Mishna 1.

 

כֵּיצַד מְבָרְכִין עַל הַפֵּרוֹת. עַל פֵּרוֹת הָאִילָן אוֹמֵר, בּוֹרֵא פְּרִי הָעֵץ, חוּץ מִן הַיַּיִן, שֶׁעַל הַיַּיִן אוֹמֵר בּוֹרֵא פְּרִי הַגָּפֶן. וְעַל פֵּרוֹת הָאָרֶץ אוֹמֵר בּוֹרֵא פְּרִי הָאֲדָמָה, חוּץ מִן הַפַּת, שֶׁעַל הַפַּת הוּא אוֹמֵר הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ. וְעַל הַיְרָקוֹת אוֹמֵר בּוֹרֵא פְּרִי הָאֲדָמָה. רַבִּי יְהוּדָה אוֹמֵר, בּוֹרֵא מִינֵי דְשָׁאִים

 

Translation of the Mishna:

 

How do they make blessings over the fruits? On the fruits of the tree, he says: “Bore Peri HaEtz,” except for the wine, for on the wine he says: “Bore Peri HaGefen.” And on the fruits of the Earth, he says: “Bore Peri HaAdama,” except for the bread, for on the bread he says: “HaMotzee Lekhem Min HaAretz.” And on the vegetables, he says: “Bore Peri HaAdama.” Rabbi Yehudah says: “Bore Mine Deshaim.”

 

Simple meaning of the Mishna:

 

After we discussed the laws of Shema in the first three chapters, and the laws pertaining to Shemone Esre in the next two, we are now discussing the rest of the brakhot. The mishnayot of this perek will discuss primarily the laws of blessings before the various foods. The first mishna deals with blessings over the fruits and vegetables. Those fruits that grow on a tree or bush (see however Kaf HaChaim 203:9) deserve a special blessing: “Barukh Ata Adonoy Elohenu Melekh Haolam Bore Peri HaEtz” – Blessed are You Adonoy, our God, Who created the fruit of the tree. The mishna tells us, that logically we should have made the same brakha on wine (or grape juice.) However, wine has special importance in Jewish law and deserves a special brakha: “Bore Peri HaGefen” – Who created the fruit of the vine (for further discussion regarding other fruit juices, see below.)

 

Next, the mishna tells us, that the correct blessing over the fruits of the Earth is “Bore Peri HaAdama” – Who created the fruit of the Earth. We might have thought that the same brakha is made on the bread, since the grain grows from Earth. However, the mishna tells us that the bread deserves a special blessing because of its importance. The brakha on the bread is “HaMotzi Lehem Min HaAretz” – Who brings forth bread out of Earth.

 

At last, the mishna brings a dispute about what brakha to make on vegetables. According to the majority opinion, we should make the same blessing as on any other “fruit of the Earth.” However, Rabbi Yehudah holds that a special brakha should be made “Bore Mine Deshaim” – Who creates various herbs.

 

Deeper understanding of the Mishna:

 

It seems from the mishna that wine is considered an exception to the rule – if not for the special blessing it deserves, we would have to make “Bore Peri HaEtz” on it. Does it mean all juices have the same brakha as the fruits? The truth is, grapes and olives are two special exceptions with regards to many laws. These are the only fruits, whose juice has the same status as the fruit itself. The brakha on other fruit juices, according to most opinions is “Shehakol Niya Bidvaro.” (Olive oil is usually not drunk by itself, and when it is mixed with other foods – no blessing is made over it (see mishna 7.) Only when it is drunk in a mixture in the manner that it is the main ingredient, i.e. it’s used for its medical value, then “Bore Peri HaEtz” is recited (see Shulchan Aruch 202:4 and Kaf HaChaim there.)

 

Why does every blessing start in second person – we are calling Hashem – You, while the end of the brakha is in third person – “Who created …” This is a very old question, mentioned in Ramban’s commentary on the Chumash (Shemot 15:26), and in many Kabalistic writings. According to the simple explanation, by addressing Hashem in second person, we thereby direct all our prayers only to Him. However, since we only know about the Creator through His actions in this world, we continue the blessing in the third person.

 

Why is the word “Bore” used in the blessing, does not this word imply creating out of nothing? In truth, the GR”A (in his commentary on Bereshit) writes that Bore does not necessarily mean creating. Rather, this word is used in the Torah to imply that the object is raw material, which human beings can not produce. For example, the word “Bore” can be used with regards to wood – the only way to make wood is to plant a tree, there is no way to produce it artificially. On the other hand, a table is made out of wood, and therefore the word “Bore” is never used in regards to making the table. Thus, we don’t use the word “Bore” in the brakha on the bread – after all, bread is processed out of grain. This also explains the reason we say “Yotzer Or Uvore Hosheh” – Who makes light and creates darkness. The space itself was a special creation, which people can’t generate. Thus, regarding the vacuum - darkness – the word “Bore” is used. Light can be made by people and therefore we say “Yotzer Or.”

