## Berakhot Daf 39a

###### Berakhot 39a:1
[Berakhot 39a:1](https://torahapp.org/share/book/Berakhot/r/39a:1)

בָּצַר לֵיהּ שִׁיעוּרָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**it lacks the** requisite **measure?** The smallest quantity of food that is considered eating is the size of an olive-bulk, and an olive with its pit removed is smaller than that.


###### Berakhot 39a:2
[Berakhot 39a:2](https://torahapp.org/share/book/Berakhot/r/39a:2)

אָמַר לֵיהּ: מִי סָבְרַתְּ כְּזַיִת גָּדוֹל בָּעֵינַן? כְּזַיִת בֵּינוֹנִי בָּעֵינַן (וְהָא אִיכָּא), וְהַהוּא דְּאַיְיתוֹ לְקַמֵּיהּ דְּרַבִּי יוֹחָנָן זַיִת גָּדוֹל הֲוָה, דְּאַף עַל גַּב דְּשַׁקְלוּהָ לְגַרְעִינוּתֵיהּ פָּשׁ לֵיהּ שִׁיעוּרָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**He said to him: Do you hold that we require a large olive** as the measure of food necessary in order to recite a blessing after eating? **We require a medium-sized olive and that** olive **was** that size, as the olive **that they brought before Rabbi Yoḥanan was a large olive. Even though they removed its pit, the** requisite **measure remained.**


###### Berakhot 39a:3
[Berakhot 39a:3](https://torahapp.org/share/book/Berakhot/r/39a:3)

דִּתְנַן: זַיִת שֶׁאָמְרוּ לֹא קָטָן וְלֹא גָּדוֹל, אֶלָּא בֵּינוֹנִי — וְזֶהוּ ״אֵגוֹרִי״. וְאָמַר רַבִּי אֲבָהוּ: לֹא ״אֵגוֹרִי״ שְׁמוֹ אֶלָּא ״אִבְרוֹטִי״ שְׁמוֹ, וְאָמְרִי לַהּ ״סִמְרוֹסִי״ שְׁמוֹ. וְלָמָּה נִקְרָא שְׁמוֹ ״אֵגוֹרִי״ — שֶׁשַּׁמְנוֹ אָגוּר בְּתוֹכוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites a proof that the halakhic measure of an olive is not based on a large olive **as we learned** in a mishna: **The olive of which** the Sages **spoke** with regard to the halakhic measures is **neither small nor large, but medium, and that** olive **is** called ***aguri*. And Rabbi Abbahu said: The name** of that genus of olives **is not *aguri*, but its name is *avruti*, and some say** that **its name is *samrusi*. And why,** then, **is it called *aguri*? Because its oil is accumulated [*agur*] inside it.**


