Shulchan Aruch: Chapter 202 - Laws Governing [Blessings for] Fruit that Grows on Trees

SECTION 202 The Laws Governing [the Blessings for] the Fruit that Grows on Trees. (1–24)

1The blessing recited before partaking of all fruit that grows on trees (the berachah rishonah) — whether from the seven species [for which Eretz Yisrael was praised]1 or from other species — is Borei pri haetz (“…Who created the fruit of the trees”).2 True, the nurture [of the fruit] is from the earth [— and thus the blessing Borei pri haadamah (“…Who created the produce of the earth” would also be appropriate]. Nevertheless, because of their importance, [our Sages] removed [fruit] from the [general] category of the produce of the earth and established a unique, specific, and distinct blessing for them,3 one which clarifies and specifies their importance — that they are fruit that grow on trees and not from the earth. [In this manner,] the glory of the Omnipresent is amplified by recalling a specific dimension of His praise: that He created choice produce, like the fruit that grows on trees.

2 Consequently, any type of food that grows on a tree, but is not the primary fruit of the tree, is not considered sufficiently important to require the blessing Borei pri haetz. Instead, the blessing Borei pri haadamah is recited over it.

[The above ruling applies] provided the tree is planted with the intent to eat that [ancillary growth] as well. For example, the leaves of the caper bush are fit to eat. Also, the shoots that jut out from its leaves — similar to those [buds] on the leaves of a willow — are also fit to eat.4 One should recite the blessing Borei pri haadamah on both the leaves and the shoots, since the caper bush is planted with the intent of eating both the leaves and shoots, and in no way does this detract from the bush itself.5

In contrast, the blessing Borei pri ha­adamah should not be recited over the white center stalk of the date palm that grows taller each year and that is soft and fit to eat.6 Instead, the blessing Shehakol nih’yah bidvaro (“by Whose word everything was created”) [should be recited over it. The rationale:] A date palm is not planted for the purpose of eating the center stalk, for when one does so, he restricts the [growth of the] branches of the date palm. The same applies to small vine twigs.7

3 Similarly, the blessing Shehakol nih’yah bidvaro is recited on small almonds that are soft and are eaten with their outer shell, since they are planted solely with the intent that they grow and form a [fully developed] fruit within their shell.8

To what does the above apply? Specifically, with regard to almonds, for when they are small, they are eaten primarily for their shells. [Almond trees] are planted, by contrast, with the intent of eating the fruit within the shell when it matures [and not the shell itself]. Thus, almonds differ from other fruits. For even when other fruits are eaten when they are small, one partakes of the actual fruit that will grow larger afterwards. Therefore, one should recite the blessing Borei pri haetz before partaking of them, even when their fruit is small. Although the tree was not planted for this purpose, [i.e., to partake of its fruit before it is fully developed, the blessing Borei pri haetz is nonetheless warranted,] since one is partaking of the actual fruit for which the tree was planted.

Nevertheless, one should recite the blessing Borei pri haadamah and not the blessing Borei pri haetz on grapes that are smaller than a white bean, because [when they are that small], they are not yet fit to be described as fruit at all. Therefore, they are not of sufficient importance to require that the blessing Borei pri haetz be recited over them, like caper leaves and shoots, [over which the blessing Borei pri haadamah is recited,] even though the caper bush was planted to partake of these [products] as well.

We do not know the size of a white bean of the Talmudicera. Therefore, one should recite the blessing Borei pri haadamah on all immature grapes, until they have reached significant size. For whenever there is an unresolved question whether to recite the blessing Borei pri haadamah or the blessing Borei pri haetz, one should recite the blessing Borei pri haadamah.9Nevertheless, one should not partake of a quantity of such grapes that would require that a blessing be recited afterwards (a berachah acharonah), for there is a question whether he should recite the one blessing that encapsulates three10 or the blessing Borei nefashos rabbos (“…Who created many souls”).11

Similarly, small carobs [that have not matured to the extent that] the chain-like bumps of carob [seeds] are visible12 and olives whose buds [have not] grown around them are not considered fruit at all and the blessing Borei pri haadamah should be recited over them.

4 By contrast, as soon as the fruit of other trees has been produced, even when it is very small, it is considered as fruit and the blessing Borei pri haetz should be recited over it, provided it is not so bitter or sour that it is unfit to be eaten, even in a pressing situation. In the latter instance, no blessing should be recited over it at all.

Even if [such bitter fruit] was sweetened by roasting or through another means, neither the blessing Borei pri haetz nor the blessing Borei pri haadamah, should be recited over it — only the blessing Shehakol nih’yah bidvaro.13[The rationale:] Since [the fruit] is not fit to be eaten at all before it is sweetened, it is never considered as produce. It is not even considered as the produce of the earth, but as mere wood.

5 Similarly, no blessing is recited over large, bitter almonds, for they are not fit to be eaten at all, even under pressing circumstances. When they are small, by contrast, the blessing Borei pri haetz should be recited over them, because then they are being eaten primarily for their shells, which are not bitter. Indeed, this is the primary reason for which they are planted.14 In contrast, the primary reason larger almonds are eaten is for the fruit itself and, [in this instance,] that fruit is bitter.

