## Berakhot Daf 42a

###### Berakhot 42a:1
[Berakhot 42a:1](https://torahapp.org/share/book/Berakhot/r/42a:1)

דְּגוֹרֵם בְּרָכָה לְעַצְמוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**as it causes a blessing itself.** It is so significant, that one recites a blessing over it together with other blessings like *kiddush* and *havdala*, even though he does not particularly want to drink it. During a meal too, a blessing is recited over the wine and it is not exempted by the blessing over the bread.


###### Berakhot 42a:2
[Berakhot 42a:2](https://torahapp.org/share/book/Berakhot/r/42a:2)

רַב הוּנָא אֲכַל תְּלֵיסַר רִיפְתֵי בְּנֵי תְּלָתָא תְּלָתָא בְּקַבָּא וְלָא בָּרֵיךְ. אֲמַר לֵיהּ רַב נַחְמָן: עָדֵי כַּפְנָא! אֶלָּא כֹּל שֶׁאֲחֵרִים קוֹבְעִים עָלָיו סְעוּדָה, צָרִיךְ לְבָרֵךְ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
As the Gemara mentioned bread that comes as dessert, it now relates that **Rav Huna ate thirteen** substantially sized, sweetened **loaves, three** loaves **per *kav*** of flour, **and he did not recite** Grace after Meals because they were not genuine bread. **Rav Naḥman said to him: That is hunger.** One does not typically eat that much merely as dessert. **Rather, over anything which** is substantial enough to satiate and **others base a meal** upon it, **one must recite** Grace after Meals.


###### Berakhot 42a:3
[Berakhot 42a:3](https://torahapp.org/share/book/Berakhot/r/42a:3)

רַב יְהוּדָה הֲוָה עָסֵיק לֵיהּ לִבְרֵיהּ בֵּי רַב יְהוּדָה בַּר חֲבִיבָא. אַיְיתוֹ לְקַמַּיְיהוּ פַּת הַבָּאָה בְּכִסָנִין. כִּי אֲתָא, שַׁמְעִינְהוּ דְּקָא מְבָרְכִי ״הַמּוֹצִיא״. אָמַר לְהוּ: מַאי ״צִיצִי״ דְּקָא שָׁמַעְנָא? דִּילְמָא ״הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ״ קָא מְבָרְכִיתוּ? אָמְרִי לֵיהּ: אִין. דְּתַנְיָא, רַבִּי מוּנָא אָמַר מִשּׁוּם רַבִּי יְהוּדָה: פַּת הַבָּאָה בְּכִסָנִין מְבָרְכִין עָלֶיהָ ״הַמּוֹצִיא״, וְאָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי מוּנָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara also relates: **Rav Yehuda was engaged** in preparations for **his son’s** wedding **at the house of Rav Yehuda bar Ḥaviva when they brought bread that comes as dessert before them. When it arrived, he heard them reciting: Who brings forth** bread from the earth. **He said to them: What is this *tzitzi*** sound **that I hear? Perhaps you are reciting: Who brings forth bread from the earth? They said to him: Yes,** indeed, **as it was taught** in a *baraita*: **Rabbi Mona said in the name of Rabbi Yehuda: Over bread that comes as dessert, one recites: Who brings forth** bread from the earth. **And Shmuel said: The *halakha* is in accordance with** the opinion of **Rabbi Mona.**


###### Berakhot 42a:4
[Berakhot 42a:4](https://torahapp.org/share/book/Berakhot/r/42a:4)

אָמַר לְהוּ: אֵין הֲלָכָה כְּרַבִּי מוּנָא אִתְּמַר. אָמְרִי לֵיהּ: וְהָא מָר הוּא דְּאָמַר מִשְּׁמֵיהּ דִּשְׁמוּאֵל לַחְמָנִיּוֹת מְעָרְבִין בָּהֶן, וּמְבָרְכִין עֲלֵיהֶן ״הַמּוֹצִיא״? שָׁאנֵי הָתָם דְּקָבַע סְעוֹדְתֵּיהּ עֲלַיְיהוּ, אֲבָל הֵיכָא דְּלָא קָבַע סְעוֹדְתֵּיהּ עֲלַיְיהוּ — לָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rav Yehuda **said to them:** You are mistaken. Actually, **it was stated** that Shmuel said: **The *halakha* is not in accordance with** the opinion of **Rabbi Mona. They said to him: But aren’t** you, **Master, the one who said in the name** of **Shmuel** with regard to **wafers: One may establish an *eiruv*,** the joining of courtyards, to permit carrying in a shared courtyard and the joining of cooked foods, to permit cooking on a festival for Shabbat, **with them and recite over them: Who brings forth** bread from the earth. Why is that the blessing over those wafers? They too are sweetened bread that comes as dessert. He answered them: **It is different there as he based his meal upon them, but here, where one did not base his meal upon them, no,** he does not recite: Who brings forth bread from the earth.


