benediction

He who chews rice says the benediction "...Who createst the fruit of the ground"; if he ground it, baked and then boiled it, although the pieces are still whole, he first says "...Who createst various kinds of foods" and afterwards one benediction which is an abstract of three.

He who chews rice says the benediction "...Who createst the fruit of the ground"; if he ground it, baked and then boiled it, although the pieces are still whole, he first says "...Who createst various kinds of foods" and afterwards one benediction which is an abstract of three.

The teacher stated : "He who chews wheat should say the benediction '...Who createst the fruit of the ground'." But there is a teaching: [He should say] "...Who createst divers kinds of seeds"! There is no contradiction; the latter being the opinion of R. Judah, the other of the Rabbis. For our Mishnah teaches : Over vegetables one says : "...Who createst the fruit of the ground" ; but R. Judah declares: "...Who createst divers kinds of herbs."

The teacher stated : "He who chews rice says the benediction '...Who createst the fruit of the ground'; if he ground it, baked and then boiled it, although the pieces are still whole, he first says '...Who createst various kinds of foods' and afterwards one benediction which is an abstract of three."

The teacher stated : "He who chews rice says the benediction '...Who createst the fruit of the ground'; if he ground it, baked and then boiled it, although the pieces are still whole, he first says '...Who createst various kinds of foods' and afterwards one benediction which is an abstract of three."

But there is a teaching: After partaking thereof no benediction is required ! Rab Sheshet said : There is no contradiction : one being the opinion of Rabban Gamaliel, the other of the Rabbis. For there is a teaching : This is the general rule — Any food which belongs to the seven species, Rabban Gamaliel says : Three benedictions [are required after partaking thereof], whereas the Rabbis say : One benediction which is an abstract of three.

But there is a teaching: After partaking thereof no benediction is required ! Rab Sheshet said : There is no contradiction : one being the opinion of Rabban Gamaliel, the other of the Rabbis. For there is a teaching : This is the general rule — Any food which belongs to the seven species, Rabban Gamaliel says : Three benedictions [are required after partaking thereof], whereas the Rabbis say : One benediction which is an abstract of three.

It once happened that Rabban Gamaliel and the Elders were reclining in an upper chamber in Jericho ; dates were set before them and they ate. Rabban Gamaliel gave permission to R. 'Akiba to say Grace. R. 'Akiba sat up and said one benediction which is an abstract of three. Rabban Gamaliel said to him, "'Akiba, how long wilt thou put thy head between strife!" He replied, "Our master ! Although thou sayest thus and thy colleagues say otherwise, thou hast taught us, our master, that where the individual and the many differ, the Halakah is in accord with the view of the many ! "

and is not a kind of corn, or if a kind of corn it has not been made into bread, Rabban Gamaliel declares three benedictions [are required after partaking thereof], but the Sages declare: Only one benediction. And any food which does not belong to the seven species and is not a kind of corn, for instance, bread of rice or millet, Rabban Gamaliel declares: One benediction which is an abstract of three, but the Sages declare : None at all.

and is not a kind of corn, or if a kind of corn it has not been made into bread, Rabban Gamaliel declares three benedictions [are required after partaking thereof], but the Sages declare: Only one benediction. And any food which does not belong to the seven species and is not a kind of corn, for instance, bread of rice or millet, Rabban Gamaliel declares: One benediction which is an abstract of three, but the Sages declare : None at all.

According to whom, then, dost thou confirm [the teaching: After partaking of rice one benediction which is an abstract of three is necessary] ? According to Rabban Gamaliel. I will quote the latter part of the first teaching, viz. : "If the pieces are no longer whole, he first says '...Who createst various kinds of foods' and afterwards one benediction which is an abstract of three." Whose teaching is this ? If Rabban Gamaliel's, since he has just declared that for dates and pounded grain three benedictions are necessary, how much more necessary should they be if the pieces are no longer whole!

According to whom, then, dost thou confirm [the teaching: After partaking of rice one benediction which is an abstract of three is necessary] ? According to Rabban Gamaliel. I will quote the latter part of the first teaching, viz. : "If the pieces are no longer whole, he first says '...Who createst various kinds of foods' and afterwards one benediction which is an abstract of three." Whose teaching is this ? If Rabban Gamaliel's, since he has just declared that for dates and pounded grain three benedictions are necessary, how much more necessary should they be if the pieces are no longer whole!

Nay, it is evident that it must be the Rabbis'. If so, the Rabbis contradict themselves! But it is certainly the view of the Rabbis ; and with reference to rice the teaching is: After partaking thereof no benediction is required.

Raba said : Over the Rihata of the field labourers which contains a large admixture of flour, the benediction is "...Who createst various kinds of food." Why? Because the flour is the principal ingredient. [Over the Rihata] of townspeople which does not contain so much flour, the benediction is "...By Whose word all things exist." Why? Because honey is the principal ingredient. Raba afterwards said : Over both kinds the benediction is "...Who createst various kinds of foods"; because Rab and Samuel both declare : Over any food which contains one of the five species, the benediction is "...Who createst various kinds of foods."

