THOUGHTS ON THE DAILY DAF
brought to you by Kollel Iyun Hadaf of Har Nof
Rosh Kollel: Rav Mordecai Kornfeld
Ask A Question about the Daf
1) HALACHAH: WHAT BLESSING TO SAY FIRST
OPINIONS: In the Mishnah, Rebbi Yehudah and the Rabanan argue what blessing
one says when he has two foods before him and one of them is of the seven
species. Rebbi Yehudah maintains that the food which is one of the seven
species takes precedence, while the Rabanan maintain that one may recite
the blessing on whichever one he wants (that is, whichever he likes
HALACHAH: When there are two foods in front of a person, what blessing
should he say first? Do we rule in accordance with Rebbi Yehudah or the
The Gemara explains (according to the first opinion in the Gemara) that the
argument is only when the two foods have the same blessing, and one is
reciting a blessing on one of them to cover both. When the two foods have
*different* blessings (such as a radish -- "ha'Adamah" -- and an olive --
"ha'Etz"), then everyone agrees that one recites a blessing on one and then
on the other. In such a case, on which food does one recite a blessing
(a) The BEHAG (cited in Tosfos and Rosh) and the RITVA rule that one
recites the more *specific blessing*. If one food is a "sheha'Kol" and the
other is a "ha'Adamah" or "ha'Etz," the "ha'Adamah" or "ha'Etz" is said
first. If one is a "ha'Etz" and the other is a "ha'Adamah," the "ha'Etz" is
a more specific blessing and therefore it comes first.
(b) TOSFOS (DH Aval b'sh'Ein), RASHBA in the name of RAV HAI GA'ON, RABEINU
YONAH in the name of the RIF, and other Rishonim explain that in such a
case, Rebbi Yehudah completely agrees with the Rabanan. According to
everyone, one recites a blessing on the one he likes better ("*Chaviv*"),
even if one is a "ha'Etz" and the other "ha'Adamah." One only recites the
more specific blessing first when it is a choice between a "*sheha'Kol*"
and a blessing such as "ha'Adamah" or "ha'Etz." (The difference in
specificity between "ha'Etz" and "ha'Adamah," however, is not great enough
to warrant saying "ha'Etz" first if one prefers the "ha'Adamah" food.)
(c) The ROSH (6:25) and RASHI (DH Aval b'sh'Ein) assert that when the two
foods require two separate blessings, there is no precedence of the
"Chaviv" food, and one may recite a blessing first on *whichever* he
chooses. (They agree with Tosfos (b) that "ha'Etz" and "ha'Adamah" are
considered to be of equal specificity.)
(a) The RACH, RIF, RAMBAM, RE'AH, RITVA, RAV HAI GA'ON cited by the Rashba,
and other Rishonim rule like the Rabanan, that "Chaviv" takes precedence
when the two foods require the same blessing.
HALACHAH: When the two foods before him require two different blessings,
what is the Halachah?
(b) The BEHAG, TOSFOS, ROSH, and RA'AVAD rule like Rebbi Yehudah, that one
recites the blessing on whichever food is of the seven species (when the
blessings of the different foods in front of him are the same).
The SHULCHAN ARUCH (111:1-2) cites both opinions, and the MISHNAH BERURAH
(111:13) says that it seems from the words of the Shulchan Aruch that the
accepted opinion in practice is like that of Rebbi Yehudah (b).
Although the BEHAG (as cited in Tosfos, DH Aval b'sh'Ein) rules that the
argument between Rebbi Yehudah and the Rabanan also applies when the two
foods require different blessings, most Rishonim maintain that the argument
is only when the two foods have the same blessing. When the foods require
different blessings, Rebbi Yehudah and the Rabanan agree that the first
blessing is made on the "*Chaviv*." (See Insights to 40:4 for the Halachic
definition of Chaviv. The opinion of the ROSH, who rules that one may
recite the first blessing *on whichever one he wants*, see above :c, is
a minority opinion according to the Bi'ur Halachah [beginning of DH v'Yesh
Omrin sh'Gam ba'Zeh]). If no food is "Chaviv," it is best to recite a
blessing first the food that is of the seven species.
2) PRECEDENCE OF BLESSINGS BASED UPON THE ORDER OF THE SEVEN SPECIES
QUESTION: The Gemara teaches that the order in which the seven species are
listed in the verse (Devarim 8:8) teaches us the order of precedence for
reciting blessings on those foods. How can we learn the laws of the
precedence of blessings from a verse in the Torah, when blessings
themselves are only d'Rabanan?
(a) RASHI (DH u'Pliga) explains that the verse's order teaches which food
tastes better. Consequently, we learn which food to recite a blessing on
first. (P'NEI YEHOSHUA)
(b) The Gemara is referring to which food is mentioned first in a Berachah
Acharonah, an after-blessing, according to those opinions that maintain
that Berachah m'Ein Shalosh is d'Oraisa (see Insights 35:2). When one
recites a Berachah m'Ein Shalosh after eating a wheat product and a fruit
of the seven species and he must mention both "Al ha'Michyah" and "Al
ha'Eitz," the verse teaches which one is mentioned first. (TZELACH)
3) EATING FRUIT WITHIN A MEAL
QUESTION: Rav Sheshes maintains that if one eats figs and grapes during
one's meal, one must recite a blessing both before and after eating them.
RASHI (DH Bein l'F'neihem Bein l'Achreihem) explains that Birkas ha'Mazon
does not exempt the fruits from their own after-blessing because the fruits
are not items that are nourishing ("Zayin").
How can Rashi make such a statement? On 35b the Gemara said that all foods
are nourishing ("Zayin") except for water and salt! (M'LO HA'RO'IM)
(a) It could be that Rashi means to say that these foods are not considered
"Mazon" (a meal-food), and not "Zayin" -- as he indded says later on the
Daf (DH v'Lo l'Achreihem) and as the Behag says as well. (Further support
for this can be brought from Rashi 44a, DH Mezona, and DH v'Hu Mezono.) (M.
(b) SEFER BEIS YOSEF explains that when one eats these fruits not because
he is hungry but because he wants to put a sweet taste into his mouth, they
are not covered by Birkas ha'Mazon. This is what Rashi means when he says
that these foods are not nourishing; that is, the person is not eating them
with the intention to be nourished, but in order to sweeten his mouth.