###### Berakhot 39a:4
[Berakhot 39a:4](https://torahapp.org/share/book/Berakhot/r/39a:4)

נֵימָא כְּתַנָּאֵי: דְּהָנְהוּ תְּרֵי תַּלְמִידֵי דַּהֲווֹ יָתְבִי קַמֵּיהּ דְּבַר קַפָּרָא. הֵבִיאוּ לְפָנָיו כְּרוּב וְדוֹרְמַסְקִין וּפַרְגִּיּוֹת. נָתַן בַּר קַפָּרָא רְשׁוּת לְאֶחָד מֵהֶן לְבָרֵךְ, קָפַץ וּבֵרַךְ עַל הַפַּרְגִּיּוֹת. לִגְלֵג עָלָיו חֲבֵירוֹ. כָּעַס בַּר קַפָּרָא אָמַר: לֹא עַל הַמְבָרֵךְ אֲנִי כּוֹעֵס, אֶלָּא עַל הַמְלַגְלֵג אֲנִי כּוֹעֵס. אִם חֲבֵירְךָ דּוֹמֶה כְּמִי שֶׁלֹּא טָעַם טַעַם בָּשָׂר מֵעוֹלָם, אַתָּה עַל מָה לִגְלַגְתָּ עָלָיו? חָזַר וְאָמַר: לֹא עַל הַמְלַגְלֵג אֲנִי כּוֹעֵס, אֶלָּא עַל הַמְבָרֵךְ אֲנִי כּוֹעֵס. וְאָמַר: אִם חָכְמָה אֵין כָּאן, זִקְנָה אֵין כָּאן?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to the appropriate blessing over boiled vegetables: **Let us say** that this dispute **is parallel** to a dispute between the ***tanna’im*,** as the Gemara relates: **Two students were sitting before bar Kappara when** cooked **cabbage,** cooked Damascene **plums and pullets were set before him. Bar Kappara gave one of** the students **permission to recite a blessing. He hurried and recited a blessing over the pullets** and **his counterpart ridiculed him** for gluttonously reciting the blessing that should have been recited later, first. **Bar Kappara became angry** with both of them, **he said: I am not angry with the one who recited the blessing, but at the one who ridiculed** him. **If your counterpart is like one who never tasted the flavor of meat** and was therefore partial to the pullet, and hurriedly ate it, **why did you ridicule him?** Bar Kappara **continued and said** to the second student: **I am not upset at the one who ridiculed** him, **rather** it is **with the one who recited the blessing that I am angry. And he said: If there is no wisdom here, is there no elder here?** If you are uncertain which blessing to recite first, couldn’t you have asked me, as I am an elder?


###### Berakhot 39a:5
[Berakhot 39a:5](https://torahapp.org/share/book/Berakhot/r/39a:5)

תָּנָא: וּשְׁנֵיהֶם לֹא הוֹצִיאוּ שְׁנָתָן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara concludes that **it was taught: And both of them did not** live **out his year.** Due to bar Kappara’s anger they were punished, and both died within the year.


###### Berakhot 39a:6
[Berakhot 39a:6](https://torahapp.org/share/book/Berakhot/r/39a:6)

מַאי לָאו בְּהָא קָא מִיפַּלְגִי, דִּמְבָרֵךְ סָבַר שְׁלָקוֹת וּפַרְגִּיּוֹת ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״, הִלְכָּךְ חַבִּיב עֲדִיף, וּמְלַגְלֵג סָבַר שְׁלָקוֹת ״בּוֹרֵא פְּרִי הָאֲדָמָה״, פַּרְגִּיּוֹת ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״, הִלְכָּךְ פֵּירָא עֲדִיף.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara attempts to infer from this story to the topic at hand: **What? Is it not that they disagreed with regard to the following?** The **one who recited the blessing** over the pullet first **held** that the blessing to be recited over both **boiled vegetables and pullet** is: **By whose word all things came to be, and, therefore,** that which **he prefers** takes **precedence** and is eaten first. The **one who ridiculed** him **held** that over **boiled vegetables** one recites: **Who creates fruit of the ground,** and over **pullet** one recites: **By whose word all things came to be, and, therefore, the fruit** takes **precedence,** as its blessing is more specific and therefore more significant.


###### Berakhot 39a:7
[Berakhot 39a:7](https://torahapp.org/share/book/Berakhot/r/39a:7)

לָא, דְּכוּלֵּי עָלְמָא שְׁלָקוֹת וּפַרְגִּיּוֹת ״שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ״, וְהָכָא בְּהַאי סְבָרָא קָא מִיפַּלְגִי: מָר סָבַר חַבִּיב עֲדִיף, וּמָר סָבַר כְּרוּב עֲדִיף, דְּזָיֵין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara rejects this explanation: **No, everyone agrees** that over **boiled vegetables and pullet** one recites: **By whose word all things came to be, and here they argue over this:** This **Sage,** who recited the blessing, **held that** the food which is **preferred takes precedence** and one recites a blessing over it first, **and the Sage** who ridiculed him **held: Cabbage takes precedence, as it nourishes.**