Raba said : Over the Rihata of the field labourers which contains a large admixture of flour, the benediction is "...Who createst various kinds of food." Why? Because the flour is the principal ingredient. [Over the Rihata] of townspeople which does not contain so much flour, the benediction is "...By Whose word all things exist." Why? Because honey is the principal ingredient. Raba afterwards said : Over both kinds the benediction is "...Who createst various kinds of foods"; because Rab and Samuel both declare : Over any food which contains one of the five species, the benediction is "...Who createst various kinds of foods."

Raba said : Over the Rihata of the field labourers which contains a large admixture of flour, the benediction is "...Who createst various kinds of food." Why? Because the flour is the principal ingredient. [Over the Rihata] of townspeople which does not contain so much flour, the benediction is "...By Whose word all things exist." Why? Because honey is the principal ingredient. Raba afterwards said : Over both kinds the benediction is "...Who createst various kinds of foods"; because Rab and Samuel both declare : Over any food which contains one of the five species, the benediction is "...Who createst various kinds of foods."

Raba said : Over the Rihata of the field labourers which contains a large admixture of flour, the benediction is "...Who createst various kinds of food." Why? Because the flour is the principal ingredient. [Over the Rihata] of townspeople which does not contain so much flour, the benediction is "...By Whose word all things exist." Why? Because honey is the principal ingredient. Raba afterwards said : Over both kinds the benediction is "...Who createst various kinds of foods"; because Rab and Samuel both declare : Over any food which contains one of the five species, the benediction is "...Who createst various kinds of foods."

Rab Joseph said : Over the Habis which contains pieces of bread the size of an olive, before partaking thereof the benediction is "...Who bringest forth bread from the earth," and afterwards three benedictions. If it does not contain pieces of bread the size of an olive, before partaking thereof the benediction is "...Who createst various kinds of foods" and afterwards one benediction which is an abstract of three.

Rab Joseph said : Over the Habis which contains pieces of bread the size of an olive, before partaking thereof the benediction is "...Who bringest forth bread from the earth," and afterwards three benedictions. If it does not contain pieces of bread the size of an olive, before partaking thereof the benediction is "...Who createst various kinds of foods" and afterwards one benediction which is an abstract of three.

Rab Joseph said : Over the Habis which contains pieces of bread the size of an olive, before partaking thereof the benediction is "...Who bringest forth bread from the earth," and afterwards three benedictions. If it does not contain pieces of bread the size of an olive, before partaking thereof the benediction is "...Who createst various kinds of foods" and afterwards one benediction which is an abstract of three.

Rab Joseph said : Whence have I this? There is a teaching: If one were standing and bringing meal-offerings in Jerusalem, he says "Blessed [art Thou, O Lord our Grod, King of the universe], Who has kept us in life, and hast preserved us, and enabled us to reach this season." If he takes them to eat, he says the benediction "...Who bringest forth bread from the earth"; and it is taught in this connection : They must all be broken into pieces about the size of an olive.

Abbai said to him : But according to the Tanna of the school of R. Ishmael who declared, "He must crumble [the meal-offerings] until they return to the condition of flour [before eating thereof]," it would then be unnecessary to pronounce the benediction "...Who bringest forth bread from the earth." And if thou sayest that is so, lo there is a teaching : If he gathered together from all of them about the size of an olive and ate them, should it be leaven he incurs the penalty of excision, and if unleaven, a man can therewith comply with the requirements of the law during Passover!

If he made them into cakes, they are subject [to Hallah]; but if he made them into "shingles," they are exempt. Abbai asked Rab Joseph : Which benediction is to be said over dough baked in a cavity made in the ground ? He said to him : Dost thou consider it to be bread ? It is only a thick mass, and the benediction is "...Who createst various kinds of foods."

If he made them into cakes, they are subject [to Hallah]; but if he made them into "shingles," they are exempt. Abbai asked Rab Joseph : Which benediction is to be said over dough baked in a cavity made in the ground ? He said to him : Dost thou consider it to be bread ? It is only a thick mass, and the benediction is "...Who createst various kinds of foods."

Mar Zotra made a meal of it and said the benediction "...Who bringest forth bread from the earth" and [afterwards] the three benedictions.

Mar b. Rab Ashe also said : Over the honey of the date-palm we use the benediction "...By Whose word all things exist." What is the reason ? Because it is only the moisture [of the tree].

In the meantime Raba recalled it and he said to him : Thou must surely mean a brew of ground dates ; and thou remindest me of something that R. Assi said, viz. : It is permissible to make Trimma from dates brought as an offering, but one must not make strong drink of them. And the Halakah is : Over dates made into Trimma we say the benediction "...Who createst the fruit of the tree." On what ground ? Because [the dates are considered] as remaining in their original condition [as fruit].

Over Shattit Rab said : [The benediction is] "...By Whose word all things exist"; Samuel said: It is "...Who createst various kinds of foods."

