rab

Rab Aha b. Rab Huna said in the name of Rab Sheshet : That is what people say : "He whose stomach is full increaseth deeds of evil" ; as it is said, "When they were fed, they became full, they were filled, and their heart was exalted ; therefore have they forgotten Me" (Hosea xiii. 6). Rab Nahman said : [It may be learnt] from this passage : "Then thy heart be lifted up, and thou forget the Lord thy God" (Deut. viii. 14) ; and the Rabbis said from the following: "And they shall have eaten their fill, and waxen fat, and turned unto other gods " (ibid. xxxi. 20) ;

Raba said in the name of Rab Isaac: It teaches that he called into play [hal] the attribute of mercy upon them.

"But in very deed, as I live" (ibid. v. 21) — Raba said in the name of Rab Isaac : This teaches that the Holy One, blessed be He, said to Moses, "Moses, thou hast made Me to survive [in the estimation of the peoples] with thy word."

Rab Joseph said : This teaching applies only to the Israelite kings ; but for the kings of other peoples he must stop.

And though a serpent is wound round his heel, he must not interrupt. Rab Sheshet said : This teaching applies only to a serpent, but if it be a scorpion he may interrupt.

R. Isaac said: If he saw oxen, he may interrupt ; for Rab Osha'ya taught : One should remove himself fifty cubits from an ox which has never injured anybody and as far as he can see it from an ox whose owner has been warned of its tendency to gore.

Rab Joseph said : Because it is equal to the revival of the dead, therefore they fixed it in the benediction of "the Revival of the Dead."

Rab Joseph said : Because it is sustenance, therefore they fixed it in the benediction relating to sustenance.

Rab Joseph said : Because it is wisdom, they fixed it in the benediction relating to wisdom. The Rabbis say : Because it refers to the non-holy, therefore they fixed it in the [first] benediction [of the Tefillah] for the week-day.

Rab Aha Karhinaah retorted : In that case, great is vengeance which is placed between two references to the Divine Name; as it is said, "A God of vengeance, the Lord" (Ps. xciv. 1)!

Rab Shamman b. Abba said to R. Johanan, "It is a fact that the men of the Great Assembly instituted for Israel benedictions and prayers, Sanctifications and Divisions ; let us see where it was arranged [for the Habdalah to be said]."

It has been likewise reported : Rabbah and Rab Joseph both declare : He who pronounces the "Division" in the Tefillah must do it again over the cup of wine.

Rab Nahman b. Isaac replied : We draw an a fortiori conclusion from the Tefillah : If of the Tefillah where [the Habdalah] was originally instituted they say : He who pronounced the "Division" in the Tefillah must do so again over the cup of wine, how much more so must one who says the Habdalah over the cup of wine, where it was not originally instituted, [say it in the Tefillah] !

R. Aha the Tall taught in the presence of Rab Huna : He who pronounces the "Division" in the Tefillah is more praiseworthy than he who says it over the cup of wine ; but if he says it in both, may blessings alight upon his head.

But this is self-contradictory ! Thou declarest, "He who pronounces the 'Division' in the Tefillah is more praiseworthy than he who says it over the cup of wine"; hence it is sufficient to say it in the Tefillah alone ! And then he teaches, "But if he says it in both, may blessings alight upon his head"; but since he has fulfilled his obligation with the former, he is exempt and [the latter] will be a superfluous benediction, and Rab has declared (another version : R. Simeon b. Lakish ; or R. Johanan and R. Simeon b. Lakish both declare) : Whoever utters a superfluous benediction commits a transgression because of [the injunction], "Thou shalt not take the name of the Lord thy God in vain" (Exod. xx. 7) !

Rab Hisda asked Rab Sheshet : If a man erred [and omitted the Habdalah] in both, how is it ? He replied : If he erred in both, he must start again.

Rab Hisda asked Rab Sheshet : If a man erred [and omitted the Habdalah] in both, how is it ? He replied : If he erred in both, he must start again.

