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Torah with Simcha begins at a shtender in a living room, with children gathered around. That is where most of these conversations started — not in a studio, not in...
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Torah with Simcha begins at a shtender in a living room, with children gathered around.
That is where most of these conversations started — not in a studio, not in a classroom, but at home, around a text, asking the questions that never get old. Who are we? What do we owe each other? What does it mean to live well?
Torah with Simcha brings those conversations to you. Each episode explores a passage, concept, or story from Torah — unpacked through teaching, discussion, and storytelling that brings the ancient world to life. Because the best way to understand a text is often through the stories that surround it.
Whether you are a lifelong learner, just beginning your Jewish journey, or simply someone searching for meaning — you are welcome here. No background required. Just an open mind and a willingness to listen.
Topics include weekly parsha, Jewish law and ethics, Talmudic stories, holiday observance, and the timeless questions that connect ancient wisdom to everyday life — told through the art of story.
New episodes released regularly.
Contact: kolsimchaproductions@outlook.com
Support the show: spreaker.com/organization/kol-simcha
Presented for educational and spiritual purposes — with meaning.
mostra meno
That is where most of these conversations started — not in a studio, not in a classroom, but at home, around a text, asking the questions that never get old. Who are we? What do we owe each other? What does it mean to live well?
Torah with Simcha brings those conversations to you. Each episode explores a passage, concept, or story from Torah — unpacked through teaching, discussion, and storytelling that brings the ancient world to life. Because the best way to understand a text is often through the stories that surround it.
Whether you are a lifelong learner, just beginning your Jewish journey, or simply someone searching for meaning — you are welcome here. No background required. Just an open mind and a willingness to listen.
Topics include weekly parsha, Jewish law and ethics, Talmudic stories, holiday observance, and the timeless questions that connect ancient wisdom to everyday life — told through the art of story.
New episodes released regularly.
Contact: kolsimchaproductions@outlook.com
Support the show: spreaker.com/organization/kol-simcha
Presented for educational and spiritual purposes — with meaning.
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20 AGO 2026 · Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
Not affiliated with any synagogue, rabbinical organization, or academic institution. All Torah discussion is offered in the spirit of learning — with meaning.
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18 AGO 2026 · Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
Not affiliated with any synagogue, rabbinical organization, or academic institution. All Torah discussion is offered in the spirit of learning — with meaning.
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16 AGO 2026 · Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
Not affiliated with any synagogue, rabbinical organization, or academic institution. All Torah discussion is offered in the spirit of learning — with meaning.
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14 AGO 2026 · Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
Not affiliated with any synagogue, rabbinical organization, or academic institution. All Torah discussion is offered in the spirit of learning — with meaning.
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14 AGO 2026 · Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
Not affiliated with any synagogue, rabbinical organization, or academic institution. All Torah discussion is offered in the spirit of learning — with meaning.
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14 AGO 2026 · # מסכת ברכות דף ל״ט עמוד א׳ — Shiur Reading Script
### Section 1: The Measurement of a Kezayis
At the end of:
> **למ״ד ח׳ עמוד ב׳**
The **Gemara** relates that **Rabbi Yochanan** ate a salted olive after its pit had been removed, and he recited a **berachah acharonah** [2]. **Rabbi Yirmiyah** questioned whether enough olive remained to constitute a **kezayis** [2].
So we have a **kushya**:
> **בָּצַר לֵיהּ שִׁיעוּרָא**
Once the pit was removed, the olive seemingly lacked the required quantity for a **berachah acharonah** [2].
**Rabbi Yochanan** gives us a **teretz**:
> **מִי סָבְרַתְּ כְּזַיִת גָּדוֹל בָּעִינַן? כְּזַיִת בֵּינוֹנִי בָּעִינַן, וְהָא אִיכָּא.**
The halachic measurement is not based on an unusually large olive, but on an average-sized olive [2]. This olive was exceptionally large, so even after removal of its pit, at least an average **kezayis** remained [2].
We have a **re'aya** from a Mishnah:
> **זַיִת שֶׁאָמְרוּ — לֹא קָטָן וְלֹא גָדוֹל, אֶלָּא בֵּינוֹנִי; וְזֶהוּ אֲגוּרִי.**
Whenever **Chazal** establish an olive volume, they mean neither a small nor a large olive, but an average olive called an **Aguri** [2].
**Rabbi Abbahu** clarifies the name:
> **אברוטי** *(or according to another version:* **סמרוסי** *)*
Its actual name is not **Aguri** but **Avruti**—or, according to another version, **Samrusi** [2].
Why is it called **Aguri**?
> **שֶׁשַּׁמְנוֹ אָגוּר בְּתוֹכוֹ**
Its oil is gathered and retained inside it rather than being absorbed into the fruit [2][5].
The **maskana** is that a **berachah acharonah** ordinarily requires a **kezayis**, but the measurement is based upon an average olive, not the particular olive being eaten [2]. **Tosafos** emphasizes that the quantity requirement concerns the **berachah acharonah**; a **berachah rishonah** is required even for less than a **kezayis** [2].
***
### Section 2: Cooked Vegetables and the Story of Bar Kappara
Now we come into the **din** of cooked vegetables:
> **שְׁלָקוֹת**
The **Gemara** asks whether this **machlokes Amoraim** is actually a **machlokes Tannaim** regarding the **berachah** on cooked vegetables—**Borei Pri Ha'adamah** versus **Shehakol**—paralleling a dispute between two students of **Bar Kappara** [2][5].
Here we have a **ma'aseh**: Two students were sitting before **Bar Kappara** [2]. Cooked cabbage, cooked **durmaskin**, and young poultry (**pargiyos**) were brought before them [2]. **Bar Kappara** authorized one student to recite the **berachah** on behalf of the group [2].
The student acted quickly:
> **קָפַץ וּבֵרֵךְ עַל הַפַּרְגִּיּוֹת**
He quickly recited the **berachah** over the poultry, and the other student laughed at him [2][3].
**Bar Kappara** initially said:
> **לֹא עַל הַמְבָרֵךְ אֲנִי כּוֹעֵס, אֶלָּא עַל הַמְלַגְלֵג.**
“I am not angry with the one who recited the **berachah**; I am angry with the one who laughed [2].” His reasoning: perhaps the first student had rarely tasted meat and therefore particularly cherished it; even if his ruling were debatable, it was improper to ridicule him [2].
**Bar Kappara** then reversed the focus:
> **לֹא עַל הַמְלַגְלֵג אֲנִי כּוֹעֵס, אֶלָּא עַל הַמְבָרֵךְ.**
He gave **mussar** to the student:
> **אִם חָכְמָה אֵין כָּאן, זִקְנָה אֵין כָּאן?**
Even if the student did not know the halacha independently, was there not an elder—**Bar Kappara** himself—whom he could have consulted before acting [2][5]? A **Tanna** reports that neither student lived out that year, underscoring the severity of disrespectful conduct involving Torah and one's teacher [2].
***
### Section 3: The Gemara's Analysis
The **Gemara** suggests:
> **נֵימָא כְּתַנָּאֵי**
The **Gemara** asks whether this **machlokes Amoraim** is actually a **machlokes Tannaim** [2]:
For the student who made a she'hakol on the poultry:
> **חָבִיב עָדִיף**
The student who made a she'hakol on the poultry held that cooked vegetables require **Shehakol** [2][6]. Since both the vegetables and the poultry required **Shehakol**, the preferred food takes precedence [2][6].
For the student who laughed:
> **פֵּירָא עָדִיף**
The student who laughed held that cooked vegetables retain **Ha'adamah**, while poultry requires **Shehakol** [2][6]. Therefore, produce, whose **berachah** is more specific, takes precedence [2][6].
The **Gemara** rejects this:
> **לָא, דְּכוּלֵּי עָלְמָא שְׁלָקוֹת וּפַרְגִּיּוֹת שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ.**
No proof can be derived [2][6]. Both students may have agreed that cooked vegetables in this case and poultry both required **Shehakol** [2][6].
Their actual dispute was:
First view:
> **מַר סָבַר חָבִיב עָדִיף**
The student who made a she'hakol on the poultry held that personal preference takes precedence [2][6][7].