If one sweetened the [large, bitter] almonds by roasting or through other means, the blessing Borei pri haetz should be recited over them. [This blessing is required,] because they are a fruit in the full sense of the word and are planted with this intent in mind.15

6 When does the statement that one recites the blessing Borei pri haetz over small fruit that have not matured apply? To fruit that was picked from a tree, which had they not been picked, would have matured and ripened on it. These laws do not apply to withered fruit,16 i.e., fruit that became scorched because of heat and fell from the tree before it ripened, nor to a certain type of date that does not mature on the tree, but instead, is reaped and placed in a heap on the earth to ripen or is left on mats to warm and ripen, nor to the last grapes of the season which will never ripen, because fall has already arrived. In all these instances, the blessing Shehakol nih’yah bidvaro should be recited over them. Since they all have deteriorated drastically, because of cold, heat, or other factors, their status with regard to a blessing was downgraded and reduced to a greater extent than it would have been, had they not reached the [complete] state of a fruit [simply] because they were [still] small. In that instance, at least the blessing Borei pri haadamah is recited over them. In this instance, since they reached the state of a fruit, but then deteriorated, the blessing Shehakol nih’yah bidvaro is recited over them, just as it is recited for bread or cooked food that has deteriorated and spoiled, as explained in sec. 204[:2].

7 Similarly, just as the blessing Shehakol nih’yah bidvaro is recited over grapes that grow at the end of the harvest season,so too, this blessing is recited over vinegar that is made from these grapes.17 [The rationale:] The [liquid] extracted from the grape is like the grape itself, as will be explained.18

8 When the pits of fruit are sweet and fit to be eaten, they are considered as the fruit itself and the blessing Borei pri haetz is recited over them.19 If they are bitter, one should not recite a blessing upon them at all. Even if one sweetens them by roasting them or through another means, one should only recite the blessing Shehakol nih’yah bidvaro over them, because bitter seeds are not considered as produce at all; they are like mere wood.20

9 The blessing Borei pri haetz should be recited over caper berries,21 since they are the primary fruit [of the caper bush]. Some authorities maintain that capers, i.e., the large shells that surround these berries, which are similar to the shell that grows around small nuts, are also considered as fruit and the blessing Borei pri haetz should be recited over them. Others maintain that they are not considered as the [primary] fruit and the blessing Borei pri haadamah should be recited over them. Similarly, the blessing Borei pri haadamah is recited over the outer shell of other fruits, e.g., pomegranate shells and the like. For the blessing Borei pri haetz is recited only over [a tree’s] primary fruit, as stated above.22 For that reason, the blessing Borei pri haadamah is recited over candied orange peels.

With regard to actual practice, as an initial preference, one should recite the blessing Borei pri haadamah [on such shells], because then one fulfills his obligation according to all opinions.23 If one recited the blessing Borei pri haetz, one [is considered to have] fulfilled his obligation, for whenever there is a question whether one is obligated to recite a blessing or not, leniency is recommended.24 This principle applies whenever there is an unresolved question about which blessing to recite.25

10 Whenever fruits are squeezed to extract their juice, their juice is not considered as the fruit to the extent that the blessing Borei pri haetz is recited over it. [This ruling applies] even if the liquid oozes out on its own accord, like the date-honey that oozes from dates.26 Instead, the blessing Shehakol nih’yah bidvaro should be recited over such juice, for it is mere fluid and is not considered as the body of the fruit. The only exceptions are olives and grapes; the liquids that emerge from them are considered as the fruit itself. Even though these fruit have undergone [major] changes [and the liquids produced from them do not resemble the original fruits at all], the changes are considered an improvement, since it is through these changes that they are brought to the state in which it is common practice to partake of them.27 For this is the primary reason that these fruits are planted — grapes to produce wine, and olives to produce oil. Therefore, these liquids are considered as fruit and it would seem appropriate to recite the blessing Borei pri haetz over them.

Nevertheless, [the blessing Borei pri haetz is not recited over wine, nor commonly over oil]. Since wine is important — it satiates and gladdens a person’s heart, as it is written:28 “Wine that gladdens the heart of man” — [our Sages therefore] removed it from the category of the produce of the trees and established a specific blessing for it, Borei pri hagafen. That blessing is more specific and clearer, for [its wording] clarifies andidentifies the importance [of wine] to a greater extent, [emphasizing] that it is the fruit of the vine. If one recites the blessing Borei pri haetz over [wine], he does not fulfill his obligation.29 [This ruling applies] even if [one drinks] strong wine that is unfit to drink without being diluted with water, and thus drinking it undiluted is not the way it was intended to be drunk, nor is it an expression of its importance. All of the particular [laws] regarding the blessings for wine over which the blessing Borei pri hagafen is recited are explained in sections 204[:6–12] and 272.30

The blessing Borei pri haetz is not recited over [olive] oil when one drinks it by itself, in its natural state, because it is harmful to one’s body and he does not derive any satisfaction from drinking it. Accordingly, a blessing for satisfaction should not be recited at all when drinking [oil] in this manner,31 only when one mixes it with another liquid [thereby enabling him to] derive satisfaction from it without it harming him. Even though the oil is the lesser part of the mixture, the blessing is not determined by the beverage that comprises the larger part of the mixture. Instead, one should recite the blessing Borei pri haetz, the blessing appropriate for [olive] oil, over this mixture.

When does the above apply? When a person has a sore throat and he intends to heal it by drinking the oil,32 for oil soothes and heals the throat. Since he cannot drink the oil by itself, he drinks it in combination with other beverages that constitute the major portion of the mixture. Nevertheless, his intent in drinking [this mixture] is [primarily] for the oil. Therefore, one should recite the blessing for the oil, the primary element (the ikar) [of the mixture], and [thereby] cover the other beverages, the secondary aspect (the tafel), [with this blessing]. For whenever one partakes of [a combination of two elements, one of which is of] primary importance and another of secondary importance, he should recite the blessing over the element of primary importance and thereby cover the element of secondary importance, as stated in sec. 212[:1]. If, however, the person does not have a sore throat and is not at all drinking this mixture with a curative intent, the other beverage is considered the primary element [of the mixture] — for it comprises its larger portion. The oil is secondary and is covered by the blessing recited over the [other] beverage.