 

Why is the blessing written in present tense – Bore literally means “creates” – not “created?” The truth is, the word Bore can also imply past tense, (see Gemora Brakhot 52:, Kaf HaChaim  202:5.)

 

Why is the brakha on the vegetables “Bore Peri HaAdama” and not “Bore Peri HaAretz,” like we say regarding the bread “HaMotzi Lekhem Min HaAretz?” The Vilna Gaon writes, that since the bread is made out of grain for which the land of Israel is praised, we want to underline in the blessing for the bread the fact that all lands get their sustenance from Eretz Israel (for other explanations as well as for the reason why the bread is said to “come from the Earth,” see Kaf HaChaim 167:24.)

 

What is the argument between Rabbi Yehudah and the rest of the Rabbis? The GR”A writes, that their argument is based on the question of whether we should thank Hashem differently for every kind of food. Similarly, in the last chapter of this tractate, there is an argument if the blessing on seeing the ocean is the same as on seeing other great natural phenomena, or does the ocean deserve a special blessing. There too, Rabbi Yehudah holds that the blessing over the ocean is specific only to it.

 

 

Halachik outcome from this Mishna.

 

The correct brakha on fruits of the tree is “Bore Peri HaEtz.” The definition of fruits of the tree according to halacha - is those fruits that grow back on the branches year after year. For this reason, bananas, which grow on the tree only once, are not considered to be “the fruits of the tree,” and their barakha is “Bore Peri HaAdama.” We make this blessing also on all other vegetables and grain. However, on mushrooms we make “Shehakol” since fungi don’t receive their sustenance from Earth.   If one eats edible fruit pits he makes “Shehakol” on them, but if he said “Bore Peri HaEtz,” after the fact he fulfilled his obligation; if however he eats the fruit itself together with the pits, the brakha on the fruit coves the pits (Kaf HaChaim 202:37.) If one eats edible fruit shells, he makes “Bore Peri HaAdama” on them (see Kaf HaChaim 202:53-55 for the discussion of exclusions to this rule. See however Ben Ish Chai – first year of learning, parshat Pinchas, 4.) The correct brakha on the grape wine and grape juice is “Bore Peri HaGefen,” (any wine that is not made from grapes is considered like any other juice.) It is preferable not to dilute wine with water or other liquids, otherwise there are questions in regards to the brakha on the mixture (see Kaf HaChaim 104:32.) If one accidentally made a brakha “Bore Peri HaEtz” on the wine, his blessing is valid after the fact (Kaf HaChaim 208:77) On bread we make “HaMotzee Lekhem Min HaAretz.” There are many complicated laws explaining to which bread this law applies, we will describe only some general rules. The bread has to be made out of wheat, barley, rye, spelt or oats. If the bread is made out of any other grain (corn, rice, etc) we make “Shehakol” on it. The bread has to be baked in the stove. If it is cooked or fried in a pan, we recite “Bore Mine Mezonot” over it. However, if the bread was first baked, and then also cooked or fried, it does not lose its status unless small pieces are cooked (even if they get stuck together like matza balls, see Kaf HaChaim 158:79,81,85.) The dough has to be made primarily with water, and not be filled with other ingredients. If the main liquid in the dough is juice or if the dough is full of sugar, so it tastes like cake, the brakha is “Bore Mine Mezonot,” (see Kaf HaChaim 158:58.) However, if small amounts of raisins or sugar are added to the dough, we still make “HaMotzee” on this bread. Even cake may require “HaMotzee” in case one eats it in large quantities (equivalent to three or four eggs, see Kaf HaChaim 158:45.) Anytime we eat bread that requires HaMotzee, we need to wash hands prior to eating. However, if one eats a piece of bread less than the size of an egg, he should not recite the brakha “Al Netilat Yadaim” on washing (see Kaf HaChaim 158:8,11.) If one made “Bore Peri HaAdama” on any bread or any other food whose ingredients grow from Earth, he fulfilled his obligation (see Kaf HaChaim 206,3; 208:35,45.) Whoever eats raw fruits and vegetables, that are normally not eaten raw, makes “Shehakol” on them, (if they are completely inedible, then no brakha is recited.) Similarly, if one eats cooked fruits and vegetables he makes the proper brakha on them, but if these fruits are normally not eaten cooked, “Shehakol” is recited.

Mishna 2.

 

בֵּרַךְ עַל פֵּרוֹת הָאִילָן בּוֹרֵא פְּרִי הָאֲדָמָה, יָצָא. וְעַל פֵּרוֹת הָאָרֶץ בּוֹרֵא פְּרִי הָעֵץ, לֹא יָצָא. עַל כֻּלָּם אִם אָמַר שֶׁהַכֹּל (נִהְיָה), יָצָא

 

Translation of the Mishna:

 

If he made a brakha “Bore Peri HaAdama” on the fruits of the tree, he fulfilled his obligation, but if recited “Bore Peri HaEtz” on the fruits of the Earth, he did not fulfill his obligation. And if he said “Shahakol Niya Bidvaro” on any food, he fulfilled his obligation.