For it has been reported : Rab Isaac b. Abdemi said in the name of our teacher : The Halakah [is in accord with R. Eliezer] ; but some say : We incline [towards his view].

Rab Joseph said : I know neither the one nor the other ; but from Rab and Samuel I know that they instituted a "pearl" for us in Babylon :

Rab Joseph said : I know neither the one nor the other ; but from Rab and Samuel I know that they instituted a "pearl" for us in Babylon :

Rab Pappa asked Abbai : But perhaps he at first did not direct his mind and finally did so!

Rab Huna said : If he erred in the first three benedictions [of Tefillah], he commences again at the beginning; if in the middle benedictions, he returns to "Thou favourest man with knowledge" ; if in the last [three], he returns to the "Service."

Rab Assi said : The middle benedictions have no order.

Rab Sheshet quoted in objection : From where does the latter begin ? From the commencement of the benediction where the other erred ! This is a refutation of Rab Huna ;

Rab Sheshet quoted in objection : From where does the latter begin ? From the commencement of the benediction where the other erred ! This is a refutation of Rab Huna ;

but Rab Huna can reply : The middle benedictions are all one benediction.

Rab Judah said: A man should never pray for his personal needs in the first three or last three benedictions, but in the middle ones. For R. Hannina said : [When saying] the first three benedictions, he is like a slave recounting praise before his master ; [when saying] the middle benedictions, he is like a slave begging a reward from his master ; [when saying] the last three benedictions, he is like a slave who, receiving a reward from his master, takes his departure and goes away.

R. Jacob said in the name of Rab Hisda : Whoever prays on behalf of another need not mention his name ; as it is said, "Heal her now, O God, I beseech Thee," without mentioning Miriam's name.

Rab Hiyya b. Rab Huna said : I saw Abbai and Raba just recline on their side.

Rab Hiyya b. Rab Huna said : I saw Abbai and Raba just recline on their side.

Raba bent the knee at the beginning and end of the "Thanksgiving," The Rabbis asked him, "Why has the master acted so?" He replied, "I saw Rab Nahman bend the knee, and I saw Rab Sheshet do it.

Raba bent the knee at the beginning and end of the "Thanksgiving," The Rabbis asked him, "Why has the master acted so?" He replied, "I saw Rab Nahman bend the knee, and I saw Rab Sheshet do it.

R. Hiyya stated that Rab Safra said in the name of one attached to the school of Rabbi: To the "Patriarchs."

Others refer this [statement of Rab Safra] to the following Baraita: One who says the Tefillah must direct his heart to each benediction ; but if unable to do so to each one, he must at least direct his heart to one. To which?

R. Hiyya stated that Rab Safra said in the name of one attached to the school of Rabbi : To the "Patriarchs."

R. Hiyya b. Abba also said in the name of R Johanan : A man should not pray except in a room which has windows ; as it is said, "Now his windows were open in his upper chamber towards Jerusalem" (Dan. vi. 11). Rab Kahana said :

Rab Kahana also said : I consider him impertinent who recounts his sins ; as it is said, "Happy is he whose transgression is forgiven, whose sin is pardoned" (Ps. xxxii. 1).

Does, then, the olive need inclusion because of the factor of the altar ? Behold, the expression kerem "vineyard" is explicitly written in connection therewith ; for it is stated, "And he burnt up the shocks and the standing corn, and also the olive-yards" (Judges xv. 5) ! Rab Pappa answered : It is called "a kerem of olives" but not kerem without qualification.

