The MAGA controversy in Halacha: The proper order of blessings for Seder Tu Beshvat

Kadima Bebrachos – The Order of Blessings on Tu BiShvat

Tu BiShvat, the “Rosh Hashanah for the Trees,” marks a special moment in the Jewish year when we highlight our connection to the fruits of the land—especially the Shiv’at HaMinim, the Seven Species for which Eretz Yisrael is praised. On this day, many have the beautiful custom to enjoy a wide variety of fruits[1], often arranging a table filled with produce from different categories and blessings. This abundance brings added joy to the celebration, but it also introduces a practical halachic question: When several fruits or foods are in front of us, which one should we bless first? Because Tu BiShvat centers so strongly around eating fruits—often multiple types at once—the need to understand the halachos of Kadima Bebrachos becomes especially relevant.

In this article, we will focus specifically on the practical and commonly encountered cases of mixtures involving mezonos, hagafen, ha’eitz, ha’adama, and shehakol. We will not delve into the more intricate halachos of hamotzi or the complex rules governing mixtures that involve full bread meals or other categories that arise less frequently.

It should be noted that Kadima Bebrachos is considered one of the most complex and detail‑heavy subjects in Jewish law, with numerous exceptions, layers of precedence, and competing factors—even seasoned scholars often find themselves challenged by its nuances. Our goal is therefore to provide clarity in the most common situations while acknowledging the depth of the topic as a whole.

* For the complete discussion of the laws of Kadima of Brachos, please refer to our corresponding sefer, The Laws of Brachos, Volume II, Rabbi’s Edition, Chapter 18, where the subject is explained in full detail.

General laws:[2]

Amongst the laws of blessings on foods there includes laws regarding precedence. The laws of precedence apply when one has two different foods in front of him and he plans to eat from both foods. These laws dictate which food should be blessed on and eaten first.

Two Types of Precedence: There exist two scenarios of precedence, one which relates to blessings and one which relates to foods. Whenever there are two foods present which one plans to eat, then if the two foods are of two different blessings than the laws of precedence determine which blessing to recite first. This is known as Kadima Bebrachos.  If the two foods are of the same blessing than the laws of precedence determine which food to recite the blessing on. This is known as Kadima Bepri.

Factors in Deciding Precedence: Within the laws of precedence of Brochos we find different aspects in a food which raise their level of importance and hence have their blessing precede another. The following are the aspects of importance:

1. Chashivus of Bracha – A more dignified Bracha.
2. Chashivus of food – A more dignified species.
3. Chaviv: A more desirable food.
4. Shaleim: A food which is whole.

Chaviv- A more desirable food:[3] Chaviv refers to the food that you most prefer—either in general or at this moment. If two foods have the same blessing, Chaviv can determine which one is blessed first. In some cases, your preference (Chaviv) can override other advantages, such as the order of blessings or whether the food is whole (Shaleim). However, Hamotzi (bread) always takes priority, and the Shehakol blessing is always secondary, regardless of preference. Ultimately, when foods share the same blessing, you can choose based on what you desire most, whether it’s your usual favorite or just what appeals to you right now.

The Role of Shaleim (Whole Item):[4]  Shaleim, the advantage of a whole fruit or piece over a partial one, applies when the blessings and species status are equal. Whole items are blessed before cut or partial ones. Among foods with the same blessing, Shaleim takes precedence over Chaviv. However, Shaleim never overrides a higher blessing in the MAG”A EISH hierarchy.

The Great Rule – Only Applies When:[5] The following is a great rule in the law of precedence of blessings: The laws of precedence only apply when one has two foods in front of him and he plans to eat from both foods right away. However, if one only wants to eat one of the foods that are present, or one wants to eat both foods but only one of the foods are currently in front of him, then the laws of precedence do not apply.

A technique for a case of doubt in how to circumvent preceding the wrong food:[6] Due to the complexities of the laws of precedence, it is common even for one who has studied the laws to remain in doubt in certain scenarios as to which food receives precedence, and certainly doubt is common by one who has not reviewed these laws recently and has forgotten the various rules of precedence. The following is a great technique that can be used to circumvent preceding the wrong food: Whenever in doubt, simply remove the other foods from the table and make the blessing on whatever food one believes should be preceded, as the laws of precedence only apply when the foods are in front of him.

MAG”A EISH The Chashivus of Bracha – Hierarchy of blessings:

*The laws of precedence follow this order of hierarchy of blessings whenever all foods are equally whole or halved and are all equally Chaviv. Otherwise, changes may apply towards Haeitz and Ha’adama foods, as will be explained.