Second view:
> **מַר סָבַר כְּרוּב עָדִיף דְּזָיֵין**
The other student held that cabbage takes precedence because it is particularly nourishing [2][6][7].
Therefore, the incident does not conclusively establish which **berachah** is recited over cooked vegetables [2][6].
***
### Section 4: Chopped Turnips
**Rabbi Zeira** reports what he was taught in two different batei midrash concerning turnip heads:
> **גַּרְגְּלִידֵי דְלִפְתָּא**
Concerning chopped turnip heads [2]:
First case:
> **פְּרִימָא רַבָּא**
If chopped into large pieces, the **berachah** is **Borei Pri Ha'adamah** [2][3].
Second case:
> **פְּרִימָא זוּטָא**
If chopped very finely, the **berachah** is **Shehakol** [2]. The apparent logic was that extreme chopping diminishes or removes the vegetable's recognizable identity [2].
When **Rabbi Zeira** came to the yeshiva of **Rav Yehudah**, **Rav Yehudah** ruled:
> **אִידִי וְאִידִי בּוֹרֵא פְּרִי הָאֲדָמָה.**
Whether chopped coarsely or finely, the **berachah** remains **Ha'adamah** [2].
Why is it chopped so thoroughly?
> **כִּי הֵיכִי דְּנַמְתֵּיק טַעְמֵיהּ.**
It is chopped finely to improve or sweeten its flavor, not to transform it into a different type of food; therefore, the chopping does not alter its **berachah** [2][3].
***
### Section 5: Vegetable Dishes with Flour
**Rav Ashi** reports a ruling taught in the yeshiva of **Rav Kahana** concerning vegetable dishes containing flour [2].
Initially, the **hava amina** distinguished between two dishes:
First dish:
> **תַּבְשִׁילָא דְסִלְקָא דְּלָא מַפְשׁוּ בַּהּ קִמְחָא**
A beet or spinach dish containing relatively little flour receives **Borei Pri Ha'adamah** [2].
Second dish:
> **תַּבְשִׁילָא דְלִפְתָּא דְּמַפְשׁוּ בַּהּ קִמְחָא טְפֵי**
A turnip dish containing substantially more flour receives **Borei Minei Mezonos**, assuming the larger quantity of flour becomes the primary ingredient (**ikar**) [2].
**Rav Kahana** then ruled:
> **אִידִי וְאִידִי בּוֹרֵא פְּרִי הָאֲדָמָה. וְהַאי דְּשָׁדֵי בַּהּ קִמְחָא טְפֵי — לְדַבּוֹקֵי בְּעָלְמָא עָבְדִי לַהּ.**
Both dishes require **Ha'adamah** [2]. Even when a substantial amount of flour is added, its function is merely to bind or thicken the vegetable dish [2]. Since the flour serves the vegetables rather than functioning as the principal food, it does not determine the **berachah** [2].
***
### Section 6: Cooked Beets and Vegetable Cooking Water
**Rav Chisda** states:
> **תַּבְשִׁיל שֶׁל תְּרָדִין יָפֶה לַלֵּב, וְטוֹב לָעֵינַיִם, וְכָל שֶׁכֵּן לִבְנֵי מֵעַיִם.**
A thoroughly cooked dish of beets or spinach is beneficial for the heart and eyes, and all the more so for the intestines [3].
**Abaye** qualifies this:
> **וְהוּא דְּיָתֵיב אַבֵּי תַפֵּי, וְעָבֵיד תּוֹךְ תּוֹךְ.**
This benefit applies when the dish remains on the stove long enough to boil thoroughly, producing the recognizable bubbling sound *tokh, tokh* [5][3]. **Rashi** explains that the vegetables should become very soft and well cooked [2].
Regarding **mei shelukos** (vegetable cooking water), **Rav Pappa** states the principle:
> **מַיָּא דְסִלְקָא כְּסִלְקָא, וּמַיָּא דְלִפְתָּא כְּלִפְתָּא, וּמַיָּא דְכוּלְּהוּ שְׁלָקֵי כְּכוּלְּהוּ שְׁלָקֵי.**
Beet or spinach water has the same **berachah** as the vegetables, turnip water has the same **berachah** as the turnip, and the cooking liquid of vegetables generally has the same **berachah** as the vegetables themselves [2]. Where the cooked vegetables receive **Ha'adamah**, the broth containing their extracted flavor also receives **Ha'adamah** [2].
**Tosafos** distinguishes this from ordinary fruit juice:
> **זֵיעָה בְּעָלְמָא**
Ordinary fruit juice is treated as mere moisture; cooking vegetables in water deliberately transfers the vegetable's flavor into that liquid [2].
***
### Section 7: Dill Cooking Water
**Rav Pappa** asks an **ibay'a** about water flavored with dill:
> **מַיָּא דְשִׁיבְתָּא מַאי?**
What **berachah** is recited over dill cooking water [2]?
The question depends upon the dill's purpose:
First possibi Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
Not affiliated with any synagogue, rabbinical organization, or academic institution. All Torah discussion is offered in the spirit of learning — with meaning.
14 AGO 2026 · ].
***
# מסכת ברכות דף ל״ט עמוד א׳ — Shiur Reading Script
### Section 1: The Measurement of a Kezayis
At the end of:
> **למ״ד ח׳ עמוד ב׳**
The **Gemara** relates that **Rabbi Yochanan** ate a salted olive after its pit had been removed, and he recited a **berachah acharonah** [2]. **Rabbi Yirmiyah** questioned whether enough olive remained to constitute a **kezayis** [2].
So we have a **kushya**:
> **בָּצַר לֵיהּ שִׁיעוּרָא**
Once the pit was removed, the olive seemingly lacked the required quantity for a **berachah acharonah** [2].
**Rabbi Yochanan** gives us a **teretz**:
> **מִי סָבְרַתְּ כְּזַיִת גָּדוֹל בָּעִינַן? כְּזַיִת בֵּינוֹנִי בָּעִינַן, וְהָא אִיכָּא.**
The halachic measurement is not based on an unusually large olive, but on an average-sized olive [2]. This olive was exceptionally large, so even after removal of its pit, at least an average **kezayis** remained [2].
We have a **re'aya** from a Mishnah:
> **זַיִת שֶׁאָמְרוּ — לֹא קָטָן וְלֹא גָדוֹל, אֶלָּא בֵּינוֹנִי; וְזֶהוּ אֲגוּרִי.**
Whenever **Chazal** establish an olive volume, they mean neither a small nor a large olive, but an average olive called an **Aguri** [2].
**Rabbi Abbahu** clarifies the name:
> **אברוטי** *(or according to another version:* **סמרוסי** *)*
Its actual name is not **Aguri** but **Avruti**—or, according to another version, **Samrusi** [2].
Why is it called **Aguri**?
> **שֶׁשַּׁמְנוֹ אָגוּר בְּתוֹכוֹ**
Its oil is gathered and retained inside it rather than being absorbed into the fruit [2][5].
The **maskana** is that a **berachah acharonah** ordinarily requires a **kezayis**, but the measurement is based upon an average olive, not the particular olive being eaten [2]. **Tosafos** emphasizes that the quantity requirement concerns the **berachah acharonah**; a **berachah rishonah** is required even for less than a **kezayis** [2].
***
### Section 2: Cooked Vegetables and the Story of Bar Kappara
Now we come into the **din** of cooked vegetables:
> **שְׁלָקוֹת**
The **Gemara** asks whether this **machlokes Amoraim** is actually a **machlokes Tannaim** regarding the **berachah** on cooked vegetables—**Borei Pri Ha'adamah** versus **Shehakol**—paralleling a dispute between two students of **Bar Kappara** [2][5].
Here we have a **ma'aseh**: Two students were sitting before **Bar Kappara** [2]. Cooked cabbage, cooked **durmaskin**, and young poultry (**pargiyos**) were brought before them [2]. **Bar Kappara** authorized one student to recite the **berachah** on behalf of the group [2].
The student acted quickly:
> **קָפַץ וּבֵרֵךְ עַל הַפַּרְגִּיּוֹת**
He quickly recited the **berachah** over the poultry, and the other student laughed at him [2][3].
