18. List of select fruits and vegetables and their corresponding blessings:
19. Sabras [i.e. Prickly pear fruit or cactus fruit]:[1]

Sabras, known in English as prickly pear fruit or cactus fruit, are Haeitz, as although they grow in the wild, they are a good tasting fruit.

Proper Bracha on Dragon fruit (i.e. Pataya)

Question:

What Bracha should be said on Dragon Fruit? I heard different things mentioned in your name with some saying that you said that the blessing is Ha’adama and others saying that you said the blessing is Haeitz. I even asked my AI chat box and it quoted you from your website to say that it is Ha’dama and quoted an entire explanation you gave for why it is Ha’adama. But then I looked at your website and saw that you actually wrote that it is Haeitz, and no such explanation was ever written there. However, in my independent research using AI chat box I discovered that in truth many of the leading Poskim rule that it is Ha’adama, including Rav Elyashiv, Rav Shlomo Zalman Aurbach, and other leading figures. Can you please clarify this matter.

Answer:

My original and current answer remains the same, that the proper blessing to be said over Dragon fruit is Haeitz. This is not to be confused with passionfruit or Passiflora, whose blessing is Ha’adama.

Explanation:

Dragon fruit, known in Hebrew as פִּיטַיָּה (pitaya), grows on a perennial climbing cactus with thick, three-sided stems, producing large bright pink or yellow fruit along the stem edges. Hence, it is no different than any other fruit of the tree over which the blessing of Haeitz is recited, and is similar to the cactus fruit known as Sabras over which the blessing of Haeitz is recited is explicitly recorded in Poskim. In addition to my own independent conclusion, so I have found explicitly written in every Bracha Luach that I have seen, and every book that discusses the blessing of the Dragon fruit. There appears to be no substantive discussion suggesting an alternative blessing, nor am I aware of any halachic authorities who rule otherwise. I am not aware of any Poskim who rule to the contrary, and as far as the sources from AI, it is seemingly no more than an AI hallucination, a common issue with current AI chat interfaces that I will discuss below. However, it is noteworthy that there is some debate concerning the laws of Arla as they pertain to dragon fruit, specifically due to that it grows mainly from the air rather than the ground which thereby may make it not be subject to the Arla prohibition. Practically, the Poskim have concluded that the prohibition of Arla applies to dragon fruit as it does to other fruits.

The Accuracy of AI chat boxes when it comes to Shaalos:

It is essential to understand that AI should never be relied upon for halachic rulings. The reason is simple: AI systems often produce inaccurate information and, at times, fabricate sources entirely. These hallucinations can be extremely misleading because they may include false quotations and references that appear authentic. Only a qualified scholar who carefully verifies the sources will uncover that the material was fabricated. This is not theoretical—I have personally experienced this issue multiple times, including with the very question of the blessing for dragon fruit. In that case, the AI chatbot quoted my own website incorrectly, claiming that the blessing is Ha’adama when, in fact, I had written Ha’eitz. It even invented an explanation for why it should be Ha’adama, something I never wrote and fundamentally disagree with. Let this serve as a clear warning: do not rely on AI for halachic questions. Always seek guidance from a competent rabbi. Furthermore, we must stop referring to AI chatbots with titles like “rabbi,” as doing so misrepresents their nature and authority.

The following is a quote from my own Copilot AI which explains the above notion: AI hallucinations are mistakes where an AI generates information that sounds plausible but is actually false or fabricated. They happen because the system predicts patterns in language rather than accessing verified facts, so it may invent details, sources, or events. This is especially risky in areas needing precision, since the AI can present errors with confidence, making them seem trustworthy. Accordingly, AI sometimes fabricates halachic sources because it generates text by predicting patterns rather than accessing true knowledge, and since halachic literature is vast and specialized, gaps in its training data lead it to produce plausible but incorrect citations; this is especially problematic in halacha, where precision and authority are critical, so a misattributed ruling can be misleading or harmful, which is why the safest approach is to treat AI answers as starting points, verify them against reliable databases like Bar Ilan Responsa or Sefaria, and rely on AI more for plain-language explanations than for exact citations.”

