Rif Brachot 31b

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31b
{Brachot 43a}
Rav Chisda cited Rav: Over all incense-perfumes we bless upon them Borei Atzei Bhesamim {who creates fragrant woods}, except for musk, for it is a type of {our gemara: from it is from a [myn/mn]} linking creature, that we bless upon it Borei Minei Bhesamim {who creates various kinds of spices}.
Balsam-oil, we bless on it Borei Shemen Areiv{Who creates pleasant oil}.
Over costum and oil in which it is steeped, and oil in which is has been ground, we bless on all of them Borei Atzei Bhesamim.

{Brachot 43b}
And jasmine {pr perhaps elder-tree} and sea rush we bless upon it Borei Atzei Bhesamim.
And garden narcissus we bless upon it Borei Atzei Bhesamim. Upon wild narcissus, we bless Borei Isvei Bhesamim. {who createst fragrant herbs}

Rav Sheshet said: These violets, one blesses upon them Isvei Besamim.

Mat Zutra said: One who smells a citron or a quince says: Baruch Shenatan Reiach Tov BeFerot {Blessed be He who placed a good smell in fruits}.

Mar Yehuda said: One who goes out {?abroad} in the days of Nissan and sees trees sprouting, says "Blessed be he who did not leave anything lacking in his world, and has created in it goodly creatures and goodly trees for the enjoyment of mankind."

Rav Zutra bar Tuvia cited Rav: How do we know that we bless on a good {sweet} smell? For it is stated in Tehillim 150:6 {the last pasuk in Tehillim}:

ו כֹּל הַנְּשָׁמָה, תְּהַלֵּל יָהּ: הַלְלוּ-יָהּ.

6 Let every thing that hath breath praise the LORD. {S} Hallelujah. {P}

What is the thing that the neshama {soul} benefits from it, and the body does not benefit from it? This is smell.

The Sages learnt {in a brayta}: If they brought before him {perfumed} oil and myrtle {hadas}: Bet Shammai say: He blesses on the oil and thus exempts the myrtle. And Bet Hillel say: He blesses on the myrtle and thus exempts the oil. Rabban Gamliel said: I will turn the scale {in favor of Bet Shammai}. For oil, we have the benefit of its scent, and we have the benefit of its annointing; for myrtle, we have the benefit of its scent and have not the benefit of its annointing.
Rabbi Yochanan said: The halacha are like the words of the one who tipped the scale.
Rava said: The halacha is like Bet Hillel.

And the halacha is like Rava, for he is later {than Rabbi Yochanan}.

The Sages learnt {in a brayta}: If they brought before him {perfumed} oil and wine: Bet Shammai say: He grabs the oil in his right hand and the wine in his left hand, and he blesses on the oil and afterwards on the wine. And Bet Hillel say: He grabs the wine in his right hand and the oil in his left hand, and blesses on the wine, and afterwards blesses on the oil. {Before going out} he smears it in the head of the attendant; if the attendant is a scholar {talmid chacham} he smears it on the wall, for it is unbecoming for a scholar to go out perfumed to the market.

The Sages learnt {in a brayta}: Six things are unbecoming for a scholar: He should not go out scented to the market; he should not go out by night alone; he should not go out in patched sandals; he should not converse with a woman in the market; he should not sit{our gemara: recline - [ysb/yshb]} in the company of ignorant persons; and he should not be the last to enter the study hall {Bet HaMidrash}. Some say that he should not take long strides nor carry himself stiffly.

"He should not go out scented...": This is in a place that they are suspect in homosexuality.
{The above is the version in the gemara. The Rif has the word oto which changes it to: They suspect him in homosexuality. This would be very strange, and the Bach emends the Rif to conform with what we have in our gemaras.}

And they only said this as regards his clothes {being scented} but upon his body, it is removing the {odor of} perspiration.

"he should not go out by night alone": Because of suspicion {of immoral practices}. And they only said this in the case where he did not establish an appointment, but if he established an appointment, they know that he is going to his appointment.

"he should not go out in patched sandals": They only said this in a case where it is a patch upon another patch, and on the upper part {of the sandal}, and in the summer, but on the sole, or in the rainy season, we have no issue with this.

{the Rif is omitting: and on the public road as opposed to the house, perhaps because it is obvious from the words "going out."}

"he should not converse with a woman in the market": And even if she is his wife, and even if she is his daughter or his sister, for not everyone is an expert on who his relatives are.

"he should not sit in the company of ignorant people": lest he come to be pulled after them.

"and he should not enter last into the study hall": lest they suspect him of being a sinner {=idler}.

"he should not take long strides": For Mar said: long strides diminish a man's eyesight by 1/500. What is the fix? Let him drink the kiddush wine of Shabbat night. {literally - Bein HaShmashot}

"nor carry himself stiffly": For it is stated in Yeshaya 6:3:

ג וְקָרָא זֶה אֶל-זֶה וְאָמַר, קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה צְבָאוֹת; מְלֹא כָל-הָאָרֶץ, כְּבוֹדוֹ.

3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; the whole earth is full of His glory.

{Brachot 44a}
MISHNAH.
IF SALTED FOOD IS SET BEFORE HIM AND BREAD WITH IT, HE SAYS A BLESSING OVER THE SALTED FOOD AND THIS SERVES FOR THE BREAD

Rif Brachot 31a

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31a
{Brachot 42b}
ALTHOUGH THE PERFUME IS NOT BROUGHT IN TILL AFTER THE MEAL.

Gemara:
Specifically when they reclined does one bless Hamotzi for all of them.
But if they did not recline, no.

