Yerushalmi Berakhot 6:5 ירושלמי ברכות ו׳:ה׳

MISHNAH: If one recited the benediction on wine before the meal¹⁵²Given as an appetizer. They drank wine after the main meal but before Grace was recited. Since Grace covers all food, it is obvious that anything consumed after Grace needs a new benediction. Both wine and cookies were served before and after the meal only on festive dinners as explained in Chapter 8; they do not belong to everyday meals. Their rules need to be spelled out., he also covers wine after the meal. If one recited the benediction on little pieces¹⁵³The verb פרר means “to break into little pieces, crumble”. It is possible that פרפר is a pilpel form of פרר. This is the opinion of the dictionaries. It is more likely that פרפרת is derived from παραφέρω “to serve, bring to one’s side” (food), or the passive “set on table, served” (definitions of Liddell & Scott). The correct translation then is “side dish before or after meal; appetizer or dessert, snacks.” The vocalization should be פָּרָפֶרֶת (E. G.). before the meal, he also covers little pieces after the meal. If one recited the benediction on bread, he also covers little pieces; if one recited the benediction on little pieces, he did not cover bread; the House of Shammai say, neither did he cover cooked food.

HALAKHAH: Rav Ḥisda said, we stated only “if one recited the benediction on wine before the meal, he also covers wine after the meal”, but if one recited the benediction for wine during the meal¹⁵⁵When wine serves only to wash down the food. But wine after the meal is consumed for its own sake., he did not cover the wine after the meal. There¹⁵⁶In Babylonia, where wine was a rarity and only used on Sabbath and holidays. Their usual drink was beer made from date syrup. The entire discussion is Babylonian, cf. Babli 42b. they say, even if one recited the benediction on wine before the meal, he did not cover wine after the meal. But did we not state “if one recited the benediction on wine before the meal, he also covers wine after the meal”? Rav Huna and Rebbi Joshua ben Levi, one of them said, if he drank spiced wine¹⁵⁷Latin conditum (scil., vinum); this wine cannot be compared to regular wine and therefore needs an extra benediction., the other one said, if he drank wine after the bath¹⁵⁸Latin balnea, -orum (plur.), a sauna. Since the first wine after return from the sauna is taken for medical reasons, its benediction does not cover wine consumed as food..

Rebbi Ḥelbo, Rav Huna, Rav, in the name of the great Rebbi Ḥiyya: Bread that comes kisnīn¹⁵⁹Rav Hai Gaon explains that kisnīn-bread is called כעכ in Arabic. This is “pastry, small baked goods” in common Arabic, “donuts” in Syrian dialect. Rabbenu Ḥananel and Rashi explain that it is a baked shell filled with candied almonds and other nuts. Since it is baked it needs a benediction, but since it is not baked as bread it is not covered by the benediction over bread. The Babli (42a) quotes only the opinion of Samuel who seems to agree with Rebbi Yoḥanan here. needs a benediction before and after. Rebbi Ammi said that Rebbi Yoḥanan disagrees. Rebbi Mana asked Rebbi Ḥizqiah, in what does he disagree? When one ate from the same food¹⁶⁰The Rome ms. has here המין, conforming to the next two sentences. during the meal? He said to him, even if one did not eat from the same kind during the meal. Rav Ḥaggai came in the name of Rebbi Zeïra: Even if one did not eat from the same kind during the meal¹⁶¹Any baked goods eaten after the benediction over bread and before Grace are covered by these two benedictions..

