amount one is Chayiv for carrying out food on Shabbos ‘Pomegranate,’ this represents the amount of a hole in a layman’s [Tosfos: wooden] vessel so that it won’t be susceptible to Tumah anymore. ‘Olive,’ since most Shiurim of the Torah is a Kazayis. ‘Dates,’ represents the amount of a dry date that someone is Chayiv for eating that amount on Yom Kippur.

74) If you eat figs and grapes in middle of a meal [Tosfos: and it’s not brought to be eaten with the bread, or else it would be secondary to the bread, and you’ll be Yoitzah with the bread’s Bracha]; R’ Huna and R’ Nachman held that you only make a Bracha before it and not afterwards. R’ Sheishes holds to make it before and after it. After all, we never find anything that you make a Bracha before and not after except Pas Habah B’kisnon (i.e., cakes). [Rashi explains that you don’t make a big Bracha afterwards, (even if you eat it after Bentching), but only a Borei Nefashos since you only eat a little bit. However, Tosfos asks: if so, why not also mention rice (that you make a Mezonos before and you only make a Borei Nefashos at the end). Also, we say that you make an Al Hamichya on anything that’s made from the five grains. Rather Tosfos explains: if you eat the Pas Haba B’kisnon at the end of the meal, you don’t need to make an after-Bracha on it since you’ll be Yoitza it with the Bentching even according to R’ Sheishes, since you’re eating just a little bit.]

75) This argues with R’ Chiya, who says: the Bracha on bread exempts all food and the Bracha on wine exempts all drinks. [Tosfos says however the Halacha is like R’ Huna and R’ Nachman since they’re the majority, so we don’t Paskin like R’ Chiya that bread exempts all food. If so, we should assume that we don’t Paskin like his last part of his statement either, and the Bracha on wine doesn’t exempt other drinks. However, bread exempts all drinks, after all, it would have exempt wine too if it wasn’t for the fact that wine causes its own Bracha.]

76) R’ Pappa Paskins: if you eat something in middle of a meal, if it’s coming for the meal [Rashi explains: it’s coming to be eaten with bread], you don’t need a before or after Bracha. However, if it’s not coming for the meal [Rashi: it’s not coming to be eaten with bread, but it’s coming to fill you up like cabbage and millet], you need to make a before, but not an after Bracha [because it’s filling, Bentching exempts it]. However, if it’s after the meal [Rashi: if it’s usually brought after the meal for dessert, like fruit] you need to make a before and after Bracha.

[Tosfos disagrees. After all, why does R’ Pappa need to explain that you don’t make a Bracha with foods eaten with bread since that’s an explicit Mishna: you don’t make a Bracha on anything that’s secondary. Also, we say later that the Bracha on bread would exempt wine if it wasn’t for the fact that wine is important since it causes its own Bracha, and wine is drunk by itself and is not eaten with bread. (You can’t say that we refer to bread dipped in wine, because, in that case, you shouldn’t make a Bracha on the wine since it’s secondary to the bread.) Also we’ll say that the Bracha on bread exempts hot cereals, even though they’re not eaten together. Also, if so, then this will be Paskining like R’ Sheishes (that you make a Bracha on everything in the meal as long as it’s not eaten with bread) and we already explained that we Paskin like R’ Huna and R’ Nachman.

Rather, Tosfos explains: if it’s coming for the meal, i.e., to fill you up, like cabbage, you don’t make any Bracha. However, if it’s not coming for the meal, but just in the middle of the meal, like fruits, you make a Bracha before and not after just like R’ Huna’s and R’ Nachman’s opinion. However, if either type of food is brought after the meal, (but before Bentching), you need to make a Bracha before and after, since it’s like you’re eating them without a meal. However the last Halacha is not common by us since we never remove ourselves from eating bread.]

77) You need to make a Hagafen on wine when you drink it in a meal, and the Bracha on the bread doesn’t exempt it since it causes its own Bracha. [Rashi explains: since you need to make a Bracha on it many times even if you don’t particularly want to drink it, like for Kiddush and Havdala. Tosfos quotes Rashba: since you make Hagafen on it, although you only make Ha’eitz on the grapes and, you only make Shehakol on other juices. Machzor Vitri says; the Gemara only had a thought that, perhaps, bread exempts wine since it also satiates. However, the Gemara never thought that bread exempts any other drink. However, R’ Tam and Ri say that bread exempts all drinks. As we said that wine is the head of all drinks (and that’s why a Bracha on wine would exempt other drinks.) So, if they have the same use; just like wine comes to soak the food (in your stomach to make it easier to digest), so too all drinks are coming to soak the meal, and they’re considered as coming for the meal).]