And if they say: let us go and eat bread in this particular place, then even if they did not recline, but rather each one eats from his own loaf, it is as if they established {the meal together}, and one blesses {HaMotzi} for all of them, as we learnt {in a brayta}:

If 10 were 10 travelling on the road, even if they all eat from a single loaf, each one must make the blessing for himself. If they sat down to eat, even if each ate from his own loaf, one blesses for all of them, and we establish this such that, for example, they say "Let us go and eat bread in this particular place."

{Brachot 43a}
And wine, too requires reclining {for them to form a group such that one blesses on behalf of everyone} like Rabbi Yochanan (for Rabbi Yochanan said) And if they recline one blesses for all of them Borei Peri HaGafen. And if they did not recline, each one blesses for himself.

They asked Ben Zoma: for what reason do they say that if wine was brought within the meal, each blesses for himself?
He said to them: Because {during the meal} the gullet is not empty. {and they won't be able to answer Amen; or Rashi - since their attention will be towards swallowing and not on he that blesses.}

{The Mishna had said:}"THE SAME ONE SAYS [THE BENEDICTION] OVER THE PERFUME":

From this we deduce that there is one superior than him {who could have said it, but yet he is the one to say the blessing over the perfume}.

{The gemara had, but Rif does not cite: Why? Because he washed his hands first after the meal.}

This supports Rav, for Rav Chiyya bar Ashi cited Rav: One who washes his hands at the end {of the meal} first is prepared {who has the right} for the blessing {of grace after the meal}.

R Zera cited R Yirmiya: From when does he bless on the perfume? From the time the smoke column ascends.

Rif Brachot 30b

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30b

{continuing Brachot 42b, though currently digressing to Pesachim 103b}
Amemar blessed over every single cup {of wine}.
Mar Zutra blessed over the first cup and the cup of blessing {Rashi: at the end of Birchat HaMazon, for Birchat HaMazon interrupted}.
Rav Ashi blessed on the first cup and made no further blessings.
Rav Acha said: I, like whom shall I conduct myself?
Amemar said: I changed my mind {each time, to drink a new cup}.
Mar Zutra said: I conduct myself like the students of Rav -

for Rav Brona and Rav Chananel the students of Rav were sitting at a meal. Rav Yeva the elder waited on them. They said to him: Give to us {Hav Lan}, and we will drink. {Rashi's girsa there - Give to us, and Let us bless. And then they [changed their minds and] wished to drink.} He said to them: so said Rav: Once you {plural} say Give to us and Let us bless, it is forbidden for you to drink.

And so is the halacha.
{
While in the gemara Rav Ashi says the halacha is NOT like the students of Rav, his proof, from a statement of Rav, is rejected.
What we are deriving from the students of Rav is that Birchat HaMazon removed his thoughts from the meal, and thus one needs to bless again on wine taken after the meal, after Birchat HaMazon.
}

{we now return to Brachot 42b}
Rav Yitzchak bar Yosef visited the house of Abaye on Yom Tov.
He saw that he {Abaye} blessed and then blessed again.
He said to him {Abaye}: Does not Master hold like the statement of Rabbi Yehoshua ben Levi - if he blessed on the wine before the meal, it exempts the wine after the meal?
He {Abaye} said to him: I changed my mind {to drink another cup}.

If wine was brought to them within the meal, this does not exempt the wine after the meal - for this {wine during the meal} is for steeping {the food in} and this {the wine after the meal} is for drinking - for we establish {the halacha} like the students of Rav who say it does not exempt.

MISHNA:

IF [THOSE AT THE TABLE] ARE SITTING UPRIGHT, EACH ONE SAYS GRACE FOR HIMSELF;
IF THEY HAVE RECLINED, ONE SAYS GRACE FOR ALL.

IF WINE IS BROUGHT TO THEM IN THE COURSE OF THE MEAL, EACH ONE SAYS A BENEDICTION FOR HIMSELF;
IF AFTER THE MEAL, ONE SAYS IT FOR ALL.

THE SAME ONE SAYS [THE BENEDICTION] OVER THE PERFUME, {continues on next page: ALTHOUGH THE PERFUME IS NOT BROUGHT IN TILL AFTER THE MEAL.}

Rif Brachot 30a

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30a

{Brachot 42a}
[Rav Huna ate thirteen rolls of pat haba`a bekhisnin] of three to a kav without saying a blessing {after them}.

Rav Nachman said: Anything which others make the mainstay of a meal {establish their meal with it} requires a blessing {grace to be said after it} and anything which others do not make the mainstay of a meal he does not need to bless {after it}.

And the conclusion is: when he eats them under the category of kisnin {nibblings} beforehand he blesses Borei Minei Mezonot and afterwards nothing at all, and when he eats them under the category of establishing {a meal}, he blesses upon them Hamotzi and Birchat HaMazon. For Rav Yehuda cited Shmuel: rolls {bread wafers}, we may use them to make an eruv, and we bless over them HaMotzi, and we establish {this statement} as referring to when he established his meal on it.

Rav Papa visited the house of Rav Huna son of Rav Natan. After they finished their meal, Rav Papa sat and ate. They said to him: Does Master not hold that once one has finished {the meal} it is forbidden to eat? He said: The proper word in this statement is removed {that is, the table has not yet been removed.}

And the halacha is not like this, but rather, the entire time that he has not washed his hands {in mayim acharonim} for the blessing {Birchat HaMazon}, he may eat, for we say {in the gemara}: "And the halacha is not like any of these reports, but rather like this that Rav Chiyya bar Ashi cited Rav: "There are three 'immediates.' Immediately after leaning {on the sacrificial animal} is slaughter; immediately after geula {the blessing after Shema} is prayer {=Shemoneh Esrei}; immediately after washing the hands is blessing."

