1)

(a)When Abaye asked him what B'rachah to recite over Kuva de'Ar'a (which we just discussed regarding Chalah), Rav Yosef replied that it is not bread but merely a mixture, in which case one recites - 'Borei Miynei Mezonos'.

(b)Mar Zutra recited over it 'ha'Motzi' and Birchas ha'Mazon - because he ate it in the form of a fixed meal.

(c)Mar bar Rav Ashi ruled that someone who eats it on Pesach has fulfilled his obligation - because it constitutes 'Lechem Oni'.

2)

(a)Mar bar Rav Ashi alos said that someone who drinks date-honey - recites a 'Shehakol' ...

(b)... it is merely a juice (and not a fruit).

3)

(a)We support Mar bar Rav Ashi with a Beraisa in T'rumos. Rebbi Eliezer there renders Chayav someone who drinks date-honey, apple-cider, vinegar of Sefuniyos - (end of season grapes which do not ripen) or other fruit-juice. He is Chayav - Keren ve'Chomesh (the amount that he ate plus a fifth).

(b)Rebbi Yehoshua maintains - that he is Patur from the extra fifth ...

(c)... because it is merely a juice.

(d)Mar bar Ra Ashi now holds - like Rebbi Yehoshua.

(e)In fact, the only beverages that are considered fruit - are wine and olive oil.

4)

(a)A certain Tamid-Chacham asked Rava what the Din is with regard to 'T'rima' - a fruit that is partially crushed.

(b)Initially, Rava did not understand the question.

(c)In an effort to clarify matters, Ravina asked the questioner whether he was referring to Shumsh'mi (sesame-seeds) - which one presses in order to extract the oil, Kurt'mi or Purtz'ni.

(d)'Kurt'mi' is saffron (a spice), to which one adds wine and drinks, 'Purtz'ni' are - pressed grapes, where one adds water to the pits to produce a second wine.

5)

(a)Ravina's question reminded Rava what T'rima is, and he equated it with 'Chashilta' - pressed dates.

(b)And he promptly cited Rav Asi, who said ruled that one is permitted to use T'rumah dates to manufacture ...

1. ... T'rima, but not ...

2. ... beer ...

(c)... because whereas the latter spoils the dates (by turning it into juice), whereas the former remains fruit.

(d)The B'rachah that one therefore recite over T'rima of dates - is 'Borei P'ri ha'Eitz'

6)

(a)We now discuss 'Shesisa' - which is made with flour that is made from fresh ears of wheat that have been dried in an oven when they are still moist.

(b)According to Rav, the B'rachah over Shesisa is 'Shehakol'. Shmuel maintains that it is - 'Borei Miynei Mezonos'.

(c)Rav Chisda explains that there is no dispute, but that one - (Shmuel) is speaking about a thick mixture and the other (Rav) about one that is thin...

(d)... because when the mixture is thick, it is eaten as a food, whereas when it is thin, it is taken as a cure.

7)

(a)Rav Yosef queries this explanation from a Beraisa, which permits ...

1. ... mixing the ingredients of a liquid Shesisa on Shabbos and ...

2. ... drinking Zeisum ha'Mitzri (made with barley and other ingredients) on Shabbos.

(b)The problem is - that if a thin Shesisa is taken as a cure, since when is one permitted to take a cure on Shabbos?

8)

(a)Abaye answers with a Mishnah (in Shabbos) - which permits eating and drinking food and beverages that cure on Shabbos.

(b)... since he intends to eat it as a food ...

(c)... and the same reason will apply by Shesisa, which is also a food.

(d)In an alternative answer (which is basically the same as the first), Abaye adds the phrase - 'and the cure comes automatically'.

9)

(a)Now that the Mishnah in Shabbos teaches us that a liquid Shesisa is permitted on Shabbos (because it is not a cure), Rav is coming to teach us - that, even when his main intention is the cure, Shesisa still requires a B'rachah (Shehakol) ...

(b)... because at the end of the day, one derives benefit from it?

(c)We erase 've'Hilch'sa' from the text - because it is the ruling of Rav Hai Ga'on, and does not belong in the Gemara.

10)

(a)According to the Tana Kama of a Beraisa, one recites over bread the B'rachah of 'ha'Motzi' (like our Mishnah). Rebbi Nechemyah says - 'Shehakol'.

(b)Based on the Pasuk (in Balak) "Keil Motzi'am mi'Mitzrayim", even the Tana Kama concedes - that 'Motzi' refers to the past.

(c)Based on the Pasuk in ...

1. ... Eikev "ha'Motzi l'cha Mayim mi'Tur ha'Chalamamish"), the Tana Kama learns - that 'ha'Motzi' refers to the present (and not to the past).

2. ... Va'eira "ha'Motzi eschem mi'Tachas Sivlos Mitzrayim", Rebbi Nechemyah learns that - it refers to the present.

(d)Based on the beginning of the Pasuk "vi'Yeda'tem ki Ani Hash-m Elokeichem ... "), the Chachamim explain the latter Pasuk to mean - that when Hakadosh-Baruch-Hu takes you out of Mitzrayim, He will perform with you miracles, so that you will know (forever) that I am the One who took you out ... ".

11)

(a)The Rabbanan told Rav Zeira that bar Rav Z'vid, the brother of Rav Shimon bar Rav Z'vid - was a great man and an expert in the realm of B'rachos.

(b)Rebbi Zeira's response was to instruct them - to bring him to him when the opportunity arose.

(c)When he eventually came to his house, bar Rav Z'vid recited the B'rachah 'Motzi Lechem ... ' ...

(d)... at which Rebbi Zeira - queried the above title that the Rabbanan conferred upon bar him.

