2. Fruit Soup and Compote:[1]

The scenario: Fruits of a tree which receive the blessing of Haeitz which are cooked in liquid. This scenario discusses a case in which the fruits are not cooked together with meat or chicken. In the event that they are cooked together with meat or chicken, then it follows the same law explained in Halacha 7.

Blessing of the fruit:[2] Cooked fruits which are typically eaten raw, but are equally good also when cooked, retain the blessing of “Haeitz.” However, fruits that taste better when they are raw and lose their flavor when cooked, then their blessing changes to “Shehakol.” See Chapter 12 Halacha 14 for the full details of this matter. [Certainly, in such case the blessing of the liquid is Shehakol according to all opinions.[3]]

Blessing of the broth or liquid – Purpose of cooking for the fruit and liquid:[4] All cooked fruits [that are equally good or even better tasting when cooked[5], and hence retain the blessing of Haeitz as explained above], including even cooked olives and grapes, which are cooked both for the sake of eating the fruit and its liquid, are disputed as to whether their liquid broth when eaten alone without the fruit is Haeitz[6] or Shehakol[7]. This dispute applies even if the fruits have become dry and are commonly eaten through cooking. Practically, one should say “Shehakol” on the broth of fruit soup[8], although Bedieved if “Haeitz” was said on the broth, one is Yotzei and he does not need to repeat the blessing, as explained next. [This only applies to fruits that remain Haeitz after cooking. However, fruits that taste better when they are raw and lose their flavor when cooked and hence are Shehakol, then both the fruit and the broth is Shehakol, as stated above.]

If said Haeitz on the fruit and now desires to eat broth:[9] If one removed the cooked fruit from the soup and recited the blessing “Haeitz” over the cooked fruit [as explained above], then if he desires to now also eat the broth alone, he may not say a blessing over it, as according to some Poskim, one has already fulfilled their obligation with Haeitz. In such situations, it is recommended to recite the “Shehakol” blessing over a different food item to be Motzi the broth.

Law of Ikar and Tafel if desires to eat both together – Cooked fruit and its liquid:[10] The above cases in which a separate blessing would be recited over the broth of the soup, only applies in the event that one desires to now eat only the broth and not the fruit. However, if one desires to eat them together, such as to eat a spoon of fruit together with the broth, as commonly done in fruit cocktails, then only the blessing of Haeitz is to be recited, as the broth is secondary to the fruit.

Seven Minim Soup – Grape soup; Pomegranate soup; Date soup; Fig soup; Olive soup:[11] In addition to the dispute regarding the before blessing by all fruit soup, there is a dispute about the after-blessing for fruit soup of the seven Minim, such as grape soup, pomegranate soup, date soup, fig soup, and olive soup, and as to whether its after blessing is Boreh Nefashos or Al Hapeiros. Thus, it is advised [for every G-d fearing Jew[12]] to consume these soups only within a meal or eat enough of the 7 Minim to say an after-blessing, and also drink a Revius of water [if he is thirsty, or is to drink another liquid[13]] to say Borei Nefashos. [If one does not have any fruit from the seven Minim available but has water available, that he should drink a Revius of the water and recite a Borei Nefashos afterwards. If even water is not available then he should not recite any after blessing upon eating the above soup.[14]]

Intent of cooking to eat liquid alone without fruit:[15] All the above law only applies when one cooked the fruit with intent to eat the fruit or vegetables with the soup. If however one cooks fruits for the purpose of the liquid with the intent to consume the liquid[16] [and either discard or eat the fruits as a secondary product to the soup], then the blessing over the liquid always remains Shehakol and Borei Nefashos. Furthermore, in the above case, even if the fruits are eaten with the soup, nonetheless one only says Shehakol on the soup and is not to say a blessing over the fruits at all, as the fruits are secondary to the soup and are exempt with its blessing being that its main cooking was on its behalf.[17]

Main intent is for the fruit:[18] If the intent of the cooking is mainly for the sake of the fruit, such as one who cooks fruits for the sake of preservation, then it is disputed as to what blessing should be recited over the liquid, the blessing of the fruit solid[19] [i.e. Haeitz], or the blessing of Shehakol.[20] [Accordingly, one is to initially recite over the liquid the blessing of Shehakol, although Bedieved if he recited over it the blessing of the solid, then he fulfills his obligation.[21]]

Chicken or meat soup with fruits:[22] If one cooked [chicken or] meat soup with fruits, then if one consumes the broth of the soup alone [without the meat or vegetables], then according to all the appropriate blessing to recite is Shehakol. See Halacha 7 for the full details of this matter!

[1] Seder 7:12-14; Luach 10:12; Admur 202:11; Ketzos Hashulchan 53:3; Piskeiy Teshuvos 202:26

[2] Seder Birchas Hanehnin 6:10-15; Luach 10:22; Admur 202:16; Michaber 202:12; Tosafus Brachos 38b; Ketzos Hashulchan 51:1

[3] So seems Pashut, as how can the fruit itself have its blessing degraded to Shehakol while at the same time have its liquid elevated to Haeitz. On the other hand, Admur throughout this long in 7:12 uses the wording, “all fruits” which implies that it applies literally to all fruits, including fruits which become degraded upon being coked and lose their blessing of Haeitz. Vetzaruch Iyun.

