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Donate- Vegetable soup:[1]
Blessing of the vegetable:[2] Cooked vegetables which are typically eaten cooked and not raw, receive the blessing of “Ha’adama” when cooked, as explained in Chapter 12 Halacha 14. However, vegetables which majority of people eat raw and not cooked and become ruined when cooked, receive the blessing of Shehakol, as explained there.
Purpose for the vegetable and broth – Blessing of the broth or liquid:[3] Soup made from vegetables which are typically eaten cooked[4], its broth when eaten alone[5] receives the same Bracha as the vegetable, making the liquid Ha’adama, even if it is consumed alone without the vegetable, and the main intent of the soup was for the liquid.[6] [However, vegetables which majority of people eat raw and not cooked have the same status and dispute as fruits.[7]]
- Example of Ha’adama soups: potato soup, sweet potato soup, squash soup, zucchini soup, beef soup, tomato soup, pumpkin soup
- Example of Shehakol soups: Onion Soup [Shehakol since cooked onions are considered Shehakol]; cucumber soup,
Purpose for liquid – Intent to only consume liquid – By vegetables that are commonly eaten cooked:[8] Vegetables [that are commonly eaten cooked[9]], even if one cooks these vegetables for the purpose of the liquid with the intent to consume the liquid[10] [and either discard or eat the vegetables as a secondary product to the soup] nonetheless one recites the blessing of Ha’adama on the soup even when eating the broth alone without any vegetables.[11]
Purpose for liquid – By vegetables that are not commonly eaten cooked:[12] All the above law only applies when one cooked vegetables that are commonly eaten cooked. However, vegetables that are not commonly eaten cooked have the same status as fruits, and hence if one cooks these vegetables for the purpose of the liquid with the intent to consume the liquid alone[13] [and either discard or eat the vegetables as a secondary product to the soup], then the blessing over the soup always remains Shehakol and Borei Nefashos.[14] Furthermore, in the above case, even if the vegetables are eaten with the soup, nonetheless one only says Shehakol on the soup and is not to say a blessing over the vegetables at all, as the vegetables are secondary to the soup and are exempt with its blessing being that its main cooking was on its behalf.[15]
Main intent is for the vegetables:[16] If the intent of the cooking is mainly for the sake of the vegetables, such as one who cooks vegetables for the sake of preservation, then it is disputed as to what blessing should be recited over the liquid, the blessing of the vegetable solid[17] [i.e. Haeitz, Ha’adama, Mezonos], or the blessing of Shehakol.[18] [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.[19]]
Law of Ikar and Tafel if desires to eat both together – Cooked vegetables and its liquid:[20] 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 vegetable. However, if one desires to eat them together, such as to eat a spoon of vegetables together with the broth, as commonly done in vegetable soup, then only one blessing of Ha’adam is to be recited, as it includes both the vegetables and the broth which is secondary to it.
Chicken or meat soup with vegetables:[21] If one cooked [chicken or] meat soup with vegetables, 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!
Puréed Soup – Blended soup:[22] The blessing over puréed blended vegetable soup is Shehakol if the vegetables which were later blended was the majority ingredient.[23] If it was the minority ingredient in comparison to its liquid which was the majority [and the soup is Pareve], then its blessing is Ha’adama.[24]
- Example – Puréed Potato soup: If the majority ingredient of the soup was the potato and not the liquid than the blessing of Shehakol is said. If however there was more liquid in the soup than potatoes than a blessing of Ha’adama is said on the soup.
| Vegetable Type | Blessing When Cooked | Blessing on Broth (Alone) | Example Soups (Ha’adama) | Example Soups (Shehakol) | Intent/Main Purpose | Special Cases |
| Typically eaten cooked | Ha’adama | Ha’adama | potato soup, sweet potato soup, squash soup, zucchini soup, beef soup, tomato soup, pumpkin soup | Even if intent is for liquid, blessing is Ha’adama | If eaten with vegetable, one Ha’adama includes both | |
| Majority eat raw, ruined when cooked | Shehakol | Shehakol | onion soup, cucumber soup | Blessing always Shehakol, even if intent is for liquid | Even if vegetables eaten with soup, only Shehakol is said | |
| Chicken or meat soup with vegetables | Shehakol | Broth alone: Shehakol | See Halacha 7 for details | |||
| Puréed/blended vegetable soup | Pure’ed potato soup | If majority is vegetable: Shehakol; if majority is liquid (Pareve): Ha’adama | ||||
| Main intent for vegetables (preservation, etc.) | Disputed: blessing of solid or Shehakol | Initially say Shehakol on liquid; Bedieved, blessing of solid suffices |
[1] Seder 7:12 and 17; Admur 212:12; Ketzos Hashulchan 53:4
[2] Seder Birchas Hanehnin 6:10-15; Luach 10:22; Admur 202:16; Michaber 202:12; Tosafus Brachos 38b; Ketzos Hashulchan 51:1
[3] Seder 7:12 and 17; Luach 10:12; Admur 202:11 and 205:5; Michaber 205:2; Brachos 39a
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.
