## Berakhot Daf 38a

###### Berakhot 38a:1
[Berakhot 38a:1](https://torahapp.org/share/book/Berakhot/r/38a:1)

כְּעָבִין — חַיָּיבִין, כְּלִמּוּדִין — פְּטוּרִים. אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: הַאי כּוּבָּא דְאַרְעָא מַאי מְבָרְכִין עִלָּוֵיהּ? אֲמַר לֵיהּ: מִי סָבְרַתְּ נַהֲמָא הוּא?! גּוּבְלָא בְּעָלְמָא הוּא וּמְבָרְכִין עִלָּוֵיהּ ״בּוֹרֵא מִינֵי מְזוֹנוֹת״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**thick [*ke’avin*],** so that they appear like loaves of bread, **they are obligated** in *ḥalla*, and if he shaped them **like boards [*kelimmudin*], they are exempt,** since they will certainly only be used for *kutaḥ*. **Abaye said to Rav Yosef: What blessing is recited over the dough of the ground?** Rav Yosef **said to him: Do you think that it is bread? It is merely kneaded** dough, **and** just like over all other cooked grains, **one recites over it the blessing: Who creates the various kinds of nourishment.**


###### Berakhot 38a:2
[Berakhot 38a:2](https://torahapp.org/share/book/Berakhot/r/38a:2)

מָר זוּטְרָא קְבַע סְעוֹדְתֵּיהּ עִלָּוֵיהּ, וּבָרֵךְ עִלָּוֵיהּ ״הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ״, וְשָׁלֹשׁ בְּרָכוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Mar Zutra based his meal on this** dough, and **he recited: Who brings forth bread from the earth,** beforehand and the **three blessings** of Grace after Meals thereafter. Since he based his meal on it, he considered it to be bread.


###### Berakhot 38a:3
[Berakhot 38a:3](https://torahapp.org/share/book/Berakhot/r/38a:3)

אָמַר מָר בַּר רַב אָשֵׁי: וְאָדָם יוֹצֵא בָּהֶן יְדֵי חוֹבָתוֹ בַּפֶּסַח, מַאי טַעְמָא — ״לֶחֶם עוֹנִי״ קָרֵינַן בֵּיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Mar bar Rav Ashi said:** With these types of bread, **a person fulfills his obligation** to eat *matza* **on Passover. What is the reason?** Because **we call it bread of affliction,** and in that sense, it is in the category of *matza*.


###### Berakhot 38a:4
[Berakhot 38a:4](https://torahapp.org/share/book/Berakhot/r/38a:4)

וְאָמַר מָר בַּר רַב אָשֵׁי: הַאי דּוּבְשָׁא דְתַמְרֵי מְבָרְכִין עִלָּוֵיהּ ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״. מַאי טַעְמָא? — זֵיעָה בְּעָלְמָא הוּא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And** with regard to blessings, **Mar bar Rav Ashi said: Over this date honey one recites: By Whose word all things came to be. What is the reason** that one does not recite: Who creates fruit of the tree, as he does over the date itself? Because date honey is not the essence of the fruit, but **merely moisture** that drips from the ripe fruit.


###### Berakhot 38a:5
[Berakhot 38a:5](https://torahapp.org/share/book/Berakhot/r/38a:5)

כְּמַאן? — כִּי הַאי תַּנָּא דִּתְנַן דְּבַשׁ תְּמָרִים, וְיֵין תַּפּוּחִים, וְחוֹמֶץ סִפְוָנִיּוֹת, וּשְׁאָר מֵי פֵירוֹת שֶׁל תְּרוּמָה — רַבִּי אֱלִיעֶזֶר מְחַיֵּיב קֶרֶן וָחוֹמֶשׁ, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**In accordance with whose** opinion does he recite that blessing? **In accordance with** the opinion of **this *tanna*, as we learned** in a mishna: If a non-priest ate **date honey, apple wine or vinegar made from grapes of autumn** that grow stunted at the end of the season and are unfit for wine production, **or** any **other** type of **juice** made **from fruits of *teruma*, Rabbi Eliezer obligates** him to repay **the principal and** an additional **fifth** as a penalty for misuse of consecrated items. **And Rabbi Yehoshua exempts** him from payment, because he holds that these are byproducts of the fruit and do not have the status of the fruit itself. Mar bar Rav Ashi’s ruling with regard to blessings was based on Rabbi Yehoshua’s ruling with regard to *teruma*.


