## Berakhot Daf 37b

###### Berakhot 37b:1
[Berakhot 37b:1](https://torahapp.org/share/book/Berakhot/r/37b:1)

וְלֹא מִין דָּגָן הוּא, אוֹ מִין דָּגָן וְלֹא עֲשָׂאוֹ פַּת — רַבָּן גַּמְלִיאֵל אוֹמֵר שָׁלֹשׁ בְּרָכוֹת, וַחֲכָמִים אוֹמְרִים בְּרָכָה אַחַת. כֹּל שֶׁאֵינוֹ לֹא מִשִּׁבְעַת הַמִּינִין וְלֹא מִין דָּגָן, כְּגוֹן פַּת אוֹרֶז וְדוֹחַן — רַבָּן גַּמְלִיאֵל אוֹמֵר בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ, וַחֲכָמִים אוֹמְרִים וְלֹא כְלוּם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**and is not a species of grain,** but one of the fruits, **or which is a species of grain and has not been made into bread,** there is a dispute. **Rabban Gamliel says** that one recites the **three blessings** of the Grace after Meals **and the Rabbis say** that one recites **a single blessing. And** over **anything that is neither one of the seven species nor a species of grain, such as rice bread or millet bread, Rabban Gamliel says** that after eating, one recites **one blessing abridged from** the **three** blessings of Grace after Meals, **and the Rabbis say** that one need **not** recite **any** blessing, i.e., Grace after Meals or one blessing abridged from three, but instead he recites: Who creates the many forms of life. If so, the *Tosefta*, which says that after rice one recites one blessing abridged from three, is in accordance with Rabbi Yehuda’s version of Rabban Gamliel’s opinion.


###### Berakhot 37b:2
[Berakhot 37b:2](https://torahapp.org/share/book/Berakhot/r/37b:2)

בְּמַאי אוֹקִימְתָּא — כְּרַבָּן גַּמְלִיאֵל? אֵימָא סֵיפָא דְּרֵישָׁא, אִם אֵין הַפְּרוּסוֹת קַיָּימוֹת — בַּתְּחִלָּה מְבָרֵךְ עָלֶיהָ ״בּוֹרֵא מִינֵי מְזוֹנוֹת״, וּלְבַסּוֹף מְבָרֵךְ עָלֶיהָ בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ. מַנִּי: אִי רַבָּן גַּמְלִיאֵל, הַשְׁתָּא אַכּוֹתָבוֹת וְאַדַּיְיסָא אָמַר רַבָּן גַּמְלִיאֵל שָׁלֹשׁ בְּרָכוֹת, אִם אֵין הַפְּרוּסוֹת קַיָּימוֹת מִיבַּעְיָא?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges: **How did you establish** the *Tosefta*? **In accordance with** the opinion of **Rabban Gamliel. Say the latter clause of the first** section of this *Tosefta*, which states that even over wheat bread, **when the slices are not intact,** then **at the start one recites: Who creates the various kinds of nourishment, and at the end one recites one blessing abridged from** the **three** blessings of Grace after Meals. **Whose** opinion is reflected in that section of the *Tosefta*? **If** it is the opinion of **Rabban Gamliel, now** if over **dates and pounded wheat, Rabban Gamliel said** that one recites the **three blessings** of Grace after Meals, in a case **where the slices** of bread **are not intact, is it necessary** to say that one recites Grace after Meals?


###### Berakhot 37b:3
[Berakhot 37b:3](https://torahapp.org/share/book/Berakhot/r/37b:3)

אֶלָּא פְּשִׁיטָא רַבָּנַן. אִי הָכִי קַשְׁיָא דְּרַבָּנַן אַדְּרַבָּנַן! אֶלָּא לְעוֹלָם רַבָּנַן, וּתְנִי גַּבֵּי אוֹרֶז: ״וּלְבַסּוֹף אֵינוֹ מְבָרֵךְ עָלָיו וְלֹא כְּלוּם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather, it is clear** that the *Tosefta* is in accordance with the opinion of **the Rabbis. If so, there is a contradiction between** one opinion of **the Rabbis and** a second opinion of **the Rabbis.** The Gemara resolves the contradiction: **Rather, actually,** the *Tosefta* is in accordance with the opinion of **the Rabbis and** emend the text **and teach with regard to rice: At the end, one does not recite any blessing,** consistent with their opinion in the *baraita*.