[4] See Piskeiy Teshuvos 202:25 and footnote 140 that majority of their eating takes place when cooked, and see there for different definitions of this matter
[5] When together with the vegetables, then a single blessing of Ha’adama’s recited on the entire soup with both the vegetables and broth, as explained in the end of this Halacha.
[6] The reason: The dispute recorded regarding the blessing over the broth of fruit soup applies specifically because fruits are mainly eats raw and not cooked. However, soup made from vegetables which are typically eaten cooked, its broth receives the same Bracha as the vegetable, making the liquid Ha’adama, even if it is consumed alone without the vegetable, and the main intent of the soup was for the liquid. The reason is because vegetables are planted for this purpose for them to be eaten together with their liquid or together with bread. Accordingly, one recites the blessing of the vegetables over their liquid even when drinking them individually without the vegetables. [Admur ibid] As the intent of the cooking is also on the soup that it receive the taste of the vegetable and be considered significant like it. [Admur Seder 7:18]
[7] See Ketzos Hashulchan 53:6 [omitted from Admur ibid, and on who does not make any differentiation between types of vegetable, and on the contrary simply states in Seder 7:17 that all vegetables follow the ruling brought previously even in such a case the liquid is Ha’adama! Vetzaruch Iyun]
[8] Seder 7:17; Luach 10:17; Admur 202:12 in parentheses; M”A 205:6; Shut Harosh Kelal 4:15
[9] Ketzos Hashulchan 53:6 [omitted from Admur ibid, and on who does not make any differentiation between types of vegetable, and on the contrary simply states in Seder 7:17 that all vegetables follow the ruling brought previously even in such a case the liquid is Ha’adama! Vetzaruch Iyun]
[10] 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
[11] The reason: Although by all other solid such as fruits, legumes, and grains, we rule that if the intent was for the sake of consuming the liquid, then the liquid never receives the blessing of the solid, nonetheless vegetables are an exception to this rule being that the entire world consumes vegetables through cooking them in liquid, in which case the soup is secondary to the vegetables and hence we do not change the blessing of the soup on behalf of this person who performed an anomaly and cooked the vegetables on behalf of the soup, as his opinion is nullified to that of the rest of the people. This is in contrast to the five grains, or legumes, or fruits, which were cooked for the sake of the water in which case we do not apply the rule that his opinion is nullified to that of others being that many people eat these products in methods other than cooking such as, porridge, or bread, or raw legumes. Likewise, by fruits it is common to cook them or soak them for the sake of their liquid and therefore one who cooks these products for the sake of the liquid, is according to all opinions to recites on their liquid a blessing of Shehakol and Borei Nefashos. [Seder 7:17; Luach 10:17; Admur 202:12]
[12] Ketzos Hashulchan 53:5-6 [omitted from Admur, and on who does not make any differentiation between types of vegetable, and on the contrary simply states in Seder 7:17 that all vegetables follow the ruling brought previously even in such a case the liquid is Ha’adama! Vetzaruch Iyun]
[13] 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
[14] Seder 7:14 and Luach 10:14, regarding fruits; 7:16 regarding legumes and grains; Admur 202:12; Ketzos Hashulchan 53:5 that this also applies to vegetable soup
[15] So rule regarding fruits and Ketzos Hashulchan ibid applies the same to such vegetables: Seder 7:16; Luach 10:16; Admur 202:12 in parentheses
[16] Seder 7:18; Luach 10:18, Admur 202:12
[17] 2nd opinion in Seder 7:18, Luach 10:18, Admur 202:12; Based on 2nd 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]
[18] 1st opinion in Seder 7:18, Luach 10:18, Admur 202:12; Taz 202:10; Based on 1st 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]
[19] Ketzos Hashulchan 53:10; As rules Admur in Seder 7:12; Rav Avraham Alyashvili footnote 135
[20] 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
[21] Seder 7:20; Luach 10:20; Admur in 202:14; M”A 205:7; M”B 205:7
[22] See Piskeiy Teshuvos 205:6 footnote 21
[23] The reason: As all ground products that have been turned into a liquid receive the blessing of Shehakol. Thus the ground vegetables are Shehakol. Now, although the broth itself is to receive the blessing of Ha’adama, nonetheless, we always follow the majority ingredient and if the majority ingredient was the vegetables which are now Shehakol, then one recites this blessing on the entire soup as is always the rule with Ikar following the majority.
[24] The reason: As the liquid is the majority ingredient, and the liquid of vegetable soup receives the blessing of Ha’adama. The fact that it’s vegetables were later puréed and turned into Shehakol does not have the power to now change its blessing.