There are authorities who maintain that even if the oil comprises the majority of the mixture, it is not considered its primary element if one does not drink this mixture with a curative intent. [Their rationale]: Since the oil is not fit to drink without being mixed with the [other] beverage, that beverage is considered the primary element. The appropriate blessing should [therefore] be recited over it and thereby cover the oil. (According to the first opinion, if the oil comprises the majority [of the mixture], one should not recite a blessing at all,33 because it is harmful to his body and he will not derive satisfaction from drinking [this mixture], because the oil comprises the majority. When there is a doubt with regard to the recitation of a blessing, we rule leniently.)34

Similar rules apply when one drinks vinegar mixed together with the water in which [vegetables] were cooked, over which the blessing Borei pri haadamah should be recited, as explained in sec. 205[:5].35 One [may drink such a mixture] with a curative intent, e.g., his teeth are bothering him and he therefore rinses them with vinegar, but because the vinegar is strong, he therefore mixes it with the [vegetable] broth. Thus the vinegar is the primary element of the mixture — even though it is the lesser part — and the [vegetable] broth is secondary. Accordingly, he should recite the blessing Shehakol nih’yah bidvaro, which is the blessing for vinegar.36If the person [drinking the mixture] does not have a curative intent, the vinegar is considered to be insubstantial (batel) because of the [vegetable] broth that comprises the majority of the mixture [and the blessing Borei pri haadamah should be recited].

If, however, the vinegar comprises the majority, one should give weight to the first opinion and recite the blessing Shehakol nih’yah bidvaro on the vinegar and have the intent that the blessing cover the [vegetable] broth. True, according to the latter opinion, the [vegetable] broth is the primary element of the mixture, since the vinegar is not fit to drink by itself without mixing it [with other liquids]. Nevertheless, [the blessing Shehakol nih’yah bidvaro should be recited], since [to quote the mishnah:]37 “Upon all foods, if one recited the blessing Shehakol nih’yah bidvaro, he fulfilled his obligation.”38

Even if one eats oil with bread, he need not wash his hands and recite the blessing HaMotzi [for the bread,] if his sole intent is curative.39 For even bread becomes a secondary entity if one eats it solely for the sake of the oil, so that one can partake of the oil with the bread, so as to prevent it from harming him.40 If, however, one is hungry and desires to eat bread, even if he partakes of oil together with it for curative purposes, the bread is of primary importance. He should recite the blessing HaMotzi over it and cover the oil, as is true regarding all foods of which one partakes as part of a meal, as explained in sec. 177[:1].

Similarly, when one mixes oil together with other beverages for curative purposes, but is thirsty and desires to drink [to slake his thirst], all authorities agree that those [other] beverages are of primary importance, if they comprise the majority of the mixture.41

All of the above applies [only] to oil, for it is harmful [when one drinks it by itself] and it does not provide any satisfaction in its natural state. [However,] the appropriate blessings must be recited over other foods and beverages from which one’s palate derives satisfaction, even though they are harmful to the body and difficult for it to bear.42 If one’s palate does not derive satisfaction from them, even if they are desirable and beneficial for the body, a blessing should not be recited over them,43 as stated in sec. 204[:14].

11 One should recite the blessing Shehakol nih’yah bidvaro over the water in which any fruit, even olives or grapes, were steeped or cooked, even though the water is saturated with the flavor of the fruit, for the water is of primary importance.

To what does the above apply? To fruit, for it is [generally] eaten uncooked. However, with regard to various types of vegetables that are [generally] eaten when cooked,44 the broth in which they are cooked is placed in the same category as they are [and the blessing Borei pri haadamah should be recited over the broth. The rationale:] They are planted with this intent, i.e., [that these vegetables will] be eaten together with their broth or [cooked into a broth] that one partakes of with bread. [Therefore, the broth] is not considered to have been removed from the category of food entirely. Accordingly, the blessing for these vegetables is recited over their broth, even if one drinks it by itself.45

[Different laws apply,] by contrast, to fruits that are usually eaten raw and even to dried fruits, in which instance, it is not common to eat them uncooked, but rather to cook them. Nevertheless, [since] they are not planted primarily for that purpose [i.e., to eat them cooked], one should recite the blessing Shehakol nih’yah bidvaro on the water in which they are cooked — if one drinks the water by itself46 [even though it is now saturated with the flavor of the fruit]. How much more so does this ruling apply to water in which they were soaked.

Other authorities maintain that the water in which all fruit is cooked or [even] steeped is considered in the same category as the fruit itself. One should recite the blessing Borei pri haetz over [such water, even] if one drinks it by itself. [The rationale:] The primary reason for cooking the water was for the fruit.47 Therefore, since the fruit imparted its flavor to the water, the flavor is the determining factor.48 [This water] is not comparable to the liquids that ooze [naturally] from the fruits themselves or [which are produced] when they are crushed or squeezed. Those liquids are considered as mere fluid, for [substantial] flavor from the fruit has not been imparted to these liquids. [In this instance,] by contrast, the fruit has imparted substantial flavor into the water in which it has been cooked [or even soaked].