78) [Tosfos says: the reason you don’t make a Bracha Ha’adama on Maror is not because you’re Yoitza with the Bracha on Karpas. After all, there is a big Hefsik between them. Rather, since the Torah requires eating it tonight, it’s like food brought for the meal.]

Daf 42

79) You make a Mezonos on Pas Habah B’kisnan as long as you didn’t establish your meal on it, or, (if you usually eat a lot more than others), you didn’t eat enough that others establish their meal on it. Otherwise, you make a Hamoitzie.

80) There is no prohibition to eat after the finishing of the meal (even before you Bentch). R’ Pappa held that it’s forbidden to eat after the removal. [Rashi explains: the removal of the bread and all the food from the table. Tosfos explains the removal of the tables themselves. Although we don’t remove our table before Bentching, and on the contrary, we’re careful not to remove the bread before Bentching; that’s because they only removed tables during the days of Chazal when everyone ate on their small tables where they can remove all the tables and still leave the table before the one who Bentches with some bread. However, nowadays, when everyone eats at one table, you don’t remove it until after Bentching.] Rav held that, if someone is used to smearing oil on his hands, he’s not forbidden until he smears the oil. However, the Halacha is not like any of these, but it’s only forbidden after washing Mayim Achronim. It’s like Rav says: you need to wash right before Bentching, you need to do Smicha on a Korban right before Shechita and you need to say Geula right before Tefila. [Tosfos adds: you also can’t eat after you said “give us the wine to Bentch.” However, the world explains that it’s not completely forbidden to eat, just that it’s forbidden to eat without making another Bracha.]

81) Even if a guest does the above actions (to show that he finishes eating) he may still eat more, since he relies on his host’s table (i.e., he doesn’t completely decide not to eat, since it depends if his host will bring more food). [Tosfos says: therefore, if you forgot to eat the Afikoman on Pesach, you may go back to eat it since we rely on Hashem’s table (that we still haven’t decided not to eat since, if there is still an obligation to eat that we didn’t fulfill yet, we still will want to eat). Even when the host is bringing many types of fruit, one after the other, you don’t give up eating since you always rely on your host’s table. This is not like those who hold to make a Bracha on each type of fruit since you don’t know if your host will give you more.]

82) If you make a Bracha on wine before the meal, it exempts the wine drunk after the meal. However, this is only on Shabbos and Yom Tov, or the meal you eat after you went to the bathhouse or blood-let, where you establish your meal on drinking wine. Otherwise, we say that you didn’t have in mind to drink anymore, and when you decide now to drink more, it’s a change of mind and you’re not exempt with the original Bracha. However, even on Shabbos and Yom Tov, if you actually decided not to drink anymore, then you need to make another Bracha if you change your mind. [Tosfos adds: if you planned on drinking more during the weekday, you also don’t need to make another Bracha. It’s possible that we only say that you need to make a Bracha during the weekday for the wine drank after the meal, since it’s not common to sit around to drink wine after the meal during the week. However it’s common to drink wine with the meal during the week, so, it’s applicable to say that the Bracha on the wine before the meal exempts it.]

83) This is only if you made a Bracha on the wine before the meal, that’s brought for the purpose of enjoying the drink, does it definitely exempt the wine after the meal that’s also coming to enjoy the drinking. However, if you make a Bracha of wine in middle of the meal that’s coming to soak the meal in your stomach to aid digestion; there is an argument between many Amoraim whether it exempts the wine after the meal that’s coming for the enjoyment of drinking. [It seems that the Halacha is like the opinion that you’re not Yoitza the wine after the meal. After all, R’ Nachman held that you’re Yoitza and R’ Sheishes holds you’re not Yoitza, and we Paskin like R’ Nachman by monetary cases, and like R’ Sheishes by prohibitions (and other Halachic cases). Although Rav held you’re Yoitza and we usually Paskin like him by prohibitions (even when he argues with Shmuel), but here we won’t Paskin like him since all his students Paskin that you’re not Yoitza.

However, it seems that it’s only by drinking during the meal that’s for a lesser purpose of soaking the food can’t be Moitzie wine for a higher purpose, of enjoying drinking wine. However, the Bracha on wine before the meal which is for the higher purpose of enjoying the drink, exempts the wine during the meal, which is for the lesser purpose of soaking the meal for digestion.]

