{"id":1221,"date":"2025-12-03T04:00:00","date_gmt":"2025-12-03T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=1221"},"modified":"2026-01-23T16:37:20","modified_gmt":"2026-01-23T23:37:20","slug":"mishna-berajot-6-3-shehakol-min-kelala","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/mishna-berajot-6-3-shehakol-min-kelala\/","title":{"rendered":"Class #036 VIDEO \/ Berachot 6.3 \/ food \"cursed\", the artificial and sacrificed to idols"},"content":{"rendered":"<h3 class=\"wp-block-heading\">Mishnah \u2013 Berachot 6:3 (transcript)<\/h3>\n\n\n\n<p>And on a food that does not grow from the earth, is recited:<br><strong>\u201cBy whose word all came to be all the things\u201d<\/strong>.<\/p>\n\n\n\n<p>And on the vinegar, that is to say, the wine ferment and echo to lose; and on the <em>novelot<\/em>, the date that is spoiled; and on the lobsters, recites:<br><strong>\u201cBy whose word all came to be all the things\u201d<\/strong>.<\/p>\n\n\n\n<p>Also, about the milk, on the cheese and the eggs, it is recited:<br><strong>\u201cBy whose word all came to be all the things\u201d<\/strong>.<\/p>\n\n\n\n<p>Rabbi Yehuda says:<br>On any food that is a result of a curse, it does not recite any blessing on the.<\/p>\n\n\n\n<p>None of the articles listed there in normal conditions, since they arise as a result of a curse.<\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong>VIDEO CLASS #036 SPANISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<div class=\"youtube-embed\" data-video_id=\"d93AIeloWis\"><iframe loading=\"lazy\" title=\"Mishna Berachot 6.3: The food is &quot;cursed&quot;, the artificial and sacrificed to idols\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/d93AIeloWis?feature=oembed&#038;enablejsapi=1\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/div>\n<\/div><\/figure>\n\n\n\n<h2 class=\"wp-block-heading\">1. Location and topic general<\/h2>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Text:<\/strong> Mishnah Berachot 6:3.<\/li>\n\n\n\n<li><strong>Block theme:<\/strong> berachot before eating (<em>berachot hanenein<\/em>), that is to say, blessings on the enjoyment of food.<\/li>\n\n\n\n<li><strong>Central question:<\/strong>\n<ul class=\"wp-block-list\">\n<li>That beraja corresponds to:\n<ul class=\"wp-block-list\">\n<li>Food <strong>do not grow from the earth<\/strong><\/li>\n\n\n\n<li>Food <strong>damaged or \u201cthe result of a curse\u201d<\/strong> (vinegar, date ruined, lobsters, etc)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n<p>The mishna introduces and organizes the use of the blessing general <strong>\u201cShehakol nihye bidvaro\u201d<\/strong> (\u201cBy whose word all came to be all the things\u201d).<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">2. Structure of the Mishnah 6:3<\/h2>\n\n\n\n<p>According to the Hebrew text standard:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>On something whose growth is not of the earth<\/strong>: reciting <strong>Shehakol<\/strong>.<\/li>\n\n\n\n<li><strong>On the vinegar, the <em>novelot<\/em> (date will be damaged) and lobsters<\/strong>: reciting <strong>Shehakol<\/strong>.<\/li>\n\n\n\n<li><strong>On milk, cheese and eggs<\/strong>: reciting <strong>Shehakol<\/strong>.<\/li>\n\n\n\n<li><strong>Opinion of Rabbi Yehuda<\/strong>:\n<ul class=\"wp-block-list\">\n<li>\u201cAll that is <em>min kelala<\/em> (a resulting type of a curse), does not bless on him.\u201d<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n<p>The last sentence is the key concept of the mishna.<\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong>VIDEO CLASS #036 IN ENGLISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<div class=\"youtube-embed\" data-video_id=\"H5qVNXy_tgU\"><iframe loading=\"lazy\" title=\"Mishnah Berakhot 6.3: &quot;Forbidden&quot; Foods, Artificial Foods, and Foods Sacrificed to Idols\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/H5qVNXy_tgU?feature=oembed&#038;enablejsapi=1\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/div>\n<\/div><\/figure>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">3. Development of Guemara (Berachot 40b)<\/h2>\n\n\n\n<p>The Guemara in Berachot 40b take this mishna and develops it in detail.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">3.1. That is \u201csomething that does not grow from the earth\u201d<\/h3>\n\n\n\n<p>The baraitha cited by Guemara defined:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Examples:<\/strong>\n<ul class=\"wp-block-list\">\n<li>Meat of animals, domestic and wild<\/li>\n\n\n\n<li>Birds<\/li>\n\n\n\n<li>Fish<\/li>\n\n\n\n<li>Lobsters kosher<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>Animal products:<\/strong> milk, eggs, cheese<\/li>\n\n\n\n<li>All of these are: <strong>Shehakol nihye bidvaro<\/strong>.