Rab Judah said in the name of Samuel : Whoever enjoys anything of this world without a benediction is as though he had partaken of the holy things of Heaven ; as it is said, "The earth is the Lord's, and the fulness thereof" (Ps. xxiv. 1). R. Levi asked : t is written, "The earth is the Lord's and the fulness thereof," and it is written, "The heavens are the heavens of the Lord, but the earth hath He given to the children of men" (ibid. cxv. 16) ! There is no contradiction ; the former passage referring [[fol. 35 b.]] to before the benediction [has been uttered],

Except over wine, etc. Why is wine different ? Should one say because it is changed [from the grape] into something higher [in value], therefore there is a change in the benediction, but lo, oil which is changed [from the olive] into something higher [in value] has no alteration in the benediction ; for Rab Judah said in the name of Samuel, and similarly said R. Isaac in the name of R. Johanan : Over olive-oil we pronounce the benediction "...Who createst the fruit of the tree" !

Oil does not nourish ? Lo, there is a Mishnaic teaching : He who vows [to abstain] from food may partake of water and salt ! And we argue that water and salt are not called "food," but everything else is so called ; and we further say that this is a refutation of Rab and Samuel who maintain that

we pronounce the benediction "...Who createst various kinds of food" only over the five species. Moreover Rab Huna said : [The quoted Mishnah means,] Whoever declares "Everything that nourishes [I forbid] myself" —

Rab Nahman b. Isaac asked Raba : How is it if a man did fix his meal on its account? He replied : When Elijah comes, let him say whether such can be fixed for a meal ; at present, at least, such a thought does not exist amongst men.

It was stated above : "Rab Judah said in the name of Samuel, and similarly said R. Isaac in the name of R. Johanan : Over olive-oil we pronounce the benediction '...Who createst the fruit of the tree'." How is this meant? Should I say that he drinks it as a beverage, it does him harm; for there is a teaching : He who drinks the oil of an offering repays its value but not a fifth in addition ; but he who anoints himself with the oil of an offering repays its value plus a fifth!

Over wheaten-flour, Rab Judah says : [The benediction is] "...Who createst the fruit of the ground." Rab Nahman said : It is "...By Whose word all things exists."

Over wheaten-flour, Rab Judah says : [The benediction is] "...Who createst the fruit of the ground." Rab Nahman said : It is "...By Whose word all things exists."

Raba said to Rab Nahman : Thou shouldest not differ from Rab Judah, because R. Johanan and Samuel agree with him ; for Rab Judah said in the name of Samuel, and similarly said R. Isaac in the name of R. Johanan : We pronounce over olive-oil the benediction "... Who createst the fruit of the tree" — hence infer that although it has undergone change, it still remains essentially the same; and like-wise here [with wheaten-flour] although it has undergone change, it still remains essentially the same.

Raba said to Rab Nahman : Thou shouldest not differ from Rab Judah, because R. Johanan and Samuel agree with him ; for Rab Judah said in the name of Samuel, and similarly said R. Isaac in the name of R. Johanan : We pronounce over olive-oil the benediction "... Who createst the fruit of the tree" — hence infer that although it has undergone change, it still remains essentially the same; and like-wise here [with wheaten-flour] although it has undergone change, it still remains essentially the same.

Raba said to Rab Nahman : Thou shouldest not differ from Rab Judah, because R. Johanan and Samuel agree with him ; for Rab Judah said in the name of Samuel, and similarly said R. Isaac in the name of R. Johanan : We pronounce over olive-oil the benediction "... Who createst the fruit of the tree" — hence infer that although it has undergone change, it still remains essentially the same; and like-wise here [with wheaten-flour] although it has undergone change, it still remains essentially the same.

But if [the wheaten-flour] have another and higher value, should we no longer use the benediction "...Who createst the fruit of the ground," but say instead "...By Whose word all things exist"? And lo, R. Zera said in the name of Rab Mattena in the name of Samuel : Over raw cabbage and barley-flour we use the benediction "...By Whose word all things exist"; is it not then to be supposed that wheaten-flour requires the benediction "...Who createst the fruit of the ground"?

Over the palm-heart, Rab Judah said: [The benediction is] "...Who createst the fruit of the ground" ; but Samuel said : It is "...By Whose word all things exist."