MISHNAH.
A BLESSING SAID OVER THE WINE TAKEN BEFORE THE MEAL SERVES ALSO FOR THE WINE TAKEN AFTER THE MEAL.

A BLESSING OVER THE HORS D'OEUVRES TAKEN BEFORE THE MEAL SERVES FOR THE SWEETS TAKEN AFTER THE MEAL.

A BLESSING OVER BREAD SERVES FOR THE SWEETS BUT A BLESSING OVER THE HORS D'OEUVRES DOES NOT SERVE FOR THE BREAD.
BETH SHAMMAI SAY: NEITHER [DOES IT SERVE] FOR A COOKED DISH.

Gemara:
{Brachot 42b}

Rabba bar bar Chana cited Rabbi Yochanan: They only learned this {that the blessing on wine before the meal functions as well for the wine after the meal} regarding Shabbat and Yom Tov, since one establishes him meal over wine {makes it an essential part of him meal}, but on the other days of the year, since one does establishes his meal over water, if he blesses on wine before the meal, it does not exempt the wine after the meal.

By way of explanation, the wine that they drink after the meal, and they have not yet blessed Birchat HaMazon, that is what is termed "wine after the meal." But if theyhave already blessed Birchat HaMazon, for the wine drunk after the meal one needs to bless, and it is not exempt via the blessing made on the wine before the meal, and it then makes no difference if it is in the weekday or Shabbat or Yom Tov, as we learn in arvei pesachim {Pesachim 103b}: Amemar, Mar Zutra, and Rav Ashi sat at a meal, and Rav Acha the son of Rav Ika waited on them.

Rif Brachot 29b

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29b

{Brachot 41b continued}
[Rav Papa said: The halacha is: Things which are brought for the meal, within the meal, need no blessing beforehand and no blessing afterwards.] That which is not brought as part of the meal, which are consumed during the meal require a blessing beforehand but do not require a blessing after them; {consumed} after the meal, they need a blessing both beforehand and afterwards.

And we establish like Rav Papa.

Ben Zoma's students asked him: Why was it laid down that things which form an integral part of the meal when taken in the course of a meal require no blessing either before or after?
He said to them: Because the [blessing over] bread exempts them.
If so, let the {blessing over} bread exempt wine also?
He said to them: Wine causes a blessing for itself.
{Rashi: Many times, we need not drink wine but do so anyway, e.g. to make kiddush and havdalah}

{Brachot 42a}
Rav Huna ate thirteen rolls of pat haba`a bekhisnin of three to a kav without saying a blessing after them.

Rif Brachot 29a

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29a

{Brachot 41b continued}
{Do you not hold like the statement of Rav Yosef, and some say of Rav Yitzchak:}
All which comes first in this pasuk comes first in terms of blessing?
He {Rav Hamnuna} said to him: This {pomegranate} is fifth from the land, and this {date} is second from the land.
{That is, eretz occurs twice in the pasuk, and pomegranate is fifth from the beginning of the pasuk, but the pasuk ends eretz zeit shemen udvash, "a land of olive-trees and {date-}honey," and so dates are second from the the word eretz.}
He {Rav Chisda} said to him: Would that we had feet of iron such that we could always {run and} listen to you!

It was said {by Amoraim}:
If figs and grapes were set before them in the course of the meal,
Rav Huna says that they require a blessing before but they do not require a blessing after.
And so said Rav Nachman.

And Rav Sheshet said: They need a blessing both before them and after them, for there is nothing that needs a blessing beforehand and does not need a blessing afterwards, except for pat haba`a bekhisnin {bread offered as dessert/nibblings -- see the commentaries of e.g., Rashi, Tosafot, and Rabbenu Yona}.

And this argues with Rabbi Chiyya, for Rabbi Chiyya said: Bread exempts all types of food, and wine exempts all types of drink.

Rav Papa said: The halacha is: Things which are brought for the meal, within the meal, need no blessing beforehand and no blessing afterwards.

Rif Brachot 28b

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28b

{Brachot 40a}
Rabba bar Shmuel once visited the house of the Exilarch, and they brought him bread and he broke it at once.
They said to him: Has the Master retraced his own teaching?
He replied: This requires no condiment.

MISHNAH.
IF ONE SAYS OVER FRUIT OF THE TREE Borei Peri HaAdama,
HE HAS PERFORMED HIS OBLIGATION.

BUT IF HE SAID OVER PRODUCE OF THE GROUND Borei Peri HaEtz
HE HAS NOT PERFORMED HIS OBLIGATION.

IF HE SAYS Shehakol Nihyah Bidvaro {'BY WHOSE WORD ALL THINGS EXIST' -- /nihyeh. Sfard/Ashkenaz divergence} OVER ANY OF THEM
HE HAS PERFORMED HIS OBLIGATION.

OVER ANYTHING WHICH DOES NOT GROW FROM THE EARTH ONE SAYS:Shehakol Nihyah Bidvaro

OVER VINEGAR, NOBELOTH {withering products} AND LOCUSTS ONE SAYS, 'BY WHOSE WORD ALL THINGS EXIST'.
R. JUDAH SAYS: OVER ANYTHING TO WHICH A KIND OF CURSE ATTACHES NO BENEDICTION IS SAID

{Brachot 40b}
Gemara:

{The Mishna had said:} "IF HE SAYS Shehakol OVER ANY OF THEM:"
It has been stated {by Amoraim}:
Rav Huna said: Except over bread and wine.
And Rabbi Yochanan said: Even on bread and wine.

And the halacha is like Rabbi Yochanan.

Rav said that any benediction in which the Divine Name is not mentioned is no benediction.
And Rabbi Yochanan said: Any benediction in which [God's] Kingship and mentioning of the Name is no benediction.

