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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Berachos 38

1) 'Shesisa' is a flour made from young roasted wheat-kernels, to which honey is then added.

(a) Over which kind of Shesisa does one recite a 'Shehakol', and why? (see Tosfos, d.h. 've'Ha Tenan').

(b) Why then, is one permitted to eat it on Shabbos, when the taking of medicines is normally prohibited?

(c) Since we now know from the Mishnah in Shabbos that 'Shesisa' is considered a food, why does Rav need to inform us that one recites a Berachah over it?

2) According to the Tana Kama in the Beraisa, the text of the Berachah over bread reads '*ha'Motzi* Lechem min ha'Aretz'. According to Rebbi Nechemyah, it is *'Motzi'* etc..
(a) What do the Rabbanan learn from "ha'Motzi Lecha Mayim mi'Tzur ha'Chalamish" (Devarim)?

(b) And what does Rebbi Nechemyah learn from the Pasuk in Sh'mos "ha'Motzi Eschem mi'Tachas Sivlos Mitzrayim"?

(c) How do the Rabbanan learn the latter Pasuk?

(d) According to all the Tena'im, what do we learn from the Pasuk in Bamidbar "Keil Motzi'am mi'Mitzrayim"?

(a) Why was Rebbi Zeira disappointed with bar Rav Zevid?

(b) How do we justify bar Rav Zevid?

Answers to questions


4) Some Amora'im require 'Adamah' for cooked vegetables, others 'Shehakol'.

(a) What form of compromise does Rav Chisda make?

(b) According to Rav Chisda, which Berachah will one recite over cooked cabbage, beets and pumpkin?

(c) And which Berachah will he require over garlic and leek?

(a) Why might even those who maintain that cooked vegetables require 'Adamah' agree with Rebbi Yossi that one is not Yotze on Pesach with cooked Matzah?

(b) Is one Yotze with soaked Matzah, according to Rebbi Yossi?

(c) What does Rebbi Meir hold regarding cooked Matzah?

(a) For which two reasons was Rebbi Chiya bar Aba considered more reliable than Rebbi Binyamin bar Yefes?

(b) What Sha'aleh was Rebbi Yochanan asked regarding a Turmus bean?

(c) How does his answer refute what Rebbi Binyamin bar Yefes quoted him as saying?

(a) How did the Gemara attempt to prove the same thing from the fact that Rebbi Yochanan recited a Berachah both before and after eating a salted olive?

(b) How does the Gemara reject that proof?

(c) According to Rebbi Yochanan, why is one not Yotze one's obligation with cooked Marror?

(a) Assuming that Rebbi Yochanan did not eat olive-pits, how could he recite a Berachah Acharonah at all, after eating an olive, since it would inevitably be less than a Kezayis?

(b) What is a 'Zayis Aguri', and why is it called by that name?

Answers to questions

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