Brachot 55 – An uninterpreted dream is like an unread letter

Three things prolong the days and years of a person: spending long time in prayer, at the table, and in a toilet. But we learned that one who prays long comes away with a broken heart!? – That is if he depends on his merit to have his prayer answered, however, if he only asks for mercy, it is good. Why at a table? – Because, if a poor comes along, he can feed him. Why a toilet? – Because it is good for one's health.

A Roman matron said to Rabbi Yehudah bar Ilai, “Your radiant face resembles that of the pigbreeders and userers.” He answered, “I swear that both occupations are forbidden to me, but from my home to the study hall there are twenty-four privies, and I check myself in every one of them.”

Rav Chisda said, “An uninterpreted dream is like an unread letter.” He also said, “Neither a positive dream is fulfilled entirely, nor a negative one; in every dream there are false elements, just as there is straw with grain. When one sees a negative dream, its sadness is sufficient, and no more bad things will happen of those foretold in a dream, and for a positive dream – its joy is its own reward.”

When Shmuel saw a bad dream, he would quote from Zechariah, “Dreams speak lies.” When he saw a positive dream, he would say, “But do dreams speak lies? - No! For it is written, 'In a dream I shall speak to him', and this implies that dreams may have true significance.”

Art: Domenico Maggiotto - Joseph interpreting the dreams of Pharaoh's Butler and Baker

Brachot 54 – Blessings on miracles

One who sees a place where miracles were performed for Jewish people should say “Blessed are You, God, our Lord, King of the universe, Who performed miracles for our ancestors at this place” – just as Jethro did, who said “Blessed be God, Who rescued you from the power of Egypt...”

This means that one should say a blessing on a miracle for the masses, but what about a private miracle? There was a certain man traveling through the desert on the south of Euphrates, and a lion attacked him. A miracle was performed for him, and he was rescued from the lion, and Rava told him to say “Who performed a miracle for me in this place.”

So too, Mar the son of Ravina was going through the valley of Aravot, thirsting for water, and a miracle was performed for him: a well was created, and he drank from it. At another time he was in the marketplace of Mechoza, and a wild camel attacjed him. However, a wall of a nearby house fell down, and he entered the house, thus escaping the camel. In both places he would say a blessing!? – True, one is obligated to say the blessing for this, but the others are not; however, for the miracle done for the masses all are obligated to say a blessing. Other cases include a seeing rock that Og wanted to throw on the Jewish people, or the stone on which Moses sat during a battle with Amalek.

In general, four events deserve a blessing: crossing a sea, a desert, being sick and recovering, and being in prison and then released. All of these cases are described in psalm 107. The blessing should be said in the presence of ten people, two of them being Torah scholars, because the psalm says, “Praise Him in the assembly of wise elders.”

Art: Pieter Cornelisz. van SLINGELANDT - A Kitchen Scene with a Maid Drawing Water from a Well

Brachot 53 – Where to say the after-meal prayer

After Shabbat ends, one recites the Havdallah – the separation between Shabbat and a weekday. Here Beit Shammai and Beit Hillel argue whether one should say “Who creates illuminations of the fire” or “illumination of the fire.” Incidentally, one should say the blessing on the fire, but not one used for idolatrous purposes, not one lighted for prohibited work during Shabbat, and not one lighted in honor of someone. It should be fire started to give light – since he did not light any fire on Shabbat, and to commemorate Adam, who discovered fire after Shabbat.

One should say the after-meal prayer in the place where he ate. What if he forgot and went away? Beit Shammai say that he should return. Beit Hillel asked them, “If one ate on top of a mansion, and forgot and went down, must he return to say the prayer, even with a great difficulty?” Beit Shammai replied, “If he left a purse with gold, would he not return? How much more so for prayer!"

Rabbah bar bar Chanah was traveling with a caravan. When the caravan came to a stop, he ate and then forgot to recite the after-meal blessing. When the caravan started moving, he recalled this and thought to himself, “What am I to do? If I say that I forgot to say the prayer, they will tell me that God is everywhere.” Instead, he told them that he forgot a golden dove. After he came back and prayed, he indeed found a golden dove.

Art: Alberto Pasini - Caravan In The Desert

Brachot 52 – Laws of the meal, Beit Shammai vs Beit Hillel

Some of the disagreements between the school of Shammai and the school of Hillel concern specifically the order of meals. For example, when one recites Kiddush (Sanctification) welcoming Shabbat and the Shabbat meal, then Beit Shammai says that he should first mention the day (Shabbat) and then the wine, and Beit Hillel reverse the order. Why? Beit Shammai defend their order: the day (Shabbat) causes the wine and the meal, and besides, Shabbat is already here, and the wine is only now brought to the table. However, Beit Hillel argue that the wine causes the sanctification, since if there is no wine, the Kiddush is not said. Moreover, wine is more common than Shabbat, and the rule is that things that are more common take precedence.

