17. Chili [i.e. Chile] peppers – Jalapeno, Habanero, Serrano, Fresno, Anaheim, Poblano:[1]

Fresh: Fresh and moist [not dried] Chili peppers [Jalapeno or others] are edible, and hence are to have a blessing recited prior to their consumption. However, it is disputed amongst the Poskim if they are Ha’adama or Haeitz or Shehakol. Some Poskim[2] rule they are Haeitz being that they grow on a tree. Other Poskim[3] rule that they are Ha’adama being that chili peppers are mainly grown to be dried and used as a spice, and are not commonly eaten plain. Practically, Safek Brachos Lihakel, and hence Bedieved if one said the blessing of Haeitz he is Yotzei, however, initially one is to say the blessing of Ha’adama [which according to all opinions fulfills ones obligation Bedieved].[4] [This follows the ruling of Admur. Some Poskim[5], however, rule that Shehakol is to always be said on jalapeno peppers.]

Dried chili pepper:[6] No blessing is said upon eating dried chili pepper, as they are not eaten alone but rather are used to spice other foods, and hence this is not an eating which gives pleasure.

Jam – Chili pepper jam:[7] Chili pepper jam is Ha’adama.

• Final ruling: Fresh – Ha’adama. Spice – No Blessing.

1. Ginger:[8]

Fresh: Fresh ginger receives the blessing of Ha’adama. It is not Haeitz being that it is an underground root and is not the fruit of a tree.[9]

Dried:[10] Dried ginger which is used as a spice does not receive a blessing when eaten plain, as this is not an eating which gives pleasure.

Roasted medicinal: Roasted ginger which is used for medicine is Ha’adama.

Ginger jam: Ginger jam is Ha’adama.

1. Cinnamon:[11]

Cinnamon is Ha’adama, as it grows on the ground like other canes[12] and it is common to eat plain when dry.

1. Pistachio:

Both raw and roasted pistachios are Haeitz, as they are edible both raw and roasted.[13]

1. Nutmeg:[14]

Nutmeg is commonly eaten even dry, and hence its blessing is Haeitz. [Seemingly, this only applied in previous times, however in today’s times it is no longer common to eat raw nutmeg[15], and it is only used as a secondary flavoring other foods similar to a spice.[16] Accordingly, no blessing is to be recited upon eating it today.[17] However,] if one eats it as medicine[18], such as in a shake or tea, and the nutmeg is the main purpose of drinking the shake and one would not drink it otherwise, then its blessing is Haeitz [even today]. If, however, one would anyways drink the shake or tea even without the nutmeg, such as if he is thirsty or its tastes good regardless of the nutmeg, then he recites a Shehakol.[19]

1. Licorice [plant]:[20]

Licorice is a root and can be eaten plain[21], and hence its blessing is Ha’adama [and not Haeitz] when eaten and swallowed. [However, when simply sucked for its juice and spat out, its blessing is Shehakol.[22]]

1. Sugar and sugarcane:[23]

Sugar from sugarcane: The blessing on sugar that comes from sugarcane[24] [as well as sugarcane[25] itself], is Shehakol [although since some Poskim[26] rule that it is Haeitz, therefore Bedieved if one said Haietz he is Yotzei.[27]]

Beet sugar:[28] The blessing on beet sugar is Shehakol. If one recites Haeitz he is not Yotzei. [However, if he recites Ha’adama then he is Yoztei Bedieved.[29]]

1. Onions:[30]

Raw:[31] The blessing over raw onions is Ha’adama.[32] This applies even if one is eating it plain [without a dip].[33] This applies even in areas that people abstain from eating raw onions plain, and only eat it together with other foods, such as bread or in a salad, nevertheless the blessing of Ha’adama is recited upon eating it plain. [However, whenever the onion is eaten with another food, then the regular rules of Ikur and Tafel apply, and only one blessing is recited on the Ikar. The above ruling follows the opinion of Admur, however many are accustomed to reciting the blessing of Shehakol on raw onions, as rule other opinions.[34] Nonetheless, even according to their opinion, one who said Ha’adamah on raw onions is Yotzei.[35]]

Cooked:[36] The blessing over cooked onions is Shehakol.[37] [However, fried onions are Ha’adama when eaten plain.[38]]

1. Garlic:[42]

Raw:[43] The blessing over raw garlic is Ha’adama.[44] This applies even if one is eating it plain [without a dip].[45] This applies even in areas that people abstain from eating raw garlic plain, and only eat it together with other foods, such as bread or in a salad, nevertheless the blessing of Ha’adama is recited upon eating it plain. [However, whenever the garlic is eaten with another food, then the regular rules of Ikkur and Tafel apply, and only one blessing is recited on the Ikar. The above ruling follows the opinion of Admur, however many are accustomed to reciting the blessing of Shehakol on raw garlic, as rule other opinions.[46] Nonetheless, even according to their opinion, one who said Ha’adamah on raw garlic is Yotzei.[47]]

Cooked:[48] The blessing over cooked garlic is Shehakol.[49] [However, fried garlic is Ha’adama when eaten plain.[50]]

1. Horseradish:[51]

Horseradish is inedible when raw and hence one does not say a blessing upon eating it.