###### Berakhot 37b:4
[Berakhot 37b:4](https://torahapp.org/share/book/Berakhot/r/37b:4)

אָמַר רָבָא: הַאי רִיהֲטָא דְּחַקְלָאֵי דְּמַפְּשִׁי בֵּיהּ קִמְחָא, מְבָרֵךְ ״בּוֹרֵא מִינֵי מְזוֹנוֹת״. מַאי טַעְמָא? — דִּסְמִידָא עִיקָּר. דְּמָחוֹזָא, דְּלָא מַפְּשִׁי בֵּיהּ קִמְחָא, מְבָרֵךְ עָלָיו ״שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ״. מַאי טַעְמָא? — דּוּבְשָׁא עִיקָּר. וַהֲדַר אָמַר רָבָא: אִידֵּי וְאִידֵּי, ״בּוֹרֵא מִינֵי מְזוֹנוֹת״. דְּרַב וּשְׁמוּאֵל דְּאָמְרִי תַּרְוַיְיהוּ: כֹּל שֶׁיֵּשׁ בּוֹ מֵחֲמֵשֶׁת הַמִּינִים מְבָרְכִין עָלָיו ״בּוֹרֵא מִינֵי מְזוֹנוֹת״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to the blessings recited over various types of porridge, **Rava said:** Over **the farmer’s mixture of flour and honey to which they add** extra **flour, one recites: Who creates the various kinds of nourishment. What is the reason?** Because **the flour is** the **primary** ingredient in the mixture. Over this same dish, however, when it is prepared in the manner that it is prepared in **Meḥoza** where **they do not add** extra **flour, one recites: By Whose word all things came to be. What is the reason?** Because in that dish, **the honey is** the **primary** ingredient. **And Rava reconsidered and said:** Over **both this,** the mixture of the farmers, and **that,** the mixture of Meḥoza, one recites: **Who creates the various kinds of nourishment. As Rav and Shmuel both said: Anything that is from the five species** of grain, **one recites over it: Who creates the various kinds of nourishment.**


###### Berakhot 37b:5
[Berakhot 37b:5](https://torahapp.org/share/book/Berakhot/r/37b:5)

אָמַר רַב יוֹסֵף: הַאי חֲבִיצָא דְּאִית בֵּיהּ פֵּרוּרִין כְּזַיִת — בַּתְּחִלָּה מְבָרֵךְ עָלָיו ״הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ״, וּלְבַסּוֹף מְבָרֵךְ עָלָיו שָׁלֹשׁ בְּרָכוֹת. דְּלֵית בֵּיהּ פֵּרוּרִין כְּזַיִת — בַּתְּחִלָּה מְבָרֵךְ עָלָיו ״בּוֹרֵא מִינֵי מְזוֹנוֹת״, וּלְבַסּוֹף בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef said:** Over **this cooked dish, which contains pieces** of bread that are the size of **an olive-bulk, at the start one recites: Who brings forth bread from the earth, and afterward one recites** the **three blessings** of Grace after Meals as he would over bread. Over that same cooked dish, **which does not contain pieces** of bread that are the size of **an olive-bulk, at the start one recites: Who creates the various kinds of nourishment, and at the end one recites one blessing abridged from** the **three** blessings of Grace after Meals, as he would over a cooked dish.


###### Berakhot 37b:6
[Berakhot 37b:6](https://torahapp.org/share/book/Berakhot/r/37b:6)

אָמַר רַב יוֹסֵף: מְנָא אָמֵינָא לַהּ — דְּתַנְיָא: הָיָה עוֹמֵד וּמַקְרִיב מְנָחוֹת בִּירוּשָׁלַיִם — אוֹמֵר: ״בָּרוּךְ שֶׁהֶחֱיָינוּ וְקִיַּמְנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה״. נְטָלָן לְאׇכְלָן — מְבָרֵךְ ״הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ״. וְתָנֵי עֲלַהּ: וְכוּלָּן, פּוֹתְתָן כְּזַיִת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rav Yosef said: From where do I say this** *halakha*? **As it was taught** in a *baraita*: The first time the priest **would stand and offer meal-offerings in Jerusalem, he would recite: Who has given us life, sustained us, and brought us to this time,** as it is the first time that he fulfilled the mitzva of offering that sacrifice (Rashi). **When he would take** the meal-offerings in order **to eat them, he would recite: Who brings forth bread from the earth. And it was taught on the** topic of meal-offerings: **And all of the** meal-offerings, **he crumbles** them into pieces, approximately the size of an **olive-bulk.** This proves that over bread crumbs the size of an olive-bulk, one recites: Who brings forth bread from the earth.


