Brachos Daf 38

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INSIGHTS TO THE DAF

Fruit Juice and Cooking

The Gemora says that one says She-hakol on date honey, as this ‎juice is considered only an excretion. ‎

The Rosh (12) cites the Behag who limits this statement to date ‎honey mixed with water, but pure date honey is still Ha’eitz. ‎

All other Rishonim disagree, and the Shulchan Aruch (202:8) ‎therefore rules that only the juice of grapes and olives are ‎considered the fruit itself, and all others are She-hakol. ‎

The Gemora rules that cooked vegetables, which are normally ‎eaten cooked, and their broth are Ha’adamah. ‎

The Rosh (18) asks why this broth retains the brachah of ‎vegetable, while the juice squeezed from a fruit is She-hakol. ‎

The Rosh suggests that what is extracted from a fruit by cooking ‎is more a part of the fruit than its juice. Therefore, it is possible ‎that one would say Ha’eitz on water in which a fruit was soaked, ‎as that is tantamount to cooking. ‎

The Rashba disagrees, and explains that cooking vegetables is ‎the normal way of preparing them, and therefore the product ‎retains the brachah. However, fruit is not normally squeezed for ‎its juice, and therefore the juice is She-hakol. ‎

The Rosh (Responsa 4:15) says that the broth of cooked ‎vegetables is Ha’adamah only when the cooking is normally ‎done in order to eat the vegetables. ‎

The Chazon Ish (OH 33:5) says that juice of oranges grown for ‎juicing would be Ha’eitz, since this is the normal way of eating it. ‎

In the case of fruit soaked or cooked in water, the Shulchan ‎Aruch (202:10) cites both the Rosh (on the Gemora) and ‎Rashba’s position, while in the case of fruit juice, the Shulchan ‎Aruch (205:2) rules like the Rosh.‎

See Ve’sen Brachah (Rabbi Bodner) page 438, note 29.1 for a ‎discussion about the brachah on clear borscht.‎

Mashed Fruits

The Gemora rules that terima – mashed fruit retains its original ‎brachah. ‎

The Rishonim differ in their definition of a mashed fruit. ‎

Rashi implies that terima is only partially mashed. ‎

The Terumas Hadeshen (29) says that it still retains some of its ‎original form, and is recognizable. ‎

The Rambam (Brachos 8:4) says that one says Ha’eitz even if one ‎made a cake out of figs. ‎

The Mishnah Berurah (202:42) rules that as long as the fruit is ‎recognizable, one should say Ha’eitz, but otherwise She-hakol. ‎

The Ben Ish Hai (Rav Pe’alim 2:28) and Rav Ben Tzion Abba Shaul ‎maintain that this is what the Rambam and Shulchan Aruch say ‎as well, while Rav Ovadia Yosef (Chazon Ovadia brachos p. 132) ‎says that they say that one would say Ha’eitz even if the fruit ‎isn’t recognizable. ‎

See Yabia Omer (7:29 and addendums, p. 427) for a discussion ‎of falafel balls.‎

Eating One Fruit

The Gemora asks how Rabbi Yochanan could have said a brachah ‎acharonah on one olive, as it was less than a k’zayis, once he ‎removed the pit. The Gemora answers that it was a large olive, ‎leaving a k’zayis without the pit. ‎

Tosfos (39a batzar) cites the Yerushalmi which answers the ‎question by saying that one says a brachah acharonah on a ‎berya – full unit, even if it is less than k’zayis. ‎

The Rishonim differ on whether we accept the Yerushalmi, and ‎what exactly the definition of a berya is. ‎

The Rambam and Rif do not cite the Yerushalmi, indicating that ‎they felt that the Yerushalmi is disputing the Bavli, and we ‎therefore do not accept it. ‎

The Rosh and Rabbenu Yonah suggest that the Yerushalmi was ‎commenting on a different story, and we may therefore also ‎rule like the Yerushalmi. ‎

The Shulchan Aruch (210:1) cites these Rishonim, and therefore ‎advises that one should not eat a full berya if not eating a full ‎k’zayis measure. ‎

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