12)

(a)Had bar Rav Z'vid recited 'ha'Motzi ... ', he would have taught - a. The explanation of the Pasuk in Va'eira that we just cited, and b. that the Halachah is like the Rabbanan ...

(b)... whereas by reciting 'Motzi ... ', he taught -nothing.

(c)The reason that he said 'Motzi ...' was - in order to avoid getting involved in a Machlokes.

(d)The Halachah is - 'ha'Motzi ... ' ...

(e)... because we Pasken like the Rabbanan who hold that ''ha'Motzi' means 'who brings out/produces' (in the present).

13)

(a)We learned in our Mishnah that over vegetables one recites 'Borei P'ri ha'Adamah'. From the fact that the Tana links vegetables with bread we learn - that just as bread has been prepared with fire, so too, have vegetables (i.e. they have been cooked).

(b)Ravna'i quoting Abaye extrapolate from this - that 'Sh'lakos' (cooked vegetables) require 'Borei P'ri ha'Adamah.

(c)Rav Chisda before him said the same thing quoting Rabeinu. Who is 'Rabeinu' - Rav.

14)

(a)According to Raboseinu who 'came down' from Eretz Yisrael (Ula) quoting Rebbi Yochanan - over cooked vegetables one recites 'Shehakol'.

(b)Rav Chisda himself rules - that one recites ...

1. ... 'Shehakol' - over cooked vegetables if the initial B'rachah (when eaten raw) is 'Borei P'ri ha'Adamah', and ...

2. ... 'Borei P'ri ha'Adamah' - if the initial B'rachah (when eaten raw) is 'Shehakol'.

(c)We cite cabbage, beets and pumpkin - as examples of the latter category, since they are normally eaten raw.

(d)The two vegetables that Rav Nachman bar Yitzchak cites as vegetables that one generally eats raw are - garlic and leek.

15)

(a)Rav Nachman too, quoting Rabeinu - (Shmuel) ruled that over Sh'lakos one recites 'Borei P'ri ha'Adamah'.

(b)Chavereinu - (Ula) who 'came down' from Eretz Yisrael quoting Rebbi Yochanan however, maintains that Shelakos require - 'Shehakol'.

(c)Rav Nachman commented - that the two opinions constitute an old Machlokes (Tana'im).

16)

(a)Rebbi Meir in a Beraisa rules that if one eats a soaked or a cooked Rakik (Matah), one is Yotzei on Pesach. Rebbi Yehudah agrees with regard to a soaked Matah but holds that one is not Yotzei with a cooked one.

(b)According to Rav Nachman, they are arguing over whether cooking changes the status of a food (Rebbi Yossi), so that cooked bread is no longer called bread, or not (Rebbi Meir).

(c)Likewise, Rebbi Yochanan holds that over Sh'lakos, one recites 'Shehakol', whilst Shmuel maintains that one recites 'Borei P'ri ha'Adamah.

(d)We refute his interpretation however, inasmuch as both opinions hold that over Sh'lakos one recites 'Borei P'ri ha'Adamah', and the reason that Rebbi Yossi says that one is not Yotzei the Chiyuv Matzah with Matzah that has been cooked is - because one needs to taste of real Matzah, and once it has been cooked, it loses its taste.

17)

(a)We then quote Rebbi Chiya bar Aba Amar Rebbi Yochanan who requires 'Borei P'ri ha'Adamah' over cooked vegetables. Rebbi Binyamin bar Yefes says - that one recites 'Shehakol'.

(b)When Ula earlier cited Rebbi Yochanan regarding the same issue, he - learnt the error from Rebbi Binyamin bar Yefes.

18)

(a)Rebbi Zeira was surprised when he heard that Rebbi Chiya bar Aba and Rebbi Binyamin bar Yefes disputed Rebbi Yochanan's opinion - because, he said how can one compare Rebbi Binyamin bar Yefes to Rebbi Chiya bar Aba ...

(b)... who tended to pay more careful attention to Rebbi Yochanan's words than Rebbi Binyamin bar Yefes did.

(c)He also used to revise all that he had learned from him in his presence every thirty days (something that the latter did used to do).

(d)Above all, we bring two proofs for Rebbi Chiya bar Aba from Rebbi Yochanan himself, the first from a Turmus bean - a bean that needs to be cooked seven times before it becomes palatable ...

(e)... which Rebbi Yochanan ruled requires 'Borei P'ri ha'Adamah'.

19)

(a)Rebbi Chiya bar Aba attested that he saw Rebbi Yochanan - recite a B'rachah both before and after eating a salted olive?

(b)We initially think that he meant - 'Borei P'ri ha'Eitz' beforehand and 'Al ha'Eitz afterwards ...

(c)... and based on the principle 'Mali'ach ke'Rose'ach' (salting is like boiling) a salted olive is equivalent to a cooked food.

(d)Had cooking changed the status of the food, we initially think that Rebbi Yochanan would have - recited 'Shehakol' before and nothing afterwards.

(e)We refute the proof from here that Rebbi Yochanan requires the same B'rachah over cooked food - in that Rebbi Chiya bar Aba may have meant to say that he recited 'Shehakol' beforehand and 'Borei Nefashos' afterwards.

20)

(a)Rav Yitzchak bar Shmuel queries Rebbi Chiya bar Aba from a Mishnah in Pesachim. The Tana there says - that one is Yotzei on Pesach with ...

1. ... the stalks of the various species of Maror, but not with ...

2. ... Maror that has been pickled ...

3. ... Shelukin (well-cooked or just cooked) ...

(b)... a Kashya on Rebbi Chiya bar Aba (Amar Rebbi Yochanan) - who holds that a cooked food retains its identity ...

(c)... which we refute - by ascribing the reason that one is not Yotzei to the fact that it no longer tastes like Maror (like we answered earlier with regard to Matzah).