Whenever there is a question whether one is obligated to recite a blessing or not, leniency is recommended. Thus, if one recited the blessing Borei pri haetz [when partaking of the broth without the fruit], he is considered to have fulfilled his obligation and he need not recite the blessing [Shehakol nih’yah bidvaro]. Nevertheless, as an initial preference, he should recite the blessing Shehakol nih’yah bidvaro so that he fulfills his obligation according to all opinions. If he first partook of the fruit and recited the blessing Borei pri haetz, and then wished to drink the liquid in which it was cooked, he should not recite the blessing Shehakol nih’yah bidvaro, because it was possibly already covered by the blessing Borei pri haetz [that he previously recited over the fruit]. Therefore, it is preferable that he first drink something else [prior to partaking of this broth] and recite the blessing Shehakol nih’yah bidvaro over it.

12 All the above applies with regard to satisfying one’s obligation when there is a question as to which blessing should be recited before eating (berachah rishonah). [Different laws apply, however,] if there is a question as to which blessing should be recited after eating (berachah acharonah). For example, the blessing to be recited after partaking of figs or any other of the [fruits of the] seven species for which Eretz Yisrael is praised is the one blessing that encapsulates three (Al haetz). If one partakes of the water in which [such fruits]are cooked or steeped by itself, there is a doubt whether the berachah acharonah should be Al haetz or Borei nefashos rabbos (“…Who created many souls…”).49 Therefore all G‑d-fearing individuals should refrain from drinking an amount of such a liquid [that would require the recitation of a blessing after partaking of it (a berachah acharonah)] except during a meal.50 Alternatively, he should eat a fruit that is one of the seven species and also drink water, so that he will be required to recite both the blessing Al haetz and the blessing Borei nefashos.

He should follow [the above guidelines] even for water in which raisins were steeped, provided he steeped them with the intent of eating them together with the water.51 For in such an instance, the water is placed in the category of fruit soup and not of wine. If, however, he steeped them in water with the intent of only drinking the beverage produced and not eating them at all, the liquid is considered as a type of wine, even though he has yet to drain off the [entire] beverage from the raisins. He should recite the blessing Borei pri hagafen over it, as explained in sec. 272[:7].52

Similarly, with regard to other fruits that were steeped or cooked with the intent of drinking only the beverage produced:53 [their liquid] is not considered as fruit soup,54 but rather as a beverage. All authorities agree that one should recite the blessing Shehakol nih’yah bidvaro [before partaking of it] and the blessing Borei nefashos afterwards. For this reason, the blessing Shehakol nih’yah bidvaro is recited over date beer and not the blessing Borei pri haetz. Similarly, for this reason, the blessing Borei pri haadamah is not recited over water cooked with tea leaves,55 but rather the blessing Shehakol nih’yah bidvaro.

A similar law applies regarding the soup produced by [preparing] any cooked dish from the five species of grain (whether

a) [the cooked food] was made from whole kernels of grain, but they did not retain their original form because they were cooked so long that they broke down [to the extent that they stuck together], and thus the blessing Borei minei mezonos is recited over them,

b) [the kernels] were crushed in a mortar into two, three, or more pieces, or

c) a cooked dish was made from flour from one of the five species of grain).

[In the above instances,] the soup [produced in the cooking process] is not considered as the cooked dish itself and does not require that the blessing Borei minei mezonos be recited over it if one desires to partake of the soup by itself. An exception [to the above is] when one cooked the soup in order to partake of the cooked food, in which instance, it is considered as secondary to the cooked food.

The blessing Shehakol nih’yah bidvaro, however, should be recited [when the grain] is cooked primarily for the sake of the soup, [i.e., to partake of the soup] itself, e.g., barley that is cooked so that a sick person may partake of the soup as a remedy, or [a soup is made] from flour, i.e., sometimes a few dumplings are made and [they and] some flour are placed into soup. [In this instance,] the fundamental intent is to partake of the soup and eat the dumplings. [Hence, the soup] is not considered as secondary to the cooked food, [i.e., the dumplings,] and it is considered a beverage, [warranting the blessing Shehakol nih’yah bidvaro].56 For this same reason, the blessing Shehakol nih’yah bidvaro and not the blessing Borei minei mezonos is recited over beer made from barley,57 as will be explained in sec. 204[:4].

Even if one also partook of the cooked food together with the soup,58 the soup is not covered by the blessing for the cooked food, because it is not secondary to it at all, since the primary reason for cooking [this combination] is for the soup. Nevertheless, in order to act in the most desirable manner, it is appropriate to first recite the blessing Shehakol nih’yah bidvaro on the soup and to partake of a small amount of it by itself.59 Afterwards, one should recite the blessing Borei minei mezonos on the cooked dish, because the cooked dish also is not considered as secondary to the soup, even though the primary reason for cooking [this combination] was for [the soup. The rationale:] A grain product is important and is not considered as secondary to the extent that its blessing is forfeited, as long as it is added to contribute flavor to the cooked dish as stated in sec. 208.60

{[Different principles apply,] however, when cooked food is made from grain in a manner that the kernels of the grain retain their original form and, hence, the blessing Borei pri haadamah should be recited on it. In such an instance, the soup [that results] is considered similar to soup made from other types of produce, [i.e., fruit, as mentioned in subsection 11].61 In that instance, even when one is cooking primarily to partake of the fruit, the blessing Shehakol nih’yah bidvaro should be recited on the soup according to the first opinion [mentioned there],62 since the fruit is not usually eaten when cooked. Similarly, the five species of grain are not usually eaten when cooked in a manner that leaves the kernels of the grain whole and in their natural state. Instead, bread or cooked food is made from them after they have been crushed or ground in a mill. Indeed, for this reason, the blessing Borei minei mezonos is recited [on grain products] because of their importance, only when the kernels have been crushed or ground, for this is the manner in which they are usually eaten, as stated in sec. 208.63

By contrast, all authorities agree that the blessing Borei pri haadamah is recited over soup made from types of kitniyos64 that are usually eaten when cooked, even when the beans or kernels are whole and retain their original form. This applies even to species of kitniyos that are also regularly eaten uncooked.