[4] Seder 7:12; Luach 10:12; Admur 202:11; Michaber 202:10

Other opinions: See Kaf Hachaim 205:11 90 soup can only receive the blessing of its food in the event that its food content has disintegrated into it and never receives the blessing of the food when simply eating the liquid, and so is the custom of the Sephardim.

[5] So is implied from the wording of Admur 7:12 who constantly mentions the wording “all fruits” that even they are subject to this debate. Vetzaruch Iyun as foods which are better eaten cooked than raw are similar to vegetables, and so rules M”A 202:22, M”B 202:52, and certainly so applies according to Taz 202:5. However, perhaps the Chachamim made a Lo Pelug by fruits being that indeed most fruits are better, or at least equally, good when eaten raw. Vetzaruch Iyun. To note that Rav Alyashvili footnote 73 and 85 learns the case is limited to fruits that are commonly eaten raw, and hence if commonly eaten cooked, in his view, the broth would be Haeitz according to all.

Fruits that are only commonly eaten cooked [i.e. Fruit Compte]: Their broth is Haeitz according to all, as they are planted with intent to cook and hence have the same status as vegetables. [M”A 202:22, Chidushei Tzemach Tzedek Brachos 8:4; M”B 202:52; Piskeiy Teshuvos 202 footnote 139 and 202:26] However, the custom is to say Shehakol even on such broth. [Shulchan Hatahor 202:22; Igros Moshe Y.D. 2:25; Piskeiy Teshuvos 202:26] This is with exception to plum and cherry compote in which some Poskim rule that the blessing of their liquid is Haeitz even when eaten without the fruit. [See Chayeh Adam 52:2; M”B 202; Shaar Hatziyon 202:5; Igros Moshe Y.D. 1:61; Piskeiy Teshuvos 202:26] However, cherry alcohol remains Shehakol, as the alcohol is considered the main taste. [Piskeiy Teshuvos ibid footnote 164]

[6] 2^nd opinion in Seder ibid, Luach ibid, Admur ibid, Michaber ibid; Rosh Brachos 6:18

The reason: The reason is because the liquid was cooked with the fruits for the purpose of the fruits, and it contains the taste of the fruits. [Admur ibid]

The difference between the broth of fruit soup versus the actual juice of the fruit: Everyone agrees that the juice which one squeezes from a fruit receives the blessing of Shehakol. This is because the juice is considered mere “sweat” of the fruit. However, the broth of fruit soup contains actual taste of the fruit itself. [Admur 202:11]

[7] 1^st opinion in Seder ibid, Luach ibid, Admur ibid, Michaber ibid; Rashba Brachos 38a; See also Seder 1:16

The reason: Although the water has received from the taste of the fruit, nonetheless, the blessing of Haeitz is not recited over the water being that the fruits are not planted for this purpose. [Admur ibid] Alternatively, the blessing of Haeitz is not recited being that this is not the common way of eating fruits as they are typically eaten raw and not cooked. [Seder 7:16]

[8] Seder ibid; Luach ibid; Admur ibid; Michaber ibid; M”A 202:24

[9] Seder 7:13; Luach ibid; Admur ibid; M”A 202:24

[10] Seder 7:19 “and if he comes to eat them together there is no need to say any blessing over the liquid being that it is secondary to the food and exempt with its blessing”; Implication of Seder 7:12 “if one comes to drink it on its own,” [hence implying that when consumed together with the fruit than its blessing is always secondary to that of the fruit, and so explains Rav Elyashvili in footnote 87 and 92]; M”B 202:54; 205:9; Piskeiy Teshuvos 202:25 footnote 149

[11] Seder 7:13; Luach 10:13; Admur 202:12; Michaber 202:11; Taz 208:19

[12] Admur ibid; Michaber ibid

[13] Likkutei Maharit

[14] See Luach 1:20; Rav Alyashvili footnote 94

[15] Seder 7:14 and 17 that this applies according to all; Luach 10:14; Admur 202:12; M”A 205:6; Rabbeinu Yona Brachos 27b; Mordechai Brachos Remez 125; Ketzos Hashulchan 53:5

[16] Seder 7:14 writes “to consume the liquid by itself,” although in 7:15-17 the wording is simply that the main intent is on the liquid

[17] Seder 7:16; Luach 10:16; Admur 202:12 in parentheses

[18] Seder 7:18; Luach 10:18, Admur 202:12

[19] 2^nd opinion in Seder 7:18, Luach 10:18, Admur 202:12; Based on 2^nd opinion in Seder 7:12; Luach 10:12; Admur 202:11; Michaber 202:10; Rosh Brachos 4:15;

The reason: The reason is because the liquid was cooked with the fruits for the purpose of the fruits [Admur Seder 7:18] and contains a taste of the fruits. [Seder 7:12]

[20] 1^st opinion in Seder 7:18, Luach 10:18, Admur 202:12; Taz 202:10; Based on 1^st opinion in Seder 7:12, Luach 10:12, Admur 202:11, Michaber 202:10; Rashba Brachos 38a

The reason: The reason is because the water was not cooked for this purpose of receiving the taste of the fruit and to become enhanced as a result of it. In this regard is not similar to the cooking of vegetable soup in which case the intent is also on the soup that receive the taste of the vegetable and be considered significant like it. [Admur Seder 7:18]

[21] As rules Admur in Seder 7:12; Rav Avraham Alyashvili footnote 135

[22] Seder 7:20; Luach 10:20; Admur in 202:14; M”A 205:7; M”B 205:7