Rab Judah said : It is "...Who Greatest the fruit of the ground" because it is fruit. Samuel said : It is "...By Whose word all things exist" because in the end it hardens.

Samuel said to Rab Judah : Thou keen-witted one! Thy opinion is correct: because over the radish, though it in the end grows hard, we say "...Who createst the fruit of the ground." But it is not so ! For people plant radishes for the sake of the tuber, but people do not plant palms for the sake of the heart ! Is it, then, [to be assumed] that

Rab Nahman b. Isaac said : Men do plant caper-bushes for the sake of the shoots, but not the palm for the sake of the heart ; and although Samuel praised Rab Judah, the Halakah is in agreement with Samuel.

Rab Nahman b. Isaac said : Men do plant caper-bushes for the sake of the shoots, but not the palm for the sake of the heart ; and although Samuel praised Rab Judah, the Halakah is in agreement with Samuel.

Rab Judah said in the name of Rab : As for the caper-bush which is still in a state of 'Orlah outside the [Holy] Land, one throws away the berries but eats the buds ; that is to say, the berries are fruit but not the buds. Against this [deduction] I quote : ln the case of the various kinds of capers, over the leaves and their young shoots one says "...Who createst the fruit of the ground," but over the berries and buds "...Who createst the fruit of the tree!"

Rab Judah said in the name of Rab : As for the caper-bush which is still in a state of 'Orlah outside the [Holy] Land, one throws away the berries but eats the buds ; that is to say, the berries are fruit but not the buds. Against this [deduction] I quote : ln the case of the various kinds of capers, over the leaves and their young shoots one says "...Who createst the fruit of the ground," but over the berries and buds "...Who createst the fruit of the tree!"

Rabina found Mar b. Rab Ashe throwing away the berries and eating the caper-buds. He said to him : What is thy opinion — like R. 'Akiba's who takes the lenient view? Then let the master act in accord with Bet Shammai who take a still more lenient view. For there is a Mishnaic teaching : In the case of the caper-bush. Bet Shammai say : It constitutes Kila'im in a vineyard ; but Bet Hillel say : It does not. Both, however, admit that it is subject to 'Orlah.

But it is not so ! For Rab Nahman has said in the name of Rabbah b. Abbuha : The calyces surrounding dates are forbidden because of 'Orlah, since they are the protection of the fruit ; and when are they the protection of the fruit? In the early stages [of the fruit's growth], then are they called the protection of the fruit !

Rab Nahman holds the same view as R. Jose ; for there is a Mishnaic teaching : R. Jose said : The grape-bud is forbidden because it is fruit ; but the Rabbis differ from him.

Rab Shimi of Nehardea asked : But do the Rabbis differ from him in the case of other trees? For lo, there is a Mishnaic teaching : From what time must we cease cutting down the trees in the seventh year? Bet Shammai say : All trees, as soon as they produce fruit. Bet Hillel say : Carob trees when they begin to form chains, vines when they form globules, olive-trees when they bloom, and all other trees when they produce fruit.

And Rab Assi said : Boser and Garua' and the white bean are the same. [The same as] the white bean, dost thou imagine ? Nay, the meaning is : The size [of Boser and Garua'] is like that of the white bean. Whom hast thou heard declaring that the Boser is [to be considered fruit] but not the grape-bud? The Rabbis. It states : "All other trees when they produce fruit."

The Halakah is according to Mar b. Rab Ashe who threw away the berries and ate the buds ; and since these are not regarded as fruit for the purpose of 'Orlah, they are likewise not so regarded for the purpose of the benediction. We accordingly utter over them not "...Who createst the fruit of the tree" but "...Who createst the fruit of the ground."

Over pepper, Rab Sheshet said: [The benediction is] "...By Whose word all things exist" ; Raba said : None at all [is required]. Raba is consistent with his opinion [expressed elsewhere] ; for he has said : If one chews pepper-corns on the Day of Atonement he is free [from guilt]; if he chews ginger on the Day of Atonement he is likewise free.