1. Coffee:[52]

Coffee beverage:[53] The blessing over the coffee beverage is Shehakol.

Plain coffee bean, grinds, instant coffee:[54] In previous times, a blessing was recited upon eating plain roasted coffee, whether beans or grinds.[55] However, in todays times a blessing is not recited when tasting plain coffee, whether a bean, grind, or instant coffee, being that most people do not eat plain coffee due to its bitterness.[56]

Plain Coffee with sugar:[57] Plain coffee, whether a bean or grind, which is mixed with sugar is debated as to whether its blessing is Ha’adama[58] or Haeitz.[59] Practically, one is to say Haeitz, although those who say Ha’adama have upon whom to rely. [However, the widespread custom today is to say Shehakol.]

Chocolate covered coffee:[60] When eating chocolate covered coffee beans, then if one’s main intent is on the chocolate, its blessing is Shehakol. If one’s main intent of eating is on the coffee then he states Haeitz and exempts with it the blessing of the chocolate. If one’s main intent is on both the chocolate and the coffee, then one recites two blessings; Shehakol on the chocolate and after eating some of the chocolate, he recites a Haeitz on the bean. When reciting a Shehakol on the chocolate he is to explicitly have in mind to not exempt the been that is inside.

1. Chocolate:[61]

Chocolate cubes:[62] From the letter of the law, one should technically recite the blessing of Haeitz over chocolate.[63] However, the widespread custom is to recite Shehakol over chocolate.

Chocolate beverage – Shoko:[64] The blessing over a chocolate beverage is Shehakol.

Plain cocoa bean, grinds, instant cocoa:[65] In previous times, a blessing was recited upon eating plain roasted cocoa, whether beans or grinds.[66] However, in todays times a blessing is not recited when tasting plain cocoa, whether a bean, grind, or instant cocoa, being that most people do not eat plain coffee due to its bitterness.[67]

Plain cocoa with sugar:[68] Plain cocoa, whether a bean or grind, which is mixed with sugar is debated as to whether its blessing is Ha’adama[69] or Haeitz.[70] Practically, one is to say Haeitz[71], although those who say Ha’adama have upon whom to rely. [However, the widespread custom today is to say Shehakol just like on plain sugar, and chocolate.]  

Chocolate covered treats:[72] When eating chocolate covered candy, then if one’s main intent is on the chocolate, its blessing is Shehakol. If one’s main intent of eating is on the filling then he states Haeitz or Ha’adama and exempts with it the blessing of the chocolate. If one’s main intent is on both the chocolate and the filling, then one recites two blessings; Shehakol on the chocolate and after eating some of the chocolate, he recites a blessing on the innards. When reciting a Shehakol on the chocolate he is to explicitly have in mind to not exempt the been that is inside.

[1] Seder 6:18; Admur 202:21; Ketzos Hashulchan 49:14; Vezos Habracha p. 245; Eim Kol Chaiy p. 340; Birchas Hashem 5 p. 184; Piskeiy Teshuvos 202:35

[2] 1^st opinion in Seder ibid and Admur 202:21; Tur 202; Rashba Brachos 36b in name of Raavad

[3] 2^nd opinion in Seder ibid and Admur 202:21; Michaber 202:18; Rambam Brachos 8:7; Rashba Brachos 36b in name of Rav Haiy Gaon and Shut Harashba 1:400; Rif Brachos ibid; Rosh Brachos 6:6; M”A 203:35

[4] Seder ibid; Admur ibid; Darkei Moshe 202:2

[5] See Piskeiy Teshuvos ibid

[6] Seder 6:19; Luach 9:8; Admur 203:22; Michaber 202:16; Rava Brachos 36b

[7] Seder 6:21; Admur 203:5; M”A 203:4

[8] Seder 6:21; Luach 9:8; Admur 203:4; Michaber 202:18; Taz 204:9; Barchos 36b; Ketzos Hashulchan 49:14

[9] Ginger isn’t a tree and is more like a herbaceous plant. It grows low to the ground and has long, slender green leaves that look a bit like grass or small corn stalks. The “root” (actually the rhizome) is the part we harvest and use in cooking, teas, and even medicine.

[10] Seder 6:19; Luach 9:8; Admur 203:22; Michaber 202:16; Rava Brachos 36b

[11] Seder 6:19; Luach 9:8; Admur 203:4; Michaber 202:17; Tosafus Barchos 36b; Rosh Brachos 6:6; Mordechai Barchos Remez 118; Ketzos Hashulchan 49:14; Piskeiy Teshuvos 203:35 and footnote 214

[12] Cinnamon comes from a tree. Specifically, it’s harvested from the inner bark of trees in the Cinnamomum genus. These evergreen trees grow in tropical regions like Sri Lanka, India, and Southeast Asia. The bark is carefully peeled off, dried, and then rolled into the familiar cinnamon sticks (also called quills) or ground into powder.

[13] Both raw and roasted pistachios are widely available on the market. Raw Pistachios are sold either shelled (without the shell) or unshelled (with the shell on). These are usually found in the natural or organic section. Roasted Pistachios are available in various flavors like salted, unsalted, or even spiced. They’re often found in the snack or nut aisle.