<\/li>\n<\/ul>\n\n\n\n<p>That is to say, <strong>everything that comes from animals<\/strong>and it is not a direct product of the earth like a plant or fruit, enters in the category of this mishna.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">3.2. Food deteriorated but even edible<\/h3>\n\n\n\n<p>The same source adds other cases:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Bread that has become stale or moldy light<\/li>\n\n\n\n<li>A wine that has begun to cut \/ coagulate<\/li>\n\n\n\n<li>A stew whose original form has been damaged<\/li>\n\n\n\n<li>Salt, brine, truffles and mushrooms<\/li>\n<\/ul>\n\n\n\n<p>All of this also: <strong>Shehakol<\/strong>.<\/p>\n\n\n\n<p>The logic: the beraja specified (for example \u201cbore peri haetz\u201d) was established for the food in its normal state and worthy; when it deteriorates, it uses the <strong>formula generica<\/strong>.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">3.3. Discussion of mushrooms and truffles<\/h3>\n\n\n\n<p>The Guemara discusses whether mushrooms and truffles are or are not \u201cgrowth of the soil\u201d. He concludes:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Grow <strong>about<\/strong> the earth, but <strong>do not feed the earth<\/strong> in the same way that a plant.<\/li>\n\n\n\n<li>That is why the newsroom is set to: \u201cabout that <strong>it is not nourished<\/strong> of the earth shall recite Shehakol\u201d.<\/li>\n<\/ul>\n\n\n\n<p>This reinforces the criterion: <strong>not only where it grows, but where it feeds<\/strong>.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">3.4. That are <em>novelot<\/em><\/h3>\n\n\n\n<p>Two interpretations in the Guemara:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>\u201cBoshlei kamra\u201d<\/strong>: date burned by the sun, that matured so anomala, ruined.<\/li>\n\n\n\n<li><strong>\u201cTamrei of-zika\u201d<\/strong>: date that fell out of the tree by the wind.<\/li>\n<\/ol>\n\n\n\n<p>The consequences:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>If you are date burnt\/ruined, it is clear that they are of inferior quality, that's why <strong>Shehakol<\/strong>.<\/li>\n\n\n\n<li>If you are date just fallen from the tree, the Guemara questions:\n<ul class=\"wp-block-list\">\n<li>That is not to say better <strong>\u201cbore peri haetz\u201d<\/strong>, if you are still fruit of the tree?<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n<p>In the end, the text is read so that the masterful work of Rabbi Yehuda on \u201cmin kelala\u201d can refer <strong>the rest of the cases<\/strong> (vinegar, etc), not necessarily to the <em>novelot<\/em> in all of its definitions.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">3.5. Rabbi Yehuda and the \u201cmin kelala\u201d<\/h3>\n\n\n\n<p>The Guemara quote literally:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Rabbi Yehuda: \u201ceverything that is <strong>min kelala<\/strong> not blessed at all.\u201d<\/li>\n\n\n\n<li>To understand, for example:\n<ul class=\"wp-block-list\">\n<li>Wine transformed into vinegar, as a result of negative process<\/li>\n\n\n\n<li>Possible fruits ruined by natural disasters<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n<p>However, at the level of jewelry <strong>do not follow your opinion<\/strong> (see below).<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">4. Encoding halajica (Rambam and Shulchan Aruch)<\/h2>\n\n\n\n<h3 class=\"wp-block-heading\">4.1. Rambam \u2013 Hilchot Berachot<\/h3>\n\n\n\n<p>In <strong>Hilchot Berachot, chapter 8<\/strong>, Rambam states that:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>On all the food that does not grow from the ground (meat, fish, poultry, milk, cheese, eggs, etc) it says <strong>Shehakol<\/strong>.<\/li>\n\n\n\n<li>About product partially damaged, if <strong>they are still edible<\/strong> and the crowd eats it <strong>Shehakol<\/strong>.<\/li>\n\n\n\n<li>Rambam <strong>does not make as Rabbi Yehuda<\/strong>; i.e., <strong>if you are blesses<\/strong> on food, \u201ca result of the curse,\u201d while still food.<\/li>\n<\/ul>\n\n\n\n<h3 class=\"wp-block-heading\">4.2. Shulchan Aruch \u2013 Orach Chaim 204<\/h3>\n\n\n\n<p>The Shulchan Aruch systematizes so:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>204:1 and ss.