[The above ruling applies] provided one is not cooking [the grain or the kitniyos] primarily for the sake of the soup alone. If, however, he is cooking — whether types of kitniyos or types of grain — primarily for the sake of the soup, he should recite the blessing Shehakol nih’yah bidvaro even if he also eats the cooked food, [i.e., the grain or the kitniyos,] with it. The soup is not considered as secondary to the cooked food and it is not covered by its blessing. Nevertheless, in order to act in the most desirable manner, it is appropriate to first recite the blessing [Shehakol nih’yah bidvaro] on the soup and to partake of a small amount of it by itself and then to recite the appropriate blessing on the cooked food if it is a species of grain.65 If, however, [the cooked food] is a type of kitniyos, a blessing should not be recited over it at all, because it is considered as secondary to the soup and covered by its blessing, because [the food] was cooked primarily for the sake of the soup. The same [law] applies with regard to fruit that was cooked primarily for the sake of soup.

With regard to vegetables, by contrast, even if they were cooked for the sake of the soup — e.g., so that one can partake of [the soup] for curative purposes — one should recite the blessing ordinarily recited for them. [The rationale:] People universally cook [vegetables] to partake of them. As such, the soup is considered as secondary to the cooked [vegetables]. Hence, the blessing to be recited over it does not change for this individual who cooked them to partake of [the soup that the vegetables produced].

(The rationale: His intent is considered insignificant in view of the approach of people at large. This situation is not comparable to barley soup that is cooked for a sick person.66 In that instance, it is not appropriate to say that his intent is considered insignificant in view of the approach of people at large, whose practice is to cook barley in order to eat the barley itself, and thus the broth is secondary to the grain. [This logic does not apply here, because the predominant manner of preparing barley is not to make a soup of it]. On the contrary, many people make porridge from barley, and that food is made without any broth at all. And many others do not cook it at all, but [instead, grind it into flour and] make bread from it. Similarly, [the primary manner in which] kitniyos [are prepared is not to cook them in soup].67 For many make them into a dish like porridge that does not have any broth at all. Many [others make flour from them and] bake them as bread, and many eat them uncooked. Similar concepts apply to fruit that is usually eaten uncooked. Moreover, even dried fruit that is not usually eaten uncooked is often soaked for the sake of the liquid it produces, as is the common practice with regard to dried pears and raisins. Therefore, according to all opinions, the blessing Shehakol nih’yah bidvaro is recited on the soup made from them.)}68

[Different laws apply to herbs] that are not eaten after they are cooked. Instead, they are cooked for the sake of [the flavor they impart] to the water [in which they are cooked], e.g., anise. [The blessing Borei pri haadamah should be recited over the broth produced from cooking them. It is as if] this is their fruit;69 it was never removed from the category of food entirely, as stated above.70 Even if oil was also added to it to make it fit [to be eaten] and to add flavor, it is considered as insignificant, because of the larger amount [of the other substances, i.e., it is batel berov].71

[Different laws apply if] the mixture is cooked primarily for the sake of the cooked food and not with any intent to drink or eat the soup with the cooked food at all, as is the common practice with certain types of dough. They are cooked [with herbs] before they are fried, and [the person has no intent] to partake of the soup at all. [Therefore, if one does partake of it] by itself, he should recite the blessing Shehakol nih’yah bidvaro over it according to the first opinion [in subsection 11. That opinion maintains] that the blessing for vegetables is recited over vegetable soup only because the common manner in which this soup is eaten is to partake of it with the vegetables. Therefore, it is considered as produce, like the vegetable itself. The same law applies in this instance: The soup is not considered as food like the cooked food itself, unless the ordinary way of partaking of it is to partake of it with the cooked food and it is cooked for that reason. According to the second opinion [there], the opposite is true. Since the soup is being cooked for the sake of the cooked food and the cooked food is imparting flavor to it, [the soup] becomes secondary to the food and is considered like it.

Similar [laws apply to] liquid in which produce was steeped to be preserved.72 The blessing Shehakol nih’yah bidvaro should be recited over [the liquid] according to the first opinion. Although the water is imbued with the flavor of the produce, nevertheless, [the produce] was not steeped in [the water] with the intent that it be flavored. Indeed, the person did not at all have in mind to season the water and imbue it with the flavor of the produce. [Therefore, it is not considered as the produce. Steeping the produce in this manner is not comparable to cooking vegetables when] one’s intent is [not only] to cook the vegetables, but that they should imbue the water with the flavor of the vegetables. Accordingly, [the water in which the vegetables were cooked] is considered like the vegetables themselves, since it was cooked with the intent of [partaking of] it and not only with the intent of partaking of the vegetables. According to the second opinion, by contrast, the opposite is true.73