###### Berakhot 38a:6
[Berakhot 38a:6](https://torahapp.org/share/book/Berakhot/r/38a:6)

אֲמַר לֵיהּ הָהוּא מֵרַבָּנַן לְרָבָא: טְרִימָא מַהוּ? לָא הֲוָה אַדַּעְתֵּיהּ דְּרָבָא מַאי קָאָמַר לֵיהּ. יְתֵיב רָבִינָא קַמֵּיהּ דְּרָבָא, אֲמַר לֵיהּ: דְּשׁוּמְשְׁמֵי קָא אָמְרַתְּ, אוֹ דְּקוּרְטְמֵי קָא אָמְרַתְּ, אוֹ דְּפוּרְצָנֵי קָא אָמְרַתְּ?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**One of the Sages said to Rava: What is** the *halakha* with regard to ***terima*? Rava** was unfamiliar with the term *terima* and **did not understand what he was saying to him. Ravina sat before Rava** and **said to** the student who had posed the question to Rava: In posing the question, are **you speaking of sesame** *terima* **or** are **you speaking of safflower** *terima* **or** are **you speaking of grape-pits** *terima*?


###### Berakhot 38a:7
[Berakhot 38a:7](https://torahapp.org/share/book/Berakhot/r/38a:7)

אַדְּהָכִי וְהָכִי אַסְּקֵיהּ רָבָא לְדַעְתֵּיהּ, אֲמַר לֵיהּ: חֲשִׁילְתָּא וַדַּאי קָא אָמְרַתְּ, וְאַדְכַּרְתַּן מִלְּתָא הָא דְּאָמַר רַב אַסִּי: הַאי תַּמְרֵי שֶׁל תְּרוּמָה מוּתָּר לַעֲשׂוֹת מֵהֶן טְרִימָא, וְאָסוּר לַעֲשׂוֹת מֵהֶן שֵׁכָר. וְהִלְכְתָא תַּמְרֵי וְעַבְדִינְהוּ טְרִימָא — מְבָרְכִין עִלָּוַיְיהוּ ״בּוֹרֵא פְּרִי הָעֵץ״. מַאי טַעְמָא? — בְּמִלְּתַיְיהוּ קָיְימִי כִּדְמֵעִיקָּרָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Meanwhile, Rava comprehended** the meaning of the term **and said to** the Sage: **Certainly, you are speaking of pressed** items, **and you reminded me of a matter that Rav Asi said: Those dates of *teruma*; one is permitted** to press them in order **to make *terima*,** because the dates maintain their form, **and one is forbidden to make** date **beer** from them, as in so doing the dates are damaged and it is forbidden to damage *teruma*. The Gemara concludes: The *halakha* is that **over dates** that were **made into *terima*, one recites: Who creates fruit of the tree. What is the reason?** Because **they remain in their original state.**


###### Berakhot 38a:8
[Berakhot 38a:8](https://torahapp.org/share/book/Berakhot/r/38a:8)

שְׁתִיתָא, רַב אָמַר ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״, וּשְׁמוּאֵל אָמַר ״בּוֹרֵא מִינֵי מְזוֹנוֹת״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara raises another question with regard to the blessing recited on **roasted barley to which honey or vinegar was added [*shetita*]. Rav said** that one recites: **By Whose word all things came to be; and Shmuel said** that one recites: **Who creates the various kinds of nourishment.**


###### Berakhot 38a:9
[Berakhot 38a:9](https://torahapp.org/share/book/Berakhot/r/38a:9)

אָמַר רַב חִסְדָּא, וְלָא פְּלִיגִי: הָא בְּעָבָה, הָא בְּרַכָּה. עָבָה לַאֲכִילָה עָבְדִי לַהּ, רַכָּה לִרְפוּאָה קָא עָבְדִי לַהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Ḥisda said: And they do not disagree,** as each is referring to a different case. **This,** where Shmuel said that one recites: Who creates the various kinds of nourishment, **is in** a case where the mixture is **thick,** while **this,** where Rav said that one recites: By Whose word all things came to be, **is in** a case where the mixture is **thin.** When it is **thick, he made it as food;** therefore one recites a blessing just as he would over any food made from the five species of grain. When it is **thin, he made it as medicine,** therefore one only recites: By Whose word all things came to be.