And we establish like Rabbi Yochanan that you need mentioning of the {Divine} Name and Kingship.

{The Mishna had said:} "OVER ANYTHING WHICH DOES NOT GROW FROM THE EARTH ONE SAYS:Shehakol":
The Sages learnt {in a brayta}: Over anything which does not grow from the ground, such as the flesh of cattle, beasts and birds and fishes, one says Shehakol nihya bidvaro. Over bread which has become mouldy and over wine on which a film has formed and cooked food which has become spoilt one says Shehakol nihya bidvaro. Over milk, cheese, eggs, and on fish - and on vinegar, and on novalot {withering products} and on the locustr, one says Shehakol. Rabbi Yehuda says: Anything whose kind is a curse we don't bless over it. Over salt and brine and morils and truffles one says Shehakol nihya bidvaro.

MISHNA:
IF ONE HAS SEVERAL VARIETIES BEFORE HIM,
R. JUDAH SAYS THAT IF THERE IS AMONG THEM SOMETHING OF THE SEVEN KINDS, HE MAKES THE BLESSING OVER THAT,
BUT THE SAGES SAY THAT HE MAY MAKE THE BLESSING OVER ANY KIND THAT HE PLEASES.

{Brachot 41a}
Gemara:
Ulla said: The dispute is only in the case where the blessings [over the several varieties] are the same, such as an etrog and an olive, for Rabbi Yehuda holds that the species of the 7 kinds is more important, while the Sages held that being better liked is of more importance. But when their blessings are not identical, all agree that he blesses on one, and then returns and blesses on the other, and whichever he wants comes first.

Rav Yosef, and some say Rav Yitzchak, said: whichever comes first in this pasuk comes first in terms of blessing: (Dvarim 8:8)

ח אֶרֶץ חִטָּה וּשְׂעֹרָה, וְגֶפֶן וּתְאֵנָה וְרִמּוֹן; אֶרֶץ-זֵית שֶׁמֶן, וּדְבָשׁ.

8 a land of wheat and barley, and vines and fig-trees and pomegranates; a land of olive-trees and honey;

{Brachot 41b}
Rav Chisda and Rav Hamnuna sat in a meal. They brought before them dates and pomegranates. Rav Hamnuna took the dates and blessed on them first {and they are mentioned last, after pomegaranates, in the just cited verse - "and honey" refers to date honey}.
Rav Chisda said to him: Does Master not hold like this that Rav Yosef, and some say Rav Yitzchak said?

Rif Brachot 28a

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28a

{Brachot 39b continued}
It was stated {by Amoraim}:
If pieces and whole loaves are set before one, Rav Huna says that the blessing can be said over the pieces, and this serves also for the whole loaves, whereas Rabbi Yochanan says that the religious duty is better performed if the blessing is said over the whole one. If, however, a broken piece of wheat bread and a whole loaf of barley bread are set before one, all agree that the blessing is said over the piece of wheat bread, and this serves also for the whole loaf of barley bread.

Rav Nachman bar Yitzchak said: A god fearing man will seek to satisfy both {Rav Huna and Rabbi Yochanan}.

Such as did Mar bar Ravina. For Mar bar Ravina used to put the broken piece under the whole loaf and then break the bread.

A Tanna recited in the presence of Rav Nachman bar Yitzchak: One should place the broken piece under the whole loaf and then break and say the blessing.
He said to him: What is your name?
He said: Shalmon, he replied.
He said to him: You are peace [shalom] and your Mishnah is faultless [shelemah], for you have made peace between the scholars.
to be continued...

Rav Papa said: All admit that on Passover one puts the broken cake under the whole one and breaks [them together]. What is the reason? Scripture speaks of 'Bread of poverty.' {Dvarim 16:3: lechem oni}

Rabbi Abba said: And on Shabbat one should break bread from two loaves. What is the reason? Scripture speaks of 'double bread.' {lechem mishneh, in Shemot 16}

Rav Ashi said: When I was in the house of Rav Kahana, he would take two and break one.

When Rav Ami and Rav Asi happened to get hold of a loaf which had been used for an 'eruv on Shabbat, they used to say over it the HaMotzi, saying, Since one religious duty has been performed with it, let us perform with it still another.

{Brachot 40a}
Rav said: [If the host says to his guests,] Take, kroch {wrap}{as opposed to the girsa of the gemara ברוך}, take, kroch, he [the host] need not say the blessing [again]. If he said [between the benediction and the eating], Bring salt, bring relish, he must say the blessing [again].

And Rabbi Yochanan said: Even "Bring salt, bring relish" he need not bless {again}.
If he said, Mix fodder for the oxen, mix fodder for the oxen, he must repeat the blessing; Rav Shesheth. however, said that even if he said, Mix fodder for the oxen, he need not repeat; for Rav Yehuda said in the name of Shmuel {our gemara: Rav}: A man is forbidden to eat before he gives food to his beast, since it says in Devarim 11:15:

טו וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ, לִבְהֶמְתֶּךָ; וְאָכַלְתָּ, וְשָׂבָעְתָּ.

15 And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied.

and then it returns and says:

טו וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ, לִבְהֶמְתֶּךָ; וְאָכַלְתָּ, וְשָׂבָעְתָּ.

15 And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied.

Rabba bar Shmuel cited Rabbi Chiyya: The one who is about to break the bread is not permitted to do so before salt or relish is placed before each one at table.

Rabba bar Shmuel visited the house of the Exilarch.

Rif Brachot 27b

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{Brachot 38b continued}
one needs to bless before and after, but if there is not an olive's measure, beforehand one must bless for it is forbidden to benefit from this world without a blessing, but afterwards he does not need a blessing.