It was necessary to have the statements of Rab and Samuel. For from that [quotation from the Mishnah] I might have said that [only when the Shattit] is intended as a food and becomes a remedy of itself [is a benediction required] ; but here, since it was from the outset intended as a remedy, no benediction is at all required. Therefore [from Rab and Samuel's statement] we are informed that since one derives enjoyment therefrom, it is necessary to say a benediction.

It was necessary to have the statements of Rab and Samuel. For from that [quotation from the Mishnah] I might have said that [only when the Shattit] is intended as a food and becomes a remedy of itself [is a benediction required] ; but here, since it was from the outset intended as a remedy, no benediction is at all required. Therefore [from Rab and Samuel's statement] we are informed that since one derives enjoyment therefrom, it is necessary to say a benediction.

It was necessary to have the statements of Rab and Samuel. For from that [quotation from the Mishnah] I might have said that [only when the Shattit] is intended as a food and becomes a remedy of itself [is a benediction required] ; but here, since it was from the outset intended as a remedy, no benediction is at all required. Therefore [from Rab and Samuel's statement] we are informed that since one derives enjoyment therefrom, it is necessary to say a benediction.

The Rabbis praised Rab Zebid the father of R. Simeon b. Rab Zebid to R. Zera as being a great man and expert in the benedictions. R. Zera said to them, "Should he come to you bring him to me." On one occasion Rab Zebid paid him a visit. He was handed some bread, and began the benediction [using the word] mosi'. R. Zera exclaimed, "Is this he of whom they declare he is a great man and expert in the benedictions ! It would have been right if he had said hammosi';

Over vegetables one says : He teaches that vegetables resemble bread [in this respect] : as bread is changed by the fire [in appearance, but the benediction remains unaltered], so also are vegetables changed by the fire [but the benediction is the same]. Rabbanai said in the name of Abbai : This means that the benediction over boiled vegetables is "...Who createst the fruit of the ground." (From whence is this derived ? Since he taught that vegetables resemble bread.)

Over vegetables one says : He teaches that vegetables resemble bread [in this respect] : as bread is changed by the fire [in appearance, but the benediction remains unaltered], so also are vegetables changed by the fire [but the benediction is the same]. Rabbanai said in the name of Abbai : This means that the benediction over boiled vegetables is "...Who createst the fruit of the ground." (From whence is this derived ? Since he taught that vegetables resemble bread.)

Over vegetables one says : He teaches that vegetables resemble bread [in this respect] : as bread is changed by the fire [in appearance, but the benediction remains unaltered], so also are vegetables changed by the fire [but the benediction is the same]. Rabbanai said in the name of Abbai : This means that the benediction over boiled vegetables is "...Who createst the fruit of the ground." (From whence is this derived ? Since he taught that vegetables resemble bread.)

Rab Hisda expounded in the name of our teacher — and who is he? Rab: Over boiled vegetables we pronounce the benediction "...Who createst the fruit of the ground" ; but our teachers who came down from the land of Israel [to Babylon] — and who are they ? 'Ulla in the name of R. Johanan — said : Over boiled vegetables we pronounce the benediction "...By Whose word all things exist." I say that any article of food which in its original state requires "...Who createst the fruit of the ground," if cooked requires "...By Whose word all things exist" ; and whatever in its original state requires "...By Whose word all things exist," if cooked requires "...Who createst the fruit of the ground."

Rab Hisda expounded in the name of our teacher — and who is he? Rab: Over boiled vegetables we pronounce the benediction "...Who createst the fruit of the ground" ; but our teachers who came down from the land of Israel [to Babylon] — and who are they ? 'Ulla in the name of R. Johanan — said : Over boiled vegetables we pronounce the benediction "...By Whose word all things exist." I say that any article of food which in its original state requires "...Who createst the fruit of the ground," if cooked requires "...By Whose word all things exist" ; and whatever in its original state requires "...By Whose word all things exist," if cooked requires "...Who createst the fruit of the ground."

Rab Nahman expounded in the name of our teacher — and who is he? Samuel : Over boiled vegetables we pronounce the benediction "...Who createst the fruit of the ground"; but our colleagues who came down from the land of Israel — and who are they ? 'Ulla in the name of R. Johanan — said : Over boiled vegetables the benediction is "... By Whose word all things exist."

Rab Nahman expounded in the name of our teacher — and who is he? Samuel : Over boiled vegetables we pronounce the benediction "...Who createst the fruit of the ground"; but our colleagues who came down from the land of Israel — and who are they ? 'Ulla in the name of R. Johanan — said : Over boiled vegetables the benediction is "... By Whose word all things exist."

It is not so ; for it is agreed by all that over boiled vegetables the benediction is "...Who createst the fruit of the ground" ; and only in this case does R. Jose say so because we require the taste of the unleavened bread, and it is not there [if the wafer is cooked]. Hence, however, even R. Jose admits it.

R. Hiyya b. Abba said in the name of R. Johanan : Over boiled vegetables we pronounce the benediction "...Who createst the fruit of the ground." But R. Benjamin b. Jephet said in the name of R. Johanan: Over boiled vegetables the benediction is "...By Whose word all things exist." Rab Nahman b. Isaac said : 'Ulla confirmed this error according to R. Benjamin b. Jephet.