###### Berakhot 42a:5
[Berakhot 42a:5](https://torahapp.org/share/book/Berakhot/r/42a:5)

רַב פָּפָּא אִיקְּלַע לְבֵי רַב הוּנָא בְּרֵיהּ דְּרַב נָתָן. בָּתַר דְּגָמְרִי סְעוֹדְתַּיְיהוּ אַיְיתוֹ לְקַמַּיְיהוּ מִידֵּי לְמֵיכַל שָׁקֵל רַב פָּפָּא וְקָא אָכֵיל. אָמְרִי לֵיהּ: לָא סָבַר לַהּ מָר גָּמַר אָסוּר מִלֶּאֱכוֹל? אָמַר לְהוּ: ״סִלֵּק״ אִתְּמַר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates: **Rav Pappa happened** to come **to the house of Rav Huna, son of Rav Natan. After they finished their meal, they brought before them something to eat. Rav Pappa took** this food item **and ate** it without reciting a blessing. **They said to him:** Do you, **Master, not hold** that once **one finished** his meal **he is forbidden to eat** again without reciting a blessing? **He said to them** that in the correct version of that *halakha*, **it is stated: Removed.** One need recite a second blessing only when eating after the table was removed from before him.


###### Berakhot 42a:6
[Berakhot 42a:6](https://torahapp.org/share/book/Berakhot/r/42a:6)

רָבָא וְרַבִּי זֵירָא אִיקְּלַעוּ לְבֵי רֵישׁ גָּלוּתָא. לְבָתַר דְּסַלִּיקוּ תַּכָּא מִקַּמַּיְיהוּ שַׁדַּרוּ לְהוּ רִיסְתָּנָא מִבֵּי רֵישׁ גָּלוּתָא. רָבָא אָכֵיל וְרַבִּי זֵירָא לָא אָכֵיל. אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר סִלֵּק אָסוּר מִלֶּאֱכוֹל? אֲמַר לֵיהּ: אֲנַן אַתַּכָּא דְּרֵישׁ גָּלוּתָא סָמְכִינַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, the Gemara relates: **Rava and Rabbi Zeira happened** to come **to the house of the Exilarch. After** the meal, when **they removed the table from before them, a portion [*ristena*]** of food **was sent to them from the house of the Exilarch. Rava ate** it **and Rabbi Zeira did not eat** it. Rabbi Zeira **said to** Rava: Do you, **Master, not hold** that once the table was **removed, he is forbidden to eat?** Rava **said to him: We are dependent upon the table of the Exilarch,** and so long as he has not completed his meal, his guests have not completed their meals either.


###### Berakhot 42a:7
[Berakhot 42a:7](https://torahapp.org/share/book/Berakhot/r/42a:7)

אָמַר רַב: הָרָגִיל בְּשֶׁמֶן — שֶׁמֶן מְעַכְּבוֹ. אָמַר רַב אָשֵׁי: כִּי הָוֵינַן בֵּי רַב כָּהֲנָא, אָמַר לַן: כְּגוֹן אֲנַן דִּרְגִילִינַן בְּמִשְׁחָא — מִשְׁחָא מְעַכְּבָא לַן. וְלֵית הִלְכְתָא כְּכׇל הָנֵי שְׁמַעְתָּתָא, אֶלָּא כִּי הָא דְּאָמַר רַבִּי חִיָּיא בַּר אָשֵׁי אָמַר רַב: שָׁלֹשׁ תְּכִיפוֹת הֵן: תֵּכֶף לִסְמִיכָה שְׁחִיטָה, תֵּכֶף לִגְאוּלָּה תְּפִלָּה, תֵּכֶף לִנְטִילַת יָדַיִם בְּרָכָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav said: One who is accustomed to** applying fragrant **oil** to his hands after meals, failure to apply that **oil delays** the end of **his** meal and he is not considered to have finished his meal and is not required to recite a blessing before continuing to eat. Similarly, **Rav Ashi said: When we were in the house of Rav Kahana, he said to us: We, for example, who are accustomed to oil,** failure to apply that **oil delays** the end of the meal **for us.** Nevertheless, the Gemara concludes: **And the *halakha* is not in accordance with all of these statements** and the end of the meal is not determined by those factors. **Rather, it is** determined by **that which Rabbi Ḥiyya bar Ashi said** that **Rav said: There are three** pairs that **immediately** follow each other: **Immediately** following **placing hands** on the head of a sacrifice, is its **slaughter; immediately** following the blessing of **redemption** recited after *Shema*, is the *Amida* **prayer;** and **immediately** following the ritual **washing of the hands** after a meal, is **the blessing of** Grace after Meals.


