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Why does shehakol work on wine while borei pri ha'etz does not, given that both use 'pri'? The Ramah's approach reveals that wine's blessing transcends ordinary enjoyment blessings to become universal praise for an extraordinary Divine gift. This explains both why shehakol can substitute and why shomei'a k'oneh applies to wine differently than regular bircas hanehenin.
This shiur examines a fundamental question posed by the Kivagur regarding wine blessings. The Kivagur asks: if one is not yotzei when making borei pri ha'etz on wine (instead of borei pri hagefen), why should this be different from making shehakol on wine, where one is yotzei? The word 'pri' applies to wine as well, so what makes borei pri ha'etz inadequate? The shiur begins by analyzing the underlying machloket in the Gemara (גמרא) about whether one can be yotzei with shehakol on wine and bread. Two approaches are presented: First, that shehakol works because specific blessings are merely rabbinical requirements, and shehakol fulfills the basic obligation. Second, that wine and bread require greater thanks due to their exceptional benefit, creating a potentially Torah (תורה)-level obligation that shehakol can still fulfill because it represents universal gratitude.
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Should one learn Torah full-time trusting in Divine providence, or combine learning with work? The shiur distinguishes between Rabbi Shimon ben Yochai's approach of complete separation from worldly concerns versus Rabbi Shmuel's view that proper work itself becomes part of Torah. The key insight: true emunah means learning without demanding sustenance from either Hashem or community, unlike having a 'contract' expecting payment for learning.