<\/strong>\n<ul class=\"wp-block-list\">\n<li><strong>Shehakol<\/strong> it is said about:\n<ul class=\"wp-block-list\">\n<li>Meat, fish, poultry, lobster<\/li>\n\n\n\n<li>Milk, cheese, eggs<\/li>\n\n\n\n<li>Water, salt, honey<\/li>\n\n\n\n<li>Mushrooms and truffles (even though they grow in the soil, they are not considered \u201cperi haadama\u201d)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>204:7<\/strong>\n<ul class=\"wp-block-list\">\n<li>The one who drinks water <strong>to quench your thirst<\/strong> say Shehakol.<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>204:10-11<\/strong>\n<ul class=\"wp-block-list\">\n<li>About <strong>vinegar<\/strong> people even drink, it is said Shehakol.<\/li>\n\n\n\n<li>If it is so strong that people normally <strong>refrains<\/strong> you drink it by danino, <strong>it is not said any beraja<\/strong>it's not considered drinking normal.<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>204:13<\/strong>\n<ul class=\"wp-block-list\">\n<li>Example of vegetables that cook deteriorates its original shape and fall of the category, passing Shehakol.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n<p>In summary:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>Jewelry practice: <strong>we continue to Jajamim, not to Rabbi Yehuda<\/strong>. Recite Shehakol on any food \u201cmin kelala\u201d <strong>always that is still edible, and what to eat for a certain benefit\/enjoy<\/strong>.<\/p>\n<\/blockquote>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">5. Criteria that arise from Berachot 6:3<\/h2>\n\n\n\n<h3 class=\"wp-block-heading\">5.1. That is \u201cfood that does not grow from the earth\u201d<\/h3>\n\n\n\n<p>Includes:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Products <strong>animals<\/strong>: meat, chicken, fish, lobsters, kosher, milk, cheese and eggs.<\/li>\n\n\n\n<li>Products which, although physically emerge from the ground, <strong>not considered to be a result of the earth<\/strong> for the purposes of beraja (mushrooms, truffles).<\/li>\n\n\n\n<li>Liquids such as <strong>water, brine<\/strong>, etc<\/li>\n<\/ul>\n\n\n\n<p>On all of them: <strong>Shehakol<\/strong>.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">5.2. How to treat food deteriorated<\/h3>\n\n\n\n<p>From the mishna + Guemara + codes:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>If the food is spoiled, but it is still normal food:<\/strong>\n<ul class=\"wp-block-list\">\n<li>Example: bread, something old but still edible, came with some deterioration, fruits beaten.<\/li>\n\n\n\n<li>Recited <strong>Shehakol<\/strong>not the beraja specified original.<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>If the food is so ruined that people avoid and can be harmful:<\/strong>\n<ul class=\"wp-block-list\">\n<li>Example: vinegar excessively strong according to Shulchan Aruch.<\/li>\n\n\n\n<li>Then <strong>is not recited any beraja<\/strong>because halajicamente is no longer considered \u201cfood\/drink\u201d.<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>If the food was already as something bad by extreme conditions (min kelala):<\/strong>\n<ul class=\"wp-block-list\">\n<li>Noveltos burned by the sun, etc<\/li>\n\n\n\n<li>Halajicamente today it is understood that <strong>if people are eaten as food<\/strong>, corresponds <strong>Shehakol<\/strong>; the criterion of Rabbi Yehuda does not apply in practice.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n<h3 class=\"wp-block-heading\">5.3. General principle: that defines whether something deserves beraja<\/h3>\n\n\n\n<p>This mishna is extracted from two principles for technicians:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>Should be considered \u201cfood\u201d by the use of a normal human.<\/strong>\n<ul class=\"wp-block-list\">\n<li>If you eat or drink by <strong>real benefit<\/strong> (nutrition, taste, satiety), has beraja.<\/li>\n\n\n\n<li>If it is as a harmful substance, or only medicinal without enjoyment, you can get to not say beraja (cases discussed in other sources, but the base looks here).<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>The beraja follows the current state of the food, not its origin ideal.<\/strong>\n<ul class=\"wp-block-list\">\n<li>Grapes: fresh \u201cbore peri haetz\u201d<\/li>\n\n\n\n<li>Good wine: \u201cbore peri hagafen\u201d<\/li>\n\n\n\n<li>Wine ruined converted into vinegar ordinary: <strong>Shehakol<\/strong> or even none at all, according to how much it has degraded.