Over Habis boiled in a pot and also pounded grain, Rab Judah said : [The benediction is] "...By Whose word all things exist" ; Rab Kahana said : It is "...Who createst various kinds of food." With plain pounded grain all agree that "...Who createst all kinds of foods" is the correct benediction, the disagreement arising in connection with pounded grain made like a boiled Habis. Rab Judah maintained [that the benediction should be] "...By Whose word all things exist," being of the opinion that the honey is the principal ingredient ; whereas Rab Kahana maintained it is "...Who createst various kinds of foods," holding that the flour is the principal ingredient. Rab Joseph said : The view of Rab Kahana seems more probable, because Rab and Samuel both say that a dish which contains one of the five species requires the benediction "...Who createst various kinds of foods."

Over Habis boiled in a pot and also pounded grain, Rab Judah said : [The benediction is] "...By Whose word all things exist" ; Rab Kahana said : It is "...Who createst various kinds of food." With plain pounded grain all agree that "...Who createst all kinds of foods" is the correct benediction, the disagreement arising in connection with pounded grain made like a boiled Habis. Rab Judah maintained [that the benediction should be] "...By Whose word all things exist," being of the opinion that the honey is the principal ingredient ; whereas Rab Kahana maintained it is "...Who createst various kinds of foods," holding that the flour is the principal ingredient. Rab Joseph said : The view of Rab Kahana seems more probable, because Rab and Samuel both say that a dish which contains one of the five species requires the benediction "...Who createst various kinds of foods."

Over Habis boiled in a pot and also pounded grain, Rab Judah said : [The benediction is] "...By Whose word all things exist" ; Rab Kahana said : It is "...Who createst various kinds of food." With plain pounded grain all agree that "...Who createst all kinds of foods" is the correct benediction, the disagreement arising in connection with pounded grain made like a boiled Habis. Rab Judah maintained [that the benediction should be] "...By Whose word all things exist," being of the opinion that the honey is the principal ingredient ; whereas Rab Kahana maintained it is "...Who createst various kinds of foods," holding that the flour is the principal ingredient. Rab Joseph said : The view of Rab Kahana seems more probable, because Rab and Samuel both say that a dish which contains one of the five species requires the benediction "...Who createst various kinds of foods."

Over Habis boiled in a pot and also pounded grain, Rab Judah said : [The benediction is] "...By Whose word all things exist" ; Rab Kahana said : It is "...Who createst various kinds of food." With plain pounded grain all agree that "...Who createst all kinds of foods" is the correct benediction, the disagreement arising in connection with pounded grain made like a boiled Habis. Rab Judah maintained [that the benediction should be] "...By Whose word all things exist," being of the opinion that the honey is the principal ingredient ; whereas Rab Kahana maintained it is "...Who createst various kinds of foods," holding that the flour is the principal ingredient. Rab Joseph said : The view of Rab Kahana seems more probable, because Rab and Samuel both say that a dish which contains one of the five species requires the benediction "...Who createst various kinds of foods."

Over Habis boiled in a pot and also pounded grain, Rab Judah said : [The benediction is] "...By Whose word all things exist" ; Rab Kahana said : It is "...Who createst various kinds of food." With plain pounded grain all agree that "...Who createst all kinds of foods" is the correct benediction, the disagreement arising in connection with pounded grain made like a boiled Habis. Rab Judah maintained [that the benediction should be] "...By Whose word all things exist," being of the opinion that the honey is the principal ingredient ; whereas Rab Kahana maintained it is "...Who createst various kinds of foods," holding that the flour is the principal ingredient. Rab Joseph said : The view of Rab Kahana seems more probable, because Rab and Samuel both say that a dish which contains one of the five species requires the benediction "...Who createst various kinds of foods."