**Bar Kappara** initially said:
> **לֹא עַל הַמְבָרֵךְ אֲנִי כּוֹעֵס, אֶלָּא עַל הַמְלַגְלֵג.**
“I am not angry with the one who recited the **berachah**; I am angry with the one who laughed [2].” His reasoning: perhaps the first student had rarely tasted meat and therefore particularly cherished it; even if his ruling were debatable, it was improper to ridicule him [2].
**Bar Kappara** then reversed the focus:
> **לֹא עַל הַמְלַגְלֵג אֲנִי כּוֹעֵס, אֶלָּא עַל הַמְבָרֵךְ.**
He gave **mussar** to the student:
> **אִם חָכְמָה אֵין כָּאן, זִקְנָה אֵין כָּאן?**
Even if the student did not know the halacha independently, was there not an elder—**Bar Kappara** himself—whom he could have consulted before acting [2][5]? A **Tanna** reports that neither student lived out that year, underscoring the severity of disrespectful conduct involving Torah and one's teacher [2].
***
### Section 3: The Gemara's Analysis
The **Gemara** suggests:
> **נֵימָא כְּתַנָּאֵי**
The **Gemara** asks whether this **machlokes Amoraim** is actually a **machlokes Tannaim** [2]:
For the student who made a she'hakol on the poultry:
> **חָבִיב עָדִיף**
The student who made a she'hakol on the poultry held that cooked vegetables require **Shehakol** [2][6]. Since both the vegetables and the poultry required **Shehakol**, the preferred food takes precedence [2][6].
For the student who laughed:
> **פֵּירָא עָדִיף**
The student who laughed held that cooked vegetables retain **Ha'adamah**, while poultry requires **Shehakol** [2][6]. Therefore, produce, whose **berachah** is more specific, takes precedence [2][6].
The **Gemara** rejects this:
> **לָא, דְּכוּלֵּי עָלְמָא שְׁלָקוֹת וּפַרְגִּיּוֹת שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ.**
No proof can be derived [2][6]. Both students may have agreed that cooked vegetables in this case and poultry both required **Shehakol** [2][6].
Their actual dispute was:
First view:
> **מַר סָבַר חָבִיב עָדִיף**
The student who made a she'hakol on the poultry held that personal preference takes precedence [2][6][7].
Second view:
> **מַר סָבַר כְּרוּב עָדִיף דְּזָיֵין**
The other student held that cabbage takes precedence because it is particularly nourishing [2][6][7].
Therefore, the incident does not conclusively establish which **berachah** is recited over cooked vegetables [2][6].
***
### Section 4: Chopped Turnips
**Rabbi Zeira** reports what he was taught in two different batei midrash concerning turnip heads:
> **גַּרְגְּלִידֵי דְלִפְתָּא**
Concerning chopped turnip heads [2]:
First case:
> **פְּרִימָא רַבָּא**
If chopped into large pieces, the **berachah** is **Borei Pri Ha'adamah** [2][3].
Second case:
> **פְּרִימָא זוּטָא**
If chopped very finely, the **berachah** is **Shehakol** [2]. The apparent logic was that extreme chopping diminishes or removes the vegetable's recognizable identity [2].
When **Rabbi Zeira** came to the yeshiva of **Rav Yehudah**, **Rav Yehudah** ruled:
> **אִידִי וְאִידִי בּוֹרֵא פְּרִי הָאֲדָמָה.**
Whether chopped coarsely or finely, the **berachah** remains **Ha'adamah** [2].
Why is it chopped so thoroughly?
> **כִּי הֵיכִי דְּנַמְתֵּיק טַעְמֵיהּ.**
It is chopped finely to improve or sweeten its flavor, not to transform it into a different type of food; therefore, the chopping does not alter its **berachah** [2][3].
***
### Section 5: Vegetable Dishes with Flour
**Rav Ashi** reports a ruling taught in the yeshiva of **Rav Kahana** concerning vegetable dishes containing flour [2].
Initially, the **hava amina** distinguished between two dishes:
First dish:
> **תַּבְשִׁילָא דְסִלְקָא דְּלָא מַפְשׁוּ בַּהּ קִמְחָא**
A beet or spinach dish containing relatively little flour receives **Borei Pri Ha'adamah** [2].
Second dish:
> **תַּבְשִׁילָא דְלִפְתָּא דְּמַפְשׁוּ בַּהּ קִמְחָא טְפֵי**
A turnip dish containing substantially more flour receives **Borei Minei Mezonos**, assuming the larger quantity of flour becomes the primary ingredient (**ikar**) [2].
**Rav Kahana** then ruled:
> **אִידִי וְאִידִי בּוֹרֵא פְּרִי הָאֲדָמָה. וְהַאי דְּשָׁדֵי בַּהּ קִמְחָא טְפֵי — לְדַבּוֹקֵי בְּעָלְמָא עָבְדִי לַהּ.**
Both dishes require **Ha'adamah** [2]. Even when a substantial amount of flour is added, its function is merely to bind or thicken the vegetable dish [2]. Since the flour serves the vegetables rather than functioning as the principal food, it does not determine the **berachah** [2].
***
### Section 6: Cooked Beets and Vegetable Cooking Water
**Rav Chisda** states:
> **תַּבְשִׁיל שֶׁל תְּרָדִין יָפֶה לַלֵּב, וְטוֹב לָעֵינַיִם, וְכָל שֶׁכֵּן לִבְנֵי מֵעַיִם.**
A thoroughly cooked dish of beets or spinach is beneficial for the heart and eyes, and all the more so for the intestines [3].
**Abaye** qualifies this:
> **וְהוּא דְּיָתֵיב אַבֵּי תַפֵּי, וְעָבֵיד תּוֹךְ תּוֹךְ.**
This benefit applies when the dish remains on the stove long enough to boil thoroughly, producing the recognizable bubbling sound *tokh, tokh* [5][3]. **Rashi** explains that the vegetables should become very soft and well cooked [2].
Regarding **mei shelukos** (vegetable cooking water), **Rav Pappa** states the principle:
> **מַיָּא דְסִלְקָא כְּסִלְקָא, וּמַיָּא דְלִפְתָּא כְּלִפְתָּא, וּמַיָּא דְכוּלְּהוּ שְׁלָקֵי כְּכוּלְּהוּ שְׁלָקֵי.**
Beet or spinach water has the same **berachah** as the vegetables, turnip water has the same **berachah** as the turnip, and the cooking liquid of vegetables generally has the same **berachah** as the vegetables themselves [2]. Where the cooked vegetables receive **Ha'adamah**, the broth containing their extracted flavor also receives **Ha'adamah** [2].
**Tosafos** distinguishes this from ordinary fruit juice:
> **זֵיעָה בְּעָלְמָא**
Ordinary fruit juice is treated as mere moisture; cooking vegetables in water deliberately transfers the vegetable's flavor into that liquid [2].
***
### Section 7: Dill Cooking Water
**Rav Pappa** asks an **ibay'a** about water flavored with dill:
> **מַיָּא דְשִׁיבְתָּא מַאי?**
What **berachah** is recited over dill cooking water [2]?
The question depends upon the dill's purpose:
First possibility:
> **לְמַתּוֹקֵי טַעְמָא עָבְדִי**
Is it added to impart or enhance flavor?
13 AGO 2026 · דַּף ל״ח ע״א
Shakla V'Tarya — Masechta Brachos 38a
Step 1: The Ground-Cavity Dough (כּוּבָּא דְאַרְעָא)
The amud opens by concluding the previous discussion about doughs shaped in unusual ways.
• The Question: אַבָּיֵי (Abaye) asks רַב יוֹסֵף (Rav Yosef): What blessing does one recite over הַאי כּוּבָּא דְאַרְעָא (hai kuba d'ar'a)—a watery dough baked in a cavity dug in the ground, like a pit-oven?
• Rav Yosef's Ruling: Do you think this is bread?! גּוּבְלָא בְּעָלְמָא הוּא (guvla b'alma hu)—it is kneaded dough. Therefore, one recites בּוֹרֵא מִינֵי מְזוֹנוֹת (Borei minei mezonot).