When to wash one's hands? Beit Shammai say that one should first wash the hands, then pour the cup of wine and say the Kiddush, and Beit Hillel reverse the order. Here the disagreement is about the intricate laws of ritual purity. Beit Shammai say that if the hands are not washed, the liquid that is on the outside of the cup may accept impurity from the hands and then transmit it to the inside of the cup. Beit Hillel argue that if you do wash the hands first, then the liquid on the outside of the cup may transmit impurity to the hands, and nothing is gained by washing them! However, according to Beit Shammai one may not use a cup whose outside is impure.

The other disagreements are where to put the napkin, when to sweep the floor, and how to properly say the Havdallah – the separation between Shabbat and weekday, after Shabbat has ended, and for all of them the Talmud finds the underlying reasons.

Art: Pierre Auguste Renoir - Sweeper

Brachot 51 – Respect for food

Four things were said about bread: one may not place raw meat on it or pass a cup full of wine over it, because the bread may get ruined. One should also not throw it or support his plate with bread: even if that does not ruin the bread, the act itself is disrespectful.

Ten things were said about a cup of wine used for a blessing, such as that it requires prior washing from the inside and outside, that one should take it with both hands but then hold in his right hand, and then send it in a respectful manner to his household (that it, to his wife).

Ulla visited the house of Rav Nachman. He ate bread, led the call to prayer, recited the after-meal prayer, and then gave the cup of blessing to Rav Nachman, who asked him to send it to his wife, Yalta. However, Ulla retored that it was not necessary, since the Torah said, “God will bless the fruit of your belly,” and your wife's belly will be blessed through yours. Yalta heard this, stood up in anger, and went to the cellar, where she broke four hundred barrels of wine. Rav Nachman said, “Let the master send her another cup.” Ulla sent her another cup with the message, “All the wine in this barrel is considered like the cup of the blessing.” Yalta sent back, “From itinerant peddlers come idle words, and from old rags come lice.”

Art: Hendrick Maertensz. Sorch (a.k.a Sorgh) - A Barn Interior With A Still Life Of Various Pots, Barrels

Brachot 50 – How to invite to prayer

As we learned before, if at least three people ate together, they must call each other to join in the after-meal prayer. One should include himself in the call and say “Let us bless Him Whose food we have eaten,” and if there are ten or more, he adds the name of God, saying, “Let us bless God...” If there are more than ten, he still calls them in the same way – these are the words of Rabbi Akiva, who compares this to a prayer leader in the synagogue: such leader does not turn back to count the number of people, and does not change his words based on the size of the group.

However, Rabbi Yose HaGlili bases his logic on the phrase, “Bless God in congregations,” which he understands to mean that the text of the call depends on the size of the congregation. For example, if more than ten thousand people ate together, one would say “Let us bless God our Lord, the God of Israel, Lord of Hosts, Who dwells by the Cherubim, for the food we have eaten.”

Accordingly, if three people ate together, they are not allowed to separate and say their after-meal separately, for in doing so that would loose their common call to prayer, “zimun.” The same is true for four and five, but six may separate into two groups of three. Again, ten people may not separate, but if there are twenty, they may form two groups of ten.

Art: Claude Oscar Monet - The Dinner

Brachot 49 – What to mention in the prayer after a meal

Rav Nachman explained the composition of the after-meal prayer: Moses composed for Israel the first part, the blessing of “One Who nourishes all,” at the time when manna fell for them from heaven. Joshua composed the second blessing, “For the Land of Israel” when they entered the Land. David and Solomon composed together the third blessing, “The Builder of Jerusalem.” David composed the segment of “Have mercy on Israel Your people and on Jerusalem Your city,” and Solomon, who built the Temple, composed the segment of “The great and holy House.”

After the destruction of the Second Temple, the Sages in Yavneh composed the fourth and final part, “Who is good and Who gives good,” after the siege of Bethar. The “Who is good” refers to the fact that although the bodies of the people slain at Bethar were not allowed to be buried for seven years, they did not decay, and the “Who gives good” refers to the fact that finally they were allowed to be buried.

One must mentioned the covenant of circumcision and of the Land, as well as the Kingdom of the House of David. Rav Zeira once said to Rav Chisda, “Come, master, and let us study the Talmud.” However, Rav Chisda replied, “I have not learned how to properly say the after-meal prayer, and I should study the Talmud?” Rav Zeira asked, “Why is this?” and Rav Chisda explained: “I was at the table of the Exilarch, and I recited the after-meal prayer, and did not mention the three covenants, and I saw Rav Sheshet straighten his neck like a snake, as if to attack me.”

And why didn't Rav Chisda mention the covenentants? - Because he followed the opinion of Rav that it is not necessary. However, in doing so he neglected all other opinions, and besides, there were different version of what Rav really said.

Art: Jacques des Rousseaux - An Old Man At Prayer

Brachot 48 – When not to join in prayer

Earlier we learned that if three people ate together, they must invite each other for an after-meal prayer. This invitation is called “zimun.” However, there are cases when they should not combine – such as when one of them ate food that was not kosher. A learned person should not join unlearned boors.