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">6. Dimension conceptual: to bless on the \u201ccurse\u201d<\/h2>\n\n\n\n<p>The line of Rabbi Yehuda is clear:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>When the food directly reflects a <strong>curse<\/strong> (deterioration, abnormal, punishment on the earth, etc), you lose the spiritual dignity and does not deserve to beraja.<\/p>\n<\/blockquote>\n\n\n\n<p>The Jajamim, however, argue in practice:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Although the origin of the phenomenon is a \u201ccurse\u201d (for example, deterioration of fruits, natural processes, aggressive),<\/li>\n\n\n\n<li><strong>While the human being to receive real benefit of this food, you should recognize to God by means of a beraja<\/strong>even the formula is more general (Shehakol).<\/li>\n<\/ul>\n\n\n\n<p>Teologicamente, this implies:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>The divine word holds <strong>it<\/strong> a reality broken and imperfect.<\/li>\n\n\n\n<li>The blessing is not limited to the \u201cideal\u201d (fruit perfect, without flaws), but extends to what we eat in a world post\u2013Genesis 3, marked by effort and deterioration.<\/li>\n<\/ul>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">7. Applications contemporary<\/h2>\n\n\n\n<p>Are not psak end, but pictures guide that are derived from the logic of Berachot 6:3 and codes:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>Products modern animals<\/strong>\n<ul class=\"wp-block-list\">\n<li>Processed meat, sausages, burgers, chicken, fish, tuna canned, eggs, milk:\n<ul class=\"wp-block-list\">\n<li><strong>Beraja:<\/strong> Shehakol (except for mixtures with cereals and other ingredients to change the law).<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>Drinking acidic beverages or fermented<\/strong>\n<ul class=\"wp-block-list\">\n<li>Drinks vinegar and consumed as a refreshment or condiment drinking:\n<ul class=\"wp-block-list\">\n<li>In principle <strong>Shehakol<\/strong>while they are accepted as a regular drinking.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>Fruit \u201cugly\u201d but edible<\/strong>\n<ul class=\"wp-block-list\">\n<li>Fruit hit, with spots, or overripe, but it eats:\n<ul class=\"wp-block-list\">\n<li>It tends to keep the beraja (original<strong>haetz<\/strong> or <strong>haadama<\/strong>) if still the fruit recognizable;<\/li>\n\n\n\n<li>But if this is so decomposed that is the other product (macerated, almost pure fermented), and many of the lower to <strong>Shehakol<\/strong>by applying the logic of the mishna.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>Products are almost not edible<\/strong>\n<ul class=\"wp-block-list\">\n<li>Liquids or food that is extremely bitter, strong or ruined that just swallowed by the obligation to rare or test, and not as \u201ceat\u201d:\n<ul class=\"wp-block-list\">\n<li>You can enter in the category where <strong>it is not said beraja<\/strong>following the criterion of vinegar harmful.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n<p>In all of these specific cases, the operative rule is learned from Berachot 6:3 is:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>If something <strong>because it is not considered food\/drink normal<\/strong>, it is about the position of Rabbi Yehuda (not beraja). If it still is consumed as food, the jewelry continues to Jajamim: <strong>Shehakol<\/strong>.<\/p>\n<\/blockquote>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">8. Synthesis<\/h2>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>Shehakol is the beraja general<\/strong> to:\n<ul class=\"wp-block-list\">\n<li>All that does not grow from the ground (meat, fish, poultry, animal products, yeast, etc).<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>Food deteriorated but edible<\/strong> lose your beraja specified and passed to <strong>Shehakol<\/strong>.<\/li>\n\n\n\n<li><strong>Rabbi Yehuda introduces the concept of \u201cmin kelala\u201d<\/strong>: there is a food product of a curse on which, according to the, it should not be recited any beraja.<\/li>\n\n\n\n<li><strong>The jewelry does not follow Rabbi Yehuda<\/strong>: while a product is edible and is consumed by profit, is recited beraja (usually Shehakol), even if their origin or state reflects a \u201ccurse\u201d.<\/li>\n\n\n\n<li>Only when a product is so deteriorated that <strong>people usually don't eat it<\/strong> and it's harmful, it ceases to be the object of beraja.<\/li>\n<\/ol>\n\n\n\n<h2 class=\"wp-block-heading\">Text base: what he said exactly Rabbi Yehuda?