13 All the above applies with regard to soup in which the food was cooked or [water in which the food] was steeped until it imparted its flavor to it. When, however, the food was neither cooked, nor steeped [in the liquid], but the two were merely mixed to be eaten together, if one seeks to drink the liquid by itself, all authorities agree that he should recite the blessing appropriate for [the particular liquid]. If he partakes of [the liquid and the food] together, there is no need to recite a blessing over it, even if it is wine,74 because it is considered as secondary to the food and is covered by its blessing. If, however, the person’s primary intent was for the soup, and the food is included only for the purpose of [enhancing] the soup he drinks, he should recite the blessing [Shehakol nih’yah bidvaro] on the soup. If his intent is to partake of both of them, [the blessing] is not determined by the majority [of the mixture]. Instead, he should recite the appropriate blessings for both the soup and the food.75 First, he should recite the blessing on the cooked food, partake of a small amount of it, and then recite the blessing Shehakol nih’yah bidvaro on the soup.76 He should not recite the blessings for both, one immediately after the other, because the second blessing will intervene between the first blessing and his partaking of the food. Even if the cooked food is a species of grain, it is not considered as the primary element of the mixture to the extent that the blessing for it will cover the soup.77 [The rationale is that] even food from a species of grain that becomes soft and fit to drink like soup does not require the blessing Borei minei mezonos, as stated in section 208.78

If, however, food was cooked or steeped in soup and it imbued the soup with its flavor, [the soup] is considered as secondary to the food and considered like the food, since it was cooked primarily for the sake of the food, according to the second opinion [in subsection 11], or because the ordinary way of eating this food is to eat the soup together with it or to eat the soup with bread. Thus the soup never left the category of food entirely, as explained [above] according to the first opinion.

14 The difference of opinion [mentioned in subsection 11] is relevant only when produce was cooked in the soup by itself, without meat. If, however, the produce was cooked with meat, all authorities agree that one should recite the blessing Shehakol nih’yah bidvaro on [the soup] if one drinks it by itself. This applies even to vegetable soup, because the flavor of the meat in the soup is considered more important than the flavor of vegetables or fruit.79 ([A different law applies to] a soup that includes cooked food from species of grain for which the appropriate blessing is Borei minei mezonos. The flavor of grain in the soup is considered more important than the flavor of the meat. [Hence, the blessing Borei minei mezonos should be recited over the soup.] For foods from grain are more important than all other types of food, as stated in sec. 208.)80

15 According to the first opinion [in subsection 11], if vegetables were cooked in vinegar, in the beverage called borscht,81 or in another liquid other than water, the blessing for the vegetables should not be recited over the soup. [The rationale:] The water in which the vegetables are cooked is considered as the vegetables themselves, only because the vegetables were cooked in it until they imbue it with their flavor and [then one] partakes of [it together with the vegetables. When, by contrast, liquids other than water are used,] even if [the vegetables] were cooked solely for the sake of the soup — to partake of it with the flavor of the vegetables imbued in it through cooking — it would not be appropriate to recite the blessing for the vegetables on it, because the vinegar or the other liquid has a flavor of its own, and that flavor is of primary importance.

This situation is comparable to fruit that is marinated in honey, in which instance, the flavor of the fruit is considered of primary importance and the blessing appropriate for it should be recited over it and not the blessing for the honey, even though it was cooked [in honey] with the intent that it impart its flavor to [the fruit].82

The rule that vegetable soup is considered as the vegetables themselves applies only [when the vegetables are cooked] in water which does not provide any flavor [or] satisfaction except to a person who is thirsty, as stated in sec. 204[:1].

According to the second opinion mentioned [in subsection 11], if one is primarily cooking for the sake of the vegetables, even if the liquid in which they are cooked has a flavor of its own, [the soup] is considered secondary to the vegetables and is considered as [the vegetables themselves], once they impart their flavor to it.

16 The appropriate blessing is not recited for any form of produce — whether “the fruit of the earth” or “the fruit of the trees” — unless one partakes of it in the way one ordinarily partakes of it, for [the trees and plants] are planted with that intent, [i.e., that their fruit be eaten in such a manner]. If the ordinary manner is to partake of [the produce] when cooked, for it is more desirable cooked than raw — even though it is also desirable and fit to be eaten raw — the appropriate blessing [Borei pri haetz or Borei pri haadamah] should only be recited upon it when it is cooked. When, by contrast, one partakes of it raw, he should recite the blessing Shehakol nih’yah bidvaro. When, however, the ordinary manner of partaking of a fruit is also to eat it raw — even when it is more desirable cooked than raw — the appropriate blessing [Borei pri haetz or Borei pri haadamah] should be recited upon it, whether [one eats it] raw or cooked.

Even when fruit is ordinarily eaten raw and not cooked, because people at large do not ordinarily cook it, the blessing to be recited over it does not change if it has been cooked. [The rationale:] Since it reached a stage of development that warrants its classification as a fruit while raw,83 cooking it does not warrant its removal from this category,84 provided [that the cooking] did not cause its taste to deteriorate, i.e., it is just as desirable cooked as raw. If, however, it is more desirable raw than cooked, since [the manner in which it was prepared] deviates from the manner in which it is ordinarily eaten and its taste deteriorated, the blessing Shehakol nih’yah bidvaro should be recited over it when it is cooked.

17 Similarly, the blessing to be recited over fruit changes when it is cooked to the extent that its appearance radically changes from [its appearance when raw], i.e., it was cooked to the extent that it broke down entirely and it no longer has the appearance of the fruit in its raw state, the state in which [this type of fruit] is ordinarily eaten. Hence, the blessing Shehakol nih’yah bidvaro is recited over it. If, however, fruit is ordinarily eaten when cooked, even when [the cooking process] causes it to break down and its appearance to change entirely,85 since this is the manner in which it is ordinarily eaten, the blessing recited over it does not change.

If, however, it did not break down entirely,86 its blessing does not change even though this is not the ordinary manner in which it is eaten, e.g., dates that were crushed by hand and made into a dough-like mass after their pits were removed.87 The same applies with regard to other fruits that underwent similar processes. Even though this is not the ordinary manner [in which they are eaten], the blessing recited over them does not change. The blessing Borei pri haetz should be recited over them because their form has not changed entirely.