Who is considered a boor? – Anyone who does not say the Shema in the evening and in the morning – this is the definition of Rabbi Eliezer. Rabbi Yehoshua says, “Anyone who does not wear tefillin.” Ben Azzai says, “Anyone who does not have tzitzit fringes on his four-cornered garment.” Rabbi Nathan says, “Anyone who does not have a mezuzah on his home's entrance.” Rabbi Nathan bar Yosef says, “Anyone who has children but does not raise them to study Torah.” Others say, “Even if he learned the five books of the Torah and the clear rulings of the Mishna, he is a boor is he has not studied the Talmud” – and the accepted law is like these “others,” which is a codename for Rabbi Meir.

Rabbi Ami said, “Two scholars and Shabbat complete a three-people quorum required for a common call to prayer (zimun).” But is Shabbat a person? – Rather, two scholars, if they sharpen each other intellectually (which is mostly manifest in a relaxed meal on Shabbat) complete a three-people quarum.” Rav Chisda motioned, “Like me and Rav Sheshet,” and Rav Sheshet indicated, “Like me and Rav Chisda.”

King Yannai killed all the Sages, and there was no one left to say the after-meal prayer for him and the queen. His wife then made him swear that he won't harm a Sage, and called her brother, Rabbi Shimon ben Shetach, whom she had in hiding. They gave Rabbi Shimon a cup of wine, and he asked, “What do I say now? Blessed is the One Whose food Yannai has eaten?” Rather, he drank that cup, including himself in the meal, and proceeded to say the prayer with the next cup. The Talmud asks how he was allowed to do it, since he only drank but did not eat with them.

Art: John Francis - Still Life Fruit And Wine Glass

Brachot 47 – Etiquette

One should try to honor others as much as he can, but there are exceptions. On the road one should not allow a more important person to proceed first if this will upset the traffic, nor should one allow him to pass on the bridge first if there is any danger crossing that bridge.

Ravin and Abaye were once traveling on the road, and Ravin's donkey went ahead of Abaye's donkey. Abaye reasoned to himself, “Ever since this Rabbi (Ravin) returned from Israel, he became haughty.” When they came to an entrance of a synagogue, Ravin said, “Let the master go in first.” Abaye asked him, “And until now I was not the master?” However, Ravin answered by quoting Rabbi Yochanan – “We don't accord honor at the entrance unless it has a mezuzah.” But the synagogue does not require a mezuzah!? – Ravin would explain, “Such an entrance that is fit for a mezuzah.”

Rav Yehudah said, “People who are dining together are not permitted to eat anything until the one who blesses and breaks the bread tastes of it first.” Rav Safra said, “Not permitted to taste.” But there is no difference between them, both teach proper etiquette, only one is supposed to relate the rules he heard from his teacher using the exact words of the teacher.

Art: Willem Kalf - Landscape With A Man Unloading Produce From A Donkey

Brachot 46 – The host breaks bread, and the guest blesses

Rabbi Zeira once took ill, and Rabbi Abahu, who came to visit him, took upon himself a vow, “If this small man with singed thighs recovers, I will make a big meal for the Sages.” At the meal, Rabbi Abahu invited Rabbi Zeira to say the blessing and break the bread, but Rabbi Zeira refused, quoting the rule that “The host breaks bread.” When after the meal Rabbi Abahu asked Rabbi Zeira to saying the prayer after the meal, he again refused, saying that the one who broke bread should also say the prayer after it. However, the last rule is not like that. Rather, the host breaks bread, because he will give big pieces with a good gesture, and the guest says the prayer after the meal, in which he includes a blessing for the host.

What is the blessing for the host? – May it be the will of God that the host will not be shamed in this world, and not humiliated in the World to Come; may he be successful with all his possessions, and may the though of wrongdoing never come before him – or before us.

Why was Rabbi Zeira called a "small man with singed thighs?" Every thirty days he used to seat himself in a burning oven, to test whether he was vulnerable to fire, as an indication whether the fire of Gehinnom would ultimately have an effect on him. He was never harmed except once, when an evil eye was cast upon him, and that is how he got his nickname. "Zeira" means small one.

Art: George, of Chichester Smith - Still Life With Bread, Cheese And A Decanter

Brachot 45 – Three people ate together

The Torah said, “And you shall eat, and be satisfied, and you shall bless God your Lord for the good Land that He gave you.”  We thus see that after a complete meal with bread, one must say a prayer containing thanks for the sustenance, for the Land of Israel and for Jerusalem (the good Land).

In addition, if three people ate together, they must call each other to join in this prayer. This is true even if the food they ate had some limitations. For example, in the case of food from which tithes may not have been separated – still, since one can renounce all his possessions, become poor, and be free of the obligation to tithe.

This joining in prayer removes the obstacles on the way of the prayer and allows it to rise up; and also brings an additional level of joy. What is the source for it? – It is this phrase: “When I proclaim God's name, praise God for His greatness.”

Art: Gillis Van Tilborch - Elegant company at a table on a terrace

Brachot 44 – The fruit of Kinneret

If they brought him a salted food, and with it – bread, then he says the blessing on the salted food, and bread is included. That is the rule: any time you have a primary food and another one accompanying it, you say the blessing on the primary food, and it suffices for the accompanying one.

