פירוש על ברכות 70:27

From the Baal Shem Tov, everyone needs to act on their own level. This is not the case when one grasps the level of his friend, both don’t last. This what is written “Many (tried) to do like Rabbi Shimon Bar Yochai and they were not successful” meaning they weren’t at his stature, rather they only did like Rabbi Shimon, for they saw him at this level, thus they were not successful.

Is called "olive:" And this would be "Who creates the fruit of *the fruit*" since the fruit is called "olive" and this is not a creation of heaven, since it is a creation by man's handiwork. But regarding the "vine," the "vine" is the tree and the grapes are the"fruit of the vine."

Let us say, "Who creates the fruit of the olive:" ["Olive"] suggests the fruit, as the fruit itself is called "olive" and it would refer to the oil that comes from the olives. But we do not say that, just as we do not say, "Who creates the fruit of the wine that comes from grapes" because it is necessary to mention the tree.

And Rav Huna said: What is taught, "He is permitted water and salt, but forbidden any other food and drink," could not be referring to one who says "Food is forbidden to me" because "food " only refers to the five species of grain: wheat, barley, spelt, oats and rye. Rather it refers to one who says, "Everything nourishing is forbidden to me," and all things, granted they are not called "food" but they surely "nourish," except for water and salt. Therefore oil nourishes.

By omitting to pay to God the benediction due to Him, he withholds the divine blessing from Israel and the fields will not be fruitful.

Anyone who benefits from this world without a blessing is as if they are robbing the Holy Blessed One and the Congregation of Yisra'el. It appears [correct] in my eyes that above [i.e., earlier in the Talmud {Berakhot 35a}], it had said "[one who benefits from this world without a blessing] has cursed and [nonetheless] benefited from the holinesses of the heavens" referring to the food itself that one has eaten without a blessing. But, here, [the Talmud] is speaking about the sparks of holiness that are inside the food, and, since [the eater] did not bless [the food] in order to repair [the broken, fallen holy sparks] and to raise them up, [the eater] caused the shell [of the universe's impurity/evil] to rob [the holy sparks], and therefore, the reading of this is "as if" the [non-blessing-reciting] eater themselves robbed. And since these sparks of holiness belong to the Holy lessed One, therefore, [Rabbi Chanina bar Pappa] said, "[Anyone who benefits from this world without a blessing] is as if they are robbing the Holy Blessed One and the Congregation of Yisra'el." And therefore, this is similar to Yorov'am who corrupted, and this [non-blessing-reciting eater] corrupted the sparks of holiness that are destined to be oppressed in that shell.

I.e. taken literally, and consequently no time be devoted to earning a livelihood.

And in addition find leisure for Torah.

Viz. they combined Torah with work. Cf. Abot ii. 2 ; Singer, p. 187.

The first and seventh months of the year, corresponding with March — April and September — October, the time of the ripening of corn and the pressing of grapes. By devoting these two months to work, the remainder of the year could safely be given to Torah. Raba accordingly agreed with R. Ishmael.

M. omits: in the name of, etc.

See Krauss, p. 271, on the word. The meaning is : They bring it straight into the house.

There is no special name in Hebrew for the olive-tree as there is for the vine.

This point remaining unanswered, the Gemara proceeds to discover other reasons why wine should have a special benediction.

Viz. wheat, barley, rye, oats and spelt. Rab and Samuel would restrict the term "food," without further qualification, only to these and not, e.g., to oil.

The word "food" in the quoted Mishnah is not used in the technical sense Rab and Samuel would give it, but means anything that nourishes. Since water and salt are alone excluded from this category, oil must be included.

After wine as after bread, i.e. the full Grace after meals; see fol. 37a, p. 250.

Therefore, it cannot be regarded as food, and only one benediction is necessary.

M. omits: b. Isaac.

Would three benedictions be necessary?

Who will solve all problems left in doubt.

Viz. to fix a meal on account of wine.

I.e. how is it necessary to have a benediction for oil?

In which case no benediction is required.

See Lev. xxii. 14 according to which the man pays the additional fifth "if he eat of the holy thing," i.e. is nourished thereby. But oil has no beneficial effect on the body, therefore he pays only the value.

Enigaron, a corruption of Ἐλαιὁγαρον, a sauce of oil and garum. See Krauss, p. 72.

M. : Rab Judah said in the name of Samuel. The words in round brackets are a gloss to explain the Greek terms.