###### Berakhot 37b:7
[Berakhot 37b:7](https://torahapp.org/share/book/Berakhot/r/37b:7)

אָמַר לֵיהּ אַבָּיֵי: אֶלָּא מֵעַתָּה, לְתַנָּא דְּבֵי רַבִּי יִשְׁמָעֵאל דְּאָמַר פּוֹרְכָן עַד שֶׁמַּחְזִירָן לְסׇלְתָּן, הָכִי נָמֵי דְּלָא בָּעֵי בָּרוֹכֵי ״הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ״?! וְכִי תֵּימָא הָכִי נָמֵי, וְהָתַנְיָא: לָקַט מִכּוּלָּן כְּזַיִת וַאֲכָלָן, אִם חָמֵץ הוּא — עָנוּשׁ כָּרֵת, וְאִם מַצָּה הוּא — אָדָם יוֹצֵא בּוֹ יְדֵי חוֹבָתוֹ בַּפֶּסַח.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Abaye said to** Rav Yosef: **But** if what you say is **so, then now, according to the *tanna* of the school of Rabbi Yishmael** who **said** with regard to meal-offerings: **He crushes them until he restores them to** the form that they were when **they were flour,** would you say that **so too,** in that case, **he need not recite: Who brings forth bread from the earth? And if you say** that **that is so,** that one does not recite: Who brings forth bread from the earth, over these meal-offerings, **wasn’t it taught** in a *baraita*: **One who gathered an olive-bulk** sized portion **from all of** the crumbs of the meal-offerings **and ate them, if it was** an offering of **leavened bread** like that of a thanks-offering, if he ate them on Passover he is **punishable by *karet*. If** it was an offering **of unleavened bread, one fulfills his obligation** to eat *matza* **on Passover.** This illustrates that bread crumbs, regardless of their size, are always considered bread.


###### Berakhot 37b:8
[Berakhot 37b:8](https://torahapp.org/share/book/Berakhot/r/37b:8)

הָכָא בְּמַאי עָסְקִינַן — בְּשֶׁעֵרְסָן. אִי הָכִי אֵימָא סֵיפָא, וְהוּא שֶׁאֲכָלָן בִּכְדֵי אֲכִילַת פְּרָס — וְאִי בְּשֶׁעֵרְסָן, הַאי ״שֶׁאֲכָלָן״, ״שֶׁאֲכָלוֹ״ מִיבְּעֵי לֵיהּ?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rav Yosef answered that this is not the case, and one does not recite a blessing over bread crumbs as he would over actual bread. Rather, **with what are we dealing here?** With a case **where** one mixed the bread crumbs with water **and compacted them** into a single mass. The Gemara challenges this: **If so, say the latter clause,** in which we learn that **this case** of one who eats the crumbs speaks specifically about **when he ate them,** all of the crumbs that constitute the size of an olive-bulk **in the time it takes to eat a half-loaf of bread. And if** it is referring to a case where **one compacted them** into a single mass, **that** expression: **When he ate them,** is inappropriate. **When he ate it, is what it needed** to say, as it is a single loaf.


###### Berakhot 37b:9
[Berakhot 37b:9](https://torahapp.org/share/book/Berakhot/r/37b:9)

אֶלָּא הָכָא בְּמַאי עָסְקִינַן — בְּבָא מִלֶּחֶם גָּדוֹל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather,** it can be explained in another way: **With what are we dealing here?** With a case **where** each of the crumbs **came from a large** loaf of **bread** over which one is obligated to recite: Who brings forth bread from the earth. Over crumbs that were never part of a loaf of bread large enough to require this blessing, however, one need only recite: Who brings forth bread from the earth, if they are at least the size of an olive-bulk.