Over Habis boiled in a pot and also pounded grain, Rab Judah said : [The benediction is] "...By Whose word all things exist" ; Rab Kahana said : It is "...Who createst various kinds of food." With plain pounded grain all agree that "...Who createst all kinds of foods" is the correct benediction, the disagreement arising in connection with pounded grain made like a boiled Habis. Rab Judah maintained [that the benediction should be] "...By Whose word all things exist," being of the opinion that the honey is the principal ingredient ; whereas Rab Kahana maintained it is "...Who createst various kinds of foods," holding that the flour is the principal ingredient. Rab Joseph said : The view of Rab Kahana seems more probable, because Rab and Samuel both say that a dish which contains one of the five species requires the benediction "...Who createst various kinds of foods."

Over Habis boiled in a pot and also pounded grain, Rab Judah said : [The benediction is] "...By Whose word all things exist" ; Rab Kahana said : It is "...Who createst various kinds of food." With plain pounded grain all agree that "...Who createst all kinds of foods" is the correct benediction, the disagreement arising in connection with pounded grain made like a boiled Habis. Rab Judah maintained [that the benediction should be] "...By Whose word all things exist," being of the opinion that the honey is the principal ingredient ; whereas Rab Kahana maintained it is "...Who createst various kinds of foods," holding that the flour is the principal ingredient. Rab Joseph said : The view of Rab Kahana seems more probable, because Rab and Samuel both say that a dish which contains one of the five species requires the benediction "...Who createst various kinds of foods."

It has just been mentioned : "Rab and Samuel both say : A dish which contains one of the five species requires the benediction '...Who createst various kinds of foods'." It has likewise been reported : Rab and Samuel both say: A dish which is of the five species requires the benediction "...Who createst various kinds of foods."

It has just been mentioned : "Rab and Samuel both say : A dish which contains one of the five species requires the benediction '...Who createst various kinds of foods'." It has likewise been reported : Rab and Samuel both say: A dish which is of the five species requires the benediction "...Who createst various kinds of foods."

Must it not be the Rabbis? This is a refutation of Rab and Samuel,

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.

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 : 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.

How is it then in this matter? Rab Sheshet said : Over Habis, although it does not contain pieces of bread the size of an olive, he blesses "...Who bringest forth bread from the earth." Raba said : This is only so if it has the semblance of bread.

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 b. Rab Ashe said : A man can comply with the requirements of the law therewith on the Passover. On what ground ? We may apply to it the term "bread of affliction" (Deut. xvi. 3).

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].

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

Rab Hisda said : There is no difference of opinion between them ; the latter referring to a thick mass, the other to a thin mass. The thick mass is used as food, the thin as a remedy.

Rab Joseph quoted in objection : "[R. Judah and R. Jose] both hold that we may stir up a Shattit on the Sabbath and drink Egyptian beer" ! If, then, thou thinkest that [the Shattit] is intended as a remedy, is it permitted to compound a remedy on the Sabbath ?

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';

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';

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';

then he would have informed us of the explanation and also intimated that the Halakah is in accord with the Rabbis. But since he said mosi', what does he wish us to infer?" But Rab Zebid acted thus to exclude himself from the divergence of opinion,

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."

It is quite right that food which in its original state requires "...By Whose word all things exist," if cooked requires "...Who createst the fruit of the ground" ; for it is found thus in the instances of cabbage, beet and the pumpkin. But something which in its original state requires "...Who createst the fruit of the ground," if cooked requires "...By Whose word all things exist" — where is such to be found ? Rab Nahman b. Isaac said : There are the instances of garlic and leek.

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."

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.

Rab Isaac b. Samuel quoted in objection : In the case of herbs wherewith one complies with the requirements of the law on Passover, they or their stalk are legitimate, but not if they have been pickled or cooked or sodden ! If thou thinkest they are to be regarded as remaining the same, why not when [these herbs are cooked] ? There it is different ;

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.

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.