###### Berakhot 39a:8
[Berakhot 39a:8](https://torahapp.org/share/book/Berakhot/r/39a:8)

אָמַר רַבִּי זֵירָא, כִּי הֲוֵינַן בֵּי רַב הוּנָא אֲמַר לַן: הָנֵי גַּרְגְּלִידֵי דְלִפְתָּא, פַּרְמִינְהוּ פְּרִימָא רַבָּא — ״בּוֹרֵא פְּרִי הָאֲדָמָה״, פְּרִימָא זוּטָא — ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״. וְכִי אֲתָאן לְבֵי רַב יְהוּדָה אֲמַר לַן: אִידֵּי וְאִידֵּי ״בּוֹרֵא פְּרִי הָאֲדָמָה״, וְהָא דְּפַרְמִינְהוּ טְפֵי, כִּי הֵיכִי דְּנִמְתִּיק טַעְמֵיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Zeira said: When we were in the study hall of Rav Huna he said to us: These turnip heads,** if **one cut them** into **large** slices, he recites over them: **Who creates fruit of the ground,** because in doing so he has not significantly changed them. If he **cut them** into **small** pieces, he recites over them: **By whose word all things came to be. And when we came to the study hall of Rav Yehuda he said to us:** Over both **these,** large slices, **and those,** small pieces, one recites: **Who creates fruit of the ground, and the fact that he cut them extensively was in order to sweeten its flavor.**


###### Berakhot 39a:9
[Berakhot 39a:9](https://torahapp.org/share/book/Berakhot/r/39a:9)

אָמַר רַב אָשֵׁי, כִּי הֲוֵינַן בֵּי רַב כָּהֲנָא אֲמַר לַן: תַּבְשִׁילָא דְסִלְקָא, דְּלָא מַפְּשׁוּ בַּהּ קִמְחָא — ״בּוֹרֵא פְּרִי הָאֲדָמָה״. דְּלִפְתָּא, דְּמַפְּשׁוּ בַּהּ קִמְחָא טְפֵי — ״בּוֹרֵא מִינֵי מְזוֹנוֹת״. וַהֲדַר אָמַר: אִידֵּי וְאִידֵּי ״בּוֹרֵא פְּרִי הָאֲדָמָה״, וְהַאי דְּשָׁדֵי בַּהּ קִמְחָא טְפֵי — לְדַבּוֹקֵי בְּעָלְמָא עָבְדִי לַהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On a similar note, **Rav Ashi said: When we were in the study hall of Rav Kahana, he said to us:** Over **a cooked dish of beets to which they,** typically, **do not add** a **significant** amount of **flour,** one recites: **Who creates fruit of the ground.** Over **a cooked dish of turnips to which they,** typically, **add** a **more significant** amount of **flour,** one recites: **Who creates the various types of nourishment. And** Rav Kahana **reconsidered** his previous statement and said: Over both **these,** beets, **and those,** turnips, one recites: **Who creates fruit of the ground, and the fact that they threw extra flour in** with the turnips, **they did so merely** so the components of the cooked dish would **stick together.** The primary ingredient in the dish remains the turnips, not the flour.


###### Berakhot 39a:10
[Berakhot 39a:10](https://torahapp.org/share/book/Berakhot/r/39a:10)

אָמַר רַב חִסְדָּא: תַּבְשִׁיל שֶׁל תְּרָדִין יָפֶה לַלֵּב, וְטוֹב לָעֵינַיִם, וְכׇל שֶׁכֵּן לִבְנֵי מֵעַיִם. אָמַר אַבָּיֵי: וְהוּא דְּיָתֵיב אַבֵּי תָפֵי וְעָבֵיד ״תּוֹךְ תּוֹךְ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Tangential to this mention of a turnip dish, **Rav Ḥisda** added, **and said: A cooked dish of beets is beneficial for the heart, good for the eyes and all the more so, for the intestines. Abaye said: That is** specifically when the dish **sits on the stove and makes a *tukh tukh*** sound, i.e., it boils.