###### Berakhot 38a:10
[Berakhot 38a:10](https://torahapp.org/share/book/Berakhot/r/38a:10)

מֵתִיב רַב יוֹסֵף: וְשָׁוִין שֶׁבּוֹחֲשִׁין אֶת הַשַּׁתּוּת בְּשַׁבָּת וְשׁוֹתִין זֵיתוֹם הַמִּצְרִי. וְאִי סָלְקָא דַעְתָּךְ לִרְפוּאָה קָא מְכַוֵּין, רְפוּאָה בְּשַׁבָּת מִי שְׁרֵי?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to the assumption that this mixture is essentially medicinal, **Rav Yosef raised a challenge** from the laws of Shabbat: **And they agree that one may mix *shetita* on Shabbat and drink Egyptian beer [*zitom haMitzri*],** which contains a mixture of a pungent spice in flour. **And if it enters your mind** to say that when one prepares *shetita*, **his intention is for medicinal** purposes, **is medicine permitted on Shabbat?**


###### Berakhot 38a:11
[Berakhot 38a:11](https://torahapp.org/share/book/Berakhot/r/38a:11)

אֲמַר לֵיהּ אַבָּיֵי: וְאַתְּ לָא תִּסְבְּרָא? וְהָא תְּנַן: כׇּל הָאוֹכָלִין אוֹכֵל אָדָם לִרְפוּאָה בְּשַׁבָּת, וְכׇל הַמַּשְׁקִין שׁוֹתֶה. אֶלָּא מָה אִית לָךְ לְמֵימַר — גַּבְרָא לַאֲכִילָה קָא מְכַוֵּין, הָכִי נָמֵי גַּבְרָא לַאֲכִילָה קָא מְכַוֵּין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Abaye said to** Rav Yosef: **Do you not hold** that to be true? **Didn’t we learn** in a mishna: **All foods** that are commonly eaten; **a person may eat** them **for medicinal** purposes **on Shabbat, and all drinks** that are not designated for medicinal purposes, a person may **drink** them for medicinal purposes on Shabbat. **But what can you say** in explaining that ruling? **The man’s intention is** for the purpose of **eating;** here **too,** when he mixes the *shetita*, **the man’s intention is** for the purpose of **eating.**


###### Berakhot 38a:12
[Berakhot 38a:12](https://torahapp.org/share/book/Berakhot/r/38a:12)

לִישָּׁנָא אַחֲרִינָא: אֶלָּא מָה אִית לָךְ לְמֵימַר — גַּבְרָא לַאֲכִילָה קָא מְכַוֵּין, וּרְפוּאָה מִמֵּילָא קָא הָוְיָא? הָכִי נָמֵי לַאֲכִילָה קָא מְכַוֵּין, וּרְפוּאָה מִמֵּילָא קָא הָוְיָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites **another version** of what was taught above: **But what can you say** in explaining that ruling? **The man’s intention is for** the purpose of **eating and the cure comes about on its own;** here **too, the man’s intention is for** the purpose of **eating and the cure comes about on its own.** Ostensibly, after proving that it is permissible to drink the *shetita* on Shabbat, it is clearly a type of food over which one is required to recite a blessing. If so, it is difficult to understand the need for Rav and Shmuel to point out that one is required to recite a blessing over it.


###### Berakhot 38a:13
[Berakhot 38a:13](https://torahapp.org/share/book/Berakhot/r/38a:13)

וּצְרִיכָא דְּרַב וּשְׁמוּאֵל. דְּאִי מֵהַאי, הֲוָה אָמֵינָא לַאֲכִילָה קָא מְכַוֵּין וּרְפוּאָה מִמֵּילָא קָא הָוְיָא, אֲבָל הָכָא, כֵּיוָן דִּלְכַתְּחִילָּה לִרְפוּאָה קָא מְכַוֵּין — לָא לְבָרֵיךְ עִלָּוֵיהּ כְּלָל. קָא מַשְׁמַע לַן כֵּיוָן דְּאִית לֵיהּ הֲנָאָה מִינֵּיהּ בָּעֵי בָּרוֹכֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Therefore the Gemara says: **And** the statement **of Rav and Shmuel is necessary, as if** the *halakha* had been derived solely **from this** mishna that permits drinking *shetita* on Shabbat, **I would have said:** This applies specifically when **one’s intention is for** the purpose of **eating and the cure comes about on its own. Here, however, since from the outset, his intention** in eating the *shetita* **is for** the purpose of **medicine;** just as one recites no blessing when he ingests medicine, **let him recite no blessing over** the *shetita* **at all.** Therefore, Rav and Shmuel **taught us** that here, **since he derives pleasure from** eating **it,** he **is required to recite a blessing.**