###### Berakhot 42a:8
[Berakhot 42a:8](https://torahapp.org/share/book/Berakhot/r/42a:8)

אָמַר אַבָּיֵי, אַף אָנוּ נֹאמַר: תֵּכֶף לְתַלְמִידֵי חֲכָמִים בְּרָכָה. שֶׁנֶּאֱמַר: ״וַיְבָרְכֵנִי ה׳ בִּגְלָלֶךָ״. אִיבָּעֵית אֵימָא מֵהָכָא, שֶׁנֶּאֱמַר: ״וַיְבָרֶךְ ה׳ אֶת בֵּית הַמִּצְרִי בִּגְלַל יוֹסֵף״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Abaye said** that on a similar note, **we too will say: Immediately** following the entrance of **Torah scholars** into a house, a **blessing** rests upon that house, **as it is stated** with regard to Laban and Jacob: **“The Lord has blessed me because of you”** (Genesis 30:27). **If you wish, say** instead, that the proof is **from here, as it is stated:** “And it was from when he placed him in charge of his house and over all that he owned, **the Lord blessed the house of the Egyptian on account of Joseph”** (Genesis 39:5).


###### Berakhot 42a:9
[Berakhot 42a:9](https://torahapp.org/share/book/Berakhot/r/42a:9)

**מַתְנִי׳** בֵּרַךְ עַל הַיַּיִן שֶׁלִּפְנֵי הַמָּזוֹן — פָּטַר אֶת הַיַּיִן שֶׁלְּאַחַר הַמָּזוֹן. בֵּרַךְ עַל הַפַּרְפֶּרֶת שֶׁלִּפְנֵי הַמָּזוֹן — פָּטַר אֶת הַפַּרְפֶּרֶת שֶׁלְּאַחַר הַמָּזוֹן. בֵּרַךְ עַל הַפַּת — פָּטַר אֶת הַפַּרְפֶּרֶת. עַל הַפַּרְפֶּרֶת — לֹא פָּטַר אֶת הַפַּת. בֵּית שַׁמַּאי אוֹמְרִים: אַף לֹא מַעֲשֵׂה קְדֵרָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** This mishna explains those cases and those circumstances in which blessings recited over particular foods exempt other foods at the meal from the requirement to recite a blessing over them. **One who recited a blessing over the wine that** one drank **before the meal,** with that blessing **he exempted the wine that** he drinks **after the meal.** Similarly, **one who recited a blessing over the appetizers that** one ate **before the meal,** with that blessing **he exempted the appetizers that** he eats **after the meal. One who recited a blessing over the bread exempted the appetizers,** as they are considered secondary to the bread. However, one who recited a blessing **over the appetizers did not exempt the bread. Beit Shammai say:** The blessing recited over the appetizers **did not exempt even a cooked dish** that he eats during the meal.


###### Berakhot 42a:10
[Berakhot 42a:10](https://torahapp.org/share/book/Berakhot/r/42a:10)

הָיוּ יוֹשְׁבִין — כׇּל אֶחָד מְבָרֵךְ לְעַצְמוֹ. הֵסַבּוּ — אֶחָד מְבָרֵךְ לְכוּלָּן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
An additional *halakha* is cited: If several people **were sitting** to eat not in the framework of a joint meal, **each recites a blessing for himself. If they were reclined** on divans to eat, which renders it a joint meal, **one recites a blessing on behalf of them all.**