{Brachot 39a}
Rav Ashi said: When we were in the house of Rav Kahana, he told us: this broth of beets, one blesses over it Borei Peri HaAdama, while this broth of turnips is Borei Minei Mezonot. He backtracked and said this and that are Borei Peri HaAdama, and this that they put in flour {into the broth} is only to make it cohere better.

And water of beets and water of turnips, and water of aniseed, all of them are Borei Peri HaAdama, for we establish that the water of boiled foods are like the boiled foods.

Rav Chiyya bar Ashi cited Rav: Over a dry crust which has been put in a pot [to soak], the blessing is HaMotzi.
And this opinion argues with Rabbi Chiyya, who says: The bread should be broken with the conclusion of the blessing. {and here, since the bread was already broken, one would say Shehakol.}

Rava argued on this: Why in the case of dry crust {is HaMotzi not said}? Because when the blessing is concluded, it is concluded over a broken piece. But when it is said over a loaf, it finishes over a broken piece!
{Brachot 39b}
Rather, Rav said: the blessing should be said and then the loaf should be broken.

(And the halacha is like Rabbi Chiyya bar Ashi) And the halacha is {like Rabbi Chiyya according) to Rava.
{and see the Bach's corrections for this girsa}

Rif Brachot 27a

27a

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{Brachot 38a}
This tarita of the ground {that is baked in the ground} we bless on it Borei Minei Mezonot, and if you establish your meal on it {kovea' seuda} you bless on it HaMotzi and Birchat HaMazon.

Mar bar Rav Ashi said: He can fulfill his obligation {ot eating matza} on Pesach with it.
What is the reason? {Dvarim 16:3}

ג לֹא-תֹאכַל עָלָיו חָמֵץ, שִׁבְעַת יָמִים תֹּאכַל-עָלָיו מַצּוֹת לֶחֶם עֹנִי: כִּי בְחִפָּזוֹן, יָצָאתָ מֵאֶרֶץ מִצְרַיִם--לְמַעַן תִּזְכֹּר אֶת-יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם, כֹּל יְמֵי חַיֶּיךָ.

3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.

we may designate it.

And Mar bar Rav Ashi said: date-honey, he blesses over it Shehakol.
What is the reason?
Because it is merely moisture {of the tree}.

And dates which are made into trimma {which a bew not as strong as mead} he blesses upon them Borei Peri HaEtz.
What is the reason?
For they are still in their natural state.

Shetita {flour of dried barleycorns mixed with honey} -
Rav said: Shehakol
and Shmuel said: Borei Minei Mezonot.

Rav Chisda said: And they do not argue. This, where it is thick, so that it was made for eating, Borei Minei Mezonot, and this is where it is thin, so that it was made for healing, he blesses Shehakol.

{Brachot 38b}
{The Mishna had said:} "OVER VEGETABLES ONE SAYS, WHO CREATEST THE FRUIT OF THE GROUND {Borei Peri HaAdama}":

They learn in the Mishna {via juxtaposition} vegetables are similar to bread. Just as bread is changed via the fire, so too vegetables when they have been changed by fire {=cooked}.

Rabinai cited Abaye: This means to say that over boiled vegetables we say Borei Peri HaAdama.

And we establish like this, for Rav and Shmuel and Rabbi Yochanan all hold that upon boiled vegatables one says Borei Peri HaAdama.

And there is a brayta that also says so:

One may satisfy the requirement {of eating matza} with a wafer which has been soaked, or which has been boiled, provided it has not been dissolved. These are the words of Rabbi Meir. Rabbi Yossi says: One fulfils the requirements with a wafer which has been soaked, but not with one which has been boiled, even though it has not been dissolved.

And Rabbi Yossi only argues on Rabbi Meir in terms of matza, because we need the taste of matza and it is not present, but in general, even Rabbi Yossi agress that boiled things maintain their character, and we bless on them Borei Peri HaAdama, even garlic and leeks {which are usually eaten raw}.

A raw gourd, and beets, and carobs, one blesses on them Shehakol, and when he boils {cooks} them be blesses on them Borei Peri HaAdama, and so too every thing which it is not people's custom to eat it raw, we bless on them Shehakol, and if they are boiled we bless on them Borei Peri HaAdama.

Rabbi Chiyya bar Abba said: I saw Rabbi Yochanan eat a salted olive, and he blessed beforehand and afterwards, and we derive from this that whenever there is an olive's measure

Rif Brachot 26b

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26ba

{Brachot 37b continues}
he blesses over it HaMotzi Lechem beforehand and Birchat HaMazon afterwards. And if there is NOT in it pieces {of bread} an olive's measure, in the beginning he blesses over it Borei Minei Mezonot and afterwards Al HaMichya.

And Rav Sheshet said: even if it has pieces {of bread} smaller than an olive's measure, he blesses over it HaMotzi.

Rava said: and that is where it has the appearance of bread.
And so it the halacha.

Abaye said: Tarita is exempt from {taking off} Challah.
What is Tarita?
Some say it is dough just lightly baked, and some say it is bread used for kuttach {a dish made of bread and sour milk, baked in the sun}.

For Rabbi Chiyya learnt {in a brayta}: Bread used for kuttach is exempt from Challah.

And if you made it {shaped it} like cakes it is subject to the obligation {of Challah}; like boards {flat thick pieces} it is exempt.

And this tarita

Rif Brachot 26a

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26a

{Brachot 36b continued}
for Rav and Shmuel both say: Anything that has in of the 5 grains, we bless over it Borei Minei Mezonot.
And so is the halacha.

The explanation of chavitz {boiled in a} kedeira {pot}: The Yishmaelim call it Kubitz.