 

Simple meaning of the Mishna:

 

After explaining the laws of proper brakhot, the mishna explains what to do in case of an error. Since the trees grow from Earth, the one who recited “Bore Peri HaAdama” on them did not lie and he fulfilled his obligation after the fact. However, fruits of the Earth do not grow on trees, and the brakha “Bore Peri HaEtz” is not applicable to them at all, (see below regarding what to do in case an incorrect brakha was recited.) The brakhaShehakol Niya Bidvaro” – “for everything came to being by His word - ” is a general brakha and it can apply to any food. Therefore, if one recited it on anything (even on the bread), after the fact he fulfilled his obligation.

 

Deeper understanding of the Mishna:

 

It is interesting to note, that according to Talmud Bavli, the author of our mishna is Rabbi Yehudah, who holds that the main sustenance of the fruits of the tree is from Earth. It seems that other sages argue with him and according to this, there is a question regarding the halachik outcome – should the law follow our mishna (see Kaf HaChaim 206:2.) However, according to the conclusion of Yerushalmi, everybody agrees that after the fact the brakha “Bore Peri HaAdama” on the fruits of the tree is valid. According to the GR”A (in Imre Noam on Gemora Brakhot), Rambam follow the conclusion of Yerushalmi. Even though normally, the halakha follows the Bavilonian  Talmud, the GR”A writes in many places that Rambam sometime follows Yerushalmi (in the cases when the explanation there is simpler and fits more into the mishna.)

 

Halachik outcome from this Mishna.

 

In case one made an error during the brakha or recited incorrect brakah, he can still correct himself within the time it takes to say “Shalom Alechem Rabbi.” If he did not remember until after this time, he has to say “Barukh Shem Kevod Malkhuto Leolam Vaed” and then recite the correct brakha. This rule does not apply to the cases when after the fact one fulfilled his obligation, as we learned in our mishna. The blessing “Shehakol” covers after the dact any food. The blessing “Bore Peri Hadama” covers any food that grows from the Earth. The blessing “Bore Mine Mezonot” covers after the fact any food except water and salt (Kaf HaChaim 206,6, Ben Ish Chai – first year of learning, parshat Balak, 13.)

 

Mishna 3.

 

עַל דָּבָר שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ אוֹמֵר שֶׁהַכֹּל. עַל הַחֹמֶץ וְעַל הַנּוֹבְלוֹת וְעַל הַגּוֹבַאי אוֹמֵר שֶׁהַכֹּל (עַל הֶחָלָב וְעַל הַגְּבִינָה וְעַל הַבֵּיצִים אוֹמֵר שֶׁהַכֹּל). רַבִּי יְהוּדָה אוֹמֵר, כָּל שֶׁהוּא מִין קְלָלָה אֵין מְבָרְכִין עָלָיו

 

Translation of the Mishna:

 

On those foods that do not grow from the Earth, he says “Shahakol.” On the vinegar and on the fallen fruits and on the grasshoppers he says “Shehakol.” On the milk and on the cheese and on the eggs he says Shehakol. Rabbi Yehudah says: “On any substance that comes as a result of a curse we don’t make any brakha.”

 

Simple meaning of the Mishna:

 

This mishna discusses the brakhaShehakol.” This blessing was instituted for all foods that don’t deserve any other brakha, i.e. the foods that don’t grow from the Earth. Next, the mishna explains that sometimes, even the foods that some from ingredients growing from the Earth might still need “Shehakol.” The reason is that these foods are in some way abnormal or of bad quality. Thus, for example, the vinegar that comes from spoiled wine does not deserve the brakha “Bore Peri HaGefen,” but rather “Shahakol.” Similarly, fruits that fall from a tree before they became fully ripe, don’t deserve the blessing “Bore Peri HaEtz,” but rather “Shehakol” is recited over them. Rabbi Yehudah goes a step further and says that the spoiled foods don’t deserve any blessing, after all they are a result of a curse. According to some opinions, Rabbi Yehudah holds that no brakha is made on the kosher grasshoppers as well. Even though they have a good taste, but since they eat the crop, they are also considered to bring curse. Where curses are brought, we don’t recite blessings of thanksgiving .

 

Deeper understanding of the Mishna:

 

How can the blessing “Shehakol” be made on vinegar? Is not vinegar uneatable and therefore no brakha is recited on it? This question was raised by the Rishonim (early sages who lived since 1000 years ago till about 500 years ago.) The difficulty is even greater in light of the fact that the Talmud (in tractate Yoma 81b), tells us that even the one that drinks some vinegar on Yom Kippur does not get karet (spiritual incision of his soul), for vinegar is inedible. Only the one who drank large quantities on vinegar gets karet. The simplest answer (brought in Kaf HaChaim 204:23) is that this mishna is talking about weak vinegar that is edible with difficulty.

