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Berachos 038: Eretz Zavas Cholov u'Devash
aurel littmann asks:
How can this statement be reconciled with the Gemara earlier (brochos 38a)
which says that the blessing for honey that oozes from a date is
"sheha'Kol," since it is merely a discharge of fluid and not a part of the
fruit itself? When is fruit-juice considered a discharge of fluid, and when
is it considered a part of the fruit itself?
if Eretz Yisroel is praised (a few places) as having d'vash which is
translated as 'dvash temorim - how could the Gm say that D'vash is only
zeah b'almo (and, therefore, only has the brocho of shehakol)?
thank you for your well researched/thought out/ and cogent answers.
aurel littmann, brooklyn, ny
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The Kollel replies:
I don’t really see a contradiction between the Pasuk praising Eretz Yisrael
for being an Eretz Zavas Chalav u’Devash and saying that this is Zei’ah
b’Alma. After all, Devash is not just Dvash Temarim, but Temarim as well!
We certainly include dates as one of the Shivas ha’Minim, not just their
honey! However, only the honey, which is also important, can be described
as flowing, which is why the Pasuk says Devash and not Temarim.
Zei’ah b’Alma means that this is not considered the primary reason that the
fruit is grown, but rather a secondary purpose. For example, the Chazon Ish
states that if a fruit is primarily grown in a country for its juice (51%
of fruit is grown to be made into juice), one would make a Borei Pri
Ha’Eitz in that country on that type of juice. (There is much discussion in
the Poskim regarding this matter. See Tur O.C. Siman 202 that discuss date
honey and sugar.)
All the best,
Yaakov Montrose
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