(R. Chiya bar Va citing R. Yochanan): A pickled olive, one says on it Borei Peri ha'Etz.

(R. Binyamin bar Yefes): Cooked Yerek, we say on it sheha'Kol Nihyah bi'Dvaro. (The same applies to what was pickled. The coming support for R. Binyamin is difficult for R. Chiya.)

Support (R. Shmuel bar Rav Yitzchak, for R. Binyamin bar Yefes - Mishnah): [Five species are Kosher for Maror,] but not if they are pickled or cooked;

If they are intact [when pickled or cooked], one should be Yotzei his obligation on Pesach with them!

Rebuttal (R. Ze'ira): Who knows R. Yochanan's opinion better - R. Chiya bar Va or R. Binyamin bar Yefes? Is it not R. Chiya bar Va?! (We should rely on him!)

Also, since we see great Rabanan go to Havra'ah (an Avel's first meal after the burial), and they take lupines and bless on them Borei Peri ha'Adamah. Are not lupines cooked?!

Question: The Mishnah [about Maror connotes that what is pickled or cooked is not considered intact]!

Answer: [Maror] is different, for the Torah said 'Merorim'. Once he cooked them, their bitterness is gone.

(R. Yosi bei R. Bun): [R. Chiya bar Va and R. Binyamin bar Yefes] do not argue. An olive, since it is not normal to eat it raw, even if it is pickled, it is considered intact. Yerek, once it is cooked, it changed [detrimentally. We explained this like CHAREDIM.]

(R. Yakov bar Acha): R. Nechemyah and Rabanan argued. R. Nechemyah says [that one says on bread] ha'Motzi Lechem Min ha'Aretz, and Rabanan say Motzi Lechem Min ha'Aretz.

This argument is like the following argument. Lefes - R. Chinena bar Yitzchak and R. Shmuel bar Imi argued. One said [that] Lefes - [is an acronym for] "Lo Pas Haysah" (did not the ground not give out loaves for Adam ha'Rishon before he sinned?!), and one said Lefes - "Lo Pas Hi Asidah Lihyos" (the ground will give out loaves in the future) - "Yehi Pisas Bar ba'Aretz b'Rosh Harim." (RIDVAZ - ha'Motzi connotes the past; Motzi connotes the future.)

R. Yirmeyah blessed ha'Motzi in front of R. Ze'ira, and he praised him.

Question: Does he follow R. Nechemyah [against Rabanan]?!

Answer: [They hold that R. Nechemyah and Rabanan agree that ha'Motzi and Motzi both connote the past. They argue about whether we are concerned lest one slur together letters (at the end of one and the beginning of the next, i.e. ha'Olam - Motzi).

Question: If so, he should say ha'Min ha'Aretz, lest he slur together (Lechem and Min)!

Question: According to R. Nechemyah, [one should bless] ha'Borei Peri ha'Gafen! (also Mem and Beis can be slurred, for they have a common pronunciation (AVI HA'EZRI Brachos 105), i.e. through putting the lips together - PF). According to Rabanan, one says Borei Peri ha'Gafen.

Note: Others explain that they argue about whether we bless in past or future tense. This is difficult, for only regarding bread we brought a reason to argue about this!

Question (R. Zerikan citing R. Ze'ira): If one took a lupine and blessed on it and it fell from him, does he bless again [on others that he will eat]?

Question: What is the difference between this and a stream? (One blesses, and after finishing his Brachah, he drinks different water than was in front of at the time of the Brachah!)

Answer: There, he intended from the beginning [for water than will come later]. Here, he did not intend from the beginning [for other lupines].

(R. Chiya - Beraisa): We bless on bread only at the time he cuts it.

Inference (R. Chiya bar Va): (He did not say 'when do we bless...?', rather, 'we bless... only at the time he cuts it', to teach that if he blessed earlier, it is invalid, for it was not ready to eat.) This teaches that if one took a radish and blessed on it, and it did not come to his hand, he must bless on it a second time. (I.e. he did not know that it is filthy, and he must clean it before eating it - HA'PARDES 39.)

(R. Tanchum bar Yudan): He must say 'Baruch Shem Kevod Malchuso l'Olam va'Ed', lest his mention of Hash-m's name be l'Vatalah.