 

According to the Rabbis that argue with Rabbi Yehudah, how does one make a blessing on the food that actually came as a result of the curse? Their opinion seems to be that the unhappiness caused by the food spoiling is viewed independently from the satisfaction one receives from eating it. We find a similar concept in the ninth perek. There, the mishna relates that if one event causes both grief and happiness, we should make two brakhot on it – the one for happy tidings and the one for sad news. Even in the extreme case, of a relative dying and leaving inheritance, these two blessings are recited. Despite the fact that the news of a relative’s passing overshadows any happiness brought by the inheritance left, two brakhot have to be made. The reason is that the benefits from receiving the inheritance are viewed independently from the grief of losing a loved one. Note also, that according to some explanations, even according to Rabbi Yehudah one is not allowed to eat the abovementioned spoiled foods without a brakha. Rather he is required to eat a different food, whose blessing is “Shehakol” and cover these foods with its brakha (Tosafot Anshey Shem.)

 

Halachik outcome from this Mishna.

 

On all the spoiled but edible foods we make the blessing “Shehakol.” This includes the fruits that were burned by the sun as well as the fruits that fell from the tree before ripening (see Kaf HaChaim 202:65, 204:4.) Even if afterwards the unripe fruits are put under the sun till they ripe, their brakha is “Shehakol” (Kaf HaChaim 202:33.)

 

Mishna 4.

 

הָיוּ לְפָנָיו מִינִים הַרְבֵּה, רַבִּי יְהוּדָה אוֹמֵר, אִם יֵשׁ בֵּינֵיהֶם מִמִּין שִׁבְעָה, מְבָרֵךְ עָלָיו. וַחֲכָמִים אוֹמְרִים, מְבָרֵךְ עַל אֵיזֶה מֵהֶם שֶׁיִּרְצֶה

 

Translation of the Mishna:

 

If he had different foods in front of him, Rabbi Yehudah says: “If one of seven species is among them, he should make the brakha on it. And the sages say: “He can recite the blessing on any of the foods he desires.”

 

Simple meaning of the Mishna:

 

After most of the blessings over foods were discussed, the mishna does on to explain the order of brakhot as well a the principles of reciting one blessing on many foods. In general, when many foods require the same brakha, we only make one blessing and cover all of the foods in this category. The question in our mishna is: which food should we make the brakha on, to cover the rest. According to Rabbi Yehudah, if one of seven species is present, we should recite the blessing over it. The seven species are mentioned the verse “The land of wheat and barley, and grapes and figs and pomegranates, the land of olive oil and [date] honey” (Devarim 8:8.) Since the land of Israel is praised for these species, they have a special status in halakha. Thus, for example, the blessing after eating them is longer than the brakha “Bore Nefashot,” that we make after eating any other fruits. The Rabbis however disagree with Rabbi Yehudah and hold that one should choose the more desirable fruit and cover the rest with its brakha.

 

Deeper understanding of the Mishna:

 

According to some opinions in the Talmud, the argument of Rabbi Yehudah and the sages applies not only to the fruit on which the blessing is made to cover the rest. Their argument also applies in the case of having to make two blessings – on the fruit of the tree and on the fruit of the Earth. According to Rabbi Yehudah, if there is one of seven species among them, we make the brakha on it first, while according to the sages the brakha is first made on whatever he likes more. There is also another argument between the Rishonim, regarding what is considered liking more – is it preferring this fruit usually or does it mean that one desires it more now. Another dispute in the Rishonim is whether the halakha follows Rabbi Yehudah or not. Regarding the halakhik outcome of all these disputes look below.

 

The Gemorah mentions that if one has a few of the seven species, he should make the blessing on the one that is mentioned earlier in the Torah’s verse. However, if a sertain specie is “closer” to the word “Eretz” – land, the brakha is recited on it. For example, olive is mentioned right next to the second word “Eretz” and therefore the brakha is made on it even if one is also planning to eat grapes. (The GR”A writes in his commentary on Agada in Gemorah Brakhot, that the seven species correspond to the seven lower Sefirot in the same order. Wheat corresponds to “Chesed,” barley – to “Gevurah” etc. This would explain why the word “Eretz” is mentioned again before olives – corresponding to “Yesod” which is together with “Malhut,” see Kaf HaChaim 211:14 that the land is hinting to “Malhut.” Similarly, the seven spiritual skies mentioned in the Talmud (Chagigah 12:2) are divided into 2 groups – “Shamayim” and “Shmey HaShamayim.” The first five, corresponding to Sefirot from “Chesed” to “Hod” are together, and the last two, corresponding to “Yesod” and “Malhut” are together. Interestingly, according to the description of the Gemorah, the two lowest skies include our entire physical universe – the lowest being the Earth’s atmosphere, and the next includes all the planets, stars and galaxies. The other five skies are described as completely spiritual, thus belonging to a separate group.

 

Halachik outcome from this Mishna.