[14] Admur Seder 6:20 “Mushkat Nus”; Admur 203:23; Michaber 202:16; Tosafus Brachos 36b; Rosh ibid; Mordechai ibid

Mushkat Nus: The nut referred to as “mushkat nuz” in Yiddish is nutmeg. The term directly translates to “muscat nut,” which aligns with the spice’s historical name in various languages.

[15] Nutmeg is almost never eaten plain due to its strong, concentrated flavor and potential side effects when consumed in large quantities. It’s typically grated or ground and used as a spice to enhance the taste of other foods and beverages. Eating nutmeg plain is uncommon because its potency can be overwhelming, both in flavor and effect.

[16] Nutmeg is a versatile spice that can be consumed in many ways, depending on culinary traditions and preferences. Here are some common ways it’s used:

• Grated Fresh: Whole nutmeg seeds are often grated directly into dishes for the freshest and most potent flavor. This is popular for soups, sauces, desserts, and drinks.
• Ground Nutmeg: Pre-ground nutmeg is widely available and commonly added to baked goods like pies, cakes, and cookies, as well as savory dishes such as curries or stews.
• Beverages: Nutmeg is a star ingredient in beverages like eggnog, chai tea, mulled wine, or even coffee and hot chocolate, where it adds a warm, spiced kick.
• Spice Blends: It’s used in mixtures such as garam masala, pumpkin spice, or ras el hanout to enhance complex flavors in both sweet and savory dishes.
• Medicinal Use: Historically, nutmeg has been used in small amounts as a home remedy for digestion or relaxation, though it should be consumed in moderation due to its potency.

[17] See Piskeiy Teshuvos 216:5

[18] Nutmeg has been traditionally used as a natural remedy for digestive issues, including diarrhea. [See Admur ibid] It contains compounds that may help soothe the digestive system and reduce symptoms like bloating and diarrhea. For example, nutmeg tea is sometimes recommended as a home remedy, but it should be consumed in moderation due to its potency.

[19] Admur Seder ibid; See also Admur 203:23

[20] Admur 203:4; Luach 9:8; Ateres Zekeinim 202:16; Ketzos Hashulchan 49:14

Other opinions: Shehakol should be said [see Chayei Adam 51:15; Mishnah Berurah 202:76]

[21] Licorice is a sweet, aromatic substance derived from the root of the Glycyrrhiza glabra plant. It has a distinct flavor that is both sweet and slightly bitter, often described as earthy and herbal. Licorice root has been used for centuries in traditional medicine, as well as to flavor candies, teas, and herbal remedies. Licorice root can be eaten plain, but it is not commonly consumed this way due to its strong and concentrated flavor. Instead, it is typically used as an ingredient in candies (like black licorice), teas, or as a natural sweetener. Additionally, licorice root is often dried, shredded, or made into extracts for culinary or medicinal purposes.

[22] Admur 202:20

[23] Seder 6:16; Luach 9:20; 1^st opinion in Admur 202:20; Michaber 202:15; Rambam Brachos 8:5; M”B 202:76 and Biur Halacha ibid; Ketzos Hashulchan 49:15; Piskeiy Teshuvos 202:33

[24] Globally, about 80% of sugar production comes from sugarcane, while the remaining 20% is derived from sugar beets. However, in the United States, sugar production is fairly balanced between sugarcane and sugar beets. Approximately 55–60% of sugar produced domestically comes from sugar beets, while 40–45% comes from sugarcane. Economic Research Service U.S. Department Of Agriculture Sugar and Sweeteners – Background | Economic Research Service

[25] Sugarcane is a tall, tropical grass belonging to the genus Saccharum. It’s cultivated primarily for its juicy stalks, which are rich in sucrose—a natural sugar used in sweeteners and various products. Sugarcane grows in warm climates and is a major agricultural crop in countries like Brazil, India, Thailand, and the United States. The plant is processed by crushing its stalks to extract the juice. The juice is then purified, concentrated, and crystallized to produce sugar. Beyond sugar production, sugarcane is also used to make molasses, ethanol (a biofuel), and even paper products.

[26] 2^nd opinion in Admur 202:20; Tur Bach; Rambam ibid in name of Geonim; Bahag Brachos 6; Hagahos Maimanis Brachos 8 Os Tes in name of Maharam Merothenberg; Taz; Gra;

[27] Lauch ibid; Admur 202:20; Piskei Dinim Tzemach Tzedek 7; Ketzos Hashulchan 49:15 footnote 26 as so rule a number of Rishonim

[28] Piskeiy Teshuvos 202:33

[29] Piskeiy Teshuvos ibid

[30] Seder 6:12; Luach 9:11-12; Admur 205:1-2; Ketzos Hashulchan 51:3; Luach Rav Elyashvili; Luach in end of Seder Birchas Hanehnin in English; Luach of Rav Prus; See Piskeiy Teshuvos 202:35; Article of Rav Chaim Rapapaort, printed in Koveitz Hearos Ubiurim Ohalei Torah

Other opinions: Some Poskim rule that today, being people no longer eat raw onions without bread, the blessing over raw onions is Shehakol, and they likewise rule that cooked onions are Shehakol [See Poskim below] Nonetheless, even according to their opinion, Bedieved one who says Ha’adama is Yotzei. [See Rav Akiva Eiger 475 on M”A 475:10 that one is Yotzei Bedieved if he said a Ha’adama on a vegetable that is Shehakol when eaten raw.]