Sources: See regarding Arla by dragon fruit: Techumim 26 p. 57-67; See regarding Sabra – Cactus Fruit: Admur 203:1; Birkeiy Yosef 202:1; Kaf Hachaim 203:6; Ketzos Hashulchan 49:19; Kerem Tziyon 6:8; Shevet Halevi 4:23; Yechaveh Daas 2:21; Piskeiy Teshuvos 203:4

1. Bananas:[2]

The banana tree loses its branches and trunk yearly[3], and hence some Poskim[4] learn that its blessing is under the debate between the first, versus the second and third opinion above. Therefore, the blessing on bananas is Ha’adama, although Bedieved if one recited Haeitz he is Yotzei. However, some[5] learn that their blessing is Ha’adama according to all, being that the fruit does not grow on a branch, but rather on a stem, which is soft, and is hence Ha’adama as explained in the next Halacha. Practically, Safek brachos Lihakel and hence if one said Haeitz he is Yotzei Bedieved.

1. Lemons:[6]

Lemons that are only mildly sour and are thus edible receive the blessing of Shehakol.[7] Lemons that are very sour to the point of inedibility do not receive a blessing at all prior to consumption.[8]

Lemon peel:[9] The peel of a lemon which is edible receives the blessing of Shehakol prior to consumption.

1. Esrog:[10]

Esrogim that are only mildly sour and are thus edible receive the blessing of Shehakol.[11] Esrogim that are very sour to the point of inedibility do not receive a blessing at all prior to consumption.[12]

Esrog peel: The raw peel of an Esrog which is edible receives the blessing of Shehakol prior to consumption.[13] If the peel was turned into marmalade or a chocolate covered treat then its blessing is Haeitz.[14]

Shehechiyanu:[15] The blessing of Shehechiyanu is not recited upon eating an Esrog.[16]

1. Carob:

The blessing on ripe carobs is Haeitz.[17] The blessing on carobs that are small, and have not yet ripened to the point of chain like wrinkles, is Ha’adama.[18] If however, the carbos are bitter and are not fit to be eaten at all then no blessing is said over them, even if they are ripe.[19]

Shehechiyanu: Some Poskim[20] rule that the blessing of Shehechiyanu is not to be recited over carob.[21] However, the Rebbe is reported to have answered Rabbi Chadakov that in Russia the blessing of Shehechiyanu was customarily recited over carob.[22]

Insects: Carobs tend to be infested with worms and insects and hence must be checked thoroughly prior to eating.

1. Heart of palm:[23]

The heart of palm, known in Hebrew as Kura, is the center of a palm tree’s main stem.[24] The blessing that is to be recited on the heart of the palm is Shehakol.[25] [However, this only applies towards the heart of a wild palm tree, or the heart of a palm tree that was planted for the purpose of harvesting its dates.[26] However, palms that are planted for the sake of harvesting their hearts, receive the blessing of Ha’adama.[27] In today’s time, most production of palm heart is cultivated from palms that are planted and grown specifically for this purpose and their blessing is therefore Ha’adama.]

1. Coconut:[28]

Flesh: The white flesh of a coconut is Haeitz.

Grated coconut: Grated coconut is Heitz.

Ground coconut: Ground coconut is Shehakol.

Cookies such as macaroons:[29] If made from finely ground coconut, then the blessing is Shehakol. If it contains chunks of coconut, then the coconut is Haeitz. If made from grated coconut, the accepted approach is to say the blessing of Shehakol.

Coconut Water:[30] Some Poskim[31] rule that the coconut water found within the coconut receives the blessing of Haeitz. Other Poskim[32], however, rule that its blessing is Shehakol. Practically, one is to recite the blessing of Shehakol.[33] This however only applies when eating the coconut water on its own, however when eating at the same time as eating the coconut flesh, such as together or drinking the water after finishing eating the flesh you know blessing said the secondary.[34]

1. Sprouts:[35]

Water grown spouts [i.e. Alfalfa, mung beans, lentil sprouts]: Some Poskim[36] rule that the blessing of sprouts is Shehakol. Majority of Poskim[37], however, rule that the blessing remains Ha’adamah, and so is the main ruling.[38]

Soil-grown sprouts [i.e. Broccoli, wheatgrass, and sunflower sprouts]: Its blessing is Ha’adama according to all, as they grow on the ground.

1. Dried fruits and vegetables:

Remains the same blessing as the fruit or vegetable.

[1] Admur 203:1; Birkeiy Yosef 202:1; Kaf Hachaim 203:6; Ketzos Hashulchan 49:17; Kerem Tziyon 6:8; Shevet Halevi 4:23; Yechaveh Daas 2:21; Piskeiy Teshuvos 203:4

[2] Michaber 203:3; Ketzos Hashulchan 49:18

[3] The “trunk” of a banana plant is known as a pseudostem, which is made up of tightly packed leaf bases rather than wood. When a banana plant finishes producing fruit, that pseudostem dies off, but the underground part, called the rhizome or corm, remains alive. From the rhizome, new shoots (or suckers) emerge, and these grow into new pseudostems, which eventually produce fruit themselves. So, while the pseudostem is lost after fruiting, the plant continues its lifecycle through its rhizome.