 

If one is planning to eat various foods requiring different blessings, the order of brakhot is as follows: “HaMotzee,” “Bore Mine Mezonot,” “Bore Peri HaGefen,” “Bore Peri HaEtz,” “Bore Peri Haadama,” “Shehakol” (Kaf Hachaim 211:28.) Even if one likes a fruit of the Earth more than the fruit of the tree, he still makes “Bore Peri HaEtz” first (Kaf HaChaim 211:14.) Similarly, if he likes the food whose brakha is “Shehakol” more than fruits or vegetables, he still has to make the other brakhot before it (Kaf HaChaim 211:10, see however Kaf HaChaim 211:11 regarding a case wants to drink first, before starting to eat fruits.) When one has a few foods with same brakha, if they are various types of bread, the brakha on wheat bread is made. If there is no wheat bread, one should make the blessing on barley bread, since the other three types of grain (rye, oats and spelt) are not mentioned explicitly in the pasuk. If one has an unbroken piece of bread, the brakha should be made on it, if he has a piece of wheat bread and an unbroken barley bread, he should put the slice of wheat bread under the barley bread and make the brakha on both (Shulchan Aruch 168:1.) When one has various fruits, he should make the brakha on one of seven species, following the opinion of Rabbi Yehudah. Otherwise, he should recite the blessing on the fruits he usually likes the most. If he usually does not have any preference, he should make a brakha on the fruit he prefers now (Kaf Hachaim 211:28; see also Ben Ish Chai – first year of learning, parshat Matot, 1-3) All the above laws apply only if one wants to eat all the foods mentioned. However, if one has some food in front of him, and he is not planning to eat it, he does not make a brakha on it first, even if it is considered a more important food according to the above rules.

 

Mishna 5.

 

בֵּרַךְ עַל הַיַּיִן שֶׁלִּפְנֵי הַמָּזוֹן, פָּטַר אֶת הַיַּיִן שֶׁלְּאַחַר הַמָּזוֹן. בֵּרַךְ עַל הַפַּרְפֶּרֶת שֶׁלִּפְנֵי הַמָּזוֹן, פָּטַר אֶת הַפַּרְפֶּרֶת שֶׁלְּאַחַר הַמָּזוֹן. בֵּרַךְ עַל הַפַּת, פָּטַר אֶת הַפַּרְפֶּרֶת עַל הַפַּרְפֶּרֶת, לֹא פָטַר אֶת הַפַּת. בֵּית שַׁמַּאי אוֹמְרִים, אַף לֹא מַעֲשֵׂה קְדֵרָה

 

Translation of the Mishna:

 

If he made a brakha on the wine before the meal, he exempted the wine after the meal. If he made a blessing on parperet before the meal, he exempted parperet after the meal. If he made a blessing on the bread, he exempted parperet. If he made a blessing on parperet he did not exempt the bread. Beit Shamay say: “He also did not exempt [the grain] cooked in a pot.”

 

Simple meaning of the Mishna:

 

In the times of the Talmud, important meals were divided into three periods. First, the assembled ate a little before the main meal. Then, they all washed their hands, made “Hamotzee” and the main courses were served. Afterwards, the tables were removed and new tables were brought with deserts and snacks after the meal. The mishna tells us that the brakha on foods before the main meal covers similar foods brought after the meal. The Gemorah notices that this applies in the case when more this type of food is usually brought. For example, when one made a blessing over the wine before the meal on Shabbat or Yom Tov, this brakha covers the wine brought after the meal, (or during the meal, as Tosafot explain.) However, on weekdays, when most people don’t drink a lot of wine, if more wine is brought, a new blessing needs to be recited. This does not apply in case one specifically had in mind, when he made the brakha, to cover other similar foods that will be brought later, see below. Note, that in the countries where wine is available in large quantities and people normally drink it during the meal, the blessing on the wine before the meal covers the reast of the wine served (Rashba in the name of Raavad.) Next, the mishna starts discussing the laws of “Ikar” and “Tafel,” these laws will be also discussed below in Mishna 7. “Ikar” – means the primary, and “Tafel” – means the secondary. When one is eating a combination of different foods, he often recites only one blessing on the main ingredient, which covers the rest as well. Sometimes, this law applies even if the foods are not on the same plate. For example, when we recite “Hamotzee” over the bread, we don’t make any other brakhot during the meal, except on drinking wine and eating desert, see details below. Regarding the word parperet, there are two main interpretations. Rashi explains this to mean the main eaten with the bread, like meat, fish etc. Many Rishonim explain that parperet means a type of bread that lost its form and whose brakha is therefore “Bore Mine Mezonot,” (see halachik outcome for mishna 1, where we discussed some laws regarding this types of bread.) The dispute between Beit Shamay and Beit Hillel is interpreted in the Gemorah in two different ways. Either Beit Shamay argue with the beginning of the mishna – they hold that the blessing over the bread does not cover neither the grain cooked in a pot, nor parperet. Alternatively, Beit Hillel hold that the blessing on parperet covers the grain cooked in a pot, while Beit Shamay’s agrue with this.