[31] Admur Seder ibid, Luach 9:11, and 205:1 [in parentheses], “Even vegetables of which majority of people are not accustomed to eat raw, but rather with bread or another food, such as onions and the like, one recites a blessing of Borei Peri Ha’adama upon eating them when they are raw.”; Chok Yaakov 475:16 regarding horseradish and the same would apply to onions; Ketzos Hashulchan ibid; Michaber 205:1 regarding raw garlic; Luach Rav Elyashvili; Luach in end of Seder Birchas Hanehnin in English; Luach of Rav Prus; Hearos of Rav Mordechai Eliyahu in Sefer Vezos Haberacha p. 361 “a raw onion that is not sharp is Ha’adama”; So is understood from all the following Poskim who mention using onions for Karpas, which must be a Ha’adama vegetable: Aruch Hashulchan 473:10 in 1st option; Misgeres Hashulchan 118:1; Yesod Veshoresh Havoda 9:4; Chayeh Adam 130:5 [unlike Binas Adam 51:1]; Implication of Elya Raba 473:27 who only negates onions due to bad breath [However, see Chok Yaakov 475:16 and Ritva Seder Hagadah that even raw Shehakol vegetables used for Karpas get elevated to Ha’adama]

Very sharp onions: Garlic and onions which are very old and are thereby not fit to be eaten without bread due to their great sharpness, receive the blessing of Shehakol. [Admur 205:1; Luach 9:11; Taz 205:2] Omitted from Admur in Seder ibid, Vetzaruch Iyun as to the reason; See Seder ibid of Rav Elyashvili footnote 74 that perhaps here Admur holds that even very sharp onions are Ha’adama when eaten with another food; However, see Kaf Hachaim 205:9 that if they are very sharp they do not receive a blessing

Other opinions: Some Poskim rule that today, being people no longer eat raw onions without bread, the blessing over raw onions is Shehakol. [Shaareiy Teshuvah 205:3 concludes like Bach 205 to say Shehakol on raw onions; Binas Adam 51:1; M”B 205:5 based on Shaareiy Teshuvah and Binas Adam, and conclusion of Shaar Hatziyon 205:7 based on implication of M”A 475:10; Kaf Hachaim 205:9; Igros Moshe O.C. 1:64 “The directive is to say Shehakol on raw garlic and onions”; However, see Igros Moshe 1:62 regarding radishes that he suspects for the opinion of Admur and says it is best to eat it only with bread; Rav Wozner in Koveitz Mibeis Levi 17:51; Piskeiy Teshuvos 202:35; 205:2] Furthermore, some Poskim rule that the blessing of raw onions is Shehakol at all times [even when people would eat them raw]. [Implication of Bach 205, brought in M”A 205:3, regarding garlic; Tur 205 in name of Geonim regarding garlic] Nonetheless, even according to their opinion, Bedieved one who says Ha’adamah on raw onions is Yotzei. [See Rav Akiva Eiger 475 on M”A 475:10 that one is Yotzei Bedieved if he said a Ha’adamah on a vegetable that is Shehakol when eaten raw.]

Breslov tradition: To note, that in Breslov they have a tradition from the Baal Shem Tov to never eat raw onions whether plain or with other foods. [See Sichos Rebbe Nachman MiBreslov 265]

[32] The reason: Although all foods that are of better taste and quality when cooked rather than raw, receive the blessing of Ha’adama:Haeitz upon being cooked and the blessing of Shehakol upon being eaten raw, nevertheless, this only applies if majority of people are not accustomed to eating the food raw due to this reason. [Admur Seder 6:11; Luach 10:22; Admur 202:16; 205:1; Michaber 202:12; Tosafus Brachos 38b] If, however, the majority of people eat also the food when raw, such as species of vegetables and legumes, then even though the food is of better quality/taste when cooked, nevertheless one recites the proper blessing of Ha’adama/Haeitz whether it is eaten raw or cooked. [Admur Seder 6:12; Luach 9:10; 10:22; Admur 202:16; 205:1; M”A 205:3; however M”A 473:4 brings a dispute on this matter; Rashi Brachos 38b; Rabbeinu Yona Brachos 27a; P”M 205 A”A 3; Kaf Hachaim 202:88; 205:5] Now, this applies even if majority of people do not commonly eat the food alone in its raw state, but rather together with bread or another food [i.e. in salad], such as onions and the like [i.e. garlic], nonetheless one recites the blessing of Ha’adama over them. [Admur Seder ibid; Luach 9:11; 205:1 in parentheses; Chok Yaakov 475:16 regarding why horseradish is Ha’adama, as it is eaten with a dip, and the same would apply here regarding onions, as writes M”B in Shaar Hatziyon 205:7; See also M”B 203:14; See Shevet Halevi 10:125] However, this only applies if the food is still somewhat edible in its raw state and hence some people do eat the vegetable plain. However, if the food is completely inedible in its raw state, such as horseradish and the like, then no blessing is said over it even if it can be eaten together with other foods. [See Admur 475:23 and M”A 475:10 who says not to say a blessing on horseradish for this reason, and Chok Yaakov 475:16 who argues that one says Ha’adamah on raw horseradish being that it is eaten with other dips. Thus, in order to avoid a contradiction, we must conclude as above that according to Admur, there is a difference between a food that is edible in a time of ened, and a food that is not edible at all; See article of Rav Chaim Rappaport]

[33] Admur 205:1 in parentheses; Luach ibid

[34] See other opinions in previous footnotes!