###### Berakhot 37b:10
[Berakhot 37b:10](https://torahapp.org/share/book/Berakhot/r/37b:10)

מַאי הָוֵה עֲלַהּ? אָמַר רַב שֵׁשֶׁת: הַאי חֲבִיצָא, אַף עַל גַּב דְּלֵית בֵּיהּ פֵּרוּרִין כְּזַיִת — מְבָרֵךְ עָלָיו ״הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ״. אָמַר רָבָא: וְהוּא דְּאִיכָּא עֲלֵיהּ תּוֹרִיתָא דְנַהְמָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Since all of the proofs for and against this opinion were rejected, the Gemara asks: **What** conclusion **was** reached **about** this *halakha*? **Rav Sheshet said:** Over **this cooked dish, which contains** bread **crumbs, even though it does not contain crumbs** the size **of an olive-bulk, one recites: Who brings forth bread from the earth. Rava said: This is** specifically in a case where the crumbs still **have the appearance of bread** and did not dissolve completely.


###### Berakhot 37b:11
[Berakhot 37b:11](https://torahapp.org/share/book/Berakhot/r/37b:11)

טְרוֹקְנִין, חַיָּיבִין בַּחַלָּה. וְכִי אֲתָא רָבִין אָמַר רַבִּי יוֹחָנָן: טְרוֹקְנִין פְּטוּרִין מִן הַחַלָּה. מַאי טְרוֹקְנִין? אָמַר אַבָּיֵי: כּוּבָּא דְאַרְעָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Another issue concerned ***terokanin*,** with regard to which it was said that **they are obligated in** the mitzva to separate ***ḥalla*,** meaning that *terokanin* have the halakhic status of bread. **And, when Ravin came** from Eretz Yisrael to Babylonia, **he said** that **Rabbi Yoḥanan said: *Terokanin* are exempt from** the mitzva to separate ***ḥalla*.** The Gemara asks: **What are *terokanin*? Abaye said:** *Terokanin* are made of a watery mixture of flour and water roasted in a **cavity** in a stove **in the ground** and is not actually bread.


###### Berakhot 37b:12
[Berakhot 37b:12](https://torahapp.org/share/book/Berakhot/r/37b:12)

וְאָמַר אַבָּיֵי: טְרִיתָא פְּטוּרָה מִן הַחַלָּה. מַאי טְרִיתָא? אִיכָּא דְּאָמְרִי גְּבִיל מְרַתַּח, וְאִיכָּא דְּאָמְרִי נַהֲמָא דְהִנְדְּקָא, וְאִיכָּא דְּאָמְרִי לֶחֶם הֶעָשׂוּי לְכוּתָּח.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Abaye said: *Terita* is exempt from** the mitzva to separate ***ḥalla*.** The Gemara asks: **What** is ***terita*?** There are several opinions: **Some say,** it is flour and water **kneaded** that is poured onto a **boiling** hot stove. **And some say,** it is **bread from India,** made from dough wrapped around a skewer and covered with oil or eggs before baking. **And some say,** it is **bread made for *kutaḥ*,** bread baked in an unusual manner so that it would become extremely leavened and could be used as an ingredient in the Babylonian spice, *kutaḥ*.


###### Berakhot 37b:13
[Berakhot 37b:13](https://torahapp.org/share/book/Berakhot/r/37b:13)

תָּנֵי רַבִּי חִיָּיא: לֶחֶם הֶעָשׂוּי לְכוּתָּח פָּטוּר מִן הַחַלָּה. וְהָא תַּנְיָא חַיָּיב בַּחַלָּה! הָתָם כִּדְקָתָנֵי טַעְמָא — רַבִּי יְהוּדָה אוֹמֵר: מַעֲשֶׂיהָ מוֹכִיחִין עָלֶיהָ. עֲשָׂאָן

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
And similarly, **Rabbi Ḥiyya taught: Bread made for *kutaḥ*;** one **is exempt from** the mitzva to separate ***ḥalla*.** The Gemara asks: **Wasn’t it taught** in a *baraita* that one **is obligated in** the mitzva to separate ***ḥalla*** from bread made for *kutaḥ*? The Gemara answers: **There, as the reason was taught** that **Rabbi Yehuda says:** There is a distinction between different types of bread made for *kutaḥ*, as **the actions** taken in **its** preparation **prove** the purpose for which **it** was made. **If he made them**