 

Deeper understanding of the Mishna:

 

Depending on the two interpretations of the word parperet, we can arrive to two different interpretations of the dispute of Beit Shamay and Beyt Hillel. If the word parperet can mean meat, fish and similar substances, then the mishna is either teaching us that the brakha on the bread covers them, or that the brakha on it covers also cooked grain (in case they are eaten together and become the grain food is tafel to it. In general, the Talmud does not follow this opinion and says that any other food is Tafel to the grain). According to this, Beit Shamay don’t apply the concept of Ikar and Tafel here and require a separate brakha on the meat. If parperet means a type of bread that lost its original form and whose brakha is “Mezonot,” then according to the second interpretation of the Gemorah, Beit Shamay require the same blessing to be made twice, when two different foods are involved. For example, if one has parperet and cooked grain, he needs to make a separate brakha “Bore Mine Mezonot” on the parperet, and then repeat the same blessing on the grain. The Rashba explains that this applies only in the case he did not have in mind to include the grain in his blessing on parperet. Even in such a case, Beit Hillel hold that his brakha automatically covers the cooked grain as well, since parperet is considered more important, see below.

 

Halachik outcome from this Mishna.

 

There are may various laws regarding cases when one blessing covers many types of foods and cases when one has to repeat a brakha, we will only discuss some general principles. The laws of Ikar and Tafel will be discussed in mishna 7, here we will only discuss the case of the foods that all require the same brakha. If one has in mind at the time of the blessing to cover all of the foods that will be brought later, he does not have to make the same brakha again. (Therefore, the best advice is to always have in mind at the time of the blessing, to include all other similar foods, if one did not have this in mind, there are complicated laws of when a new brakha is required, see Kaf HaChaim 206:37; Ben Ish Chai – first year of learning, parshat Naso, 12.) Thus, if one took a banana and before reciting “Bore Peri HaAdama” thought that he wants to include all other vegetables in this brakha, he will not have to repeat this blessing again during the meal. Moreover, even if one made “Shehakol” on a drink and had in mind to cover all other foods that have the same brakha, like meat or fish, they don’t require new blessings after the fact. However, there are also laws of interruptions as well as laws regarding leaving the room or the building in which one was eating, and therefore sometimes a new brakha may still be required. These laws are discussed in the Shulchan Aruch chapter 178, (see Kaf HaChaim there, for in most of these laws he follows the opinion of Rema because of Safek Berakhot LeHakel.) The laws regarding the one who finished his meal and then wants to eat more are discussed in Shulchan Aruch chapter 179, see also Ben Ish Chai – first year of learning, parshat Behaalotcha.

 

Mishna 6.

 

הָיוּ יוֹשְׁבִין, כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. הֵסֵבּוּ, אֶחָד מְבָרֵךְ לְכֻלָּן. בָּא לָהֶם יַיִן בְּתוֹךְ הַמָּזוֹן, כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. לְאַחַר הַמָּזוֹן, אֶחָד מְבָרֵךְ לְכֻלָּם. וְהוּא אוֹמֵר עַל הַמֻּגְמָר, אַף עַל פִּי שֶׁאֵין מְבִיאִין אֶת הַמֻּגְמָר אֶלָּא לְאַחַר הַסְּעֻדָּה

 

Translation of the Mishna:

 

If they were sitting, each person makes his own brakha. Once they reclined, one makes a blessing for everybody. If wine was brought to them during the meal, each one makes his own brakha; after the meal, one makes a brakha for everybody. And he recites the blessing over nice smelling incense even though it’s brought after the meal. 

 

Simple meaning of the Mishna:

 

This mishna explains the laws of one person’s brakha that exempts a number of people. The Jewish people are all responsible for each other, and their souls form a general structure complete structure in the spiritual worlds. They therefore share a common responsibility. One of the consequences of this is the possibility to fulfill other people’s obligations to recite brakhot. Regarding the blessing over mitzvot, this applies even when the one making the blessing is not fulfilling the miztva. Thus, if someone does not know how to make the brakha over tefilin, somebody else can make that brakha for him. Regarding the blessings over the foods, our sages instituted that the one reciting the brakha has to also participate in the eating. Thus, only if a few people are eating together, can one make a blessing for everybody. The participants have to show that they are eating their meal together, in a settled manner, rather than each one partaking of his food separately. That’s why the mishna mentions the requirement of reclining – in their time this indicated the settling together to eat; regarding how it applies in our day, see below. Next, the mishna teaches us an exception – when wine is brought during the meal, each person should make his own brakha. We will discuss the reasons for it below. At last, the mishna describes the ancient custom to enjoy nicely smelling substances after the meal. These substances were usually burned in the fire giving of the fragrance. The mishna teaches that the one who did recited the blessing over the wine in the end of the meal should also make the brakha over the nice smell.