• Mar Zutra's Practice: However, מָר זוּטְרָא (Mar Zutra) was קָבַע סְעוּדָתֵיהּ עִלָּוֵיהּ (kava seudateih illaveih)—he based a meal upon it—and therefore recited הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ (Hamotzi lechem min ha'aretz) beforehand and the שָׁלֹשׁ בְּרָכוֹת (three blessings) of Birkat Hamazon afterwards. Once one fixes a meal upon it, the status of lechem attaches.
• The Chiddush of Mar bar Rav Ashi: מָר בַּר רַב אָשֵׁי (Mar bar Rav Ashi) adds a ruling: וְאָדָם יוֹצֵא בָּהֶן יְדֵי חוֹבָתוֹ בַּפֶּסַח (v'adam yotzei bahen y'dei chovato ba-Pesach)—one fulfills the matzah obligation on Pesach with this dough. מַאי טַעְמָא? (What is the reason?)—Because לֶחֶם עוֹנִי קָרֵינַן בֵּיהּ (lechem oni karinan beih)—we call it "bread of affliction."
Step 2: The Blessing on Date Honey (דּוּבְשָׁא דְתַמְרֵי)
The sugya pivots to fruit juices and byproducts.
• Mar bar Rav Ashi's Ruling: Over הַאי דּוּבְשָׁא דְתַמְרֵי (hai duvsha di-tamrei)—date honey—one recites שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ (Shehakol nihyeh bidvaro). מַאי טַעְמָא?—Because זֵיעָה בְּעָלְמָא הוּא (zei'a b'alma hu)—it is sweat/ooze that drips from the fruit, not the fruit itself.
• The Tannaitic Source: This follows the opinion of the Mishnah regarding דְּבַשׁ תְּמָרִים, וְיֵין תַּפּוּחִים, וְחוֹמֶץ סִתְוָנִיּוֹת (d'vash t'marim, yein tapuchim, chometz sitvaniyot)—date honey, apple wine, and vinegar of autumn/stunted grapes made from terumah. רַבִּי אֱלִיעֶזֶר (Rabbi Eliezer) obligates a non-kohen who consumed them to pay קֶרֶן וָחוֹמֶשׁ (keren va'chomesh)—principal plus a fifth. רַבִּי יְהוֹשֻׁעַ (Rabbi Yehoshua) exempts him, holding these liquids are byproducts, not the fruit itself. Mar bar Rav Ashi paskens like Rabbi Yehoshua—byproducts get Shehakol.
Step 3: The Terima Exchange (טְרִימָא)
A vignette of the beis midrash unfolds.
• The Question: הָהוּא מֵרַבָּנַן (ha-hu me-rabanan)—one of the Sages—asks רָבָא (Rava): What blessing is recited over טְרִימָא (terima)?
• Rava's Confusion: לָא הֲוָה אַדַּעְתֵּיהּ דְּרָבָא מַאי קָאָמַר לֵיהּ (la havah adateih d'Rava mai ka'amar leih)—Rava did not know what he was asking about.
• Ravina's Clarification: רָבִינָא (Ravina), sitting before Rava, turns to the questioner: דְּשׁוּמְשְׁמֵי קָאָמְרַת? אוֹ דְּקוּרְטְמֵי קָאָמְרַת? אוֹ דְּפוּרְצָנֵי קָאָמְרַת? (d'shumshemei ka-amart? o di-kurtemei ka-amart? o di-purtzanei ka-amart?)—Are you asking about sesame? Safflower? Or grape-pits?
• Rava Catches On: חֲשִׁילְתָּא וַדַּאי קָאָמְרַת (chashilta vadai ka-amart)—you are asking about pressed items.
• Rav Assi's Related Ruling: רַב אַסִּי (Rav Assi) said: תַּמְרֵי שֶׁל תְּרוּמָה (tamrei shel terumah)—terumah dates—one may make טְרִימָא from them (pressing preserves the fruit), but one may not make שֵׁכָר (sheichar)—date beer—since making beer damages the terumah.
• The Halakhic Conclusion: וְהִלְכְתָא (v'hilcheta)—dates made into terima receive בּוֹרֵא פְּרִי הָעֵץ (Borei peri ha'etz). מַאי טַעְמָא?—Because בְּמִלְּתַיְיהוּ קָיְימֵי כִּדְמֵעִיקָּרָא (b'miltayhu kaymei ki-de-me'ikara)—they remain in their original state.
Step 4: Shatita — Food or Medicine? (שְׁתִיתָא)
The sugya turns to שְׁתִיתָא (shatita)—roasted barley flour mixed with honey or vinegar.
• The Amoraic Dispute:
– רַב (Rav) says: שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ.
– שְׁמוּאֵל (Shmuel) says: בּוֹרֵא מִינֵי מְזוֹנוֹת.
• Rav Chisda's Reconciliation: רַב חִסְדָּא (Rav Chisda) declares וְלָא פְּלִיגִי (v'la pligi)—they do not disagree.
– הָא בְּעָבָה (ha b'avah)—thick mixture—לַאֲכִילָה עָבְדִי לַהּ (made for food)—therefore Mezonot.
– הָא בְּרַכָּה (ha b'rakah)—thin, runny mixture—לִרְפוּאָה קָא עָבְדִי לַהּ (made for medicine)—therefore Shehakol.
Step 5: Medicine on Shabbat and the Universal Rule of Berakhot
• Rav Yosef's Challenge: מֵתִיב רַב יוֹסֵף (meitiv Rav Yosef)—Rav Yosef challenges from a Mishnah: וְשָׁוִין שֶׁבּוֹחֲשִׁין אֶת הַשָּׁתוּת בְּשַׁבָּת וְשׁוֹתִין זֵיתוֹם הַמִּצְרִי (v'shavin she-bochashin es ha-shasus b'Shabbat v'shotin zeitom ha-mitzri)—all agree one may stir shasus on Shabbat and drink Egyptian beer. But אִי סָלְקָא דַעְתָּךְ לִרְפוּאָה קָא מְכַוֵּון—רְפוּאָה בְּשַׁבָּת מִי שָׁרֵי?!—if the intent is medicinal, how could this be permitted on Shabbat, when refu'a is forbidden?
• Abaye's Answer: אֲמַר לֵיהּ אַבָּיֵי: וְאַתְּ לָא סָבְרַהּ?—Don't you hold like that? For we learned: כָּל הָאוֹכָלִין אוֹכֵל אָדָם לִרְפוּאָה בְּשַׁבָּת (kol ha-ochalin ochel adam lir'fu'a b'Shabbat)—all foods a person may eat for healing on Shabbat, and all drinks he may drink for healing. גַּבְרָא לַאֲכִילָה קָא מְכַוֵּון (gavra la-achilah ka mechaven)—the person's intent is to eat, and healing comes on its own.
• Why Rav and Shmuel Are Still Needed: וּצְרִיכָא דְּרַב וּשְׁמוּאֵל (u'tzricha d'Rav u'Shmuel)—we still need their teaching. From the Mishnah alone one might have said: only when eating is primary and healing incidental. But here, where the intent is lechatchila lir'fu'a (from the outset for medicine), one might have thought לָא לְבָרֵךְ עִלָּוֵיהּ כְּלָל (la levarech illaveih k'lal)—no blessing at all. Therefore Rav and Shmuel teach the כְּלָל (klal): כֵּיוָן דְּאִית לֵיהּ הֲנָאָה מִינֵּיהּ—בָּעֵי בָּרוֹכֵי (keivan d'is leih hana'ah mineih—ba'i baroche)—since he derives pleasure from it, he must recite a blessing. If you benefit, you bless.
Step 6: The Grammar Debate — Motzi vs. Hamotzi
The amud closes with a sugya in hilchot berakhot.
• The Mishnah: Over bread one recites הַמּוֹצִיא (Hamotzi).
• The Tannaitic Dispute:
– תָּנוּ רַבָּנַן (Tanu rabanan): The blessing is הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ (Hamotzi lechem min ha'aretz).
– רַבִּי נְחֶמְיָה (Rabbi Nechemya) says: מוֹצִיא לֶחֶם מִן הָאָרֶץ (Motzi lechem min ha'aretz)—without the Heh.