Gufa {back to discuss the aforementioned citation}:
Rav and Shmuel both say: Anything that has in of the 5 grains, we bless over it Borei Minei Mezonot.

And we ask on them, that they say "Anything that has in of the 5 grains, we bless over it Borei Minei Mezonot," which implies that rice {orez, however you translate it, but we will stick with rice here for consistency}, according to them, we would not make Borei Minei Mezonot - However, they learnt {in a brayta}:
{Brachot 37a}

If one chews wheat, he blessses over it Borei Peri HaAdama. If he grinds and bakes it and then cooks it [in liquid], so long as the pieces are still whole {and not pulp} he says beforehand HaMotzi and afterwards Birchat HaMazon. if the pieces are no longer whole, he blesses beforehand Borei Minei Mezonot and after it Al HaMichya.

If one chews rice, he says before partaking Borei Peri HaAdama. If he grinds and bakes it and then cooks it [in liquid], even if the pieces are still whole, he blesses beforehand Minei Mezonot, and afterwards Al HaMichya.

And we leave off with a conclusive disproof. Therefore, regarding rice, when you cook it, beforehand {before eating it} you bless Borei Minei Mezonot, and afterwards Borei Nefashot Rabot, as we explain the brayta that we learn {tnei} regarding rice that afterwards he says no blessing at all, and we established that "afterwards no blessing at all" means that he blesses Borei Nefashot Rabot.

And these words are only when the rice is visible in existence {be'en} but in a mixture, no, for we establish like Rav and Shmuel, who both say that "Anything that has in of the 5 grains, we bless over it Borei Minei Mezonot" {and rice is not from the 5 grains}. For Rav and Shmuel were only conclusively disproved regarding anything from the 5 grains that was be'en, but from the 5 grains that is not be'en but rather in a mixture, they were not disproven. Therefore the halacha is like them, since there is none who argue on them. And further, because our sugya is like them: Millet bread, beforehand you bless Shehakol and afterwards you bless Borei Nefashot. And rihata {something similar to chabiz, mentioned earlier} of the townspeople, whether there is within it a lot of flour or not a lot of flour, he blesses upon it Borei Minei Mezonot, like Rav and Shmuel, who both say: Anything that has in of the 5 grains, we bless over it Borei Minei Mezonot; and afterwards, Al HaMichya.

Rav Yosef said: This chavitz, if there is in it pieces {of bread} an olive's measure

Rif Brachot 25b

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25b

{Brachot 36a}
Rav Yehuda cited Rav: A caper bush which is orlah {in its first three years}, one throws away the berries and may eat the buds.

Ravina found Mar bar Rav Ashi throwing away caper-berries and eating the buds. {of orlah}

And the halacha is so, that one throws away the berries and may eat the buds. {of orlah}

{Brachot 36b}
And that which by orlah is not considered a fruit is also not a fruit as regards blessings, and so we do not bless over it Borei Peri HaEtz but rather Borei Peri HaAdama.

Moist pepper is Borei Peri HaAdama, and dry pepper has nothing {no blessing}, for it is not a food.
And so too, moist ginger is Borei Peri HaAdama, and dry pepper, nothing.

Chavitz {a mixture of flour, honey, and oil} {boiled} in a pot, and also pounded grain which is like chavitz in a pot, such that there is in it honey, Rav Yehuda said: Shehakol and Rav said: Borei Minei Mezonot.

Rav Yosef took that {the opinion} of Rav Kahana in his hand, for Rav and Shmuel

Rif Brachot 25a

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25a

{Brachot 35a}
What is his remedy?
Rava said: He should go to a Chacham {wise man}, from the start, and he will teach him blessings so that he does not come to commit me'ila {improper benefit from consecrated items}.

Rav Yehuda cited Shmuel: One who benefits from this world without a blessing is as if he benefited from the things consecrated to Heaven, for it is stated in Tehillim 24:1:

א לְדָוִד, מִזְמוֹר: לַה, הָאָרֶץ וּמְלוֹאָהּ; תֵּבֵל, וְיֹשְׁבֵי בָהּ.

1 A Psalm of David. {N} The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.

Rabbi Levi posed the following contradiction: It is written in Tehillim 24:1:

א לְדָוִד, מִזְמוֹר: לַה, הָאָרֶץ וּמְלוֹאָהּ; תֵּבֵל, וְיֹשְׁבֵי בָהּ.

1 A Psalm of David. {N} The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.

and it is written in Tehillim 115:16:

טז הַשָּׁמַיִם שָׁמַיִם, לַה; וְהָאָרֶץ, נָתַן לִבְנֵי-אָדָם.

16 The heavens are the heavens of the LORD; but the earth hath He given to the children of men.

It is not a question. Here is before the blessing; here is after the blessing.

{Brachot 35b}
Rav Yehuda cited Shmuel, and so did Rabbi Yitzchak cite Rabbi Yochanan: Olive oil you bless upon it borei peri haEtz.
{Brachot 36a}
And this is specifically where he has a sore throat and drinks it via elaiogaron for then the oil is the main component, for they learnt {in a brayta}: One who has a sore throat he should not ease it with oil directly {on Shabbat for it is forbidden healing} but rather he should put a lot of oil into elaiogaron and swallow it. But if he consumed it via {absorbed in} bread, the bread would be the main component and the oil subsidiary, and we have learnt {tnan}: This is the rule: In the case that one is the main component and with it is a subsidiary, he blesses on the main component and thus exempts the subsidiary. And if he would drink the oil straight, it would injure him, and he does not make a blessing over it.