R. Hiyya b. Abba said in the name of R. Johanan : Over boiled vegetables we pronounce the benediction "...Who createst the fruit of the ground." But R. Benjamin b. Jephet said in the name of R. Johanan: Over boiled vegetables the benediction is "...By Whose word all things exist." Rab Nahman b. Isaac said : 'Ulla confirmed this error according to R. Benjamin b. Jephet.

And R. Hiyya b. Abba likewise said : I saw R. Johanan eat a salted olive, and he pronounced a benediction before and after. This is quite right if thou maintainest that food when cooked is to be regarded as remaining the same ; then, before partaking [of the salted olive] the benediction is "...Who createst the fruit of the tree," and afterwards he says one benediction which is an abstract of three. Shouldest thou, however, maintain that cooked food is not to be regarded as remaining the same, it is right that before partaking thereof one should say "...By Whose word all things exist" ; but what benediction is to be said afterwards ?

And R. Hiyya b. Abba likewise said : I saw R. Johanan eat a salted olive, and he pronounced a benediction before and after. This is quite right if thou maintainest that food when cooked is to be regarded as remaining the same ; then, before partaking [of the salted olive] the benediction is "...Who createst the fruit of the tree," and afterwards he says one benediction which is an abstract of three. Shouldest thou, however, maintain that cooked food is not to be regarded as remaining the same, it is right that before partaking thereof one should say "...By Whose word all things exist" ; but what benediction is to be said afterwards ?

And R. Hiyya b. Abba likewise said : I saw R. Johanan eat a salted olive, and he pronounced a benediction before and after. This is quite right if thou maintainest that food when cooked is to be regarded as remaining the same ; then, before partaking [of the salted olive] the benediction is "...Who createst the fruit of the tree," and afterwards he says one benediction which is an abstract of three. Shouldest thou, however, maintain that cooked food is not to be regarded as remaining the same, it is right that before partaking thereof one should say "...By Whose word all things exist" ; but what benediction is to be said afterwards ?

And R. Hiyya b. Abba likewise said : I saw R. Johanan eat a salted olive, and he pronounced a benediction before and after. This is quite right if thou maintainest that food when cooked is to be regarded as remaining the same ; then, before partaking [of the salted olive] the benediction is "...Who createst the fruit of the tree," and afterwards he says one benediction which is an abstract of three. Shouldest thou, however, maintain that cooked food is not to be regarded as remaining the same, it is right that before partaking thereof one should say "...By Whose word all things exist" ; but what benediction is to be said afterwards ?

R. Jeremiah asked R. Zera, "How could R. Johanan pronounce a benediction over a salted olive since, if the stone had been removed,

We can say that this is like [the discussion of] the Tannaim. For two disciples were sitting in the presence of Bar Kappara, When there were set before him cabbage, Damascene plums and poultry. Bar Kappara gave one of the disciples permission to say the benediction. He sat up and said the benediction over the poultry. His companion laughed at him, and Bar Kappara became angry, saying, "Not with him who uttered the benediction, but with him who laughed, am I angry. If thy companion is like one who has never tasted meat, wherefore dost thou laugh at him?" Then he said, "Not with him who laughed am I angry, but with him who uttered the benediction" ; and he continued, "If there is no wisdom here, is there no old age here?"

We can say that this is like [the discussion of] the Tannaim. For two disciples were sitting in the presence of Bar Kappara, When there were set before him cabbage, Damascene plums and poultry. Bar Kappara gave one of the disciples permission to say the benediction. He sat up and said the benediction over the poultry. His companion laughed at him, and Bar Kappara became angry, saying, "Not with him who uttered the benediction, but with him who laughed, am I angry. If thy companion is like one who has never tasted meat, wherefore dost thou laugh at him?" Then he said, "Not with him who laughed am I angry, but with him who uttered the benediction" ; and he continued, "If there is no wisdom here, is there no old age here?"

We can say that this is like [the discussion of] the Tannaim. For two disciples were sitting in the presence of Bar Kappara, When there were set before him cabbage, Damascene plums and poultry. Bar Kappara gave one of the disciples permission to say the benediction. He sat up and said the benediction over the poultry. His companion laughed at him, and Bar Kappara became angry, saying, "Not with him who uttered the benediction, but with him who laughed, am I angry. If thy companion is like one who has never tasted meat, wherefore dost thou laugh at him?" Then he said, "Not with him who laughed am I angry, but with him who uttered the benediction" ; and he continued, "If there is no wisdom here, is there no old age here?"

We can say that this is like [the discussion of] the Tannaim. For two disciples were sitting in the presence of Bar Kappara, When there were set before him cabbage, Damascene plums and poultry. Bar Kappara gave one of the disciples permission to say the benediction. He sat up and said the benediction over the poultry. His companion laughed at him, and Bar Kappara became angry, saying, "Not with him who uttered the benediction, but with him who laughed, am I angry. If thy companion is like one who has never tasted meat, wherefore dost thou laugh at him?" Then he said, "Not with him who laughed am I angry, but with him who uttered the benediction" ; and he continued, "If there is no wisdom here, is there no old age here?"