[4] Ketzos Hashulchan 49:18 footnote 30; Piskeiy Teshuvos ibid 3

[5] Rav Alyashvili in Seder Birchas Hanehnin footnote 40

[6] Ketzos Hashulchan 49:16; Brachos Guide in English Birchas Hanehnin; Brachos guide of Rav Prus; Seder Birchas Hanehnin 6:22 of Rav Elyashvili footnote 130; See Piskeiy Teshuvos 202:35 footnote 208 who states there are three types of lemons: a) Very sour and inedible-no blessing; b) Very sour but still edible-Shehakol. This is majority of lemons today; c) Mildly sour lemon-Haeitz according to Admur 205:1; d) Lemon juice with sugar is Haeitz is majority lemon juice; Vetzaruch Iyun Gadol on many of his points as a) Admur 205:1 never states that a food that can be eaten “Beshas Hadechak” receives its set blessing; b) Admur explicitly states in many places [see below] that we follow the intent of the planting if planted to eat in its current state; c) How does there exist these three types of lemons? d) How can one say Haeitz on a juice in direct contradiction to the ruling in Michaber 202:23! Obviously, one may not rely on his words at all regarding this matter, and the ruling remains as stated above!

[7] The reason: As these fruits are edible in a time of need and thus they receive a blessing. [See Admur 202:4; Seder 6:1; Ketzos Hashulchan ibid and 49:7] However, their blessing is Shehakol, as all fruits that are not commonly planted to be eaten in their current state, but rather for use of seasoning, receive the blessing of Shehakol. [Seder Birchas Hanehnin 6:22; Luach 9:9; Admur 203:6 and 204:3-4 and 205:1; M”A 203:4]

[8] See Admur 202:4; Seder 6:1; Ketzos Hashulchan ibid and 49:7; Michaber 202:2; Birchas Habayis 1:49; Piskeiy Teshuvos 202 footnote 96

[9] See Admur 202:9; Seder 6:4 and 15; Ketzos Hashulchan 51:7 footnote 7

[10] Luach of Rav Prus; So rule regarding lemons: Ketzos Hashulchan 49:16; Brachos Guide in English Birchas Hanehnin; Brachos guide of Rav Prus; Seder Birchas Hanehnin 6:22 of Rav Elyashvili footnote 130  and in his Luach; See Piskeiy Teshuvos 202:35; Alos, see Luach of Rav Elyashvili in Seder Birchas Hanehnin that an edible raw Esrog is Haeitz. This contradicts the rules that were taught in Admur and Poskim ibid regarding fruits that are not planted to be eaten in their current state.

[11] The reason: As these fruits are edible in a time of need and thus they receive a blessing. [See Admur 202:4; Seder 6:1; Ketzos Hashulchan ibid and 49:7] However, their blessing is Shehakol, as all fruits that are not commonly planted to be eaten receive the blessing of Shehakol. [Seder Birchas Hanehnin 6:22; Luach 9:9; Admur 203:6 and 204:3-4 and 205:1; M”A 203:4]

[12] See Admur 202:4; Seder 6:1; Ketzos Hashulchan ibid and 49:7; Michaber 202:2; Birchas Habayis 1:49; Piskeiy Teshuvos 202 footnote 96

[13] See Admur 202:9; Seder 6:4 and 15; Ketzos Hashulchan 51:7 footnote 7

[14] Orchos Chaim 202:9 in name of Minchas Pitim Piskeiy Teshuvos 202:13 footnote 67; Luach of Rav Prus; Luach of Seder Birchas Hanehnin in English; Luach of Rav Elyashvili in Seder Birchas Hanehnin

The reason: Esrog peels that are in jam or candy or chocolate are Haeitz as a) they are cultivated for their peel, and b) the peel is the main part of the fruit. [Poskim ibid based on Ran Shabbos 108; See Admur 202:9; Seder 6:4 and 15 that the only reason a peel is degraded from its blessing is because it is not the main part of the fruit, and hence by an Esrog, since it is the main part of the fruit its blessing is Haeitz.