1. Hamotzi[7] (Applies even if all below is more Chaviv and Shaleim)
2. Wheat Mezonos[8]  (Applies even if all below is more Chaviv and Shaleim; For other Mezonos grains, they receive precedence over all of below with possible exception to olives and wine, as explained in detail in the above corresponding Chapter!)
3. Hagafen[9] (Applies even if all below is more Chaviv and Shaleim)
4. Olives[10] (If any of below, except Shehakol, is more Shaleim, or Chaviv, refer to next Halacha as to which should be preceded!)
5. Dates[11] (If any of below, except Shehakol,  is more Shaleim, or Chaviv, refer to next Halacha as to which should be preceded!)
6. Grapes (If any of below, except Shehakol,  is more Shaleim, or Chaviv, refer to next Halacha as to which should be preceded!)
7. Figs (If any of below, except Shehakol,  is more Shaleim, or Chaviv, refer to next Halacha as to which should be preceded!)
8. Pomegranate (If any of below, except Shehakol, is more Shaleim, or Chaviv, refer to next Halacha as to which should be preceded!)
9. Haeitz[12]  (If Ha’adama is more Shaleim, or Chaviv, refer to next Halacha as to which should be preceded!)
10. Ha’adama (Applies even if all below is more Chaviv and Shaleim)
11. Shehakol[13] [whether food or drink]

Change of laws when a lower level blessing food is more Chaviv or Shaleim:

A higher‑level blessing always takes precedence over a lower‑level blessing, even when the lower‑level blessing is more Chaviv or Shaleim with one exception: the case of mixtures of Haeitz with Hadama. This will be explained in detail below.

Haeitz Versus Ha’adama:[14] If one has a Haeitz fruit and a Ha’adamah food in front of him and the Ha’adama is more Chaviv, then the blessing of Ha’adama must be preceded [even if the other food is Shaleim[15]]. This applies even if the Haietz is from the seven Minim [i.e. an olive, grape, etc], nevertheless, a more desirable Ha’adama is to be preceded.[16]

• Example:[17] If one has figs, grapes or raisins and legumes food in front of him and plans to eat both foods, then one gives precedence to whichever food is more desirable. If both foods are equally desirable, then from the letter of the law there is no Halachic preference. Nevertheless, it is preferable to precede the blessing of Haeitz in such a case.
• Example: If one desires potato chips more than an apple then he must first say the blessing of Ha’adama.

Laws of Precedence by Same Bracha foods:

Seven Minim versus Seven Minim:[18] The rule that one is to precede the species of Zayin Minim which comes first in the verse, only applies if they are equally Chaviv. However, if a fruit of Zayin Minim of lower level [i.e. grapes] is more desirable than the fruit of Zayin Minim of a higher level [i.e. dates], then there is no law of precedence, and one may hence precede whichever fruit he desires [if both are equally whole or halved[19]].

• Example – Pitted olives with whole dates: If both foods are equally desirable, then one should precede the olives which is first in the verse. However, if the dates are more desirable than seemingly one must precede the dates being that they are both whole and more desirable.

Seven Minim versus Haeitz of non-7 Minim:[20] If one has fruits from the seven Minim [i.e. figs or grapes] and from the non-seven Minim [i.e. apple] in front of him and the non-seven Minim fruit is more desirable [and both fruits are whole or sliced], then there is no law of precedence, and one may hence precede whichever fruit he desires.[21] [If, however, the Zayin Minim fruit is whole while the other fruit is sliced, then seemingly the Zayin Minim fruit receives precedence over the other fruit, even if the other fruit is Chaviv.[22]]

• Example – Grape versus apple: If you have a grape and an apple in front of you and the apple is more desirable (Chaviv) than the grape, then the apple may be chosen first, and there is no requirement of precedence for the seven Minim fruits, unless the grape is whole and not the apple, in which case one must precede the grape.

Non Seven Minim Haeitz with other Haeitz fruits or Ha’adama with other Ha’adama Foods:[23] When the mixture of fruits are all not from the Zayin Minim, or when there is a mixture of different Ha’adama vegetable, then it is a Mitzvah Min Hamuvchar to give precedence to the fruit or vegetable that is whole.[24] If none are whole, or all are whole, then it is a Mitzvah Min Hamuvchar to give precedence to the more desirable fruit or vegetable.[25]

• Example 1: If one has a plate of pear slices and a bowl of cherries, precedence should be given to the cherries if they are whole or deemed more desirable by the individual. If the pear slices are more desirable, then they are given precedence even if the cherries are whole.
• Example 2: If one is presented with halved apricots and whole plums, precedence should be given to the plums if they are whole or considered more desirable. Conversely, if the apricots are deemed more desirable, they should take precedence even if the plums are whole.
• Example 1: If one has a plate of carrot sticks (Ha’adama) and a bowl of cherry tomatoes, precedence should be given to the tomatoes if they are whole or deemed more desirable by the individual. If the carrot sticks are more desirable, then they are given precedence even if the tomatoes are whole.
• Example 2: If one has a plate of roasted sweet potatoes (Ha’adama) and a bowl of boiled corn kernels, precedence should be given to the corn if it is whole or deemed more desirable by the individual. Conversely, if the roasted sweet potatoes are more desirable, then they are given precedence even if the corn kernels are whole.