<\/h2>\n\n\n\n<h3 class=\"wp-block-heading\">1.1. The Mishnah<\/h3>\n\n\n\n<p>In Berachot 6:3 the Mishnah lists:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Vinegar<\/li>\n\n\n\n<li><em>Novlot<\/em> (fruit \u2013on all dates\u2013 damaged or fallen)<\/li>\n\n\n\n<li><em>Govai<\/em> (lobsters kosher)<\/li>\n\n\n\n<li>Milk, cheese, eggs<\/li>\n<\/ul>\n\n\n\n<p>And concludes:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>\"Rabbi Yehuda says: **All that is <em>min kelal\u00e1<\/em> (a resulting type of a curse), is not blessed about it,\"<\/p>\n<\/blockquote>\n\n\n\n<p>In the original formulation does not explain <strong>what is considered exactly \u201ckind incurred as a result of a curse\u201d<\/strong> or if the statement of Rabbi Yehuda applies to all cases listed or only some (vinegar, <em>novlot<\/em>, <em>govai<\/em>).<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">1.2. The Gemara<\/h3>\n\n\n\n<p>The Gemara in Berachot 40b quotes this phrase literally:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>\"Rabbi Yehuda says: on all the food that is <em>min kelal\u00e1<\/em>not recite any blessing on him\"<\/p>\n<\/blockquote>\n\n\n\n<p>The discussion talmudic revolves around:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>What exactly are the <em>novlot<\/em>?<\/li>\n\n\n\n<li>Why is it considered to be \u201cthe product of a curse\u201d?<\/li>\n\n\n\n<li>How the rule applies to <strong>all<\/strong> cases or only a part of them?<\/li>\n<\/ul>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">2. What is \u201cfood product of a curse\u201d?<\/h2>\n\n\n\n<h3 class=\"wp-block-heading\">2.1. Readings of the commentators of the Mishnah<\/h3>\n\n\n\n<p><strong>Rambam (commentary to the Mishnah)<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Defines <em>novlot<\/em> as <strong>fruits that fell from the tree before they ripen<\/strong>.<\/li>\n\n\n\n<li>Explains \u201c<em>min kelal\u00e1<\/em>\u201d as: <strong>lobsters and fruit that fell before time<\/strong>by damaging effect on the crops.<\/li>\n\n\n\n<li>Concludes explicitly: <strong>\u201cand the halachah is not like Rebbi Yehudah\u201d<\/strong>.<\/li>\n<\/ul>\n\n\n\n<p><strong>Rabbi Ovadia of Bartenura<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><em>Novlot<\/em>: fruits that fell from the tree before ripening.<\/li>\n\n\n\n<li><em>Govai<\/em>: lobster kosher.<\/li>\n\n\n\n<li><em>Min kelal\u00e1<\/em>: precisely <strong>novlot and govai<\/strong>because \u201cthey come with a curse\u201d (pest, winds, disasters that damage the production).<\/li>\n<\/ul>\n\n\n\n<p><strong>Tosafot Yom Tov<\/strong><\/p>\n\n\n\n<p>Picks up two approaches with regard to the phrase of Rabbi Yehuda:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li>First opinion:\n<ul class=\"wp-block-list\">\n<li>Rabbi Yehuda <strong>only<\/strong> refers to the <strong>vinegar and <em>novlot<\/em><\/strong>, that \"they were good at the beginning and spoiled\".<\/li>\n\n\n\n<li>The <em>govai<\/em> (lobster) would not be <em>min kelal\u00e1<\/em>because your \u201ctaste is still good\u201d; it yes it is blessed.<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li>Second opinion (more strict):\n<ul class=\"wp-block-list\">\n<li>Rabbi Yehuda refers to <strong>all cases<\/strong>: even <em>govai<\/em>,<\/li>\n\n\n\n<li>because locusts are a <strong>the plague that destroys the fields<\/strong>therefore are \u201ctype of curse\u201d although they are edible.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n<p>That is to say: for many commentators, \u201ccurse\u201d is not a metaphor for morality, but <strong>something that harms the structure of the blessing agricultural<\/strong>: pests, premature fall of fruit, wine is ruined.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">3. How do you read this the Gemara and what is the halachah?<\/h2>\n\n\n\n<h3 class=\"wp-block-heading\">3.1. The Talmud to the encoding<\/h3>\n\n\n\n<p>The Gemara raises what goes in or not in <em>min kelal\u00e1<\/em> and analyzes especially the <em>novlot<\/em>:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>What are the dates \u201cburnt by the sun\u201d?<\/li>\n\n\n\n<li>What are the fruits uprooted by the wind?<\/li>\n<\/ul>\n\n\n\n<p>Depending on how you define it, it changes the label of \u201ccurse\u201d.