([The above laws] do not resemble those applying to wheat flour. In that instance, even if [the flour] was not ground very finely, it still retains the flavor of the grain itself, and, to a certain extent, it is fit to be eaten raw, one should not recite the blessing appropriate for wheat — Borei pri haadamah — over it, but rather the blessing Shehakol nih’yah bidvaro.88For the appearance of the wheat changed entirely when it was ground, even though it was not ground very finely, like ordinary flour. In contrast, dates and the like, even when crushed, still retain the appearance of fruit).

When, however, sesame seeds were milled or nuts were crushed so thoroughly that their identity and appearance is no longer recognizable, the blessing Shehakol nih’yah bidvaro should be recited over them, because this is not the usual manner [in which they are eaten].89

Similarly, [the blessing Shehakol nih’yah bidvaro should be recited]over kitniyos that were cooked and then mashed with a utensil that has very thin holes.90 If, however, they were [merely] mashed with a spoon, one should recite the blessing Borei pri haadamah over them. [The rationale:] Their substance remains and their identity and appearance is [still] recognizable. Moreover, this is the manner in which they are eaten.

Similarly, when produce was crushed very thoroughly to the extent that it no longer retains its appearance, if this is the way it is ordinarily eaten, its blessing does not change. For example, when ginger or spices are mixed with sugar or marinated in honey, the blessing recited over them does not change,91 because the manner in which [they are prepared to be] eaten is by crushing them.

Similarly, the appropriate blessing should be recited for roses and other types of produce92 which [are prepared to be] eaten by cutting them and mixing them into a confection, even if they are thoroughly crushed and their appearance is not recognizable at all, because this is the manner in which they are eaten. For the ordinary way of partaking of them is not to eat them while they are whole without being [crushed and] candied. When, however, a nut is made into a confection with honey, and [it is crushed] to the extent that its identity and appearance is not recognizable, the blessing Shehakol nih’yah bidvaro is recited over it. [The rationale:] The ordinary way of partaking of it is to eat it while it is whole and raw. The same is true for other fruits that are eaten raw. (The blessing for roses is Borei pri haadamah, because the roses are not the primary fruit [of the rose bush],93 because they are flowers. Similarly, cherry blossoms are not considered as [a cherry tree’s] primary fruit.)

There are authorities [who differ with the above and] maintain that even when produce dissolves entirely in the cooking process and it no longer has the appearance of produce at all, or when it has been crushed thoroughly to the extent that its identity and appearance is no longer recognizable, the blessing recited for it does not change, even when this is not the ordinary manner in which it is eaten. Produce [in such a state] is not comparable to wheat flour that was not ground very finely, because the status of flour can be upgraded by making bread from it. This is the fundamental product [of wheat] and the purpose for which it is planted. Therefore, since its form was changed, and it was taken out of the category of produce and did not reach the state of its fundamental product, its status is downgraded from “the fruit of the earth,” and the blessing Shehakol nih’yah bidvaro is recited over it. Produce, by contrast, is not used to make bread. Hence, the fact that [its appearance] changes does not cause it to be removed from the category of produce entirely to the extent that its blessing changes.

In contrast, all authorities agree that when there is a change of appearance in the different species of kitniyos from which bread is made,94 they are removed from the category of produce. [This ruling applies] even if they underwent this change after they were cooked, at which stage it is not common to make bread from them. Needless to say, [the above applies] if they underwent this change when they were still uncooked. For example, there is a species of kitniyos called titarki95that is ground into groats and a cooked food like porridge is made from its flour. The blessing Shehakol nih’yah bidvaro is recited over [such food].

(According to the first opinion,96 the blessing Borei pri haadamah is recited over such food,97 for this is the ordinary manner in which one partakes of [this species]. On the contrary, producing bread from kitniyos is not the manner in which one usually partakes of it,as evidenced by the fact that the blessing Shehakol nih’yah bidvaro is recited over bread made from it, as stated in sec. 208.98

According to the second opinion,99 the reason why the blessing Shehakol nih’yah bidvaro is recited over bread made from kitniyos — although no other upgrade in its status [is possible] after this — is because [the form of the kitniyos] changed when bread was made from [the kitniyos] and it was taken out of the category of produce entirely. [Indeed,] this is a greater change than the change undergone by flour or by produce that was dissolved, ground, or crushed thoroughly.)

With regard to actual practice, after the fact, the ruling concerning all the above follows the principle; whenever there is a doubt regarding a blessing, we rule leniently.100 As an initial preference, however, one should recite the blessing Shehakol nih’yah bidvaro to fulfill his obligation according to all opinions.101

18 When a nut is fried in honey, [the blessing Borei pri haetz is recited over it].102 [This law applies even] if it was cooked in water before it was fried, detracting from its taste so that, were one to partake of it then, he would recite the blessing Shehakol nih’yah bidvaro. Nevertheless, since he improves it [afterwards] by frying it, it deserves its original blessing, Borei pri haetz. Although the improvement was made through the honey and the blessing for honey is Shehakol nih’yah bidvaro, nevertheless, the nut is considered of primary importance (ikar) and the honey is secondary (tafel) to it. It [merely] improves it and makes it fit to be eaten.