Is it not that they differed in the following point : He who said the benediction thought that for cooked vegetables and poultry it is "...By Whose word all things exist," and therefore what is best liked is to be preferred [for the benediction] ; but he who laughed thought that for cooked vegetables it is "...Who createst the fruit of the ground" and for poultry "...By Whose word all things exist," and therefore the fruit should be given precedence ?

Is it not that they differed in the following point : He who said the benediction thought that for cooked vegetables and poultry it is "...By Whose word all things exist," and therefore what is best liked is to be preferred [for the benediction] ; but he who laughed thought that for cooked vegetables it is "...Who createst the fruit of the ground" and for poultry "...By Whose word all things exist," and therefore the fruit should be given precedence ?

No ; they both agreed that for cooked vegetables and poultry it is "...By Whose word all things exist" ; and here they differed on the following point : One thought that what is best liked is to be preferred [for the benediction], whereas the other thought that the cabbage should receive precedence

because it is nourishing. R. Zera said : When we were at the school of Rab Huna he said to us : For the tops of turnips, if he cut them into large pieces, the benediction is "...Who createst the fruit of the ground"; if into small pieces, it is "...By Whose word all things exist." But when we came to the school of Rab Judah he said : In either case it is "...Who createst the fruit of the ground," because one cuts them up a great deal to sweeten the taste.

Rab Ashe said : When we were at the school of Rab Kahana he said to us : For a broth of beet, into which one does not put much flour, the benediction is "...Who createst the fruit of the ground " ; for a broth of turnip, into which much flour is put, it is "...Who createst various kinds of foods." Afterwards he said : In either case it is "...Who createst the fruit of the ground," and that they put much flour into it is only done to make it adhere.

Rab Hiyya b. Ashe said : Over stale bread [which has been placed] in a pot [to soak], the benediction is "...Who bringest forth bread from the earth." This is at variance with R. Hiyya who said : This benediction must conclude with [the cutting or breaking of] the bread.

Rab Hiyya b. Ashe said : Over stale bread [which has been placed] in a pot [to soak], the benediction is "...Who bringest forth bread from the earth." This is at variance with R. Hiyya who said : This benediction must conclude with [the cutting or breaking of] the bread.

Raba retorted : Why is stale bread different, that no [benediction should be pronounced before partaking thereof] ? Is it because when the benediction is concluded, it is concluded over a divided loaf ? But in the case of [fresh] bread also, when the benediction is concluded, it is likewise concluded over a divided loaf !

Raba retorted : Why is stale bread different, that no [benediction should be pronounced before partaking thereof] ? Is it because when the benediction is concluded, it is concluded over a divided loaf ? But in the case of [fresh] bread also, when the benediction is concluded, it is likewise concluded over a divided loaf !

Raba retorted : Why is stale bread different, that no [benediction should be pronounced before partaking thereof] ? Is it because when the benediction is concluded, it is concluded over a divided loaf ? But in the case of [fresh] bread also, when the benediction is concluded, it is likewise concluded over a divided loaf !

But, declared Raba : One says the benediction and afterwards breaks [the bread].

The people of Nehardea acted according to R. Hiyya, but the Rabbis acted according to Raba. Rabina said : My mother told me, "Thy father acted according to R. Hiyya, for R. Hiyya maintained that the benediction must conclude with [the breaking of] the bread ; but the Rabbis acted according to Raba." The Halakah is in agreement with Raba who maintained that one should say the benediction and afterwards break the bread.

The people of Nehardea acted according to R. Hiyya, but the Rabbis acted according to Raba. Rabina said : My mother told me, "Thy father acted according to R. Hiyya, for R. Hiyya maintained that the benediction must conclude with [the breaking of] the bread ; but the Rabbis acted according to Raba." The Halakah is in agreement with Raba who maintained that one should say the benediction and afterwards break the bread.

It has been reported : If pieces of bread and whole loaves were set before them, Rab Huna declares that the benediction is to be pronounced over the pieces and it is not necessary over the loave. R. Johanan declared : [To say the benediction over] the whole loaf is the best way to perform the religious duty ; but should there be a piece of wheaten-bread and a loaf of barley-bread, all agree that the benediction should be pronounced over the former and is unnecessary over the latter.

It has been reported : If pieces of bread and whole loaves were set before them, Rab Huna declares that the benediction is to be pronounced over the pieces and it is not necessary over the loave. R. Johanan declared : [To say the benediction over] the whole loaf is the best way to perform the religious duty ; but should there be a piece of wheaten-bread and a loaf of barley-bread, all agree that the benediction should be pronounced over the former and is unnecessary over the latter.

It has been reported : If pieces of bread and whole loaves were set before them, Rab Huna declares that the benediction is to be pronounced over the pieces and it is not necessary over the loave. R. Johanan declared : [To say the benediction over] the whole loaf is the best way to perform the religious duty ; but should there be a piece of wheaten-bread and a loaf of barley-bread, all agree that the benediction should be pronounced over the former and is unnecessary over the latter.