84) [When we say that the wine before the meal exempts the wine after the meal, it’s even if it’s not for Kiddush, which is intrinsically connected to the meal because it needs to be in the place of the meal (and not like those who say it only applies to Kiddush). After all, R’ Yochanan says the Halacha about the wine before the meal exempts the wine after the meal, and he’s of the opinion that Kiddush doesn’t need to be said next to the place where you’ll eat the meal. Therefore, even the Bracha on Havdala wine exempts the wine within Melave Malka. However, it’s only if you make Havdala after you washed for Melave Malka. Perhaps, it’s better to make Havdala before washing so to remove yourself from all doubts and make a Bracha.]

85) If you make a Bracha on a Parperes (we’ll explain what it is later) before the meal, you exempt any Parperes after the meal. If you make a Bracha on bread, it exempts the Parperes. However, a Bracha on the Parperes doesn’t exempt the bread. Beis Shammai says that Maaseh Kedeira [Tosfos: hot cereal] doesn’t do it either. There is an inquiry if Beis Shammai is referring to the first statement that bread exempts Parperes; but Beis Shammai says, not only doesn’t it exempt Parperes, but it doesn’t exempt Maaseh Kedeira either. Or, is he commenting on the last statement, that Parperes doesn’t exempt bread; on that, Beis Shammai says that it doesn’t even exempt Maaseh Kedeira.

86) [Tosfos says that bread only exempts Parperes during the meal, but after the meal, you need to make a Bracha before and after it like all other foods. Rashi explains ‘Parperes’ as fish and chicken. However, Tosfos asks: if so, why should we have thought that it could exempt bread? Rather, Tosfos explains: it’s crumbed bread that no longer has the form of bread.]

87) If everyone is sitting together, everyone makes a Bracha for themselves (since it’s not considered being established together). If they’re all leaning together, then one person can make a Bracha to be Moitzie them all. [Tosfos says: this was only in those days when it was common for people to lean. However, nowadays, sitting establishes us to be together.] However, if they invite them by saying “let’s eat bread in that place,” it’s establishing them together, and, even if they’re sitting, one can make a Bracha for all of them. However, if they’re riding on their donkeys, even if one invites them to eat together, each one needs to make their own Bracha. [Tosfos says: the implications is; this applies both by the before-Bracha and by Bentching.]

Daf 43

88) R’ Yochanan says that the same is true by wine; you can only Moitzie others if you’re leaning. However, Rav argues. There are two versions of Rav. One version: you can be Moitzie others without leaning (unless they’re just temporarily drinking by a host’s house, and, when the rest of the guest arrive, they’ll be shuttled to another room to eat the meal). [The Gemara brings down that they washed one hand before drinking the wine. Tosfos says that they did it as an honor to the Bracha that they’ll make. He says it’s not a problem of washing your hands for fruit, which the Gemara calls it being haughty for extending the Mitzva for more than the rabbis enacted; since you didn’t wash both hands.]

Another version: it doesn’t even help to lean, and you can never be Moitzie others a Bracha on wine unless you’re anyhow leaning to eat bread.

89) If they bring wine in middle of the meal, each person makes his own Bracha, and one shouldn’t Moitzie others, since they’re throats might not be cleared from food. [Rashi: and the people aren’t paying attention to the Bracha, but to swallowing. Tosfos says: there are those who say that it helps to say ‘Savri’ (pay attention). Similarly, the Yerushalmi says that this only applies to one guest making the Bracha for another guest, but everyone pays attention to the host and he can make a Bracha for everyone. However, R’ Elchonon disagrees After all, they enacted for everyone to make their own Bracha, so you can’t be Moitzie another. Also, they enacted not to be Moitzie in all cases, even when their throats are cleared, for perhaps, you’ll be Moitzie even when they’re not cleared.

R’ Yechiel says: this is also true when you make a Hatov U’meitiv on the wine. This is not like those who say that, since you only make it when others are drinking, (because it’s Tov to him and Meitiv to others), so everyone needs to be Yoitza with one Bracha. Rather, despite the fact that you need others, you don’t particularly need to be Moitzie them with one Bracha. A proof to that: a husband makes this Bracha when he hears his wife gave birth to a son even if his wife isn’t there.]

90) [Tosfos says: it’s problematic that we stand for Havdala, since you need to be established together to be Moitzie others. Perhaps we consider them as being established together by gathering to listen to Havdala. However, it’s better to sit for Havdala.]