 

Deeper understanding of the Mishna:

 

Why does the wine require its own brakha during the meal? The Gemorah asks this question and answers that the wine has special importance. According to this, one might deduct that all other drinks don’t require and blessing after “Hamotzee” is made on the bread. However, there are some Rishonim that hold that water or other liquids require “Shehakol” when one drinks them during the meal. According to them, the question of the Gemorah applies only to wine, since wine also satisfies the person drinking. However, other drinks don’t satisfy and therefore the brakha on the bread does not cover them, i.e. they are treated as desert (or they require a separate blessing because eating and drinking are considered separate actions).  Because of this dispute, many Sefardim make a blessing over the drink before washing hands for bread, and have in mind to cover all the drinks that will be brought during the meal (Shulchan Aruch 174:7; Kaf HaChaim 174:47,50; Ben Ish Chai – first year of learning, parshat Naso, 5.) However, one has to be careful to drink only a small amount (less than a size of an olive) since otherwise there is a different dispute of whether he will have to make “Bore Nefashot.”

 

 Why does the mishna require each one to make a brakha over the wine during the meal. The Talmud answers: when people are eating, their mouth is full. There are two interpretations of this. According to some opinions, we are afraid that if one will make a blessing for everybody, people will answer Amen with food in their mouths, and may choke. According to another interpretation, during the meal people are busy eating and don’t pay attention to the one making the brakha. Thus, if the one making the blessing first say “Savri” to catch everyone’s attention, his brakha will exempt everybody. However, according to the first interpretation even saying “Savri” does not help, see Kaf HaChaim 174:51.

 

For what reason did our sages bring nice smelling substances after the meal? In truth, the concept of smell has a higher spiritual root than that of eating. Thus, for example, our Holy Temple was a projection of the entire world, just as each individual is a small world (see the GR”A in Aderet Eliahu on Bereyshit and Truma. He also speaks about these concepts in numerous places in his commentary on the Zohar and Sifra DeTzniuta.) Thus, the three main sections corresponded of the Temple corresponded to the tree parts of human body. The Holy of Holies corresponded to the head, the Heichal corresponded to the middle of the body, up to the diaphragm, and the outside altar corresponded to the digestive track. Thus, the Heichal had a small altar on which Ketoret – incense was burned. It therefore corresponded to the lungs in this section of human body. Our sages tell us that the table of a righteous person should be like the Temple’s altar. Thus, eating is similar to burning the meat and fats of the offering on the outside altar. Similarly, burning the nicely smelling substances corresponded to burning the Ketoret in the Temple.

 

Halachik outcome from this Mishna.

 

When many people are planning to eat together, they should all wash their hands and sit down together; only then one can make “Hamotzee” for everybody. He should have in mind to include the others in his brakha, while they should keep in mind that his blessing releases their obligation as well. Afterwards, nobody should speak until they swallowed a piece of bread. It is preferable to start eating as soon as possible after the brakha was made. If the assembled are planning to eat foods other than bread, then there is a dispute if one should recite a blessing and include everybody. However, if after the fact one made a brakha for everybody, and they had in mind to fulfill their obligation – no new blessings need to be recited. This is true even if the assembled were not sitting together. This law also applies to the blessings after eating (see Kaf HaChaim 167:95, 213:7,14.) 

 

Mishna 7.

 

הֵבִיאוּ לְפָנָיו מָלִיחַ בַּתְּחִלָּה וּפַת עִמּוֹ, מְבָרֵךְ עַל הַמָּלִיחַ וּפוֹטֵר אֶת הַפַּת, שֶׁהַפַּת טְפֵלָה לוֹ. זֶה הַכְּלָל, כָּל שֶׁהוּא עִקָּר וְעִמּוֹ טְפֵלָה, מְבָרֵךְ עַל הָעִקָּר וּפוֹטֵר אֶת הַטְּפֵלָה

 

Translation of the Mishna:

 

If salty foods were brought before him first and bread with it, he recites a blessing over the salty foods and this covers the bread as well, for the bread is secondary to them. This is the general principle – whenever some food is Ikar and there is Tafel with it, he makes the brakha on the Ikar and this covers the Tafel.

 

Simple meaning of the Mishna:

 

As we mentioned in mishna 5, sometimes a certain food does not require its own brakha for it is Tafel – secondary to the main food – Ikar. This mishna teaches us that even bread can sometimes become Tafel. This is true in case the bread is only eaten to relieve the bitterness in the mouth caused by very salty foods.

 

Deeper understanding of the Mishna:

 

The Talmud tells us that this mishna is teaching the case of a person who ate very sweet fruits at first, then ate salty foods to compensate for the sweetness and then at last he eats some bread to balance the feeling of salt in his mouth. Where is this interpretation hinted in the mishna and why does the Gemorah have to take such an unusual example, rather than simply saying that this person ate salty foods and now wants to eat bread? Since the mishna uses the language “brought before him” rather than simply saying this person ate salty food, the Talmud assumes that he ate other food before (Hidushe Mahariach on the mishna.) Thus, the mishna teaches that even though the salty food is also eaten only to take away the sweetness caused by the fruits, their brakha still covers the bread. We are dealing with the case when at the time of eating sweet fruits, the salty food was not brought in yet; otherwise the blessing on the fruits should have covered both the salty food as well as the bread (Tosafot.) Note also, that according to the students of Rabenu Yonah, the mishna is dealing with the case when the sweet fruits themselves are being salted to remove their sweetness and afterwards the bread is eaten (see Taz 212:1,2.)