###### Berakhot 38a:14
[Berakhot 38a:14](https://torahapp.org/share/book/Berakhot/r/38a:14)

שֶׁעַל הַפַּת הוּא אוֹמֵר ״הַמּוֹצִיא״ וְכוּ׳. תָּנוּ רַבָּנַן: מָה הוּא אוֹמֵר? — ״הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ״. רַבִּי נְחֶמְיָה אוֹמֵר: ״מוֹצִיא לֶחֶם מִן הָאָרֶץ״. אָמַר רָבָא: בְּ״מוֹצִיא״ כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּאַפֵּיק מַשְׁמַע, דִּכְתִיב: ״אֵל מוֹצִיאָם מִמִּצְרָיִם״. כִּי פְּלִיגִי בְּ״הַמּוֹצִיא״, רַבָּנַן סָבְרִי הַמּוֹצִיא דְּאַפֵּיק מַשְׁמַע, דִּכְתִיב: ״הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ״. וְרַבִּי נְחֶמְיָה סָבַר הַמּוֹצִיא דְּמַפֵּיק מַשְׁמַע, שֶׁנֶּאֱמַר: ״הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna **that over bread one recites: Who brings forth bread from the earth. The Sages taught** in a *baraita*: **What does** one who eats bread **recite** before eating? **Who brings forth [*hamotzi*] bread from the earth. Rabbi Neḥemya says** that the blessing is phrased: **Who brought forth [*motzi*] bread from the earth. Rava said: Everyone agrees that** the term ***motzi* means brought,** in the past tense, **as it is written: “God who brought them forth [*motziam*] from Egypt** is for them like the horns of the wild ox” (Numbers 23:22). **When do they disagree? With regard to** the term ***hamotzi*, as the Rabbis hold** that ***hamotzi* means** that God **brought forth,** in the past tense, **as it is written: “Who brought forth [*hamotzi*] for you water from a rock of flint”** (Deuteronomy 8:15), which depicts a past event. **Rabbi Neḥemya holds** that the term ***hamotzi* means** that God **brings forth** in the present tense, **as it is stated** in Moses’ prophecy to the Jewish people in Egypt: “And you will know that I am the Lord your God **who is bringing you forth [*hamotzi*] from under the burdens of Egypt”** (Exodus 6:7). Since, in that context, *hamotzi* is used with regard to an event transpiring in the present or possibly even one that will transpire in the future, it is inappropriate to include this term in a blessing referencing the past.


###### Berakhot 38a:15
[Berakhot 38a:15](https://torahapp.org/share/book/Berakhot/r/38a:15)

וְרַבָּנַן? — הָהוּא הָכִי קָאָמַר לְהוּ קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל: כַּד מַפֵּיקְנָא לְכוּ, עָבֵידְנָא לְכוּ מִלְּתָא כִּי הֵיכִי דְּיָדְעִיתוּ דַּאֲנָא הוּא דְּאַפֵּיקִית יָתְכוֹן מִמִּצְרַיִם, דִּכְתִיב: ״וִידַעְתֶּם כִּי אֲנִי ה׳ אֱלֹהֵיכֶם הַמּוֹצִיא״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And the Rabbis,** how do they respond to that proof? The Sages interpret **that** verse to mean that **the Holy one, Blessed be He, said to Israel as follows: When I bring you forth, I will perform something for you that you will know that I am the one who brought you forth from Egypt, as it is written: “And you will know that I am the Lord your God who brought you forth [*hamotzi*]”;** in this verse, too, *hamotzi* refers to the past.


###### Berakhot 38a:16
[Berakhot 38a:16](https://torahapp.org/share/book/Berakhot/r/38a:16)

מִשְׁתַּבְּחִין לֵיהּ רַבָּנַן לְרַבִּי זֵירָא [אֶת] בַּר רַב זְבִיד אֲחוּהּ דְּרַבִּי שְׁמוּאֵל בַּר רַב זְבִיד דְּאָדָם גָּדוֹל הוּא וּבָקִי בִּבְרָכוֹת הוּא. אָמַר לָהֶם: לִכְשֶׁיָּבֹא לְיֶדְכֶם הֲבִיאוּהוּ לְיָדִי. זִמְנָא חֲדָא אִיקְּלַע לְגַבֵּיהּ אַפִּיקוּ לֵיהּ רִיפְתָּא, פָּתַח וְאָמַר ״מוֹצִיא״. אָמַר: זֶה הוּא שֶׁאוֹמְרִים עָלָיו דְּאָדָם גָּדוֹל הוּא וּבָקִי בִּבְרָכוֹת הוּא?! בִּשְׁלָמָא אִי אֲמַר ״הַמּוֹצִיא״

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On that note, the Gemara relates: **The Sages would praise son of Rav Zevid, brother of Rabbi Shmuel bar Rav Zevid to Rabbi Zeira, that he is a great man and he is expert in blessings.** Rabbi Zeira **said to** the Sages: **When he comes to you, bring him to me** so that I can meet him. **One day he happened** to come **before him. They brought out bread** to the guest, **he began and recited: Who brought forth [*motzi*] bread from the earth.** Rabbi Zeira grew annoyed **and said: This is he of whom they say that he is a great man and expert in blessings? Granted, had he recited: *Hamotzi,***