How could this be true? How could the importance of bread be reduced to secondary food? – This is talking about the fruit in the area of Kinneret called Genosar. These fruit were so exceptionally sweet that they needed salt, and compared to them, bread was secondary.

Rabbah bar bar Chanah related that when Rabbi Yochanan and his students went there, they took a hundred baskets with ten fruit each, Rabbi Yochanan would eat of all them and swear that he was as hungry as if he never ate. Rabbi Abahu ate the fruit of Genosar until a fly would slip off his forehead. Rav Ami and Rav Assi would eat until their hair would fall out. Rabbi Shimon ben Lakish would eat until he became delirious, and Rabbi Yochanan would notify the Exilarch who would send a troop of men to bring him home.

When does one say a complete prayer after a meal? Rabban Gamliel says that if he eats grapes or figs, or any of the seven special species, the phrase “and you will eat and be satisfied and bless God” applies to him. Rabbi Akiva says that even if he ate only vegetables, and it was his complete meal – he says the complete prayer. The Sages, however, say that he says a complete after-meal prayer only after bread, since the other seven species are too far from “and you will bless,” and vegetables are not even mentioned there.

Art: Claude Oscar Monet - Fruit Basket With Apples And Grapes

Brachot 43 – Eating in a company

At a common meal, when people are eating as a company, one should recite the blessing for food for all present, and then they can all eat. However, if they are not eating as a group, then each one should recite his own blessing. What is a sign that they are eating together? – When they are sitting together at a table, but not, for example, when they are standing. Another case of eating in a company is when they say, “Let's go an eat at such-and-such place.”

When Rav dies, his students accompanied him to the cemetery. On the way back, they said, “Let's go and have a meal on the bank of the Danak River.” After they have eaten, without quite sitting down, they did not know if they ate as a group. Rav Ada bar Ahavah stood up, turned his garment front-to-back, and tore an additional tear on it, as a sign of further mourning. He said, “Rav just died, and we already forgot the laws of the meal!” Finally a certain old man came and taught them the above rules, that even if they said “Let's go eat at a certain place,” they are already considered a company.

After the meal they would bring burning fragrances, and the one who said the blessing on the wine would also say them on the fragrances. What is the source of the blessing on fragrances? This is the last phrase in the psalms, “Let every breathing soul praise God.” What is it that only the person's souls, but not his body, derives please from? – These are pleasantly smelling fragrances.

Art: Jan Steen - The Meal

Brachot 42 – When is a meal complete?

As soon as one completes his meal, he is not allowed to eat anything else until he says a complete after-meal blessing. Rav Pappa visited the house of Rav Huna, and after they finished their meal, something else was brought to Rav Pappa, and he started eating. The students asked him, “One who finishes eating is not allowed to eat anymore!?” He answered that they were misquating the rule, it's “One who completes the meal and does not intend to eat anymore.” Rava and Rabbi Zeira were eating at the house of the Exilarch. After the servants removed each guest's individual tray, the Exilarch sent them more food, but Rabbi Zeira did not eat it. Rava told him, “You may think that you are finished, but being guests, we rely on the Exilarch to end the meal.”

In the early days, they would start the festival meal with wine and desserts, then continue with the meal, also accompanied by wine, and then again serve more wine with desserts after the meal has ended. One who said a blessing on the wine before the meal would also include the after-meal wine in this blessing, because these two went together. However, he did not include the wine that came during the meal, because that wine had a different purpose – it came for the food courses in the meal.

Art: Anthonie Palamedesz - A servant offering a glass of wine to an elegant couple

Brachot 41 – Which fruit to bless first

On any food that does not grow from the ground, one says “Blessed is the One by Whose word everything was created.” This includes even wine that turned into vinegar, dates scorched by the sun, and locusts (for those who eat them). Rabbi Yehudah says that for anything like that, which is a sort of curse, there is not blessing at all. And the Sages? – They say that after all he who ate them derived some benefit.

If one had in front of him many species of foods, and some of them were of the seven species for which the Land of Israel is especially praised, then Rabbi Yehudah say that he he should bless and eat these first. However, the Sages say that he blesses that one which he personally likes most.

The seven species are mentioned in this Torah phrase, “It is a land of wheat, barley, grapes, figs and pomegranates - a land of oil-olives and honey-[dates].” Moreover, this phrase dictates the order of preference between the seven species themselves. However, Rav Chanan uses this phrase for a different conclusion, namely, that each of the fruit is used in some law in the Torah as a measurement. For example, wheat: if one goes into a house afflicted with tzaraat (spiritual leprosy), his garments become ritually impure only if he spends there “enough time to eat half a loaf of wheat bread.” Barley: a human bone the size of a barley kernel imparts spiritual impurity of the dead, but not if it is less than that. Vine – a measure of it is prohibited to a nazirite. Figs – by carrying as much as a volume of a dried fig one transgresses Shabbat, and so on.