<\/p>\n\n\n\n<p>Rambam, Bartenura and the majority of the Rishonim conclude that, in any case:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p><strong>Do not accept the opinion of Rabbi Yehuda<\/strong>; maintains the blessing <strong>Shehakol nihy\u00e9 bidvar\u00f3<\/strong> on these foods provided they remain edible<\/p>\n<\/blockquote>\n\n\n\n<h3 class=\"wp-block-heading\">3.2. Shulchan Aruch: online practice<\/h3>\n\n\n\n<p>In Orach Chaim 204 the Shulchan Aruch and, with great clarity, the Shulchan Aruch haRav (Alter Rebbe) systematized:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>On meat, fish, poultry, lobster kosher, milk, cheese, eggs, mushrooms, etc \u2192 <strong>Shehakol<\/strong>.<\/li>\n\n\n\n<li>On foods whose <strong>quality is deteriorated<\/strong> (bread something musty, meals that have changed for the worse, wine began to sour) \u2192 <strong>degrades the beraj\u00e1 specific<\/strong> and it says <strong>Shehakol<\/strong>.<\/li>\n\n\n\n<li>If the food or drink are <strong>completely damaged and are not fit for normal consumption<\/strong> (e.g., vinegar so strong that it hurts), <strong>do not say any blessing<\/strong>, because <strong>not considered food<\/strong>.<\/li>\n<\/ul>\n\n\n\n<p>This latter category \u2013not to say anything when the product is harmful\u2013 it is the closest thing, in the practical halachic, to the intuition of Rabbi Yehuda, but <strong>it is defined not to be \u201cfood,\u201d not by origin \u201cdamn\u201d in the abstract<\/strong>.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">3.3. The concept of \u201cmin\u201d in Rabbi Yehuda<\/h3>\n\n\n\n<p>A study of Har Etzion shows that in three controversial in Berachot 6 (on vegetables, \u201cmin \"of curse\u201d and \u201cmin\" seven fruits\u201d), Rabbi Yehuda always introduces the category <strong>\u201cmin\u201d<\/strong> (\u201ctype, kind\u201d) as the axis of your system: <em>min of herbs<\/em>, <em>min of the seven<\/em>, <em>min kelal\u00e1<\/em>.<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>For Scholars, the center are the <strong>\u201cberachot of the fruits\u201d<\/strong> (according to the particular state of food).<\/li>\n\n\n\n<li>To Rabbi Yehuda, the centre are the <strong>\u201cberachot types\u201d<\/strong>; the decisive factor is which family metaphysics belongs to the food:\n<ul class=\"wp-block-list\">\n<li>Kind blessed (min sheva)<\/li>\n\n\n\n<li>Type neutral<\/li>\n\n\n\n<li>Type a product of curse (min kelal\u00e1).<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n<p>In that logic, something that belongs to the type \u201ca curse\u201d <strong>it is not suitable to enter the circuit of the liturgical blessing<\/strong>.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">4. Theological sense: why Rabbi Yehuda does not want to bless the curse<\/h2>\n\n\n\n<h3 class=\"wp-block-heading\">4.1. Fund bible<\/h3>\n\n\n\n<p>Behind the concept <em>min kelal\u00e1<\/em> are several \u201ccurses\u201d bible:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Genesis 3<\/strong>: the cursed earth because of Adam; thorns, thistles, sweating.<\/li>\n\n\n\n<li><strong>Deuteronomy 28<\/strong>: curses agricultural \u2013 drought, pests (including lobsters), fruits destroyed.<\/li>\n<\/ul>\n\n\n\n<p>To Rabbi Yehuda, eat something <strong>directly represents that break<\/strong> \u2013plague that sweeps across fields, fallen fruits by wind-destructive, wine became a symbol of loss\u2013 implies a reality so steeped in \u201ckelal\u00e1\u201d that:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>Say a blessing on that would be, in some way, <strong>legitimize liturgically the curse<\/strong>.<\/p>\n<\/blockquote>\n\n\n\n<p>Your posture is radical:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Not enough that it is physically edible.<\/li>\n\n\n\n<li>Matter <strong>what metaphysical history<\/strong> expresses that food.<\/li>\n<\/ul>\n\n\n\n<p>That's why you prefer <strong>to exclude it altogether from the universe of the berachot<\/strong>.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">4.2. The response of the Wise<\/h3>\n\n\n\n<p>The Wise do not deny that there are elements of \u201ccurse\u201d in those processes, but they claim:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li>While the product <strong>to remain human food<\/strong>,<\/li>\n\n\n\n<li>And eat with the benefit (and not as a poison),<\/li>\n<\/ol>\n\n\n\n<p>then <strong>corresponds to bless<\/strong>even if it is with the more general formula <strong>Shehakol<\/strong>.<\/p>\n\n\n\n<p>Theologically:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Does not bless the <strong>curse itself<\/strong>but the fact that <strong>even in the midst of the curse is no vitality of the divine that holds the world<\/strong>.