• Rava's Grammatical Analysis: אָמַר רָבָא (Amar Rava): בְּמוֹצִיא כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּאַפֵּיק מַשְׁמַע (b'motzi kulei alma la pligi d'apik mashma)—everyone agrees Motzi means past tense ("brought forth"), as it is written: אֵל מוֹצִיאָם מִמִּצְרַיִם (Kel motzi'am mi-Mitzrayim)—"God who brought them out of Egypt" (Bamidbar 23:22).
• The Point of Dispute: כִּי פְּלִיגִי בְּהַמּוֹצִיא (ki pligi b'hamotzi)—they argue over Hamotzi:
– The Rabbis hold: Hamotzi also means past tense, as it says: הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ (Hamotzi lecha mayim mi-tzur ha-chalamish)—"who brought forth for you water from the flint rock" (Devarim 8:15).
– Rabbi Nechemya holds: Hamotzi implies future/present tense, as it says: הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם (Hamotzi etchem mi-tachas sivlot Mitzrayim)—"who is bringing you out from under the burdens of Egypt" (Shemos 6:7)—stated before the Exodus.
• The Rabbis' Rebuttal: That verse means: קוּדְשָׁא בְּרִיךְ הוּא (Kudsha Berich Hu)—the Holy One—was saying to Israel: כַּד מַפֵּיקְנָא לְכוּ, עָבֵידְנָא לְכוּ מִלְּתָא כִּי הֵיכִי דְּיָדְעִיתוּ דַּאֲנָא הוּא דְּאַפֵּיקִית יַתְכוֹן מִמִּצְרַיִם—"When I bring you out, I will do something for you so you will know that I am the One who brought you out of Egypt." So even that Hamotzi refers to the past.
Step 7: The Story of the Son of Rav Zevid (בְּרֵיהּ דְּרַב זְבִיד)
The amud illustrates the dispute with a case study.
• The Praise: מִשְׁתַּבְּחִין לֵיהּ רַבָּנַן לְרַבִּי זֵירָא (mishtabchin leih rabanan l'Rabbi Zeira)—the Sages praise to Rabbi Zeira בְּרֵיהּ דְּרַב זְבִיד אֲחוּהָ דְּרַבִּי שִׁמְעוֹן בְּרֵיהּ דְּרַב זְבִיד (bereih d'Rav Zevid achuha d'Rabbi Shimon bereih d'Rav Zevid)—the son of Rav Zevid, brother of Rabbi Shimon son of Rav Zevid—as אָדָם גָּדוֹל וּבָקִי בִּבְרָכוֹת הוּא (adam gadol u'vaki bi-vrachot hu)—a man of stature and an expert in blessings.
• Rabbi Zeira's Request: לִכְשֶׁיָּבֹא לְיֶדְכֶם, הֲבִיאוּהוּ לְיָדִי (l'chshe-yavo l'yed'chem, havi'uhu l'yadi)—when he comes your way, bring him to me.
• The Encounter: זִמְנָא חֲדָא אִיקְלַע לְגַבֵּיהּ (zimna chada iklah l'gabeih)—one time he happened by. They brought out bread. פָּתַח וְאָמַר: מוֹצִיא (pasach v'amar: Motzi)—he opened and said "Motzi"—without the Heh.
• Rabbi Zeira's Reaction: זֶהוּ שֶׁאוֹמְרִים עָלָיו דְּאָדָם גָּדוֹל הוּא וּבָקִי בִּבְרָכוֹת?! (zeh hu she-omrim alav d'adam gadol hu u'vaki bi-vrachot?!)—this is the one they say is an expert?! בִּשְׁלָמָא אִי אָמַר הַמּוֹצִיא (bishlama i amar hamotzi)—had he said Hamotzi, I would have understood he was teaching us the halakha is like the Rabbis...
The Cliffhanger: The amud ends mid-sentence. What was he teaching by saying just "Motzi"?
(This question—and its answer that he did it לְאַפּוֹקֵי נַפְשֵׁיהּ מִפְּלוּגְתָּא (to remove himself from the dispute)—resolves at the top of Berakhot 38b, where the halakha is settled as הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ, כְּרַבָּנַן.)
חֲזַק חֲזַק וְנִתְחַזֵּק! 📖
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Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
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14 AGO 2026 · Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
Not affiliated with any synagogue, rabbinical organization, or academic institution. All Torah discussion is offered in the spirit of learning — with meaning.
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14 AGO 2026 · # מסכת ברכות דף ל״ט עמוד א׳ — Shiur Reading Script
### Section 1: The Measurement of a Kezayis
At the end of:
> **למ״ד ח׳ עמוד ב׳**
The **Gemara** relates that **Rabbi Yochanan** ate a salted olive after its pit had been removed, and he recited a **berachah acharonah** [2]. **Rabbi Yirmiyah** questioned whether enough olive remained to constitute a **kezayis** [2].
So we have a **kushya**:
> **בָּצַר לֵיהּ שִׁיעוּרָא**
Once the pit was removed, the olive seemingly lacked the required quantity for a **berachah acharonah** [2].
**Rabbi Yochanan** gives us a **teretz**:
> **מִי סָבְרַתְּ כְּזַיִת גָּדוֹל בָּעִינַן? כְּזַיִת בֵּינוֹנִי בָּעִינַן, וְהָא אִיכָּא.**
The halachic measurement is not based on an unusually large olive, but on an average-sized olive [2]. This olive was exceptionally large, so even after removal of its pit, at least an average **kezayis** remained [2].
We have a **re'aya** from a Mishnah:
> **זַיִת שֶׁאָמְרוּ — לֹא קָטָן וְלֹא גָדוֹל, אֶלָּא בֵּינוֹנִי; וְזֶהוּ אֲגוּרִי.**
Whenever **Chazal** establish an olive volume, they mean neither a small nor a large olive, but an average olive called an **Aguri** [2].
**Rabbi Abbahu** clarifies the name:
> **אברוטי** *(or according to another version:* **סמרוסי** *)*
Its actual name is not **Aguri** but **Avruti**—or, according to another version, **Samrusi** [2].
Why is it called **Aguri**?
> **שֶׁשַּׁמְנוֹ אָגוּר בְּתוֹכוֹ**
Its oil is gathered and retained inside it rather than being absorbed into the fruit [2][5].
The **maskana** is that a **berachah acharonah** ordinarily requires a **kezayis**, but the measurement is based upon an average olive, not the particular olive being eaten [2]. **Tosafos** emphasizes that the quantity requirement concerns the **berachah acharonah**; a **berachah rishonah** is required even for less than a **kezayis** [2].
***
### Section 2: Cooked Vegetables and the Story of Bar Kappara
Now we come into the **din** of cooked vegetables:
> **שְׁלָקוֹת**
The **Gemara** asks whether this **machlokes Amoraim** is actually a **machlokes Tannaim** regarding the **berachah** on cooked vegetables—**Borei Pri Ha'adamah** versus **Shehakol**—paralleling a dispute between two students of **Bar Kappara** [2][5].
Here we have a **ma'aseh**: Two students were sitting before **Bar Kappara** [2]. Cooked cabbage, cooked **durmaskin**, and young poultry (**pargiyos**) were brought before them [2]. **Bar Kappara** authorized one student to recite the **berachah** on behalf of the group [2].
The student acted quickly:
> **קָפַץ וּבֵרֵךְ עַל הַפַּרְגִּיּוֹת**
He quickly recited the **berachah** over the poultry, and the other student laughed at him [2][3].
**Bar Kappara** initially said:
> **לֹא עַל הַמְבָרֵךְ אֲנִי כּוֹעֵס, אֶלָּא עַל הַמְלַגְלֵג.**
“I am not angry with the one who recited the **berachah**; I am angry with the one who laughed [2].” His reasoning: perhaps the first student had rarely tasted meat and therefore particularly cherished it; even if his ruling were debatable, it was improper to ridicule him [2].
**Bar Kappara** then reversed the focus:
> **לֹא עַל הַמְלַגְלֵג אֲנִי כּוֹעֵס, אֶלָּא עַל הַמְבָרֵךְ.**
He gave **mussar** to the student:
> **אִם חָכְמָה אֵין כָּאן, זִקְנָה אֵין כָּאן?**
Even if the student did not know the halacha independently, was there not an elder—**Bar Kappara** himself—whom he could have consulted before acting [2][5]? A **Tanna** reports that neither student lived out that year, underscoring the severity of disrespectful conduct involving Torah and one's teacher [2].