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[1] M”A 131:5 in name of Tikkun Yissachar [Sefad 1600] p. 62; Peri Chadash 131:6; Elya Raba 131:14; Aruch Hashulchan 225:5; Hashlama Divrei Nechemia 131:8; Sichas 1979:38; Sichas Beshalach 1980 56; Sefer Hasichos 1989 1:209 and in Hisvadyus 1989 2:225

[2] See Seder Birchas Hanehin 10:1-16; Luach Birchas Hanehnin 3:1-16; Admur 168:1-6; Michaber 168; 211:1-6; Rambam Brachos 8:13; Brachos 40b; M”B 211:1-35; Birchas Habayis Shaar 13:1-22; Kaf Hachaim 211:1-28; Ketzos Hashulchan 38:1-4; 54:1-12; Piskeiy Teshuvos 211:1-10; Vezos Habracha 13 pp. 124-128; Shemiras Habrachos Gadasi pp. 1133-143

[3] See Seder 10:5-9; Michaber 211:1-3; See also regarding Chaviv: 206:10 [regarding not exempting unless have explicit intent] 212:9 [regarding Ikar and Tafel]

[4] Seder 10:6; Luach 3:6; M”A 211:1; See the following sources for the directive of saying a blessing on a Shaleim: See Seder 9:2; 10:6; Luach 6:2; Admur 167:3; 168:1; 206:3; Ketzos Hashulchan 37:3; 55:3; Piskeiy Teshuvos 206:13; Chapter 7 Halacha 10

[5] Seder 10:2 and 10:16; Kaf Hachaim 211:2 and 5 and 23

[6] Birchas Habayis 13:13; Az Nidbaru 8:53; Piskeiy Teshuvos 211:1-2 footnote 5

[7] Seder 10:14; Luach 3:14; Admur 249:11; Rama 211:5; Iggur 298; Shibulei Haleket 160; See regarding Hamotzi preceding Hagafen: Admur 299:14; Michaber 299:9; Tur 299 in name of Maharam; Hagahos Maimanis Shabbos 29:20

[8] Seder 10:10 regarding wheat and barley versus fruits; 10:12; Luach 3:9 and 12; Michaber 211:6; Darkei Moshe 211:2; Hagahos Maimanis on Brachos 8 Os Shin in name of Maharam Merothenberg in Barchos Maharam 8a

[9] Seder 10:13-14; Ketzos Hashulchan 54:8

[10] Seder 10:9 for the species, and 12-13 for the order; Ketzos Hashulchan 44:7; Kaf Hachaim 211:16

[11] Seder 10:13; Luach 3:13; Michaber 211:4; Tur 21; Kaf Hachaim 211:16

The reason: As dates are written second to the second Aretz while grapes are written third to the first Aretz and the word Aretz in the verse in essence split the verse in half, and whatever fruit is closest to the word Aretz is considered of greater importance than a later listed fruit even if listed next to the first Aretz in the verse. [Seder 10:12; Michaber ibid; Tur ibid]

[12] Seder 10:8 “Yeish Lo Lehakdimo” [Vetzaruch Iyun from contrast of wording in Seder 10:7 “Tzarich Lehakdimo”]; Luach 3:7; 2^nd opinion in Michaber 211:1; Tosafus Brachos 41a; Rabbeinu Yona 28b; Rashba Brachos 41a; Semak 151; Ketzos Hashulchan 54:3; Piskeiy Teshuvos 211:3 footnote 21

[13] Seder 10:7; Luach 3:7; Michaber 211:3; Brachos 39a and Rashi and Tosafus ibid; M”A 211:3; Tur 211:3; Rosh Brachos 6:25

[14] Seder 10:7; Luach 3:7; 2^nd opinion in Michaber 211:1; Opinion of Rambam 8, brought in Michaber 211:2; Taz 211:2; M”A 211:4 and 13; M”B 211:9; Tosafus Brachos 41a; Rabbeinu Yona 28b; Rashba Brachos 41a; Semak 151; ; Piskeiy Teshuvos 211:3