Art: Bartolommeo Bimbi - A Bunch of Dates

Brachot 40 – Serving bread

In general, one should eat the bread right after he said the blessing on it. However, if he interrupts for the needs of the meal, this is considered a necessity, and later he can eat without saying the blessing again. For example, Rav, having broken off a piece, would give pieces to his guests, saying to each “Please take a piece of this bread which has been blessed.” Rabbi Yochanan added that if he says, “Bring the salt, please” or “Bring the relish,” this is also a necesssity, and not an interrupttion. Rav Sheshet said that even if he says, “Knead food for oxen,” that, too, is not an interruption, because one is a supposed to feed his animals before he eats himself, as the Torah said in Shema, “And I will give grass for your animals... and you will eat and be satisfied.”

If one took a fruit and, instead of the proper blessing of “Blessed is the One Who created a fruit of a tree” said the blessing on vegetables, “Who created the fruit of the ground,” he has fullfilled his obligation to bless before eating, since, after all, fruit do grow from the ground. The other way around is not true, since vegetables do not grow on trees. If he said a generic blessing “Blessed is the One by Whose word everything was created” on any food, he has also fulfilled his obligation, because his words are true. Nevertheless, one should learn the proper blessing for each food, and in this way he will praise God better.

Art: Francisco De Goya y Lucientes - Still life with fruit, bottles, breads

Brachot 39 – A whole loaf or slices of better quality

Two students were sitting at a meal in front of Bar Kappara. They brought before them cooked cabbage and partridge meat. Bar Kappara gave permission to one of the to say the blessing; the student rushed and said the blessing on the partridge, and his colleague mocked him. Bar Kappara became angry and said, “I am not angry with the one who said the blessing, but with the one who mocked. If you friend looks like one who never tasted meat in his life, is that a reason to mock?” Then he said, “I am not angry with the one who mocked, but with the one who wrongly recited the blessing. Even if I am not wise, at least I am older, and he should have asked.” Both students did not live out the year.

What was their argument? Could it be that one thought that cooked cabbage looses its special blessing, and then meat takes precedence, while one who mocked held that cabbage keeps its special blessing, and should be blessed first? – No, both held that the cabbage looses its special blessing, only one thought you bless the item you like more, and the other – that you bless the one that's healthier.

If one had in front of him a whole loaf of bread and slices of better quality, which is preferable for saying a blessing? Rabbi Yochanan says that it is the whole one, and Rav Huna – that it is a better quality slice. Although the law in this follows Rabbi Yochanan, if one can eat from both and make peace between Rabbi Yochanan and Rav Huna – so much the better.

Art: J. Francis Sartorius - Brace of English Partridge

Brachot 38 – Bread and vegetables

Before eating bread, one washes his hands, then says “Blessed is the One Who brings forth (ha-motzi) bread from the ground.” However, Rabbi Nechemyah says that the proper form is “motzi,” not “ha-motzi”. What is their argument? All agree that “motzi” means “Who brings forth,” and that it works. However, the Sages say that even “ha-motzi” also means that, whereas Rabbi Nechemyah says that it refers only to the future, as in “God, Who brings them forth from Egypt” – and that promise was given when the Exodus was only in the future.

The students praised the son of Rav Zevid to their teacher, Rabbi Zeira, saying that he is an expert in blessing. When he was invited to a meal with Rabbi Zeira, he said the blessing on bread using “motzi.” Rabbi Zeira was upset, saying, “Is that your great expert? He should have said 'ha-motzi,' to teach us the meaning of this word, and to tell us that the law is like the Sages!" And what did the “expert” think? – He chose a form acceptable to all, in order not go into a dispute.

On vegetables one says “Blessed is the One Who created the fruit of the earth.” Since this law is taught right after the law of bread, we understand that it refers to cooked vegetables as well. However, others say that cooked vegetables loose their special blessing and get the generic blessing on food, “Blessed is the One by Whose word everything was created”. Rav Chisda reconciles the two sides: if the vegetable is usually eaten raw and not cooked, then it looses its special blessing. However, if it is usually eaten cooked but not raw, then the raw vegetables gets a generic blessing, and the cooked one - “Who created the fruit of the earth.” What is an example of the first? – Garlic.

Art: August Muller - A bottle of Chateau Margaux, a goblet, fruit, bread, cheese ...

Brachot 37 – Blessing for pepper

On peppercorn (really spicy ones, not those that are eaten plain and note those that are eaten as vegetables) – Rav Sheshet says that the blessing is a generic blessing on food, “Blessed is the One by Whose word everything was created,” but Rava says that there is no blessing at all. How could they argue, peppercorns are a great food!? – They are talking about dried-out peppercorns. Rav Sheshet says that since dried peppercorns are worse than the original ones, they loose their blessing of “Blessed is the One Who created the fruit of the earth” and get a generic blessing instead. Rava, however, does not consider them food altogether. This is in fact consistent with Rava's point of view, since he said that one who chews and swallows peppercorn and ginger on Yom Kippur is exempt.

Still, how could Rava say this? It contradicts the earlier, more authoritative teaching of Rabbi Meir, who asked, why did the Torah have to say “food tree” when talking about the laws of trees in Israel? – To include trees whose wood and fruit taste the same, and what is it? - Pepper! Parenthetically, it tells you that the Land of Israel lacks nothing. So pepper is edible!? – Rava was talking about dried pepper, and Rabbi Meir – about fresh one.