<\/li>\n\n\n\n<li>The beraj\u00e1 does not justify the wrong, but recognizes the spark of good that still remains in that reality broken.<\/li>\n<\/ul>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">5. Reading kabbalistic: food, curse, sparks and klipot<\/h2>\n\n\n\n<p>Here you have to be very rigorous:<br>does not exist (up to where they reach the sources accessible) a treaty kabbalistic classic that discuss explicitly the phrase \u201c<em>kol she-hu min ha-kelal\u00e1<\/em>\u201d of Rabbi Yehuda. What we can do, honestly, is <strong>cross your idea with the general principles of the kabbalah on food, klipot and blessings<\/strong>.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">5.1. Food as container of sparks<\/h3>\n\n\n\n<p>The cabal (Arizal, the Baal Shem Tov and the tradition hasidic) teaches:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>In each food there is <strong>nitzotzot<\/strong>, \u201csparks of holiness\u201d, a divine energy that gives life.<\/li>\n\n\n\n<li>To eat with beraj\u00e1 and kavan\u00e1, the person <strong>lift<\/strong> those sparks back to their source.<\/li>\n\n\n\n<li>If eaten without blessing or a gross, those sparks are caught and the person is closer to the side of the <strong>klipot<\/strong> (shells, wraps concealment).<\/li>\n<\/ul>\n\n\n\n<h3 class=\"wp-block-heading\">5.2. Klipot, a curse, and a food problem<\/h3>\n\n\n\n<p>According to the kabbalah:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>The <strong>klipot<\/strong> are energy fields of concealment, and judgment (<em>din<\/em>), where the divine light is very compressed or practically inaccessible.<\/li>\n\n\n\n<li>In the food permitted (kosher, under normal conditions) sparks may rise.<\/li>\n\n\n\n<li>In the food forbidden (non-kosher) many times, the sparks are \u201cchained\u201d in such a way that the human being cannot release them.<\/li>\n<\/ul>\n\n\n\n<p>By applying this framework to <strong>\u201cfood product of a curse\u201d<\/strong>:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>A food that emerges from a <strong>destruction anomalous<\/strong> (plague mass, extreme corruption of the nature, processes that damage health) can be seen as more dominated by <strong>dinim strong and klipot<\/strong>.<\/li>\n\n\n\n<li>In kabbalistic terms, Rabbi Yehuda would be saying, there are realities where the \u201ccurse\u201d and klip\u00e1 is so dominant, that <strong>does not correspond to activate the lifting mechanism via beraj\u00e1<\/strong>, but rather <strong>refrain<\/strong>.<\/li>\n<\/ul>\n\n\n\n<p>That's why you have a certain conceptual affinity with later teachings, where it was stated that the beraj\u00e1:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>\u201cTake out the <em>tum\u00e1<\/em> (impurity spiritual) of the food and leave nothing but the holiness\u201d<\/p>\n<\/blockquote>\n\n\n\n<p>If the food itself is almost pure <em>tum\u00e1<\/em> (by origin or state), a position such as that of Rabbi Yehuda would say: <strong>there is nothing to raise there<\/strong>.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">5.3. The correction chassidic: transform the curse<\/h3>\n\n\n\n<p>The jasidismo, based on the Arizal, it emphasizes rather the opposite:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>The mission of the jew is <strong>transform even the scopes trial a blessing<\/strong>, provided that the halachah contact with that object (that is to say, that it is kasher).<\/li>\n\n\n\n<li>The beraj\u00e1 on the food it is precisely the act that <strong>converts the potential of curse (selfishness, materiality raw) into a blessing<\/strong>raising sparks.<\/li>\n<\/ul>\n\n\n\n<p>In this line, the halachah majority \u2013against Rabbi Yehuda\u2013 fits in better with the practical kabbalah:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p>While the food is kosher and suitable for consumption, the task is <strong>bless him well<\/strong> and <strong>elevarelo<\/strong>not to marginalize him as a pure curse.<\/p>\n<\/blockquote>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">6. Synthesis<\/h2>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>Strict definition of Rabbi Yehuda<\/strong>\n<ul class=\"wp-block-list\">\n<li><em>Min kelal\u00e1<\/em> = food whose very existence is the result of a <strong>anomalous rift of the blessing of the agricultural<\/strong> (plagues of locusts, fruits to fall prematurely, wine ruined...).<\/li>\n\n\n\n<li>On that, he argues: <strong>not blessed at all<\/strong>although you can eat.