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Why does kosies hachitah (ground wheat eaten raw) get only Al HaAdamah instead of Hamotzi, and why no bentching? The shiur works through Rabbeinu Tam's position change and shows that the concept 'lo chashiva achilaso' reflects whether foods are eaten in their ideal form for that location - connecting the blessing structure to Eretz Yisrael itself.
This shiur examines a complex sugya in Masechta Brachos regarding blessings on kosies hachitah - ground wheat that is eaten but not made into bread. The discussion centers on Rabbeinu Tam's evolving position: initially ruling to make Al HaAdamah, then changing his mind. The core issue is understanding the concept of 'lo chashiva achilaso' (it is not considered a significant way of eating) as the reason for not making the standard blessing. Rabbi Zweig explores what this concept means - is it because there's a better way to prepare the wheat, and if so, why should that affect the blessing requirement? The shiur analyzes the positions of major Rishonim including the Rosh, Rashba, and Rambam (רמב"ם) on whether brachos achronos (concluding blessings) are biblical or rabbinic in origin. A key question emerges: if Rav Hamnuna needs a biblical verse to exclude kosies hachitah from bentching, why don't other authorities need such a verse? The discussion delves into whether the verse 'v'achalta v'savata u'verachta' applies only to bread or also to the seven species. Rabbi Zweig presents two approaches to understanding 'Eretz chitzkenim' - either as distinguishing between the seven species and bread as separate categories, or as creating levels within the seven species themselves. He explores whether the obligation for brachos achronos stems from the inherent importance of these foods or specifically from their connection to Eretz Yisrael. The shiur concludes with practical applications, including a dispute between the Taz and others regarding which foods require brachos achronos to be recited in the place where they were eaten.
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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.