But again, how could Rava exempt eating ginger on Yom Kippur? Did he not state that the cooked paste of ginger and honey imported from India is kosher, is not forbidden because a non-Jew cooked it, that there is no concern that it has absorbed the non-kosher flavors when cooked in the Hindu's utensils, and that one says a blessing “Who created the fruit of the earth” on it! – True, but on Yom Kippur Rava exempted only dried peppers.

Art: Felix Edouard Vallotton - Still Life with Red Peppers on a White Lacquered Table

Brachot 36 – The special blessing for wine

The more specific one is in praising God, the better, and for wine one says a special blessing, “Blessed is the One Who created the fruit of the vine.” Why is this so? On olive oil, for example, one does not say a special blessing, but rather the same blessing as on the olive itself?! This is because wine gladdens the heart. If wine is so important, let's give it a complete Grace after meals, just like one says after bread! – No, people's meal centers around bread, but it does not centers around wine. Rav Nachman asked Rava, “What if one made wine the center of his meal, does he say a complete Grace afterwards?” Rava answered: “When Elijah comes, he will answer you, but for now, since most people don't consider wine a bone-fide meal, his intention is unimportant compared to the majority.”

What is a proper blessing on palm shoots (the new growth, which is soft and edible)? Rav Yehudah says that since right now it is fruit, it deserves the blessing of “Blessed is the One Who created the fruit of the ground.” However, Shmuel, his teacher, says that since eventually it will harden and become bark, then even now it has the regular blessing of any food, “Blessed is the One Who created everything by His word.” Shmuel then praised his favorite student, saying “Sharp one! You position is more reasonable, since on radishes, although they eventually harden, people say the blessing of the fruit of the ground.” But even though Shmuel praised his student, the law does not follow his student. Why not? Radishes are planted with the intention to eat them soft, even though they will harden. Palms, however, are not planted for eating their shoots.

Art: Frederic Edwin Church - Tamaca Palms

Brachot 35 – Why say a blessing?

Before eating the fruits of the tree, one must say “Blessed is the One Who creates the fruit of the tree.” Why? – In describing the fourth year of a tree, the Torah said “Holy for praises to God.”  We thus see that one must say two praises to God, before food and after. But this phrase is used to teach the basic law of the fourth year!? True, so we can learn only one blessing from this phrase, said after eating, and derive the other one through logic: if he blesses when he is satisfied, surely he must bless when he is hungry!

But maybe the reason for saying blessings on grapes and wine is because they are brought on the Altar? And even if you say that the main factor is that they satisfy, what about meat, eggs, and fish, which are not even planted, like the vine?! Rather, the blessing is dictated by logic: a person should view the world around him as sacred, so that he is not permitted to derive benefit from it before he says a blessing.

Should one only study Torah, or should one also work for sustenance? In the school of Rabbi Ishmael they taught that since the Torah says both “This book of Torah shall never depart from your mouth” and “you will gather in your grain,” then one should do both. However, Rabbi Shimon asked, “If he sows and harvests and processes the grain, when does he study?” – rather, one should dedicate himself completely to Torah. Many followed Rabbi Ishmael and succeeded, tried to follow Rabbi Shimon, and did not succeed.

Art: Cornelis De Heem - Still life with wine and grapes

Brachot 34 – Wrong prayers

If one says in his prayer, “You have mercy even on a bird's nest” - they silence him. Some say, because he creates envy between birds and other creatures, but some say this is because he thinks that he explained God's actions as based on mercy, whereas in reality it is not mercy that dictates God's actions, but it is God's actions that define what mercy is.

Likewise, if he says, “We thank You, we thank You” in his prayer, they silence him, since it seems that he prays to two different powers. So too, if he says, “For the goodness that you accomplish on our behalf may Your name be remembered” - that is also wrong, since a man needs to bless God for bad in the same way that he blesses Him for good. Likewise, if he says “The good ones shall bless you,” that is also wrong, since the bad ones should be included in the communal prayer together with the good ones.

If one prayed and erred, it is a bad sign for him, and if he is a prayer leader, it is a bad sign for the congregation. However, that is true only if he erred in the first three blessings of praise. Rabbi Chanina ben Dosa would pray for people and then say, “This one will live, and this one will die.” They asked him, “How do you know, are you a prophet?” He answered them, “No, but if my prayer flows smoothly on my lips, then I know that it is accepted, and if not, then it is torn up.

Art: Archibald Thorburn - House martins, on a nest beneath the eves

Brachot 33 – Incidents while praying

The Standing prayer (Amidah) allows for no interruptions; even if the king were to inquire about his welfare, he should not answer. That, however, is only true of a Jewish king, who is cognizant of the law, but not answering to a non-Jewish king may be dangerous, and there one should return the greeting.

It once happened that a pious man was praying while on the road, and a Roman general greeted him, but he did not return the greeting. The general waited until he finished his prayer, and then asked, “It says in your Torah, 'watch yourself'  and 'watch your souls greatly' By not answering you violated your own Torah and put yourself in danger. I could have cut your head off with my sword!” The pious man explained, “If you were standing in front of a king and someone greeted you, would you answer?” The general said, “No!” The pious man concluded, “How much more so for me, who was standing in front of the King of Kings!”