###### Berakhot 39a:11
[Berakhot 39a:11](https://torahapp.org/share/book/Berakhot/r/39a:11)

אָמַר רַב פָּפָּא: פְּשִׁיטָא לִי מַיָּא דְסִלְקָא — כְּסִלְקָא, וּמַיָּא דְלִפְתָּא — כְּלִפְתָּא, וּמַיָּא דְּכוּלְּהוּ שִׁלְקֵי — כְּכוּלְּהוּ שִׁלְקֵי. בָּעֵי רַב פָּפָּא: מַיָּא דְשִׁיבְתָּא מַאי? לְמַתּוֹקֵי טַעְמָא עָבְדִי, אוֹ לְעַבּוֹרֵי זוּהֲמָא עָבְדִי לַהּ?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Pappa said: It is clear to me** that **beet water,** water in which beets were boiled, **has** the same status **as beets, and turnip water has** the same status **turnips, and the water** in which **all boiled vegetables** were boiled **has** the same status **as all boiled vegetables.** However, **Rav Pappa raised a dilemma: What** is the status of **water** in which **dill** was boiled? **Do they use** dill **to sweeten the taste, or do they use it to remove** residual **filth?** If the dill was added to flavor the food then the water in which it was boiled should be treated like water in which any other vegetable was boiled. However, if the dill was added merely to absorb the residue of the soup, then there was never any intention to flavor the dish and one should not recite a blessing over it.


###### Berakhot 39a:12
[Berakhot 39a:12](https://torahapp.org/share/book/Berakhot/r/39a:12)

תָּא שְׁמַע: הַשֶּׁבֶת מִשֶּׁנָּתְנָה טַעַם בַּקְּדֵירָה אֵין בָּהּ מִשּׁוּם תְּרוּמָה, וְאֵינָהּ מְטַמְּאָה טוּמְאַת אוֹכָלִים. שְׁמַע מִינַּהּ לְמַתּוֹקֵי טַעְמָא עָבְדִי לַהּ. שְׁמַע מִינַּהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Come and hear** a resolution to this dilemma from what we learned in a mishna in the tractate *Okatzin*: **Dill, once it has** already **given** its **flavor in the pot,** no longer has any value and **is no** longer **subject to** the *halakhot* of ***teruma* and** since it is no longer considered food, **it can no** longer become impure with **the ritual impurity of food. Learn from this** that **they used** dill **to sweeten the taste.** The Gemara concludes: Indeed, **learn from this.**


###### Berakhot 39a:13
[Berakhot 39a:13](https://torahapp.org/share/book/Berakhot/r/39a:13)

אָמַר רַב חִיָּיא בַּר אָשֵׁי: פַּת צְנוּמָה בִּקְעָרָה מְבָרְכִין עָלֶיהָ ״הַמּוֹצִיא״. וּפְלִיגָא דְּרַבִּי חִיָּיא, דְּאָמַר רַבִּי חִיָּיא: צָרִיךְ שֶׁתִּכְלֶה בְּרָכָה עִם הַפַּת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Ḥiyya bar Ashi said: Over dry bread** that was placed **in a bowl** to soak, **one recites: Who brings forth** bread from the earth, even if there is another loaf of bread before him, as it is considered bread in every respect. This *halakha* **disagrees with** the opinion of **Rabbi Ḥiyya, as Rabbi Ḥiyya said: The blessing must conclude with** the beginning of the breaking of **the** loaf of **bread.** The dried bread had already been sliced and separated from the loaf.


###### Berakhot 39a:14
[Berakhot 39a:14](https://torahapp.org/share/book/Berakhot/r/39a:14)

מַתְקִיף לַהּ רָבָא: מַאי שְׁנָא צְנוּמָה דְּלָא, מִשּׁוּם דְּכִי כָּלְיָא בְּרָכָה — אַפְּרוּסָה קָא כָּלְיָא? עַל הַפַּת נָמֵי, כִּי קָא גָמְרָה — אַפְּרוּסָה גָּמְרָה!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rava strongly objects to this** assumption: **What is different about dried bread, that** one does **not** recite: Who brings forth bread from the earth, over it, **because when the blessing concludes, it concludes on a slice?** In a case where he recites a blessing **on** a loaf of **bread as well, when he completes** the blessing, **he completes it on a slice,** as one cuts the bread before the blessing.