***
### Section 3: The Gemara's Analysis
The **Gemara** suggests:
> **נֵימָא כְּתַנָּאֵי**
The **Gemara** asks whether this **machlokes Amoraim** is actually a **machlokes Tannaim** [2]:
For the student who made a she'hakol on the poultry:
> **חָבִיב עָדִיף**
The student who made a she'hakol on the poultry held that cooked vegetables require **Shehakol** [2][6]. Since both the vegetables and the poultry required **Shehakol**, the preferred food takes precedence [2][6].
For the student who laughed:
> **פֵּירָא עָדִיף**
The student who laughed held that cooked vegetables retain **Ha'adamah**, while poultry requires **Shehakol** [2][6]. Therefore, produce, whose **berachah** is more specific, takes precedence [2][6].
The **Gemara** rejects this:
> **לָא, דְּכוּלֵּי עָלְמָא שְׁלָקוֹת וּפַרְגִּיּוֹת שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ.**
No proof can be derived [2][6]. Both students may have agreed that cooked vegetables in this case and poultry both required **Shehakol** [2][6].
Their actual dispute was:
First view:
> **מַר סָבַר חָבִיב עָדִיף**
The student who made a she'hakol on the poultry held that personal preference takes precedence [2][6][7].
Second view:
> **מַר סָבַר כְּרוּב עָדִיף דְּזָיֵין**
The other student held that cabbage takes precedence because it is particularly nourishing [2][6][7].
Therefore, the incident does not conclusively establish which **berachah** is recited over cooked vegetables [2][6].
***
### Section 4: Chopped Turnips
**Rabbi Zeira** reports what he was taught in two different batei midrash concerning turnip heads:
> **גַּרְגְּלִידֵי דְלִפְתָּא**
Concerning chopped turnip heads [2]:
First case:
> **פְּרִימָא רַבָּא**
If chopped into large pieces, the **berachah** is **Borei Pri Ha'adamah** [2][3].
Second case:
> **פְּרִימָא זוּטָא**
If chopped very finely, the **berachah** is **Shehakol** [2]. The apparent logic was that extreme chopping diminishes or removes the vegetable's recognizable identity [2].
When **Rabbi Zeira** came to the yeshiva of **Rav Yehudah**, **Rav Yehudah** ruled:
> **אִידִי וְאִידִי בּוֹרֵא פְּרִי הָאֲדָמָה.**
Whether chopped coarsely or finely, the **berachah** remains **Ha'adamah** [2].
Why is it chopped so thoroughly?
> **כִּי הֵיכִי דְּנַמְתֵּיק טַעְמֵיהּ.**
It is chopped finely to improve or sweeten its flavor, not to transform it into a different type of food; therefore, the chopping does not alter its **berachah** [2][3].
***
### Section 5: Vegetable Dishes with Flour
**Rav Ashi** reports a ruling taught in the yeshiva of **Rav Kahana** concerning vegetable dishes containing flour [2].
Initially, the **hava amina** distinguished between two dishes:
First dish:
> **תַּבְשִׁילָא דְסִלְקָא דְּלָא מַפְשׁוּ בַּהּ קִמְחָא**
A beet or spinach dish containing relatively little flour receives **Borei Pri Ha'adamah** [2].
Second dish:
> **תַּבְשִׁילָא דְלִפְתָּא דְּמַפְשׁוּ בַּהּ קִמְחָא טְפֵי**
A turnip dish containing substantially more flour receives **Borei Minei Mezonos**, assuming the larger quantity of flour becomes the primary ingredient (**ikar**) [2].
**Rav Kahana** then ruled:
> **אִידִי וְאִידִי בּוֹרֵא פְּרִי הָאֲדָמָה. וְהַאי דְּשָׁדֵי בַּהּ קִמְחָא טְפֵי — לְדַבּוֹקֵי בְּעָלְמָא עָבְדִי לַהּ.**
Both dishes require **Ha'adamah** [2]. Even when a substantial amount of flour is added, its function is merely to bind or thicken the vegetable dish [2]. Since the flour serves the vegetables rather than functioning as the principal food, it does not determine the **berachah** [2].
***
### Section 6: Cooked Beets and Vegetable Cooking Water
**Rav Chisda** states:
> **תַּבְשִׁיל שֶׁל תְּרָדִין יָפֶה לַלֵּב, וְטוֹב לָעֵינַיִם, וְכָל שֶׁכֵּן לִבְנֵי מֵעַיִם.**
A thoroughly cooked dish of beets or spinach is beneficial for the heart and eyes, and all the more so for the intestines [3].
**Abaye** qualifies this:
> **וְהוּא דְּיָתֵיב אַבֵּי תַפֵּי, וְעָבֵיד תּוֹךְ תּוֹךְ.**
This benefit applies when the dish remains on the stove long enough to boil thoroughly, producing the recognizable bubbling sound *tokh, tokh* [5][3]. **Rashi** explains that the vegetables should become very soft and well cooked [2].
Regarding **mei shelukos** (vegetable cooking water), **Rav Pappa** states the principle:
> **מַיָּא דְסִלְקָא כְּסִלְקָא, וּמַיָּא דְלִפְתָּא כְּלִפְתָּא, וּמַיָּא דְכוּלְּהוּ שְׁלָקֵי כְּכוּלְּהוּ שְׁלָקֵי.**
Beet or spinach water has the same **berachah** as the vegetables, turnip water has the same **berachah** as the turnip, and the cooking liquid of vegetables generally has the same **berachah** as the vegetables themselves [2]. Where the cooked vegetables receive **Ha'adamah**, the broth containing their extracted flavor also receives **Ha'adamah** [2].
**Tosafos** distinguishes this from ordinary fruit juice:
> **זֵיעָה בְּעָלְמָא**
Ordinary fruit juice is treated as mere moisture; cooking vegetables in water deliberately transfers the vegetable's flavor into that liquid [2].
***
### Section 7: Dill Cooking Water
**Rav Pappa** asks an **ibay'a** about water flavored with dill:
> **מַיָּא דְשִׁיבְתָּא מַאי?**
What **berachah** is recited over dill cooking water [2]?
The question depends upon the dill's purpose:
First possibi Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
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31 LUG 2026 · The Midnight Prayer: Why David Knew More Than Moshe Timestamp Breakdown:
- 00:00 - 00:50: The importance of prayer over sleep and contrasting beliefs on energy levels.
- 00:51 - 02:27: Discussion about the placebo effect and its powerful influence on health.
- 02:28 - 04:32: Personal experiences with early morning prayers and varying sleep needs.
- 04:33 - 05:03: Moshe's knowledge of midnight and its significance.
- 05:04 - 06:11: The story of David's harp and his midnight Torah study.
- 06:12 - 07:19: David's people request for sustenance and his initial response to go to war.
- 07:20 - 09:43: Metaphors and explanations regarding the people's financial needs and David's proposed solution.
- 09:44 - 10:47: The sages' metaphors and David's command to go to war.
- 10:48 - 12:16: Consulting Achi Tofel, the Sanhedrin, and the Urim V'Tumim for war authorization.
- 12:17 - 14:36: The significance of Achi Tofel's counsel and the role of the Sanhedrin and Urim V'Tumim.
- 14:37 - 15:59: The meaning of "Crazy O Place" and a discussion about Jewish music artists.
- 16:00 - 18:04: Shlomo Karbach's influence on Jewish music and his passing.
- 18:05 - 20:57: Shlomo Karbach's musical legacy, style, and continued influence.
- 20:58 - 24:52: Discussion of other Jewish music artists and their contributions.
- 24:53 - 27:55: The enduring impact of deceased artists and other prominent Jewish musicians.
- 27:56 - 29:47: Identifying a viral Hebrew song sung in an elevator.
- 29:48 - 31:54: The Gemara's discussion about Moshe and David's knowledge of midnight and Rabbi Akiva's unique insights.
- 31:55 - 35:10: The story of Rabbi Akiva and the crowns on the letters of the Torah.