[15] Siddur Yaavetz Seder Birchas Hanehnin 25; Ashel Avraham Butchach 225; Leket Yosher p. 149; Halef Lecha Shlomo 92; Kesav Sofer 23; Mahariy Ashkenazi 9; Halachos Ketanos 2:257; Shaar Efraim 35; Beir Heiytiv 225:11; M”B 225:16; See Kaf Hachaim 225:43; Devar Yehoshua 2:33; Poskim in Piskeiy Teshuvos 225:17 footnote 124

[16] The reason: As the fruit is not fit to be eaten in its raw state and must be first cooked. [Siddur Yaavetz and Ashel Avraham ibid] Alternatively, the reason is because one already said Shehechiyanu over it on Sukkos. [Mahariy Ashkenazi ibid and Poskim ibid] Alternatively, the reason is because it does not have any season and is on the tree throughout the year. [Shaar Efraim ibid; Poskim ibid]

[17] Luach of Rav Prus; Luach of Rav Elyashvili; See Admur 202:3-4; Seder 6:1; Michaber 202:2

[18] Admur 202:3; Seder 6:1; Rama 202:2; Ketzos Hashulchan 49:10

The reason: As they are not yet considered a fruit. [Admur ibid]

[19] Ketzos Hashulchan 49:10 footnote 16; See Admur ibid, Kuntrus Achron 202:2; Michaber 202:2

[20] Piskeiy Teshuvos 225:17 footnote 123 based on Kitzur SHU”A 59:17

[21] The reason: As we do not bless Shehechiyanu on foods that do not contain Simcha. [Kitzur SHU”A 59:17]

[22] From the diary of Rabbi C.M.I. Hodakov, dated the eve of the 15th of Shevat, 5718, Brooklyn, NY: “I asked the Rebbe if Shehecheyanu should be made on Bokser (carob), and the Rebbe answered that in Russia they would make the Brocho Shehecheyanu on carob. Also, when I commented that it is available year-round, the Rebbe responded that on Rosh Hashanah we also say Shehecheyanu on fruits that are commonly available, and there’s no reason to suspect that they are last year’s produce.”; Vetzaruch Iyun, as the Alter Rebbe writes in Seder Birchas Hanehnin 6:1 that since carobs do not commonly grow in Russia, therefore he avoided going into their laws.

[23] Admur 202:2; Michaber 204:1; Brachos 36a; Eiruvin 28b; Omitted from Admur 204

[24] See Admur ibid “The Kur is the head of the palm tree which grows each year. It is soft and fit to be eaten.”; Rama ibid; Rashi Brachos ibid

[25] Admur ibid; Michaber ibid; Shmuel in Brachos ibid; Luach of Rav Prus; Luach of Rav Elyashvili; Rav Mordechai Eliyahu

The reason: As people do not plant the palm tree with intent to eat its heart, as one who eats it diminishes the branches of the tree. [Admur ibid; M”A 204:5; Taz 204:4; Shmuel in Brachos ibid] It is rather planted rather for it to mature and produce dates. [Taz ibid]

Other opinions: Some opinions in the Gemara ibid rule the blessing over heart of palm is Ha’adama. [Rav Yehuda in Brachos ibid]

[26] See Admur ibid; M”A ibid; Taz ibid; Shmuel in Brachos ibid

[27] Halacha Berura 10:283; Vezos Habracha in Birur Halacha 36; Luach of Rav Elyashvili; Luach of OU; Rav Heinman of the Star K feels the blessing should be Haeitz.

The reason: The blessing is not Shehakol, being it grows from the ground and is grown for this purpose. Its blessing is therefore elevated from Sheakol, to Ha’adama. The reason its blessing is not Haeitsz is because it is not a fruit of the tree but a bark of the tree. [See Admur ibid; Rashba Eiruvin 28b; Meiri Brachos 30; M”B 202:38 and Shaar Hatziyon 202:42; Biur Halacha 202:15 in name of Bahag regarding sugar]

[28] Shaar Hatziyon 208:42; Piskeiy Teshuvos 202:22

How it grows: Coconuts grow on coconut palm trees, scientifically known as Cocos nucifera. These trees thrive in tropical climates, particularly near coastlines where they can access plenty of sunlight, water, and nutrient-rich soil. The coconut itself is the seed of the palm tree. If a coconut falls to the ground and lands in a suitable spot with enough moisture, it begins to germinate. The sprout emerges from one of the three “eyes” of the coconut, and roots extend into the soil. A small shoot grows upward to form a sapling. Over several years (typically 5-7), the palm tree matures, growing taller and developing a canopy of fronds. The trunk thickens to support the tree’s height.  Once mature, the tree produces flowers, which are pollinated either by the wind or insects. The fertilized flowers develop into coconuts, taking about 12 months to fully ripen. The coconuts grow in clusters at the top of the tree, hanging from the base of the fronds. A healthy tree can produce dozens of coconuts annually and continue to bear fruit for several decades.