 

 

Halachik outcome from this Mishna.

 

The one who made a blessing on the bread does not make any other blessing before or after the foods eaten during the meal, for the bread is normally Ikar and other foods are Tafel to it. This rule does not apply to the fruits and sweets eaten as desert. The blessings are made before them but not after, for Birkat Hamazon covers them. There are different opinions whether a blessing is needed if one eats some of the fruits during the meal together with bread and some without bread. Therefore, it’s better to always eat fruits only in the end as desert (Ben Ish Chai – first year of learning, parshat Naso, 8; Kaf HaChaim 177:8,16.) Similarly, there is a dispute regarding whether one should make a blessing on cookies and cakes brought as desert.  The Ben Ish Chai (first year of learning, parshat Balak, 22) suggests making “Shehakol” on some other sweet desert and include the cookies as well. As we learned in mishna 2 this blessing covers all foods after the fact. The one who drinks the wine during the meal makes a blessing before but not after. Moreover, the blessing on the wine also covers other drinks.

 

Mishna 8.

 

אָכַל תְּאֵנִים עֲנָבִים וְרִמּוֹנִים, מְבָרֵךְ אַחֲרֵיהֶן שָׁלשׁ בְּרָכוֹת, דִּבְרֵי רַבָּן גַּמְלִיאֵל. וַחֲכָמִים אוֹמְרִים, בְּרָכָה אַחַת. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ אָכַל שֶׁלֶק וְהוּא מְזוֹנוֹ, מְבָרֵךְ אַחֲרָיו שָׁלשׁ בְּרָכוֹת. הַשּׁוֹתֶה מַיִם לִצְמָאוֹ, אוֹמֵר שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ. רַבִּי טַרְפוֹן אוֹמֵר, בּוֹרֵא נְפָשׁוֹת רַבּוֹת

 

Translation of the Mishna:

 

If he ate figs, grapes or pomegranates he should make three blessings after them – this is the opinion of Rabban Gamliel. And the sages say: one blessing. Rabbi Akiva says: even if he ate a cooked vegetable and this his entire meal, he makes three blessings after it. The one who drank water when he is thirsty makes a blessing “Shahakol Niya Bidvarto.” Rabbi Tarfon says “Bore Nefashot.”

 

Simple meaning of the Mishna:

 

The sages in this mishna argue about when to recite Birkat HaMazon which consisted of three blessings. (Today we also recite a fourth brakha that was instituted at a later time, but the mishna is quoting our sages that lived before this blessing was instituted.) According to Rabban Gamliel, all the seven species for which the land of Israel is praised require Birkat Hamazon after eating them. He also holds that blessing the Creator after eating these foods is a Biblical commandment. The majority of sages require reciting Birkat Hamazon only after eating bread, but after the seven species, one blessing is recited. This blessing includes in its wording all three brakhot of Birkat Hamazon. Rabbi Akiva holds that Birkat Hamazon can be recited on any food, as long as the person eating it got satisfied.

 

Deeper understanding of the Mishna:

 

The Talmud tells us once Rabban Gamliel was sitting together with other elders and dates were brought before them. After eating, Rabban Gamliel asked Rabbi Akiva to make a brakha for everybody. Rabbi Akiva then made the brakha we recite after figs. Rabban Gamliel was upset, since he hoped Rabbi Akiva would follow his opinion and recite Birkat Hamazon and he asked: “Why do you want to enter into dispute?” The GR”A asks on this question of the Gemorah – what should Rabbi Akiva have done. In either case he will enter into dispute. He answers that in truth, had Rabbi Akiva recited Birkat Hamazon, he would fulfill his obligation according to the Rabbis as well. The reason is that dates also satisfy the one who eats them, as the Talmud mentioned earlier. Thus, Rabban Gamliel expected that Rabbi Akiva would say Birkat Hamazon and he will fulfill his obligation according to everybody. Rabbi Akiva answered that since the majority of sages disagree with Rabban Gamliel, the halacha follows them.

 

Halachik outcome from this Mishna.

 

According to most opinions only Birkat Hamazon after eating bread is of Biblical origin. All other blessings before and after eating were instituted by the Rabbis. If one ate bread until satisfaction and he is not sure if he said Birkat HaMazon he has to repeat it. However if he ate any other food and is not sure if he made a brakha after eating, he should not make any additional blessings. However, since there are opinions that the blessing after seven species is also Biblical, the one who is not sure if he made this brakha after eating should eat more of the same food to recite this blessing (Kaf HaChaim 209:16, see there for more advice in case this is impossible.) When one drinks water because he is thirsty, “Shehakol” is made. However, if one is drinking water for other reasons, for example to swallow medicine, no blessing is pronounced.