Even if a snake coiled around his heel, he should not interrupt his prayer. That is true, however, only of a snake that is not likely to bite. There was once a creature called “arod,” a mixture of a snake and a lizard, who was hurting people. They told Rabbi Chanina ben Dosa about it, and he came and put his heel over its burrow. The arod bit Rabbi Chanina and died. At this time they said, “Woe to a man who meets an arod, but woe to an arod who meets Rabbi Chanina.” Rabbi Chanina then put the dead arod on his shoulders and brought it to school, saying, “It's not the arod that kills, but it's the person's imperfections that do.”

After Shabbat, one says “Blessed is the One who made a difference between Shabbat and weekday” in the blessing asking for wisdom. Wisdom is the first request in prayer, since without it nothing else is possible.

Art: Paulus Van Somer - King James I of England

Brachot 32 – Flinging words upward toward Heaven

Hannah flung words upward toward Heaven, that is, she spoke insolently to God. She said (in the book of Samuel), “Give me a child! If You do not, I will hide myself with another man and cause my husband Elkanah to become jealous of me and to warn against that man. I will then hide with him again, be tested with bitter waters, and, since I will be innocent, You will be forced to fulfill the words of Your Torah, 'then she shall be proven innocent and she shall bear seed.'”

Elijah also spoke without proper respect, when he said, “You have turned their hearts backwards.” In other words, he said that it was within God's power to make his people behave correctly. Actually, generations later God agreed to Elijah, when He told the prophet Micah, “...one whom I (God) caused to be evil.”

In fact, it is within God power to stop people from acting badly, and thus they always have this defense. As Rabbi Chama expressed it, “If not for the following three verses, the feet of the enemies of Israel would falter.” By the “enemies of Israel” he meant the Jews themselves. The first is the verse above, “whom I caused to be evil.” The second is in Jeremiah, “Behold, as clay in the hands of the potter, so are you in My hand, O House of Israel.” The third one is in Ezekiel, “And I (God) will remove the stone hearts from you and give you feeling hearts of flesh.”

Art: Eanger Irving Couse - The Pottery Maker

Brachot 31 – How to pray

One should not start the Standing prayer (Amidah) unless he has put himself in a reverent frame of mind. The early pious ones would meditate for a complete hour before Amidah, to direct their minds to their Father in Heaven.

What is the source of this rule? – We can learn it from Hannah , who was “exceptionally bitter at heart.” (Book of Samuel)? – No, that cannot be the source, perhaps Hannah had more problems than normal. Rather it is from the psalm: “As for me... I will prostrate myself in awe of You.” – No, that can't be the source either, maybe King David is trying to be exceptionally righteous. Rather, it is from here, “Serve God with awe and rejoice with trepidation.”

What does “rejoice with trepidation” mean? – That one should not loose the awareness of God even in supreme joy. Abaye was sitting and learning before Rabbah, and Rabbah noticed that Abaye was excessively cheerful. He said to Abaye, “Rejoice with trepidation!?” – Abaye answered, “I am wearing tefillin.” Some say that Abbaye was joyful to finally be able to fulfill this mitzvah, and others – that tefillin themselves have a spiritual effect on a person.

Mar the son of Ravina made a wedding feast for his son, and he observed that the rabbis were excessively cheerful. He brought a precious glass cup worth four hundred zuz and broke it in front of them, and they were saddened.

The Talmud derives multple laws of prayer from the prayer of Hannah in the Temple.

Art: William Brassey Hole - The sorrow of king David

Brachot 30 – One Who hears prayer

One who travels in a dangerous place can say a very short prayer. What is its text? Rabbi Yehoshua says, “Save, O God, Your nation, the remnant of Israel; at every cross-roads (meaning, even if they are crossing You) may their needs be before You. Blessed are You, God, who hears prayer.” Rabbi Eliezer says, “Grant peace of mind to those who fear You; do to them what's right in Your eyes (but don't punish them through others, more than needed). Blessed are You, God, who hears prayer.” Others say, “The needs of Your nation Israel are many, but their minds are limited to express them; may it be Your will to give to everyone enough for his sustenance. Blessed are You, God, who hears prayer.”

If one is traveling on a donkey, and the time for Standing prayer comes, he should dismount and pray. If he cannot dismount either because of company or because there is nobody to hold the donkey, he can pray while riding, and he should turn his face towards Israel, and in Israel – towards Jerusalem, and imagine himself in the Holy of Holies.

On Shabbat, they would bring a special additional sacrifice, and correspondingly, there is an additional prayer on Shabbat, called Musaf (additional). Rabbi Elazar ben Azaryah says that it should only be said in a congregation, but the Sages says that everybody needs to recite it. Rabbi Yehudah says that if there is a congregation in his town, he can rely on them, but if not, he needs to say it himself.