[35] Rav Akiva Eiger 475 on M”A 475:10 that one is Yotzei Bedieved if he said a Ha’adama on a vegetable that is Shehakol when eaten raw, as it is nevertheless a food that grows from the ground

[36] Admur Seder ibid “However, over cooked onions one recites the blessing of Shehakol Nihyah Bidvaro.”; Luach 9:14; Admur 205:2; Michaber and Rama 205:1 regarding garlic; Brachos 38b regarding garlic; Tur 205; Rosh 6:15; Rabbeinu Yona Brachos 37a; Tosafus Brachos ibid; Bach 205; Shaareiy Teshuvah 205:3; M”B 205:5; Ketzos Hashulchan ibid; Igros Moshe 1:64; Rav Wozner in Koveitz Mibeis Levi 17:51; Az Nidbaru 13:36; Piskeiy Teshuvos 205:2; Luach Rav Elyashvili; Luach in end of Seder Birchas Hanehnin in English; Luach of Rav Prus;

Very sharp onions: Garlic and onions which are very old and are thereby not fit to be eaten without bread due to their great sharpness, receive the blessing of Ha’adama after they are cooked, even if they are cooked on their own. [Admur 205:1; Luach 9:12; Taz 205:2] Omitted from Admur in Seder ibid, Vetzaruch Iyun as to the reason; See Seder ibid of Rav Elyashvili footnote 75 that perhaps here Admur holds that even very sharp onions are Shehakol when cooked

Other opinions: Some Poskim rule that cooked onions are Ha’adama. [Kaf Hachaim 205:9; See Piskeiy Teshuvos 205:2 footnote 5 that perhaps they should be Ha’adama and hence concludes that one should eat a Sheakol and Ha’adama food to exempt it]

[37] The reason: As onions which are cooked independently become ruined [as their taste is no longer as good as it was when they were raw-Admur 205:2] [and they hence lose their advantageous Bracha]. [Furthermore, even if the onions are cooked with meat and hence become enhanced in taste and quality, nevertheless their blessing is demoted to Shehakol, as the meat or dish which enhanced them is the main food of the mixture, as their entire reason for the onions being cooked with the meat or dish is for the onions to give taste to the meat and dish, and not on the contrary for the meat and dish to give taste to the onions. [Admur Seder ibid; Luach ibid; Admur 205:2 “Their enhancement is not intrinsic…and the meat is the Ikar”; Rama 205:1; Tur 205; Rosh 6:15; Rabbeinu Yona Brachos 37a; Tosafus Brachos ibid; M”A 205:5; Elya Raba 205:4]

[38] M”B 205:7; Piskeiy Teshuvos 205:2; See Admur 205:2 regarding nuts fried in honey that they are Haeitz being that the main intent is the nut and not the honey

The reason: As the onions become enhanced in their quality and taste when they are fried, and they become the main intent of the food. [M”B ibid] Vetzaruch Iyun regarding if one fried it for the sake of adding to another food, and not for the sake of eating plain.

[39] See Sefer Viten Bracha Vol. 2p. 441 in name of Rav SZ”A who implies that only if the onions were sautéed beforehand is the blessing Ha’adama

[40] Luach Brachos of Rav Prus page 35 writes that in such a case the onion soup is Ha’adama, while if it was placed just for flavoring the broth, then it is Shehakol

[41] Sefer Viten Bracha Vol. 2p. 441 in name of Rav SZ”A

[42] So rule regarding onions and the same should apply regarding garlic, as evident from Admur 205:1 and Luach 9:11 and the words Keyotzei Bo in Admur Seder 6:12, and so concludes Rav Avraham Alyashvili, and Piskeiy Teshuvos 205:2; See regarding Onions: Seder 6:12; Luach 9:11-12; Admur 205:1-2; Ketzos Hashulchan 51:3; Luach Rav Elyashvili; Luach in end of Seder Birchas Hanehnin in English; Luach of Rav Prus; See Piskeiy Teshuvos 202:35; Article of Rav Chaim Rapapaort, printed in Koveitz Hearos Ubiurim Ohalei Torah

Other opinions: Some Poskim rule that today, being people no longer eat raw onions [or garlic] without bread, the blessing over raw onions [or garlic] is Shehakol, and they likewise rule that cooked onions [or garlic] are Shehakol [See Poskim below] Nonetheless, even according to their opinion, Bedieved one who says Ha’adama is Yotzei. [See Rav Akiva Eiger 475 on M”A 475:10 that one is Yotzei Bedieved if he said a Ha’adama on a vegetable that is Shehakol when eaten raw.]