- 35:11 - 39:57: Explaining Moshe's cautious language about midnight and David's piety.
- 39:58 - 41:18: David's self-assessment of his piety compared to other kings.
- 41:19 - 42:27: David's humility in consulting Mephibosheth, his teacher.
- 42:28 - 44:18: The story of Mephibosheth and Kilav, and the concept of "embarrassing in Halacha."
- 44:19 - 46:13: David's statement about his belief in seeing Hashem's goodness and the meaning of the dots on "lulay."
- 46:14 - 47:55: The contradiction between Hashem's promise to Yaakov and Yaakov's fear of Esav.
- 47:56 - 50:14: The Mishnah's discussion on reading Shema and the Chachamim's ruling.
- 50:15 - 51:18: The consequence of transgressing the words of the sages and its severity.
- 51:19 - 52:20: Explaining why the punishment for transgressing the sages' words is so harsh.
- 52:21 - 58:43: Analogy of a king and his governors to explain the authority of the sages and the reason for the severe punishment.
20 Hashtags:
- #JewishWisdom
- #TorahStudy
- #MidnightPrayer
- #RabbiAkiva
- #ShlomoKarbach
- #JewishMusic
- #Halacha
- #SpiritualGrowth
- #DivineGuidance
- #TalmudInsights
- #PlaceboEffect
- #LeadershipLessons
- #FaithAndDoubt
- #SagesAuthority
- #BiblicalStories
- #HasidicMusic
- #JewishTradition
- #SpiritualJourney
- #TorahInterpretation
- #OralLaw Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
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1 MAG 2026 · Title: The Gate of Trust: Navigating Job Loss with Torah, Tefillah, and Measured Effort Timestamp Breakdown:
- 00:00 - 01:05: Introduction: The Pain of Job Loss and the Question of Effort - Posing the central dilemma of job searching vs. focusing on Torah and tefillah, emphasizing seeking rabbinic guidance for personal situations.
- 01:05 - 02:08: Bitachon is Not Passivity: Understanding the "Vessel" - Explaining that strong bitachon (trust) means acknowledging Hashem as the provider, using "measured vessels" (like LinkedIn, recruiters) but not worshipping them as the source.
- 02:08 - 03:12: The Balance of Hyshtadlus and Spiritual Safety - Discussing that effort (hyshtadlus) is required, but it must be measured, suited to one's nature, and spiritually safe, not endless or anxiety-driven.
- 03:12 - 04:13: Effort as "Tax" and the Balance of Torah vs. Work - Comparing excessive effort to paying "extra tax" and exploring the tension between dedicating time to Torah and "the way of the world."
- 04:13 - 05:16: A Torah-Centered Unemployment Schedule - Proposing a structured daily schedule for the unemployed, balancing a defined job search block with significant Torah learning and davening.
- 05:16 - 06:25: Rav Chaim Kanievsky's Stories: Torah as the Stronger Vessel - Sharing anecdotes where Rav Chaim advised prioritizing Torah over conventional fundraising, emphasizing that "the stronger vessel is Torah."
- 06:25 - 07:35: Rav Avigdor Miller & The Hafetz Chaim: Torah's Yoke and Chesed - Highlighting how accepting the yoke of Torah can remove worldly burdens, and the Hafetz Chaim's emphasis on kindness (chesed) as a major segula for parnassah.
- 07:35 - 08:39: LinkedIn and Over-Hyshtadlus: The Tool vs. the Obsession - Discussing how tools like LinkedIn can be legitimate vessels, but cautioning against obsessive use that harms spiritual growth.
- 08:39 - 09:41: Job Search Hours and Changing Channels - Addressing the lack of a universal "fixed number" for job applications and suggesting asking a Rav about changing job search strategies if unproductive.
- 09:41 - 10:45: Small, Clean Effort and the "Tiniest Natural Opening" - Emphasizing making a small, clean effort even when statistically unlikely, as it creates a vessel for Hashem's intervention.
- 10:45 - 11:50: Lottery Tickets, Bitachon, and Permitted Action - Clarifying that bitachon doesn't mean recklessness, but sometimes even small, unlikely, and permitted actions can serve as vessels.
- 11:50 - 12:52: Career Choice: Matching Temperament and Dignity of Labor - Discussing choosing a livelihood suited to one's nature, body, and temperament, and the dignity of honest physical labor.
- 12:52 - 13:54: Imperfect Jobs and Balancing Salary with Spiritual Safety - Addressing taking temporary, imperfect jobs and the importance of ensuring they allow for Torah, minyan, and family, rather than solely focusing on salary.
- 13:54 - 14:56: Chaplaincy: Holy Chesed with Halachic Boundaries - Discussing the potential for chaplaincy as holy chesed, but stressing the need for halachic guidance, especially in hospice and multicultural settings.
- 14:56 - 15:57: Moving Cities: Shinui Makom, Shinui Mazel - Exploring the Torah concept of changing location (shinui makom) as a potential vessel, but emphasizing the need for practical and rabbinic guidance.
- 15:57 - 17:01: The Mortgage Question: Halacha, Debt, and Bitachon - Addressing the difficult topic of mortgage struggles, emphasizing seeking rabbinic and financial advice, and distinguishing between inability to pay and strategic default.
- 17:01 - 18:02: Ma'aser: Exemptions, Debts, and Segulah for Wealth - Discussing ma'aser (tzedakah), exemptions for those unable to afford it, and the importance of prioritizing family needs and debt repayment.
- 18:02 - 19:08: Ma'aser as a Segulah for Wealth: Conditions and Nuances - Explaining the promise of wealth through ma'aser, but highlighting the conditions, exact accounting, and giving to the poor.
- 19:08 - 20:12: The Rav Zucker 5% Rule & Truth in Sourcing - Cautioning against generalizing specific guidance from a Rav without a verifiable published source.
- 20:12 - 21:21: Insurance Payouts and Ma'aser: Income vs. Reimbursement - Distinguishing between insurance payouts as new income (subject to ma'aser) vs. reimbursement for loss (generally exempt).
- 21:21 - 22:29: The Sandek Segula and Other Parnassah Segulos - Discussing the Sandek segula and other halachically sourced segulos for parnassah, emphasizing that "wealth" can mean more than just money.
- 22:29 - 23:33: Spiritual Things that Bring Poverty: Caution Against Diagnosis - Discussing sources that link certain actions to poverty, but strongly cautioning against diagnosing another person's suffering.
- 23:33 - 24:37: Kabod Shabbos and Parnassah: The Chafetz Chayyim Story - Sharing a story about the Chafetz Chayyim and the blessing of early Shabbos observance, linking Shabbos to parnassah.
- 24:37 - 25:40: Personal Signs, Hashgachah, and Humility - Discussing how to interpret personal signs and coincidences with humility, avoiding superstitious conclusions.
- 25:40 - 26:45: Yeshua vs. Hatzlachah in Prayer - Explaining the difference between Yeshua (salvation without active effort) and Hatzlachah (success through active effort with Hashem's blessing).
- 26:45 - 27:52: Job Loss as a Blessing: Hashgacha Pratis and Growth - Exploring how job loss, though painful, can be part of Hashgacha Pratis (Divine Providence) and lead to new, better paths.
- 27:52 - 28:55: Levels of Bitachon and Honest Self-Knowledge - Encouraging honest self-assessment of one's level of bitachon and building it slowly, avoiding pretense.
- 28:55 - 29:59: Specific Learning for the Unemployed and a Practical Model - Suggesting specific Torah topics for the unemployed and providing a practical model for navigating job loss.
- 29:59 - 30:26: Conclusion: Trust Deeper, Act Cleaner - Final words on trusting deeper, acting cleaner, learning more, davening better, and not confusing the channel with the source.
Hashtags: #JobLoss #Bitachon #Parnassah #Torah #Tefillah #Hyshtadlus #SharHabatakhon #RabbinicGuidance #Hashem #Faith #Unemployment #SpiritualGrowth #Halacha #ChovotHalevavot #HafetzChaim #RavChaimKanievsky #Segula #Maaser #Shabbos #HashgachaPratis #JewishWisdom #SelfCare #MeasuredEffort #TrustInHashem #CareerAdvice #JewishLife Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
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This episode includes AI-generated content.