A Tanna taught in the presence of Rab Nahman b. Isaac : One should place the piece of bread with the whole loaf and break them both and then say the benediction. Rab Nahman said to him, "What is thy name?" He replied, "Shalman." He said to him, "Peaceful art thou and peaceful thy teaching, for thou hast restored peace between the disciples."

When R. Ammi and R. Assi had occasion to use the bread of 'Erub, they would pronounce over it the benediction "...Who bringest forth bread from the earth," saying, "Since one religious duty is being fulfilled therewith, let us perform still another."

Rab declared: [If one broke the bread and pronounced the benediction, and before eating handed a piece to another saying,] "Take it, the benediction has been made; take it, the benediction has been made ! " it is unnecessary for him to pronounce it again [before partaking of the bread]. [But if before eating he says,] "Bring salt, bring the relish," he must repeat the benediction. R. Johanan declared that even if he said, "Bring salt, bring the relish," he likewise need not repeat the benediction. [Should he, however, say,] "Mix food for the oxen ! Mix food for the oxen !" the benediction must be repeated. Rab Sheshet declared that even if he said "Mix food for the oxen," he also need not repeat the benediction. For Rab Judah said in the name of Rab: A man must not eat his meal before giving food to his cattle ; as it is said, "And I will give grass in thy fields for thy cattle" and then "thou shalt eat and be satisfied" (Deut. xi. 15).

Rab declared: [If one broke the bread and pronounced the benediction, and before eating handed a piece to another saying,] "Take it, the benediction has been made; take it, the benediction has been made ! " it is unnecessary for him to pronounce it again [before partaking of the bread]. [But if before eating he says,] "Bring salt, bring the relish," he must repeat the benediction. R. Johanan declared that even if he said, "Bring salt, bring the relish," he likewise need not repeat the benediction. [Should he, however, say,] "Mix food for the oxen ! Mix food for the oxen !" the benediction must be repeated. Rab Sheshet declared that even if he said "Mix food for the oxen," he also need not repeat the benediction. For Rab Judah said in the name of Rab: A man must not eat his meal before giving food to his cattle ; as it is said, "And I will give grass in thy fields for thy cattle" and then "thou shalt eat and be satisfied" (Deut. xi. 15).

Rab declared: [If one broke the bread and pronounced the benediction, and before eating handed a piece to another saying,] "Take it, the benediction has been made; take it, the benediction has been made ! " it is unnecessary for him to pronounce it again [before partaking of the bread]. [But if before eating he says,] "Bring salt, bring the relish," he must repeat the benediction. R. Johanan declared that even if he said, "Bring salt, bring the relish," he likewise need not repeat the benediction. [Should he, however, say,] "Mix food for the oxen ! Mix food for the oxen !" the benediction must be repeated. Rab Sheshet declared that even if he said "Mix food for the oxen," he also need not repeat the benediction. For Rab Judah said in the name of Rab: A man must not eat his meal before giving food to his cattle ; as it is said, "And I will give grass in thy fields for thy cattle" and then "thou shalt eat and be satisfied" (Deut. xi. 15).

Rab declared: [If one broke the bread and pronounced the benediction, and before eating handed a piece to another saying,] "Take it, the benediction has been made; take it, the benediction has been made ! " it is unnecessary for him to pronounce it again [before partaking of the bread]. [But if before eating he says,] "Bring salt, bring the relish," he must repeat the benediction. R. Johanan declared that even if he said, "Bring salt, bring the relish," he likewise need not repeat the benediction. [Should he, however, say,] "Mix food for the oxen ! Mix food for the oxen !" the benediction must be repeated. Rab Sheshet declared that even if he said "Mix food for the oxen," he also need not repeat the benediction. For Rab Judah said in the name of Rab: A man must not eat his meal before giving food to his cattle ; as it is said, "And I will give grass in thy fields for thy cattle" and then "thou shalt eat and be satisfied" (Deut. xi. 15).

Rab declared: [If one broke the bread and pronounced the benediction, and before eating handed a piece to another saying,] "Take it, the benediction has been made; take it, the benediction has been made ! " it is unnecessary for him to pronounce it again [before partaking of the bread]. [But if before eating he says,] "Bring salt, bring the relish," he must repeat the benediction. R. Johanan declared that even if he said, "Bring salt, bring the relish," he likewise need not repeat the benediction. [Should he, however, say,] "Mix food for the oxen ! Mix food for the oxen !" the benediction must be repeated. Rab Sheshet declared that even if he said "Mix food for the oxen," he also need not repeat the benediction. For Rab Judah said in the name of Rab: A man must not eat his meal before giving food to his cattle ; as it is said, "And I will give grass in thy fields for thy cattle" and then "thou shalt eat and be satisfied" (Deut. xi. 15).