[43] Admur Seder ibid, Luach 9:11, and 205:1 [in parentheses], “Even vegetables of which majority of people are not accustomed to eat raw, but rather with bread or another food, such as onions and the like, one recites a blessing of Borei Peri Ha’adama upon eating them when they are raw.”; Chok Yaakov 475:16 regarding horseradish and the same would apply to onions; Ketzos Hashulchan ibid; Michaber 205:1 regarding raw garlic; Luach Rav Elyashvili; Luach in end of Seder Birchas Hanehnin in English; Luach of Rav Prus; Hearos of Rav Mordechai Eliyahu in Sefer Vezos Haberacha p. 361 “a raw onion that is not sharp is Ha’adama”; So is understood from all the following Poskim who mention using onions for Karpas, which must be a Ha’adama vegetable: Aruch Hashulchan 473:10 in 1st option; Misgeres Hashulchan 118:1; Yesod Veshoresh Havoda 9:4; Chayeh Adam 130:5 [unlike Binas Adam 51:1]; Implication of Elya Raba 473:27 who only negates onions due to bad breath [However, see Chok Yaakov 475:16 and Ritva Seder Hagadah that even raw Shehakol vegetables used for Karpas get elevated to Ha’adama]

Very sharp garlic: Garlic and onions which are very old and are thereby not fit to be eaten without bread due to their great sharpness, receive the blessing of Shehakol. [Admur 205:1; Luach 9:11; Taz 205:2] Omitted from Admur in Seder ibid, Vetzaruch Iyun as to the reason; See Seder ibid of Rav Elyashvili footnote 74 that perhaps here Admur holds that even very sharp onions are Ha’adama when eaten with another food; However, see Kaf Hachaim 205:9 that if they are very sharp they do not receive a blessing

Other opinions: Some Poskim rule that today, being people no longer eat raw onions [or garlic] without bread, the blessing over raw onions [or garlic] is Shehakol. [Shaareiy Teshuvah 205:3 concludes like Bach 205 to say Shehakol on raw onions; Binas Adam 51:1; M”B 205:5 based on Shaareiy Teshuvah and Binas Adam, and conclusion of Shaar Hatziyon 205:7 based on implication of M”A 475:10; Kaf Hachaim 205:9; Igros Moshe O.C. 1:64 “The directive is to say Shehakol on raw garlic and onions”; However, see Igros Moshe 1:62 regarding radishes that he suspects for the opinion of Admur and says it is best to eat it only with bread; Rav Wozner in Koveitz Mibeis Levi 17:51; Piskeiy Teshuvos 202:35; 205:2] Furthermore, some Poskim rule that the blessing of raw onions is Shehakol at all times [even when people would eat them raw]. [Implication of Bach 205, brought in M”A 205:3, regarding garlic; Tur 205 in name of Geonim regarding garlic] Nonetheless, even according to their opinion, Bedieved one who says Ha’adamah on raw onions is Yotzei. [See Rav Akiva Eiger 475 on M”A 475:10 that one is Yotzei Bedieved if he said a Ha’adamah on a vegetable that is Shehakol when eaten raw.]

[44] The reason: Although all foods that are of better taste and quality when cooked rather than raw, receive the blessing of Ha’adama/Haeitz upon being cooked and the blessing of Shehakol upon being eaten raw, nevertheless, this only applies if majority of people are not accustomed to eating the food raw due to this reason. [Admur Seder 6:11; Luach 10:22; Admur 202:16; 205:1; Michaber 202:12; Tosafus Brachos 38b] If, however, the majority of people eat also the food when raw, such as species of vegetables and legumes, then even though the food is of better quality/taste when cooked, nevertheless one recites the proper blessing of Ha’adama/Haeitz whether it is eaten raw or cooked. [Admur Seder 6:12; Luach 9:10; 10:22; Admur 202:16; 205:1; M”A 205:3; however M”A 473:4 brings a dispute on this matter; Rashi Brachos 38b; Rabbeinu Yona Brachos 27a; P”M 205 A”A 3; Kaf Hachaim 202:88; 205:5] Now, this applies even if majority of people do not commonly eat the food alone in its raw state, but rather together with bread or another food [i.e. in salad], such as onions and the like [i.e. garlic], nonetheless one recites the blessing of Ha’adama over them. [Admur Seder ibid; Luach 9:11; 205:1 in parentheses; Chok Yaakov 475:16 regarding why horseradish is Ha’adama, as it is eaten with a dip, and the same would apply here regarding onions, as writes M”B in Shaar Hatziyon 205:7; See also M”B 203:14; See Shevet Halevi 10:125] However, this only applies if the food is still somewhat edible in its raw state and hence some people do eat the vegetable plain. However, if the food is completely inedible in its raw state, such as horseradish and the like, then no blessing is said over it even if it can be eaten together with other foods. [See Admur 475:23 and M”A 475:10 who says not to say a blessing on horseradish for this reason, and Chok Yaakov 475:16 who argues that one says Ha’adamah on raw horseradish being that it is eaten with other dips. Thus, in order to avoid a contradiction, we must conclude as above that according to Admur, there is a difference between a food that is edible in a time of need, and a food that is not edible at all; See article of Rav Chaim Rappaport]

[45] Admur 205:1 in parentheses; Luach ibid

[46] See other opinions in previous footnotes!