91) If wine is brought after the meal (before Bentching); one person is Moitzie everyone. That person that makes the Bracha then makes the Bracha on the incense that’s burnt, even if it’s brought after Bentching and there is someone greater than him there to make the Bracha (we still consider it connected to the Bracha of the wine after the meal). [Tosfos points out: it doesn’t say that they need to be leaning to be Moitzie the Bracha on the incense. The Yerushalmi explains why it’s different than a Bracha on food. After all, they’re not getting pleasure from the food together (therefore, you need leaning to bring them together). However, everyone takes pleasure from the smell of the incense together.]

92) The one who washes Mayim Achronim first is the one who should lead the Mezuman.

93) You make the Bracha on incense when the smoke starts to rise, even though you don’t smell it yet, since you’re planning to smell it. After all, you also make a Bracha on bread right before you eat it even though you didn’t taste it yet, but because you’re planning to eat it.

94) Rav says: you make Borei Atzei B’samim on all incense [Tosfos: even though it’s now burnt and is no longer around] This is with the exception of musk, that’s a perfume made from an animal, that you make Borei Minei B’samim. However, he’s disproved from a Braisa that says that you only make it on something like myrtles that the wood is around. [However, Tosfos says that the Bahag doesn’t have the text to say that he’s disproved, rather, the Gemara answers that Atzei B’samim is made on all that’s like myrtles that (grow from the ground) and is mainly for smelling. This is to exclude apples and quinces which are mainly not for smelling.]

95) [Tosfos says: if you’re in doubt if a spice grew on a tree or on the ground, and you don’t know whether to make a Atzei or Isvei B’samim, you should make a Shehakol. After all, we say that you’re Yoitza by making a Shehakol on everything. However, R’ Moshe of Kutzi says to make a Borei Minei B’somim.]

96) On apricot oil, you make a Borei Shemen Areiv.

97) Regarding “pickled oil” [Rashi explains that you put spices in oil until it absorbs the smell. However, Tosfos quotes R’ Chananel that it refers to soaking sesame with spices until the sesame absorbs the smell, and then you grind up the sesame to remove its oil.]; R’ Ada b. Ahava says to make a Borei Minei B’somim (since you only see oil), and R’ Kahana says to make a Borei Atzei B’somim. However, regarding “ground oil” [Rashi: you grind up the spices. Tosfos: you put the spices with the sesame right before you grind it up, so it doesn’t absorb that much smell]; R’ Kahana agrees that you make a Minei B’samim. However, Naharda say that you make Atzei even on the “ground oil.”

98) You make an Isvei B’samim on sweet smelling grass. You make on an Esrog “Shenosain Reiach Tov B’peiros.” [Tosfos points out: you only make a Bracha on the smell when you take it to smell, but not if you took it to eat and then you smelled it.]

99) When you go out during the month of Nissan and see that the trees are budding, you make a Bracha “Shelo Chusar Molam Klum U’borei etc.” (that He doesn’t have anything missing in his world and created etc.”)

100) The demons damage a single person who’s alone. They show themselves to two people, but don’t damage them. However, they don’t even show themselves to three people. If someone goes out with a torch, it’s considered as if he’s two and they won’t harm him. If there’s a moon out, it’s like three and they won’t even show themselves at all.

101) It’s better for someone to get thrown into a fiery kiln than to embarrass someone in public.

102) If you have oil and a myrtle to smell; Beis Shammai says that you first make a Bracha on the oil and then on the myrtle. Beis Hilllel says to make a Bracha on the myrtle and then on the oil. R’ Gamliel settles it like Beis Shammai since oil is better than a myrtle, since oil can be used to smell and to smear on the body and myrtles are only used to smell. [Rashi says that this seems to be the Halacha. However, the Rif Paskins like Beis Hillel because he has the text that Rava says the Halacha is like Beis Hillel.]

103) If you have oil and wine; Beis Shammai holds that you hold the oil in your right hand and and wine in your left hand, and first make a Bracha on the oil and then on the wine. Beis Hillel says that you should hold the wine in your right hand and the oil in your left hand, and first make a Bracha on the wine and then on the oil.

104) You rub the extra oil on your attendant. If he’s a scholar, you rub it on the wall since it’s an embarrassment for scholars to go out with oil on him. However, this is only in a town where people are suspected for homosexuality. Also, it’s only a problem if you put it on his clothes, but you can put it on his body since it’s only to remove his body odor. There are two versions whether hair has the same Halacha as your clothes or your body.

105) A Torah scholar shouldn’t go out by himself at night since people might suspect him to be going to his mistress. However, this is only if he doesn’t have a set time to learn then in front of his Rebbi, but if he does have a set time, there’s no problem, since everyone knows he’s going to learn.