<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>Reading of the Rishonim<\/strong>\n<ul class=\"wp-block-list\">\n<li>Rambam and Bartenura specify: <em>min kelal\u00e1<\/em> = lobster + fallen fruits before they ripen.<\/li>\n\n\n\n<li>Tosafot Yom Tov discusses whether or not to include the vinegar, and if it affects also the <em>govai<\/em>.<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>Halachic practice<\/strong>\n<ul class=\"wp-block-list\">\n<li><strong>Does not follow to Rabbi Yehuda<\/strong>.<\/li>\n\n\n\n<li>Operative rule:\n<ul class=\"wp-block-list\">\n<li>If the food is <strong>kosher edible<\/strong> \u2192 blesses, normally <strong>Shehakol<\/strong> if you have lost your way\/original state.<\/li>\n\n\n\n<li>Only if it is so damaged that already <strong>it is not considered food<\/strong> (for example, vinegar damages) \u2192 <strong>it is not said any beraj\u00e1<\/strong>.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>Idea of background<\/strong>\n<ul class=\"wp-block-list\">\n<li>To Rabbi Yehuda, certain foods embody so directly <strong>divine curse<\/strong> on the ground that <strong>are not eligible to enter the circuit of the liturgical blessing<\/strong>.<\/li>\n\n\n\n<li>For the Wise, even in products born of a \u201ccurse\u201d, as long as there's a real good (nutrition, enjoyment is allowed), <strong>there must acknowledge God with a beraj\u00e1<\/strong>.<\/li>\n<\/ul>\n<\/li>\n\n\n\n<li><strong>In key kabbalistic<\/strong>\n<ul class=\"wp-block-list\">\n<li>Each meal contains <strong>sparks of holiness<\/strong>; the beraj\u00e1 the <strong>lift<\/strong> and reduces the domain of the <strong>klipot<\/strong>.<\/li>\n\n\n\n<li>A \u201cfood product of curse,\u201d corresponds to areas where the klipot and the <strong>dinim<\/strong> they are very strong.<\/li>\n\n\n\n<li>The line of Rabbi Yehuda would be: in those extreme cases, <strong>there is no place for the blessing<\/strong>.<\/li>\n\n\n\n<li>The line halachic\/kabbalistic dominant today: if the food is kosher and edible, <strong>precisely the beraj\u00e1 is the tool to transform and elevate<\/strong>.<\/li>\n<\/ul>\n<\/li>\n<\/ol>","protected":false},"excerpt":{"rendered":"<p>Mishnah Berachot 6:3: Shehakol and food \u201cmin kelal\u00e1\u201d<\/p>","protected":false},"author":1,"featured_media":1222,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[347,727],"tags":[612,602,603,605,604,607,606,609],"class_list":{"0":"post-1221","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-berajot","8":"category-mishna_capitulo_a_capitulo","9":"tag-036-2","10":"tag-alimentos-malditos","11":"tag-alimentos-sacrificados-a-los-idolos","12":"tag-apostol-pablo-2","13":"tag-berajot-6-3","14":"tag-clase-36","15":"tag-saul-de-tarso-2","16":"tag-video-36"},"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - 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at the intersection between the history and the sacred mysteries metaphysical. Their work delves into the Mishnah, the Bible and the Kabbalah, exploring the codes, contexts and hidden dimensions that connect the biblical tradition and rabbinic with the evolution of spiritual and philosophical in the world. It combines academic rigor with a look critically and analytically, revealing the links between theology, religion, power and ancient knowledge.","sameAs":["http:\/\/lamishna.com"],"url":"https:\/\/lamishna.com\/en\/author\/abelefloresgmail-com\/"}]}},"_links":{"self":[{"href":"https:\/\/lamishna.com\/en\/wp-json\/wp\/v2\/posts\/1221","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/lamishna.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/lamishna.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/lamishna.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/lamishna.com\/en\/wp-json\/wp\/v2\/comments?post=1221"}],"version-history":[{"count":3,"href":"https:\/\/lamishna.com\/en\/wp-json\/wp\/v2\/posts\/1221\/revisions"}],"predecessor-version":[{"id":1315,"href":"https:\/\/lamishna.com\/en\/wp-json\/wp\/v2\/posts\/1221\/revisions\/1315"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/lamishna.com\/en\/wp-json\/wp\/v2\/media\/1222"}],"wp:attachment":[{"href":"https:\/\/lamishna.com\/en\/wp-json\/wp\/v2\/media?parent=1221"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/lamishna.com\/en\/wp-json\/wp\/v2\/categories?post=1221"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/lamishna.com\/en\/wp-json\/wp\/v2\/tags?post=1221"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}