Rab declared: [If one broke the bread and pronounced the benediction, and before eating handed a piece to another saying,] "Take it, the benediction has been made; take it, the benediction has been made ! " it is unnecessary for him to pronounce it again [before partaking of the bread]. [But if before eating he says,] "Bring salt, bring the relish," he must repeat the benediction. R. Johanan declared that even if he said, "Bring salt, bring the relish," he likewise need not repeat the benediction. [Should he, however, say,] "Mix food for the oxen ! Mix food for the oxen !" the benediction must be repeated. Rab Sheshet declared that even if he said "Mix food for the oxen," he also need not repeat the benediction. For Rab Judah said in the name of Rab: A man must not eat his meal before giving food to his cattle ; as it is said, "And I will give grass in thy fields for thy cattle" and then "thou shalt eat and be satisfied" (Deut. xi. 15).

Rab declared: [If one broke the bread and pronounced the benediction, and before eating handed a piece to another saying,] "Take it, the benediction has been made; take it, the benediction has been made ! " it is unnecessary for him to pronounce it again [before partaking of the bread]. [But if before eating he says,] "Bring salt, bring the relish," he must repeat the benediction. R. Johanan declared that even if he said, "Bring salt, bring the relish," he likewise need not repeat the benediction. [Should he, however, say,] "Mix food for the oxen ! Mix food for the oxen !" the benediction must be repeated. Rab Sheshet declared that even if he said "Mix food for the oxen," he also need not repeat the benediction. For Rab Judah said in the name of Rab: A man must not eat his meal before giving food to his cattle ; as it is said, "And I will give grass in thy fields for thy cattle" and then "thou shalt eat and be satisfied" (Deut. xi. 15).

But R. Judah declares : "...Who createst divers kinds of herbs." R. Zera (another version : R. Hinnana b. Pappa) said : The Halakah is not in accord with R. Judah. R. Zera (another version: R. Hinnana b. Pappa) also said: What is R. Judah's reason? The Scriptures state, "Blessed be the Lord day by day" (Ps. Ixviii. 20) — are we to bless Him by day and not by night ! Nay, it means to tell thee : Day by day give Him the appropriate blessing ; so here also, for every species of food give Him an appropriate benediction.

MISHNAH If one said the benediction "... Who createst the fruit of the ground" over fruits of the tree, he has complied with the requirements of the law. If, over fruits of the earth, he said "...Who createst the fruit of the tree," he has not so complied. If over all of them he said "...By Whose word all things exist," he has complied with the requirements of the law.

It may enter thy mind to say that since R. Judah maintains that wheat is a kind of tree, the benediction over it should be "...Who createst the fruit of the tree"! Therefore we are informed that we say the benediction "...Who createst the fruit of the tree" only where, if thou takest away the fruit, a stem remains which again produces ;

It may enter thy mind to say that since R. Judah maintains that wheat is a kind of tree, the benediction over it should be "...Who createst the fruit of the tree"! Therefore we are informed that we say the benediction "...Who createst the fruit of the tree" only where, if thou takest away the fruit, a stem remains which again produces ;

but where, if thou takest away the fruit, there is no stem to produce again fruit, we do not say the benediction "...Who createst the fruit of the tree" but "...Who createst the fruit of the ground."

Rab Huna could tell thee: I am even in agreement with R. Meir ; for R. Meir only speaks above of a case where one mentions the name of bread, but where he does not mention the name of bread, even R. Meir admits [that the man's words do not constitute a valid benediction].

R. Johanan, on the other hand, could tell thee : I am in agreement even with R. Jose ; for R. Jose only disagrees above because the man used a form of benediction which the Rabbis had not ordained, but if he had said "...By Whose word all things exist" which the Rabbis had ordained, even R. Jose admits [that it would be valid].

Benjamin the shepherd used to double the bread and say "Blessed be the Lord of this bread." Rab said: He thereby complied with the requirements of the law. But Rab has declared : A benediction which contains no mention of the Divine Name is no benediction! What Benjamin did say was "Blessed be the All-merciful, the Lord of this bread."

Benjamin the shepherd used to double the bread and say "Blessed be the Lord of this bread." Rab said: He thereby complied with the requirements of the law. But Rab has declared : A benediction which contains no mention of the Divine Name is no benediction! What Benjamin did say was "Blessed be the All-merciful, the Lord of this bread."

But lo, we require three benedictions! What means, then, "he has complied with the requirements of the law" as stated by Rab? He has complied so far as the first benediction is concerned.

The portion of the Sotah, the declaration concerning the tithe, the Shema', Tefillah and the Grace after meals! [Nevertheless Rab's statement] was necessary ; for it might have entered thy mind to say that this only applies when one utters the benediction in a non-holy language exactly as the Rabbis ordained it in the holy tongue ; but should he not say it in the non-holy language exactly as the Rabbis ordained it in the holy tongue, I am to declare that he has not [complied]. Therefore he informs us [that the benediction is valid even when the wording does not exactly conform to the Hebrew original].