Wheat flour {when eaten raw}, Rav Yehuda said: Borei Peri HaAdama, and Rav Nachman said: SheHaKol.
And it is logical like Rav Nachman, for men are not accustomed to consume wheat flour, and so rule the Sages {Geonim}, and so too barley flour is also Shehakol, for Shmuel said: Raw palm heart {perhaps this should be: raw cabbage} and barley flour, we bless over them Shehakol. Palm heart, Rav Yehuda said: Borei Peri HaAdama, and Shmuel said: Shehakol, and the halacha is like Shmuel.

Rif Brachot 24b

24b

{Brachot 34b, but we are currently digressing to Yoma 53b}

and only afterwards give Shalom, and if he does not do this, it would have been more fitting for him not to pray {I corrected the girsa here, which said: it is fitting for him as if he did not pray}.

And in the name of Rav Shemaya {our girsa: just Shemaya} they said: he gives Shalom to his right, and then to his left, for it is stated in Devarim 33:2:

ב וַיֹּאמַר, ה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ--הוֹפִיעַ מֵהַר פָּארָן, וְאָתָה מֵרִבְבֹת קֹדֶשׁ; מִימִינוֹ, אשדת (אֵשׁ דָּת) לָמוֹ.

2 And he said: The LORD came from Sinai, and rose from Seir unto them; He shined forth from mount Paran, and He came from the myriads holy, at His right hand was a fiery law unto them.

and it says in Tehillim 91:7:

ז יִפֹּל מִצִּדְּךָ, אֶלֶף--וּרְבָבָה מִימִינֶךָ: אֵלֶיךָ, לֹא יִגָּשׁ.

7 A thousand may fall at Thy side, and ten thousand at Thy right hand; it shall not come nigh thee.

Rava saw Abaye that he gave Shalom to his right first. He said: Do you think it means to your right and to your left? {Rather, first} To your left which is the right of Hashem.

Rabbi Chiyya bar Abba said: I saw Abaye and Rava, that they took these three steps in one bow.

And they said in the name of Rav Mordechai: One he takes three steps back, there he needs to stand {for a time, rather than sitting immediately - Rashi}. A parable to a student who takes leave of his teacher. If he returns immediately he is comparable to a dog who returns to its vomit.

Rather he needs to stand there until the shliach tzibur begins {repeating Shemoneh Esrei}, and once the shliach tzibur begins, he returns to his place, and there is one who says until the shliach tzibur reaches kedusha.

{Brachot 34b}
MISHNAH.

IF ONE MAKES A MISTAKE IN HIS TEFILLAH IT IS A BAD SIGN FOR HIM,
AND IF HE IS A READER OF THE CONGREGATION {shliach tzibur} IT IS A BAD SIGN FOR THOSE WHO HAVE COMMISSIONED HIM, BECAUSE A MAN'S AGENT IS EQUIVALENT TO HIMSELF.

IT WAS RELATED OF R. HANINA BEN DOSA THAT HE USED TO PRAY FOR THE SICK AND SAY, THIS ONE WILL DIE, THIS ONE WILL LIVE.
THEY SAID TO HIM: HOW DO YOU KNOW?
HE REPLIED: IF MY PRAYER COMES OUT FLUENTLY, I KNOW THAT HE IS ACCEPTED, BUT IF NOT, THEN I KNOW THAT HE IS REJECTED.

Gemara:
{The Mishna began:} "One who prays and erred [it is a bad sign for him]":
Where?
Rav Safra said in the name of one from the school of Rabbi Ami: In the patriarachs {Avot = the first blessing}.

And there are some that learn {this saying of Rav Safra} upon the brayta: One who prays needs to direct his heart in all of them, and if he is unable to direct his heart in all of them, he should direct his heart, even in one of them.
Rav Safra said in the name of one from the school of Rabbi Ami: In the patriarachs {Avot = the first blessing}.

Rabbi Chiyya bar Abba cited Rabbi Yochanan: One should only pray in a house {room} that has windows, for it is stated in Daniel 6:11:

יא וְדָנִיֵּאל כְּדִי יְדַע דִּי-רְשִׁים כְּתָבָא, עַל לְבַיְתֵהּ, וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ, נֶגֶד יְרוּשְׁלֶם; וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל-בִּרְכוֹהִי, וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ, כָּל-קֳבֵל דִּי-הֲוָא עָבֵד, מִן-קַדְמַת דְּנָה

11 And when Daniel knew that the writing was signed, he went into his house--now his windows were open in his upper chamber toward Jerusalem--and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. {S}

HADRAN ALACH AIN OMDIN
END FIFTH PEREK

BEGIN SIXTH PEREK
{Brachot 35a}
MISHNAH.
WHAT BLESSINGS ARE SAID OVER FRUIT?
OVER FRUIT OF THE TREE ONE SAYS, WHO CREATEST THE FRUIT OF THE TREE,
EXCEPT FOR WINE, OVER WHICH ONE SAYS, WHO CREATEST THE FRUIT OF THE VINE.

OVER THAT WHICH GROWS FROM THE GROUND ONE SAYS: WHO CREATEST THE FRUIT OF THE GROUND,
EXCEPT OVER BREAD, FOR WHICH ONE SAYS, WHO BRINGEST FORTH BREAD FROM THE EARTH.

OVER VEGETABLES ONE SAYS, WHO CREATEST THE FRUIT OF THE GROUND; R. JUDAH, HOWEVER, SAYS: WHO CREATEST DIVERS KINDS OF HERBS.

Gemara:
The Sages learnt {in a brayta}: Vayikra 19:24:

כד וּבַשָּׁנָה, הָרְבִיעִת, יִהְיֶה, כָּל-פִּרְיוֹ--קֹדֶשׁ הִלּוּלִים, לַה.

24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.

This teaches that it needs a blessing before it and after it. Rabbi Akiva said: It is forbidden for one to taste anything before he blesses.