Its parts: A coconut is made up of several distinct parts, each with its own unique properties and uses:

1. Outer Husk (Exocarp and Mesocarp): This is the fibrous outer covering that protects the coconut. It can be used to make ropes, mats, brushes, and coir—a natural fiber often used in textiles and gardening.
2. Shell (Endocarp): The hard, woody layer inside the husk. The shell provides structural protection for the coconut’s contents and is often used for crafting bowls, cups, or decorations.
3. White Flesh (Meat): The edible, nutritious layer found inside the shell. Coconut meat is used fresh, dried (as desiccated coconut), or processed into oil, milk, and cream.
4. Coconut Water: Found inside the cavity of the coconut, this is a refreshing and hydrating liquid rich in electrolytes.
5. Sprout (if germinating): If the coconut starts germinating, a spongy, edible structure called the “apple” or “cotyledon” forms inside the shell.
6. Embryo and Eyes: The small, soft area inside the coconut where the sprout eventually emerges.

In cuisine: Coconuts play a starring role in many cuisines around the world, adding richness, flavor, and versatility to dishes. Here are some highlights of how coconuts are used in various culinary traditions:

• Coconut Milk and Cream: Widely used in Southeast Asian curries (like Thai green curry and Malaysian rendang) for their creamy texture and mild sweetness. A staple in Caribbean dishes like Jamaican rice and peas. Used in desserts such as coconut custards, puddings, and ice creams.
• Fresh Coconut Meat: Grated and used in Indian sweets like laddu or South Indian coconut chutney. Dried or toasted as toppings for cakes, cookies, and salads. Enjoyed raw as a refreshing snack.
• Coconut Water: Consumed as a hydrating beverage, especially in tropical countries. Used as a base for smoothies or cocktails.
• Coconut Oil: Used for frying or sautéing, lending a subtle coconut flavor to dishes. A base for traditional recipes like Kerala-style fish fry.
• Desserts: Key ingredient in Southeast Asian treats like kuih lapis (layered coconut cake). Central to Western recipes like coconut macaroons or German chocolate cake.
• Coconut Flour: A gluten-free baking alternative that adds a unique flavor to breads, muffins, and pancakes.
• Other Unique Uses: In Filipino halo-halo, coconut jelly or macapuno (a special coconut variety) adds texture to the layered dessert. Fermented coconut milk is used to make nata de coco, a chewy jelly popular in drinks and desserts.

[29] See Seder 7:22-23; Admur 202:17; Ketzos Hashulchan Halacha 1; Piskeiy Teshuvos 202:22 footnote 122

[30] Piskeiy Teshuvos 202:24

[31] Ginas Veradim 1:26; Yad Aharon; Ketzos Hashulchan 53:8

[32] Halachos Ketanos 1:63; Ben Ish Chaiy Pinchas 9; Kaf Hachaim 202:62;

[33] Kaf Hachaim ibid; Betzel Hachochma 6:92; Piskeiy Teshuvos ibid

[34] Ben Ish Chaiy ibid; Kaf Hachaim ibid

[35] Piskeiy Teshuvos 204:2

[36] Yechaveh Daas 6:12; Michzeh Eliyahu 25-30; Minchas Yerushalayim p. 334; Piskeiy Teshuvos 204:2 [shehakol due to doubt]; All Poskim who rule this way regarding Atzitz Sheiyno Nakuv: Chayeh Adam 51:17

[37] Shevet Halevi 1:205; Teshuvos Vehanhagos 2:149; All Poskim who rule this way regarding Atzitz Sheiyno Nakuv: Iglei Tal Meleches Dash 8; Rashash Pesachim 36b [that one is Yotzei Matzah with grains grew in this manner]; Shevet Halevi 1:205; Teshuvos Vehanhagos 2:149; Kinyan Torah 4:54; Shraga Hameir 5:2; Chesehv Haeifod 3:9

[38] The reason: As the seeds come from the earth and hence irrelevant of how they grow, the produce deserves the blessing of Ha’adamah. This is in addition to the fact that some Poskim rule that Bedieved if one said the blessing of Ha’adamah even on mushrooms, he fulfills his obligation. [See Aruch Hashulchan 204:5; Kaf Hachaim 204:2]