The portion of the Sotah, the declaration concerning the tithe, the Shema', Tefillah and the Grace after meals! [Nevertheless Rab's statement] was necessary ; for it might have entered thy mind to say that this only applies when one utters the benediction in a non-holy language exactly as the Rabbis ordained it in the holy tongue ; but should he not say it in the non-holy language exactly as the Rabbis ordained it in the holy tongue, I am to declare that he has not [complied]. Therefore he informs us [that the benediction is valid even when the wording does not exactly conform to the Hebrew original].

It was stated above : "Rab said : A benediction which contains no mention of the Divine Name is no benediction." But R. Johanan has said : A benediction which contains no reference to the Divine Kingship is no benediction! Abbai said: Rab's opinion seems more probable ; for there is a teaching : [It is written] "I have not transgressed any of Thy commandments, neither have I forgotten" (Deut. xxvi. 13) — "I have not transgressed," i.e. by omitting the benediction, "neither have I forgotten," i.e. to mention Thy Name thereby ; but he does not teach here [that it is necessary to refer to] the Kingship.

It was stated above : "Rab said : A benediction which contains no mention of the Divine Name is no benediction." But R. Johanan has said : A benediction which contains no reference to the Divine Kingship is no benediction! Abbai said: Rab's opinion seems more probable ; for there is a teaching : [It is written] "I have not transgressed any of Thy commandments, neither have I forgotten" (Deut. xxvi. 13) — "I have not transgressed," i.e. by omitting the benediction, "neither have I forgotten," i.e. to mention Thy Name thereby ; but he does not teach here [that it is necessary to refer to] the Kingship.

It was stated above : "Rab said : A benediction which contains no mention of the Divine Name is no benediction." But R. Johanan has said : A benediction which contains no reference to the Divine Kingship is no benediction! Abbai said: Rab's opinion seems more probable ; for there is a teaching : [It is written] "I have not transgressed any of Thy commandments, neither have I forgotten" (Deut. xxvi. 13) — "I have not transgressed," i.e. by omitting the benediction, "neither have I forgotten," i.e. to mention Thy Name thereby ; but he does not teach here [that it is necessary to refer to] the Kingship.

It was stated above : "Rab said : A benediction which contains no mention of the Divine Name is no benediction." But R. Johanan has said : A benediction which contains no reference to the Divine Kingship is no benediction! Abbai said: Rab's opinion seems more probable ; for there is a teaching : [It is written] "I have not transgressed any of Thy commandments, neither have I forgotten" (Deut. xxvi. 13) — "I have not transgressed," i.e. by omitting the benediction, "neither have I forgotten," i.e. to mention Thy Name thereby ; but he does not teach here [that it is necessary to refer to] the Kingship.

It was stated above : "Rab said : A benediction which contains no mention of the Divine Name is no benediction." But R. Johanan has said : A benediction which contains no reference to the Divine Kingship is no benediction! Abbai said: Rab's opinion seems more probable ; for there is a teaching : [It is written] "I have not transgressed any of Thy commandments, neither have I forgotten" (Deut. xxvi. 13) — "I have not transgressed," i.e. by omitting the benediction, "neither have I forgotten," i.e. to mention Thy Name thereby ; but he does not teach here [that it is necessary to refer to] the Kingship.

MISHNAH Over anything whose growth is not from the earth, one says "...By Whose word all things exist." Over vinegar, fruit which falls unripe from the tree and locusts, one says "...By Whose word all things exist." R. Judah declares: No benediction is to be pronounced over anything which comes under the category of a curse.

If there were several kinds of food before him, R. Judah says: Should there be among them one of the seven species, he pronounces the benediction over that. The Sages declare: He may say it over whichever of them he pleases.

Our Mishnah states : R. Judah declares : No benediction is to be pronounced over anything which comes under the category of a curse. That is quite right according to him who says nobelot means "Fruit scorched by the sun," for that may be called a kind of curse ; but according to him who says it means "Dates blown from the tree by the wind," how is this a kind of curse?

Another version : It is quite right according to him who says nobelot means "Fruit scorched by the sun" that over it we pronounce the benediction "...By Whose word"; but according to him who says [it means] "Dates blown from the tree by the wind" the benediction "...By Whose word" should rather be "...Who createst the fruit of the tree" !

Another version : It is quite right according to him who says nobelot means "Fruit scorched by the sun" that over it we pronounce the benediction "...By Whose word"; but according to him who says [it means] "Dates blown from the tree by the wind" the benediction "...By Whose word" should rather be "...Who createst the fruit of the tree" !

If there were several kinds of food before him, etc. 'Ulla said : The difference of opinion arises when the benediction is the same for them ; for R. Judah holds that one of the seven species is to be given preference, whereas the Rabbis hold that the kind which is best liked should be given preference. Where, however, the benediction is not the same, all agree that he should first say it over that which he likes best and then say it over the others.

If there were several kinds of food before him, etc. 'Ulla said : The difference of opinion arises when the benediction is the same for them ; for R. Judah holds that one of the seven species is to be given preference, whereas the Rabbis hold that the kind which is best liked should be given preference. Where, however, the benediction is not the same, all agree that he should first say it over that which he likes best and then say it over the others.