The same [concepts] apply to all types of produce that are made into confections — whether they are fruit from trees or fruit from the earth, even fruit that is not fit to be eaten at all unless it is fried in honey, e.g., roses103 and the like. [In all these instances,] the honey is not considered as the primary element. Instead, it is secondary, because it comes only to make the produce edible.104 The situation thus resembles that of a fruit that must be cooked, because it cannot be eaten in its raw state, in which instance the blessing appropriate for [the produce] is recited and not the blessing for the water in which it was cooked, which [merely] prepared it for consumption.105

19 To what does the above apply? To fully ripened produce. When, by contrast, the produce is unfit to be eaten raw, even with difficulty, because it has not fully ripened and it is made fit to eat only because of the honey, the honey is considered of primary importance.106 [Moreover,] even if [fruits or nuts] are fried without honey, the blessing Shehakol nih’yah bidvaro should be recited over them, because of the reason explained above.107 Therefore, when nuts are cooked in honey when they are still green and soft, the blessing Shehakol nih’yah bidvaro should be recited over them, because they are bitter and unfit to be eaten at all without the honey.

20 [There is a difference of opinion regarding the blessing that one recites when] sugar canes are compressed [to squeeze out their sap] and then that sap is cooked until it crystalizes and resembles salt, (i.e., sugar,) or when one sucks [those canes]. Some authorities maintain that the blessing Shehakol nih’yah bidvaro should be recited, just as it is recited over the juices from other produce.108 Others maintain that [the sap from sugar canes] does not resemble other fruit juices, for sugar cane itself is not fit to be eaten. It is planted only for the sake of its sap and the sap is considered as its fruit. [Therefore,] the blessing Borei pri haetz is recited over it, [since this is the cane’s produce]. After the fact, we follow the principle that whenever there is a doubt regarding a blessing, we rule leniently. As an initial preference, however, one should recite the blessing Shehakol nih’yah bidvaro to fulfill his obligation according to all opinions.

21 [There is a difference of opinion regarding the blessing to recite over] peppercorns when they are raw and when they are fit to eat. Some authorities maintain that the blessing Borei pri haetz should be recited over them because they grow on [a vine that is considered to be like] a tree. Others maintain that the blessing Borei pri haadamah should be recited over them, because they are planted with the intent that they will be dried, and the majority of them are eaten after they are ground, like spices. Only a small portion of them are eaten by themselves [and at that,] only at times. After the fact, we follow the principle that whenever there is a doubt regarding a blessing, we rule leniently. As an initial preference, however, one should recite the blessing Borei pri haadamah to fulfill his obligation according to all opinions.109

22 No blessing at all should be recited when partaking of [the following spices] by themselves: dried pepper-corns,110 dried ginger, tziporen (which is called “cloves”),111 or other similar dried [spices] that are [generally] only eaten when mixed with other foods. For partaking of them in this manner does not generate satisfaction that warrants the recitation of a blessing. The blessing Borei pri haadamah, by contrast, is recited over cinnamon bark, [because] it is common to partake of it [by itself] when dried, and [the bark comes from a tree that] grows from the earth like reeds.112

23 Similarly, it is common to partake of muscat nuts113 when they are dried, and the blessing Borei pri haetz is recited over them. [The following laws apply when a person] has diarrhea and places muscat nut [powder] into beer to regulate his system: If he is not thirsty and is drinking solely for curative purposes, the muscat nut powder is considered of primary importance (ikar) and the beer secondary (tafel). [Hence,] the blessing Borei pri haetz should be recited. If, however, he is thirsty or desires to drink the beer regardless of the curative powers [of the mixture], although he places the muscat nut [powder] into the beer for a curative purpose, the beer is considered of primary importance. He should recite the blessing Shehakol nih’yah bidvaro, which will also cover the muscat nut [powder]. ([The rationale: The person is swallowing] the muscat nut [powder] via the beer, and without the beer, he would not [be able to] swallow it.)

[One could question this ruling on the following basis.] There are authorities who maintain that when oil is mixed with other liquids — even though oil is not fit to be eaten at all without being mixed with other substances — those other liquids are not considered the primary substance unless the amount of the oil is the lesser portion of the mixture and, hence, is considered inconsequential (batel) because of the larger amount of other liquids, as stated above.114 In this instance, however, since the muscat nut [powder] does not dissolve and remains a distinct entity within the beer, one could [say that the blessing for the entire mixture] should not be determined by the fact that the larger part of it is beer unless [the lesser substance (the muscat nut powder)] was cooked in [the substance of greater quantity (the beer)], as explained above.115 If so, it would be necessary to recite a blessing on the muscat nut [powder] by itself and the beer by itself. Nevertheless, [a separate blessing is not necessary, as] we follow the principle: whenever there is a doubt regarding a blessing, we rule leniently.116

24 Whenever one is in doubt whether a type of produce is [to be considered] “the fruit of the trees” or “the fruit of the earth” and he cannot clarify its classification based on the rule stated in sec. 203[:1], or there is a question whether a product from a tree is its primary fruit or not, he should recite the blessing Borei pri haadamah.117Also, if one does not know the identity of a food, he should recite the blessing Shehakol nih’yah bidvaro.118Nevertheless, if the food could be covered by [partaking of it] in the midst of a meal,119 that would be the preferable approach, because then there is no doubt at all, [since, like all foods eaten in the meal, it is covered by the blessing HaMotzi].120

All the above applies to a person for whom doubts arise after he has studied.121 If, however, he has not studied at all, he should not eat [all types of food and because of lack of knowledge] recite the blessing Shehakol nih’yah bidvaro. [The rationale:] That blessing covers all foods [whose blessings are in doubt] only after the fact and not as an initial preference when one can do otherwise. And such a person can do otherwise — he can go to a scholar who will teach him the laws of blessings.