The Sages learnt {in a brayta}: It is forbidden for one to benefit from this world without a blessing, and anyone who benefits from this world without a blessing - ma'al {he had improper benefit from consecrated things}

Rif Brachot 24a

24a

{Brachot 34a}
Gemara:
The Sages learnt {in a brayta}: If one is asked to pass before the Ark, he ought to refuse, and if he does not refuse he resembles a dish without salt; but if he persists too much in refusing he resembles a dish which is over-salted. How should he act? The first time he should refuse; the second time he should hesitate; the third time he should stretch out his legs and go down.

Rav Huna said: If he erred in first three blessings, he goes back to the beginning; if in the middle blessings, he goes back to Ata Chonein; if in the last blessings, he goes back to the Avoda {=Retzei}
And Rav Asi said: in the middle ones have no {required} the order. {which would imply that for the middle blessings, he should not have to go back to Ata Chonein}

In this matter, they ruled that the halacha is like Rav Asi, and even though {in the gemara} they ask on Rav Huna from this that it says in the Mishna: "WHERE SHOULD HE COMMENCE? AT THE BEGINNING OF THE BENEDICTION IN WHICH THE OTHER WENT WRONG" {which suggests he would not go back to Ata Chonein} and they answer in the gemara "What to they mean 'the beginning of the blessing that he erred' - the beginning of Ata Chonein, etc., for they {the middle blessings} are all considered a single blessing" - this is just a pro forma answer, and we do not rely on this perfunctory answer and take the Mishna out of its plain meaning - certainly this is the meaning of the matter.

However, we see the Gaon who says that if he errs in the middle ones such that he forgot and omitted a blessing from the middles ones, and remembered after he had passed its place {in the sequence of middle blessings}, since Rav Asi said that they have no {required} order, he may say it in the place that he remembered it, and it is sufficient.

And for us, this saying of the Gaon is difficult, for we explicitly learnt earlier {Brachot daf 28b} that Shimon the Pekuli {=cotton seller} arranged the 18 blessings before Rabban Gamliel in their order in Yavneh. And we learn in Megilla {17a} in the matter of one who redas the Megilla out of order {lemafreia'} does not fulfill his obligation, and we learn {tana - in this case a reference to the Tosefta}: and so for Hallel, and so for reading Shema, and so for prayer {Shemoneh Esrei}. Prayer, from where {do we know}? For we learnt {in a brayta}: Shimon the Pekuli {=cotton seller} arranged the 18 blessings before Rabban Gamliel in their order. And we deduce from here that if one did not recite them in their order does not fulfill hisd obligation. And if so, how can we say that if he forgot a blessing in its place {among the middle blessings} and already recited the next blessing, and afterwards recalls that he erred, that he may say it in the place that he remembered and it is sufficient? Does he not thus nullify the order of the blessings and thus recites them out of order {lemafreia'}? And further, we learn {tnei} explicitly in the Tosefta, for it says there: "One who reads the Megilla and erred and omitted one pasuk should not return and read only that pasuk by itself, but should begin from that pasuk and read until the end. And so too in Hallel, and so too in prayer, and so to in reading Shema." And if you say that Rav Asi said that if he omitted a blessing and later remembered it, that he says it in the place that he remembered, and it is sufficient, then if so, Rav Asi argues on the brayta {in Megilla}, and they would have conclusively disproven him from it, and from the fact that do not conclusively disprove him from it, we deduce that Rav Asi does NOT argue of the brayta, but rather, Rav Asi's opinion deals with one issue and the brayta with another. And this that Rav Asi said "they have no order" is not to say that they have no order at all, but rather that they are not like the first three and last three {blessings}. For in the first three, if he erred in one of them, even the third one, he returns to the head {of the first blessing}, and so too for the last three {that he would return to the first of the last three}, but in the middle ones, if he erred and remembered it after he had passed its place, he does not return to Ata Chonein {the first of the middle blessings}, but rather to the beginning of that specific blessing that he erred in. And Rav Huna holds that in the middle ones, he returns to Ata Chonein, for the middle ones are all like a single blessing, and the halacha is not like him {Rav Huna}.

MISHNA: {We do not have this as a Mishna, and Bach eliminates the Mishna and Gemara designations here and changes it to Tno Rabanan, the Sges learnt [in a brayta]}

These are the blessings in which one bows [in the Tefillah]: In the {blessing of the} patriarchs, beginning and end, and the thanksgiving, beginning and end. If one wants to bow down at the end of each benediction and at the beginning of each benediction, he is instructed not to do so

Gemara: {As noted above, the Bach eliminates this designation}
{Brachot 38b}
Rabbi Tanchum cited Rabbi Yehoshua ben Levi: One who prays needs to bow until all the vertebrae of the spine are loosened.
Ulla said: Until an issar {of flesh} is visible {=bulges} opposite his heart.
Rabbi Chanina says: If he simply bows his head, he is not required to do more.
Rava said: And that is when it hurts him {to bow} and shows he would like to bow down. {alternatively, perhaps: And that is when he takes pains to make it appear as if he is bowing - thus, a head motion that appears like he has started to bow}

Yerushalmi Perek MeiEimatai: all bow together with the shliach tzibur in Hoda'a {Modim}.
Rabbi Ze'eira said: And specifically in Modim.
{Brachot 34b}
They learnt {in a brayta}: One who bows in the Hoda'a of Hallel and the Hoda'a of Birchat HaMazon, this is disgraceful.

We learn in perek Hotzi`u lo et haKaf veEt haMachta {Yoma perek 5, daf 53b}: Rabbi Alexandri cited Rabbi Yehoshua ben Levi: One who prays needs to take 3 steps backwards