vegetables

Rab Pappa asked Abbai : How were our predecessors different from us that miracles occurred for them but not for us? Is it a question of learning ? In the time of Rab Judah, their whole study was limited to the Order "Damages," whereas we study the six Orders; and when Rab Judah reached the paragraph in Mishnah 'Uksin : "If a woman presses vegetables in a pot" (some declare it was the paragraph : "Olives which are pressed with their leaves are clean"), he said, "We see here the conflicts of Rab and Samuel," whereas we study 'Uksin in thirteen lessons ! Yet, with respect to Rab Judah, when he took off one of his shoes, the rain descended ; but we afflict our souls and cry aloud and there is none that takes notice of us !

MISHNAH What benediction do we say over fruit ? Over the fruit of trees, one says, "[Blessed art Thou, O Lord our God, King of the universe] Who Createst the fruit of the tree," except over wine ; for over wine ons says, "...Who createst the fruit of the vine." Over the fruits of the earth one says : "... Who createst the fruit of the ground," except over bread; for over bread one says, "...Who bringest forth bread from the earth." Over vegetables one says, "... Who createst the fruit of the ground" ; but R. Judah declares : "... Who createst divers kinds of herbs."

of all other kinds of boiled vegetables.)

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."

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.)

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.

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

Rab Pappa said : It is evident to me that the water of the beet is like the beet, the water of the turnip like the turnip, and the water of all vegetables like the vegetables themselves. Rab Pappa asked : How is it with dill-water ? Is it used to sweeten the taste or to remove the bad smell?

Rab Pappa said : It is evident to me that the water of the beet is like the beet, the water of the turnip like the turnip, and the water of all vegetables like the vegetables themselves. Rab Pappa asked : How is it with dill-water ? Is it used to sweeten the taste or to remove the bad smell?

MISHNAH If one ate grapes, figs or pomegranates, he says after them the three benedictions. These are the words of Rabban Gamaliel ; but the Sages declare : One benediction which is an abstract of three. R. 'Akiba says : Even if one eats [nothing but] boiled vegetables and makes a meal of it, he pronounces thereover the three benedictions. If one drinks water to slake his thirst, he says the benediction "...By Whose word all things exist "; R. Tarphon says : "...Who createst many living beings and their wants."

Rab Isaac b. Abdemi said in the name of our teacher : Over an egg and various kinds of meat, before partaking thereof one says the benediction "...By Whose word all things exist" and afterwards "...Who createst many living beings" etc. ; but not over vegetables. R. Isaac declared : Even over vegetables, but not over water. Rab Pappa said : Even over water.

Rab Isaac b. Abdemi said in the name of our teacher : Over an egg and various kinds of meat, before partaking thereof one says the benediction "...By Whose word all things exist" and afterwards "...Who createst many living beings" etc. ; but not over vegetables. R. Isaac declared : Even over vegetables, but not over water. Rab Pappa said : Even over water.

We have a Mishnaic teaching : Everything that requires a benediction after it requires one before it ; but there are things which require a benediction before but not after. This is quite right for Rab Isaac b. Abdemi, since it is to exclude vegetables, and for R.Isaac to exclude water ; but for Rab Pappa what is it to exclude ?

R. 'Akiba says : Even if one eats boiled vegetables, etc. Is there any boiled vegetable which is to be regarded as nourishment? Rab Ashe said: It refers to cabbage-stalks.

Our Rabbis have taught : Milt is good for the teeth but bad for the bowels ; horse-beans are bad for the teeth but good for the bowels. All raw vegetables make the complexion pale ; anything not fully grown makes the body shrink ; every living being restores the soul and everything near to the soul restores the soul. Cabbage [is good] as nourishment and beet as a remedy ; but woe to the body through which vegetables keep constantly passing.

Our Rabbis have taught : Milt is good for the teeth but bad for the bowels ; horse-beans are bad for the teeth but good for the bowels. All raw vegetables make the complexion pale ; anything not fully grown makes the body shrink ; every living being restores the soul and everything near to the soul restores the soul. Cabbage [is good] as nourishment and beet as a remedy ; but woe to the body through which vegetables keep constantly passing.

"Woe to the body through which vegetables keep constantly passing." But it is not so! For lo, Raba said to his attendant, "If thou seest vegetables in the market, never ask me, With what wilt thou wrap thy bread?"

"Woe to the body through which vegetables keep constantly passing." But it is not so! For lo, Raba said to his attendant, "If thou seest vegetables in the market, never ask me, With what wilt thou wrap thy bread?"