Art: Camille Pissarro - The Donkey Ride at Le Roche Guyon

Brachot 29 – Eighteen blessings

Initially the written Torah was not allowed to be recited from memory, and the oral laws were not to be committed to writing. However, it was always known that eventually the phrase “The time has come to act for God” would allow to write down the prayers, for example, and this did happen in the time of Rabbi Yehudah the Prince.

When the prayers could only be recited by heart, Rabban Gamliel held that one should say the complete eighteen blessings of the Standing (Amidah) prayer every day, Rabbi Yehoshua – that one has to say the abridged prayer, and Rabbi Akiva – that it depends on one's proficiency. Even now, when one is in danger and is unable to concentrate, he can say the short prayer of Rabbi Yehoshua.

Why are there precisely eighteen blessings? – This corresponds to the eighteen praises of God in the psalm of David, some say, to the eighteen mentions of God in the Shema, and others – to the eighteen vertebrae in the spine, which bends in prayer. Later, another blessing, directed against the persecutors of the Jews, was inserted, but the prayer retained it name, "Eighteen blessings." But the number eighteen had a basis! There is yet another name of God in this psalm, another name (“One”) in Shema, and another small vertebra.

If one makes his prayer a fixed obligation, it is not acceptable, that is, the prayer should not be a burden to him; some say, it should not be said at a fixed time of the day, but rather with the sunrise and sunset; others say – it should always be a supplication.

Art: Albert Anker - Boy Writing

Brachot 28 – That day

After the Second Temple and Jerusalem were destroyed, the Sages were occupied by rebuilding the nation. Rabban Gamliel felt that his uncontested authority as a leader was essential to this, and he enforced it by various means.

One of the disagreements was whether the evening prayer was obligatory or voluntary. A particular student posed this question to both Rabbi Yehoshua and Rabban Gamliel. Since they gave different answers, Rabban Gamliel forced Rabbi Yehoshua to stand on his feet all day. Since it was the third time Rabban Gamliel acted this way, the Sages did not like it and removed him and nominated Rabbi Elazar ben Azaria instead.

On that day, many previously unresolved laws were decided through the testimony of various previously unaccepted Sages. They added four hundred benches for students (some say seven hundred) because Rabban Gamliel used to have stringent moral requirements for admittance to the Academy. On seeing this, he became distressed that he withheld Torah from the sons of Israel. They showed him in a dream white ovens with ashes, hinting that the new students were empty inside. However, it was not true – in Heaven, they just wanted to cheer up Rabban Gamliel.

The demoted Rabban Gamliel never absented himself from the Academy and participated in discussions as an equal. Ultimately, he appeased Rabbi Yehoshua, and the Sages, unwilling to lower Rabbi Elazar, reinstated Rabban Gamliel to lead for three weeks and Rabbi Elazar for one week.

Art: Isidor Kaufmann - Portrait of a rabbi

Brachot 27 – When the sun grew hot, the manna would melt

The Sages allow to say the morning prayer until midday, while Rabbi Yehudah allows it only until the fourth hour of the day. They disagree about when does morning end. In view of their positions, who could have authored the following rule (remember, we don't want to introduce a third view unless absolutely necessary).

The Torah said, “When the sun grew hot, the manna would melt.” – and that is the fourth hour! Now, you say it is the forth hour, but may not, maybe it is midday?! – No, midday is called “The heat of the day.” So who is the author? Not Rabbi Yehudah, who considers all four hours as morning, and surely not the Sages, who consider all six hours morning!? If you want, I can tell you that this rule agrees with the Sages, and if you want – with Rabbi Yehudah. How so? With the Sages: since the Torah said, “Morning, every morning,” it really meant the first part of the morning, that is, three hours, just as we said. Or with Rabbi Yehudah: “Morning, every morning” means one hour before the end of morning, that is, one hour before four, which is three.

Art: Frederick Childe Hassam - Sunday Morning

Brachot 26 – Who Established Prayer?

The Shema is followed by the Standing (Amidah) prayer, composed of eighteen blessings. The Standing prayer of the morning can be said until midday. Rabbi Yehudah disagrees and says that its time lasts only until four hours into the morning. But didn't we say that the proper time for morning prayer is at sunrise? – True, this refers to the prayer of the refined ones. But did not Rabbi Yochanan say that one can pray all day? – That is also true, but in that case one only gets the reward for prayer, while the reward for “timely prayer” is not given to him.

What if one missed a prayer? – He can say it two times in the next time period, such as if he missed a morning prayer, he can say the afternoon prayer two times. Some even say that any number of missed prayers can be restored in this way. But King Solomon said, “Twisted cannot be made straight” - about a one who missed Shema or Standing prayer!? – This refers to one who did it on purpose.

Rabbi Yose says that prayers were established by Abraham (morning), Isaac (afternoon), and Jacob (evening), while Rabbi Yehoshua ben Levi says that the Sages established them based on the sacrifices in the Temple. The precise timings of the prayers seem to indicate that they were modeled after sacrifices. What does Rabbi Yose have to answer? – That they were established by the Patriarchs, and the later Sages added timings based on the sacrifices.

Art: Isidor Kaufmann - Chassid in Gedanken