[47] Rav Akiva Eiger 475 on M”A 475:10 that one is Yotzei Bedieved if he said a Ha’adama on a vegetable that is Shehakol when eaten raw, as it is nevertheless a food that grows from the ground

[48] Admur Seder ibid “However, over cooked onions one recites the blessing of Shehakol Nihyah Bidvaro.”; Luach 9:14; Admur 205:2; Michaber and Rama 205:1 regarding garlic; Brachos 38b regarding garlic; Tur 205; Rosh 6:15; Rabbeinu Yona Brachos 37a; Tosafus Brachos ibid; Bach 205; Shaareiy Teshuvah 205:3; M”B 205:5; Ketzos Hashulchan ibid; Igros Moshe 1:64; Rav Wozner in Koveitz Mibeis Levi 17:51; Az Nidbaru 13:36; Piskeiy Teshuvos 205:2; Luach Rav Elyashvili; Luach in end of Seder Birchas Hanehnin in English; Luach of Rav Prus;

Very sharp garlic: Garlic and onions which are very old and are thereby not fit to be eaten without bread due to their great sharpness, receive the blessing of Ha’adama after they are cooked, even if they are cooked on their own. [Admur 205:1; Luach 9:12; Taz 205:2] Omitted from Admur in Seder ibid, Vetzaruch Iyun as to the reason; See Seder ibid of Rav Elyashvili footnote 75 that perhaps here Admur holds that even very sharp onions are Shehakol when cooked

Other opinions: Some Poskim rule that cooked onions are Ha’adama. [Kaf Hachaim 205:9; See Piskeiy Teshuvos 205:2 footnote 5 that perhaps they should be Ha’adama and hence concludes that one should eat a Sheakol and Ha’adama food to exempt it]

[49] The reason: As onions which are cooked independently become ruined [as their taste is no longer as good as it was when they were raw-Admur 205:2] [and they hence lose their advantageous Bracha]. [Furthermore, even if the onions are cooked with meat and hence become enhanced in taste and quality, nevertheless their blessing is demoted to Shehakol, as the meat or dish which enhanced them is the main food of the mixture, as their entire reason for the onions being cooked with the meat or dish is for the onions to give taste to the meat and dish, and not on the contrary for the meat and dish to give taste to the onions. [Admur Seder ibid; Luach ibid; Admur 205:2 “Their enhancement is not intrinsic…and the meat is the Ikar”; Rama 205:1; Tur 205; Rosh 6:15; Rabbeinu Yona Brachos 37a; Tosafus Brachos ibid; M”A 205:5; Elya Raba 205:4]

[50] M”B 205:7; Igros Moshe, Orach Chaim I:64; Piskeiy Teshuvos 205:2; See Admur 205:2 regarding nuts fried in honey that they are Haeitz being that the main intent is the nut and not the honey

The reason: As the onions become enhanced in their quality and taste when they are fried, and they become the main intent of the food. [M”B ibid] Vetzaruch Iyun regarding if one fried it for the sake of adding to another food, and not for the sake of eating plain.

[51] Admur 475:23 [See Admur 205:1-2; Seder 6:12; Luach 9:11-12]; M”A 475:10; Chok Yosef 475:9; P”M 475 A”A 10; See Biur Halacha 475:2 “Betibul”; Kaf Hachaim 475:42

Other opinions: Some Poskim rule that one says Ha’adamah on raw horseradish being that it is eaten with other dips and hence deserves a blessing. Furthermore, the blessing over Karpas is like Birchas Hamitzvos rather than Birchas Hanehnin, and hence it deserves a blessing even if a blessing is not be said from the laws of Birchas Hanehnin. [Chok Yaakov 475:16; Biur Halacha 475:2 “Betibul” that so also rules Chasam Sofer in glosses on 473 and so leans to rule Rav Akiva Eiger; See also Ritva Seder Hagadah] Other Poskim rule that at the very least one is to say a Shehakol on the Maror. [Biur Halacha 475:2 “Betibul”] Kaf Hachaim 475:42 concludes that if the Maror cannot be eaten at all, no blessing is said, while if it can be eaten with a dip then a Shehakol is said, and if it can be eaten plain, a Borei Peri Ha’adamah is said

[52] How does coffee grow? Coffee grows on trees or shrubs, specifically from the coffee plant (Coffea genus). The process starts with flowers on the plant, which eventually produce coffee cherries. Inside these cherries are coffee beans—actually seeds. Coffee plants thrive in tropical climates, typically at high altitudes with rich soil. Regions like Latin America, Africa, and Southeast Asia are famous for their coffee production.