Abbai said : [It means vegetables] without meat; and Raba said : Without wine. It has been reported: Rab said: [It means vegetables] without meat; Samuel said: Without wood; and R. Johanan said : Without wine.

Abbai said : [It means vegetables] without meat; and Raba said : Without wine. It has been reported: Rab said: [It means vegetables] without meat; Samuel said: Without wood; and R. Johanan said : Without wine.

Raba asked Rab Pappa the brewer, "We break [the harmful effects of vegetables] by means of meat and wine ; but you who do not use much wine, how do you break it ?" He replied, "With chips of wood." For example, Rab Pappa's wife, when cooking it, broke [its harmful effects] with eighty twigs of Persian trees.

Rab Judah b. Rab Samuel b. Shelat said in the name of Rab : If nine ate corn-food and one ate vegetables, they are to be reckoned together. R. Zera said, "I asked Rab Judah, 'How is it with eight or seven ?' He replied, 'It makes no difference.' Concerning six there was no need for me to ask." R. Jeremiah said to him, "Well hast thou done in not asking [about six]. What is the reason there? Because there is a majority [who have eaten cornfood]." But here also [with six] there is a majority ! But R. Zera was of opinion that we require a clearly recognisable majority.

To dream of any kind of metal-tool is a good omen, with the exception of the hoe, the mattock and the axe ; but this applies only when he sees them with their handles. To dream of any kind of fruit is a good omen with the exception of unripe dates. To dream of any kind of vegetables is a good omen with the exception of turnipheads. But Rab said : I did not become rich until I dreamt of turnip-heads ! When he saw them, he saw them on their stem. To dream of any kind of colour is a good omen with the exception of blue. To dream of any kind of birds is a good omen with the exception of the owl, the horned owl and the bat.

Our Rabbis taught: If it binding became undone on the Festival, he may bind it as one binds vegetables. But why [should this be necessary]? Let him make a proper loop? [This statement is] according to R. Judah who says that a loop is to be considered a proper knot.

Raba said to Rafrem b. Papa, tell me some of the noble deeds performed by R. Huna. Said Rafrem, of his earlier days I remember nothing; as to his later years I remember that after cloudy (stormy) days he used to be taken out in a gilt carriage, in which he inspected the whole city, and wherever there was a damaged wall, he ordered it to be torn down. If the owner was in a position to build a new wall, he had to do so, if not, R. Huna would have it built at his own expense. Every Friday toward evening R. Huna would send a servant to the market who would buy up all the vegetables left over with the gardeners and throw them into the river. Why did he not rather give them to the poor? Because they would sometimes rely on these gifts and fail to provide themselves for the Sabbath. Why did he not throw it to the animals? He was of the opinion that food proper for human beings should not be given to animals. Why did he buy them at all? Because if he had not done so, it would lead the gardeners to sin in the future (by failing to provide the community with vegetables).

Raba said to Rafrem b. Papa, tell me some of the noble deeds performed by R. Huna. Said Rafrem, of his earlier days I remember nothing; as to his later years I remember that after cloudy (stormy) days he used to be taken out in a gilt carriage, in which he inspected the whole city, and wherever there was a damaged wall, he ordered it to be torn down. If the owner was in a position to build a new wall, he had to do so, if not, R. Huna would have it built at his own expense. Every Friday toward evening R. Huna would send a servant to the market who would buy up all the vegetables left over with the gardeners and throw them into the river. Why did he not rather give them to the poor? Because they would sometimes rely on these gifts and fail to provide themselves for the Sabbath. Why did he not throw it to the animals? He was of the opinion that food proper for human beings should not be given to animals. Why did he buy them at all? Because if he had not done so, it would lead the gardeners to sin in the future (by failing to provide the community with vegetables).

were confined to the Section Neziḳin (Damages), while our studies embrace much more; when R. Judah reached in his studies the Mishnah (Ṭeharot, II, 1): 'If a woman was pressing vegetables in a pot,' or, as some say, the Mishnah ('Uḳḳaẓin, II, 1): 'Olives which have been pressed with their leaves are clean,' he would say: 'I see here problems as difficult as the discussions of Rab and Samuel,' while we to-day teach the tractate 'Uḳḳaẓin in thirteen different recensions. [And yet when R. Judah took off one of his shoes rain fell, while we cry (for rain) the whole day and nobody heeds us! Should it be because of our conduct—if there is anybody who has noticed anything wrong, let him testify against me.] However, what can the leaders do when the generation does not appear good enough in the eyes of God!"