106) A Torah scholar shouldn’t go out during the summer in the market with a double patch on the top of his shoe (i.e., that you needed to patch up the patch since it also ripped). However, he may wear it in his house, or if the patch is by his heal (and less noticeable) or during the winter when his whole shoe is covered with mud.

107) You shouldn’t speak with a woman in the marketplace even if she’s your wife, since everyone is not an expert who are your relatives. Furthermore, you shouldn’t eat with ignoramuses since they may pull you towards their lifestyle. You shouldn’t be the last to enter Beis Medrish since they may call you ‘negligent’ (in your learning). You shouldn’t take big steps since it removes a five hundredth of your eyesight and it only comes back by Kiddush Friday night. Also, you shouldn’t stand with a (haughty) straight posture.

Daf 44

108) You always make a Bracha on the main ingredient which would exempt all the secondary ingredients, even if the secondary ingredient is bread; like when you need it to handle very salty herring that you’re eating to counter-effect very sweet fruit. [Tosfos explains: the reason why you’re making a Bracha on that salty herring although it’s secondary to the fruit; because the herring wasn’t in front of you when you made the Bracha on the fruit. Alternatively, you weren’t aware that you would need the herring when you ate the fruit, since you didn’t know that you would be that effected by the sweetness.]

109) R’ Gamliel says that you Bentch over the fruit of the seven species. The Chachumim say you make “one Bracha that contains the concept of the three.” If it consists of the five grains, you make an Al Hamichya. On fruit, you make Al Hapeiros. [Tosfos adds: and on wine, you make Al Hagefen, as we say that wine causes its own Bracha. However for the ending of the Bracha, you end like on Fruit “Al Ha’aretz V’al Hapeiros” since you don’t need to mention Gefen (vine) only in lieu of when you would otherwise mention Eitz (i.e., tree).]

110) [Tosfos quotes Rambam that you mention the special day (i.e., Shabbos or Yom Tov) in an Al Hamichya; but the world’s custom is not to. Perhaps the custom came because you’re not obligated to mention the day unless you establish yourself to eat fruit or drink wine, which is not common these days.

R’ Chananel says: if you ate cake, fruit and drank wine; you make one Bracha that includes all three. You say “Al Hamichya V’al Hakalkala, Al Hagefen V’al Pri Hagefen, Al Ha’eitz V’al Pri Ha’eitz.”]

111) For fruit from Chutz L’aretz, you say “Al Ha’aretz V’al Hapeiros,” and for fruit from Eretz Yisrael, you make “Al Ha’aretz V’al Peiroseah,” (on its fruit).

112) Rav says that we only make a Borei Nefashos after meat and fish. R’ Yitzchok says to make it also after vegetables. R’ Pappa says to even make it after water. This was R’ Ashi’s custom. [Tosfos adds: and this is also our custom.]

113) In Maaravah, they made a Bracha “L’shmor Chukuv” when they removed their Tefilin at night. [Tosfos points out: this is only to them that held that night is not the time of Tefilin and learns it from the Pasuk “you should guard its law,” which they hold refers to Tefilin, and the law is to make sure not to wear it at night. However, we hold that the Torah considers night the time of Tefilin and we only don’t wear it because we might pass gas in it. Therefore, it’s not applicable to make the above Bracha even when removing it for Shabbos and Yom Tov (that we hold is not the time for Tefilin). Since even Maarava only made this Bracha when removing Tefilin since it’s keeping the above command to “guard the laws” but not when they removed any other Mitzva when it came the end of the time of that Mitzvah.]

114) You don’t make an after-Bracha on smells.

115) R’ Akiva says: if you eat cabbage and that’s where you get your whole satiation from, you Bentch.

Daf 45

116) You only make a Bracha on water that you drink for thirst, but not to wash down a bone that you’re choking on. [Tosfos qualifies it: that’s only by water, where you don’t have any other pleasure from it than to quench your thirst. However, you make a Bracha on other drinks without quenching your thirst since you have pleasure from the taste the same way you make Brachos on food that you’re eating for medicinal purposes.

If you drink water to wash down a bone you’re choking on, R’ Amram says that you make an after-Bracha on it. (You just don’t make a before-Bracha.) However, R’ Moshe says that you don’t even make an after-Bracha on it.]

117) Like the Tanna Kama’s opinion, you make Shehakol [Tosfos: as the before Bracha] on water, and not like R’ Tarfon’s opinion who says that you make a Borei Nefashos. [However, you can’t say that they argue whether to make an after-Bracha on water, because, if so, the Gemara should have supported R’ Pappa’s opinion to make Borei Nefashos on water from R’ Tarfon.]