No community start suggestion yet.
When does crumbled and cooked bread (chavitsa) retain hamotzi status versus becoming mezonos? The shiur resolves the Rashi (רש"י)-Tosfos dispute by distinguishing between changing bread's essential nature versus changing its function - pieces larger than a kezayis remain substantial enough for meal establishment, while smaller pieces become snack-like.
This shiur provides an in-depth analysis of Masechta Brachos 37a, focusing on the Gemara (גמרא)'s discussion of chavitsa - bread that has been crumbled and cooked. The central question is when such modified bread retains its status for hamotzi or becomes mezonos based on the size of the pieces. The Gemara states that if the pieces are larger than a kezayis, one makes hamotzi; if smaller, one makes mezonos. Rav Yosef brings a proof from the korban mincha to support this position. The shiur extensively examines the fundamental disagreement between Rashi (רש"י) and Tosfos regarding the nature of chavitsa. According to Tosfos's understanding of Rashi, chavitsa involves cooked bread, and Rav Yosef is explaining the earlier braisa about prutas kayamos - when cooked bread retains or loses its bread status. However, this interpretation faces numerous difficulties: the language of prutas kayamos doesn't clearly indicate size distinctions, Rashi elsewhere describes similar processes as baking rather than cooking, and the comparison to mincha becomes problematic since mincha isn't cooked in the same way. The shiur presents an alternative understanding of Rashi, suggesting that the issue isn't about changing the essential nature (tzura) of bread through cooking, but rather about changing its function - from something one would establish a meal upon to something that serves as a snack. Under this interpretation, if the pieces remain larger than a kezayis, the chavitsa retains enough bread-like character that people would still establish a meal upon it. If the pieces are smaller, it becomes more snack-like and warrants only mezonos. This approach resolves many of the textual difficulties while maintaining consistency with Rashi's broader halachic framework. The shiur also explores the parallel case of korban mincha, where the Torah (תורה) commands pesisa (breaking into pieces), analyzing whether this breaking is merely functional (to enable kemitza) or represents an essential part of creating the offering. The discussion includes practical applications, noting that according to this understanding, modern items like bagel chips might require only mezonos rather than hamotzi, though contemporary halachic practice may differ from this theoretical analysis.
Dedicate a Shiur in Gemara
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
Why does saying Ashrei three times daily guarantee a share in the World to Come? The verse 'umasbia l'chol chai ratzon' reveals that God provides not just sustenance but pleasure to all creation out of pure love. This recognition teaches us that even basic needs are expressions of divine chesed, creating the foundation for love-motivated service through both major and minor mitzvos.
Why does halacha forbid entering dangerous places if everything happens by Divine decree? The shiur examines the debate between Rashi and Tosfos on traveling at night, developing a fundamental distinction: Rashi holds one must avoid even deserved punishments that Hashem delays through mercy, while Tosfos holds the prohibition addresses self-inflicted harm through free will. This framework reveals how people rationalize self-destructive behavior as "hashgacha."
Why does the Gemara praise hospitality to scholars as a unique mitzvah rather than ordinary hachnasas orchim? The shiur distinguishes two mitzvahs: hachnasas orchim (providing for those in need) and connecting to talmidei chachamim (cleaving to God through scholars). Yisro's meal for the Jewish leaders wasn't charity—it was his way of bonding with those transformed by Torah, teaching that learning must fundamentally change who we are.
Brachos 37a
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
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.