When was it first discovered: Coffee was first discovered in Ethiopia, with legends dating back to around 850 CE. The story goes that a goat herder named Kaldi noticed his goats becoming unusually energetic after eating red berries from a certain plant. Curious, Kaldi tried the berries himself and experienced a similar boost in energy. The knowledge of coffee spread to Yemen, where Sufi monks brewed it to stay awake during prayers. By the 15th century, coffee was widely cultivated and traded in the Arabian Peninsula. Coffee reached Europe in the 16th century, introduced through trade routes from the Ottoman Empire. Initially, it was considered an exotic luxury and faced some resistance due to cultural and religious concerns. By the late 17th century, coffeehouses became popular in cities like London, Paris, and Vienna, serving as hubs for social and intellectual gatherings

[53] Seder 7:14; Luach 10:14; See Chidusehi Tzemach Tzedek 198b; Perach Mateh Aaron 1:40; Shvus Yaakov 2:5; Mur Uketzia 204; Beir Heiytiv 202:19; Pachad Yitzchak Os Kuf; Zera Emes 30; Ikarei Hadat 10:57; P”M 205 M”Z 13; Birkeiy Yosef 204:9; Shaareiy Teshuvah 204:19; Kaf Hachaim 202:70; Maharitz Dushinsky 21; Yabia Omer 5:18; Piskeiy Teshuvos 202:28

Other opinions: Some Poskim rule that coffee is Ha’adama. [Halachos Ketanos 1:9; Panim Meiros 95; Poskim in Kaf Hachaim 202:71] Others argue that it should be Haeitz. [Mur Uketzia 204]

[54] See Kaf Hachaim 202:71; Piskeiy Teshuvos 202:35-1

[55] Poskim who would say Haeitz if with sugar: Admas Kodesh O.C. 2; Yad Aaron Basra 204:1; Zechor Leavraham 3:19; Poskim who would say Ha’adama on plain bean: Sheilas Yaavetz 2:142; Machazik Bracha 204:3; Zechor Leavraham 1:2 Mareches Kuf; Shaareiy Teshuvah 204:7; Nivei Shalom 269:5; Poskim who would say Shehakol on plain bean: Ben Ish Chaiy Pinchas 1:10

 Poskim who would say Shehakol on ground coffee: Kaf Hachaim ibid

[56] See Seder 6:19; Luach 9:8; Admur 202:22; Michaber 202:16; Rava Brachos 36b; Piskeiy Teshuvos 202:35-1

[57] Kaf Hachaim 202:71

[58] Sheilas Yaavetz 2:142; Machazik Bracha 204:3; Zechor Leavraham 1:2 Mareches Kuf; Shaareiy Teshuvah 204:7; Nivei Shalom 269:5

[59] Admas Kodesh O.C. 2; Yad Aaron Basra 204:1; Zechor Leavraham 3:19

[60] See Devar Yehoshua 2:115; Vezos Habracha 11:1 p. 96; Piskeiy Teshuvos 204:21

[61] Its Growth and History: Chocolate originates from the cacao tree (Theobroma cacao), which was first cultivated over 5,000 years ago in present-day Ecuador. The ancient Maya and Aztecs revered cacao, using it in beverages and even as currency. When Spanish explorers encountered cacao in the 16th century, they brought it to Europe, where it evolved from a bitter drink into the sweet treat we know today. By the 19th century, innovations like cocoa powder and milk chocolate transformed chocolate into a global favorite.

[62] Minchas Shlomo 1:91; Shevet Halevi 8:27; Teshuvos Vehanhagos 1:187; Mishneh Halachos 6:38; 8:22; Piskeiy Teshuvos 204:29

[63] See Poskim ibid and Admas Kodesh O.C. 2; Yad Aaron Basra 204:1; Zechor Leavraham 3:19

[64] Birkeiy Yosef 204:14; Shaareiy Teshuvah 204:16; Kaf Hachaim 202:70; All Poskim regarding Coffee

Other opinions: Some Poskim rule that coffee is Ha’adama. [Halachos Ketanos 1:9; Panim Meiros 95; Poskim in Kaf Hachaim 202:71] Others argue that it should be Haeitz. [Mur Uketzia 204] The same would apply to chocolate

[65] See Kaf Hachaim 202:71; Piskeiy Teshuvos 202:35-1

[66] Poskim who would say Haeitz if with sugar: Admas Kodesh O.C. 2; Yad Aaron Basra 204:1; Zechor Leavraham 3:19; Poskim who would say Ha’adama on plain bean: Sheilas Yaavetz 2:142; Machazik Bracha 204:3; Zechor Leavraham 1:2 Mareches Kuf; Shaareiy Teshuvah 204:7; Nivei Shalom 269:5; Poskim who would say Shehakol on plain bean: Ben Ish Chaiy Pinchas 1:10; Poskim who would say Shehakol on ground coffee: Kaf Hachaim ibid

[67] See Seder 6:19; Luach 9:8; Admur 202:22; Michaber 202:16; Rava Brachos 36b; Piskeiy Teshuvos 202:35-1

[68] Kaf Hachaim 202:71; Minchas Shlomo 1:91; Piskeiy Teshuvos 204:29

[69] Sheilas Yaavetz 2:142; Machazik Bracha 204:3; Zechor Leavraham 1:2 Mareches Kuf; Shaareiy Teshuvah 204:7; Nivei Shalom 269:5

[70] Admas Kodesh O.C. 2; Yad Aaron Basra 204:1; Zechor Leavraham 3:19

[71] Piskeiy Teshuvos ibid

[72] See Devar Yehoshua 2:115; Vezos Habracha 11:1 p. 96; Piskeiy Teshuvos 204:21