From the Patriarch they sent Nicolaus dates¹⁶²A kind of large Syrian dates, in Arabic אַנקִילַא. to Rebbi Ḥanina bar Sisai¹⁶³He is also called Ininai bar Sisai (in the Yerushalmi) and Anani bar Sason (in the Babli); Amora of the second generation and student of Rebbi Ḥanina.. He left them for dessert after his meal and recited a benediction over them before and after. Rav Ḥuna ate dates with his bread. Rav Ḥiyya bar Ashi said to him, are you disagreeing with your teacher¹⁶⁴Rav, who said that food eaten after the main meal, without bread, needs separate benedictions.? Leave them for dessert after your meal and you may recite a benediction over them before and after. He said to him, they are the main thing my teeth get to bite. Rebbi Jonah and Rebbi Yose went to the marriage feast of Rebbi Ḥanina Eyntanaya. They brought before them kisnīn bread after the meal. They said, let us leave our learning and let us bring a baraita: Rebbi Mana stated in the name of Rebbi Yehudah, who said in the name of Rebbi Yose the Galilean: Bread that comes kisnīn after the meal needs a benediction before and after. They said, since they are the minority and the rabbis disagree with them, let us act following the rabbis¹⁶⁵That bread covers all food which comes regularly with a meal, whether during the main course or as a dessert. This, as report of an action, is the final decision in the matter..

Marinos, the son of Rebbi Joshua¹⁶⁶At other places in the Yerushalmi, he is called Marinos, the son of the great Rebbi Oshayah; an Israeli Amora between the first and second generations. said: He who ate dessert¹⁴¹The exact meaning of the word, its vocalization and etymology are unknown. It is clear from Midrashim (Lev. rabba 9, Thr. rabba introduction) that it refers to a dessert. The Arukh translates the word by Italian קוציאי which Perles misread as guscio “trestle; shell, hull”. Even coccio “potsherd” does not make much sense. The older commentaries to the Yerushalmi were misled by a scribal “correction” in the Arukh that identified gryzmth with lupines, which refers to the next word in the text. Levy’s dictionary, following Perles, derives the word from a non-existing Greek word γαρίσμη [but compare γαρισκός, ὁ, “an unknown fish”, γάρος, ὁ “paste of brine and small fish”, γάρον, τὸ “fish sauce”.] Jastrow considers the word as Par‘el from (Hebrew and Arabic) גזם “to cut in pieces”. From the usage in the next Halakhah it seems that one speaks of baked, in contrast to cooked, goods. It is possible to connect the word with Arabic جردو, גרדם “to devour voraciously” (said of worms and other pests.)
The background of the remark is that this kind of dessert at a formal dinner, being extraordinary and not part of a regular meal, is not covered by the benediction over the bread at the start of the meal and, hence, needs its own benediction. and cereal¹⁶⁷Cereal made from flour or flakes of grain that can be used to make bread., even though he recites a benediction on the dessert at the end, he did not cover cereal¹⁶⁸Since vegetable dessert needs only a short benediction afterwards but cereal needs a “benediction imitating three.”. Is he like the House of Shammai, since the House of Shammai say¹⁶⁹In the Mishnah. Except if it is explicitly stated, practice never follows the House of Shammai; Marinos should not follow it., “neither cooked food?” Rebbi Yose said, this is everybody’s opinion. If one recited the benediction on bread, he also covers little pieces and cooked food; the House of Shammai say, neither did he cover cooked food. But if one first recited the benediction over little pieces, everybody agrees that he covered neither bread nor cooked food¹⁷⁰They need the “benediction imitating three.” The Yerushalmi takes it as obvious that the remark on the House of Shammai refers to the sentence just preceding their remark. In the Babli (42b) it remains undecided whether the House of Shammai refer to the first or the second clause in the Mishnah.. Rebbi Abba, the son of Rebbi Ḥaggai asked: He who ate cereal and he has the intention of later eating bread, does he have to recite a separate benediction for cereal at the end? The rabbis of Caesarea find it obvious that he has to recite a separate benediction at the end¹⁷¹In Israel, one never ate cereal with bread. R. Zeïra (himself a native Babylonian) is quoted in the Babli (Beẓa 16a) as making fun of “those stupid Babylonians who eat bread with bread” because they eat bread with cereal. Hence, in Caesarea, someone eating cereal is not presumed to have the intention to eat bread..