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Why does the Gemara (גמרא) use 'lo klum' and 'shehakol' as alternatives when they seem to mean different things? The shiur develops a fundamental distinction between brachos that permit objects versus brachos on benefit received. This yesod resolves numerous difficulties about safek brachos and explains when shehakol functions as permission versus mere acknowledgment of benefit.
This shiur delves into complex questions regarding the proper brachos for various foods, particularly focusing on flour (kemach de-chiti) and oil mixtures. The discussion begins with a machloket between Rav Yehuda and Nachon regarding the bracha on kemach - whether it's borei pri ha'adamah or shehakol. The Gemara (גמרא)'s reasoning involves whether these items have immediate benefit (isle li eliyachrina) versus eventual benefit (lislei eliyachrina). A major focus is the three-way dispute among Rishonim regarding the proper bracha achrona on kemach: some require al ha'adamah v'al pri ha'adamah, Rabbeinu Tam says al ha'adamah v'al pri ha'adamah due to safek, and Tosafos (תוספות) maintains it requires borei nefashos. The Shulchan Aruch rules it requires borei nefashos, but by other foods creates a safek, leading to the Magen Avrohom's question about the inconsistency.
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Brachos 36a
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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.