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7 SET 2025 · - 0:00 - Introduction: Why here?
- 2:31 - Blessing for Ohel Abraham (the facility).
- 3:09 - Poem: "Inspire"
- 3:44 - Song: "Turn, Turn, Turn" and analysis of its meaning in the context of grief and remembrance.
- 4:51 - Introduction to tributes for 13 individuals.
- 7:45 - Brief description of Sara Levinson.
- 9:29 - Brief description of James Patel.
- 10:15 - Brief description of Margaret O'Connor.
- 10:58 - Brief description of Daniel Rosen.
- 11:39 - Brief description of Helen Brooks.
- 12:15 - Brief description of Luis Martinez.
- 12:51 - Brief description of Rebecca Stein.
- 13:31 - Brief description of George Kim.
- 14:11 - Brief description of Mariam Cohen.
- 14:46 - Brief description of Isaac Goldberg.
- 15:28 - Brief description of Anna Kowalski.
- 16:06 - Brief description of Samuel Johnson.
- 16:46 - Brief description of Leia Friedman.
- 17:37 - Striking the tambourine bell in honor of the 13 individuals
- 17:53 - Song: "Memories"
- 18:34 - Prayer for the Departed.
- 19:28 - Introduction to gathered quotes of comfort.
- 21:52 - Discussion on the meaning of gratitude.
- 28:52 - Excerpt from Maya Angelou.
- 29:26 - Excerpt from James Miller.
- 29:47 - Excerpt from Arthur Gold.
- 30:09 - Excerpt from Barbara.
- 30:28 - Excerpt from Mother Theresa
- 31:15 -Introduction to prayers.
- 32:02 -Amy Note I thank you for the love you each have shown for caring hands and hearts.
- 32:29 - South American story from the ancestors.
- 33:35 - A prayer of gratitude
- 35:03 - Poem: Do it anyway.
- 36:48 - Footprints in the sand Poem
- 39:28 - Practical tips for handling grief.
- 42:41 - Discussion on how some find it harder to grieve for those who didn't pass away.
- 43:51 - Overview of Refreshments.
- 44:29 - Names of Songs Played.
- 48:35 - Concluding remarks, gratitude, and wishes for the listeners
- 53:57 - End
This revised set of timestamps should give a much more complete outline of the podcast's content. Let me know if you need any further adjustments! Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
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1 SET 2025 · Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
Not affiliated with any synagogue, rabbinical organization, or academic institution. All Torah discussion is offered in the spirit of learning — with meaning.
Supporters Club
3 AGO 2025 · On this heartfelt Tisha B’Av episode of Torah with Simcha, we journey through tears, memory, and meaning—from the broken walls of the Beis HaMikdash to the open doors of a nursing home in Evanston.
Simcha shares a powerful reflection connecting Jewish historical cycles of exile with the modern-day kindness found in caregiving. At the center of this story is Dr. Lester Zeffren, a beloved family member remembered not just as a doctor, but as a true rofeh cholim—a healer of the sick, with a heart for family and for chessed. Through personal memories, humorous anecdotes, and stirring recollections of family sacrifice and legacy—especially that of Aunt Jean, who came to America under terrifying conditions—we uncover how traits of selflessness and dedication to others can pass through generations.
This episode also explores why Pearl of Evanston, a nursing facility that feels more like a home than an institution, may carry a spiritual legacy that echoes back to those who came before us.
We close with deep thoughts about the cycle of Jewish suffering in exile, the purpose of pain, and why the yearning for the Beis HaMikdash is as real today as ever. Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
Not affiliated with any synagogue, rabbinical organization, or academic institution. All Torah discussion is offered in the spirit of learning — with meaning.
Supporters Club
Trascritto
24 GEN 2025 · This episode was updated motzei Shabbos 1/25/25 and includes many added segments Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
Not affiliated with any synagogue, rabbinical organization, or academic institution. All Torah discussion is offered in the spirit of learning — with meaning.
Supporters Club
Trascritto
11 NOV 2024 · Poem Part 2:
What will I do then, how shall I proceed?
I have a family of 8 I need to feed
Hashem you know my talents better than me,
You also know my quirks for you created me,
You also know every job in this entire world.
And you could create jobs out of nothing as you've done before
Hashem please I beg of you
Please help me be a good Jew
So that I will be worthy, but even if I'm not,
Please find me a job where I'm appreciated a lot
Preferably a job in which I could also learn..
A job which home on evening I would have a turn
A job that makes money be’kavod
sipuk Hanefesh also
Job which will make my wife happy
A job in which you'll be so proud of me
Please pour your blessings on me with your watchful eye
And find me my place for real this time.
Hashem, thank you so much for listening to me
I know you heard, my bitachon awaits faithfully
You work in many ways, sometimes so mysterious.
So whatever comes my way, will be taken very serious.
No idea will be rejected without reflection
For perhaps it's You hiding with no detection
So because of this Tefila, extra cautious I will be.
Before turning down a job haphazardly.
Hashem I'm boteac’ch in you, that you will be there for me,
And with that I have menuchas Hanefesh easily
Thank you for loving us so we could put our trust in you.
And with that thoughts I'll be besimcha and with this poem I am through. Become a supporter of this podcast: https://www.spreaker.com/podcast/torah-with-simcha--4985090/support.
Torah with Simcha is produced by Kol Simcha Productions.
New episodes released regularly — exploring Torah, Jewish thought, and the wisdom that connects ancient text to everyday life.
Contact: kolsimchaproductions@outlook.com
Content is shared for educational, spiritual, and inspirational purposes. Sources are cited to the best of our ability. If you find an error or have a question about a source, please email kolsimchaproductions@outlook.com and we will look into it promptly.
Support the show — exclusive bonus content available to subscribers for just $2/month at spreaker.com/organization/kol-simcha
Not affiliated with any synagogue, rabbinical organization, or academic institution. All Torah discussion is offered in the spirit of learning — with meaning.
Torah with Simcha begins at a shtender in a living room, with children gathered around. That is where most of these conversations started — not in a studio, not in...
mostra di più
Torah with Simcha begins at a shtender in a living room, with children gathered around.
That is where most of these conversations started — not in a studio, not in a classroom, but at home, around a text, asking the questions that never get old. Who are we? What do we owe each other? What does it mean to live well?
Torah with Simcha brings those conversations to you. Each episode explores a passage, concept, or story from Torah — unpacked through teaching, discussion, and storytelling that brings the ancient world to life. Because the best way to understand a text is often through the stories that surround it.
Whether you are a lifelong learner, just beginning your Jewish journey, or simply someone searching for meaning — you are welcome here. No background required. Just an open mind and a willingness to listen.
Topics include weekly parsha, Jewish law and ethics, Talmudic stories, holiday observance, and the timeless questions that connect ancient wisdom to everyday life — told through the art of story.
New episodes released regularly.
Contact: kolsimchaproductions@outlook.com
Support the show: spreaker.com/organization/kol-simcha
Presented for educational and spiritual purposes — with meaning.
mostra meno
That is where most of these conversations started — not in a studio, not in a classroom, but at home, around a text, asking the questions that never get old. Who are we? What do we owe each other? What does it mean to live well?
Torah with Simcha brings those conversations to you. Each episode explores a passage, concept, or story from Torah — unpacked through teaching, discussion, and storytelling that brings the ancient world to life. Because the best way to understand a text is often through the stories that surround it.
Whether you are a lifelong learner, just beginning your Jewish journey, or simply someone searching for meaning — you are welcome here. No background required. Just an open mind and a willingness to listen.
Topics include weekly parsha, Jewish law and ethics, Talmudic stories, holiday observance, and the timeless questions that connect ancient wisdom to everyday life — told through the art of story.
New episodes released regularly.
Contact: kolsimchaproductions@outlook.com
Support the show: spreaker.com/organization/kol-simcha
Presented for educational and spiritual purposes — with meaning.
Informazioni
| Autore | Simcha |
| Organizzazione | Kol Simcha Productions |
| Categorie | Giudaismo , Cultura e società , Istruzione |
| Sito | www.spreaker.com |
| kolsimchaproductions@outlook.com |
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