Other opinions: Some Poskim rule that one is [always] obligated to precede the blessing of Haeitz [even if the Ha’adama is more Chaviv]. [2^nd opinion in Michaber 211:3; Bahag, brought in Rosh 6:25; Mordechai; Elya Raba 211:2; Kaf Hachaim 211:6 and 14 that so is custom of world; See Taz 211:1, Orchos Chaim p. 38, Kol Bo ibid, Mamar Mordechai 211:5 and Kaf Hachaim 211:13 that according to Bahag this applies even if the Ha’adama is more Chaviv] Other Poskim rule one can precede whichever fruit one desires, even if one is more Chaviv than another. [Stam opinion in Michaber 211:1; Tur 211; Rosh; Rashi; Rif; Rav Haiy Gaon] Some Poskim rule that according to the Michaber it is best to always precede the Haeitz, and so is the custom, as the main ruling of the Michaber follows that there is never precedence, and thus one should always suspect that Haeitz comes first. In addition, according to Kabala, one is to always precede Haeitz to Ha’adama, as Haeitz is Tiferes while Ha’adama is Malchus. Likewise, since Ha’adama exempts Haeitz Bedieved, it is better to say Heitz first. [Kaf Hachaim ibid]

[15] So is implied from the fact that Admur ibid, and the Poskim ibid, completely omit this aspect, even though Admur brings it in Seder 10:6; So also learns Rav Elyashvili in his glosses on Seder footnote 38; See Shaar Hatziyon 211:5; Ketzos Hashulchan 54 footnote 3; Piskeiy Teshuvos 211:3 and footnote 68

The reason: As when there are foods of two different blessings, in any event the Shaleim will receive a blessing of its own, and hence there is no reason to precede it to the other blessing of higher status. However, when the foods are of the same blessing, then since the Shaleim will not receive its own blessing if it is not chosen, we hence say it’s a Mitzvah Min Hamuvchar to precede it. [Rav Elyashvili ibid]

[16] Seder 10:8 “Yeish Lo Lehakdimo” [Vetzaruch Iyun from contrast of wording in Seder 10:7 “Tzarich Lehakdimo”]; Luach ibid; 2^nd opinion in Michaber 211:1; Tosafus ibid; Rabbeinu Yona ibid; Rashba ibid; See also Seder 10:11 to precede a Chaviv Ha’adama Tavshil of grain to Haietz Zayin Minim; Piskeiy Teshuvos 211:3 footnote 21

Other opinions: Some Poskim rule that one is [always] obligated to precede the blessing of Haeitz of Min Zayin even if the Ha’adama is more Chaviv. [See other opinions above; Ben Ish Chaiy Matos 1:2 that so is Setimas Maran (in 211:1 that one may be Makdim whatever he chooses, and 211:3 to be Makidm the haietz) and so is custom; Kaf Hachaim 211:7; See Biur Halacha 211 “Viyeish Omrim”

[17] Seder 10:8 in parentheses

[18] Seder 10:9; Taz 211:1 and 3; M”A 211:5; Ketzos Hashulchan 54:4; See Kaf Hachaim 211:7 and 15

Other opinions: Some Poskim rule that one must precede the seven Minim even over Chaviv [1^st opinion in Michaber 211:1; Rebbe Yehuda in Brachos 40b as explained by Ula 41a; M”B 211:20; Kaf Hachaim 211:7 and 15 that so is ruling of Michaber ibid] Other Poskim, however, rule the Chaviv must precede the seven Minim [Opinion of Rambam in Michaber 211:2; Rabanan in Brachos 40b as explained by Ula 41a]. Accordingly, no matter how one follows he is abiding by one of the two opinions. [Taz ibid; Beis Yosef 211; Ketzos Hashulchan 54 footnote 4]

[19] If one of the fruits is also Shaleim: If the lower level Shivas Haminim is both Chaviv and Shaleim while the higher level Shivas Haminim is not Shaleim and not Chaviv then some Poskim rule that one should precede the lower level Shivas Haminim. Likewise, if the higher level is Shaleim, then it should be preceded even if the lower level is Chaviv. [See Seder 10:8; Birchas Habayis 13:4; Piskeiy Teshuvos 211 footnote 11 and 23] However, if the lower level is not Chaviv but is Shaleim, then one should still precede the higher level Shivas Haminim. [See previous footnotes in corresponding chapter]

[20] Seder 10:8; Luach 3:8

[21] Seder ibid; Luach ibid; Taz 211:1; Birchas Habayis 13:1 [that one should choose like one approach for his entire life]

The reason: As according to some opinions one must precede the seven Minim even over Chaviv [1^st opinion in Michaber 211:1; Rebbe Yehuda in Brachos 40b as explained by Ula 41a; Kaf Hachaim 211:7 that so is ruling of Michaber ibid] and according to other opinions the Chaviv must precede the seven Minim [Opinion of Rambam in Michaber 211:2; Rabanan in Brachos 40b as explained by Ula 41a; See M”B 211:9]. Accordingly, no matter how one follows he is abiding by one of the two opinions. [Taz ibid; Beis Yosef 211; Ketzos Hashulchan 54 footnote 4]

Other opinions: See reason above! Some Poskim rule that one must always precede the seven Minim even if the latter fruit is Chaviv. [1^st opinion in Michaber 211:1; Rebbe Yehuda in Brachos 40b as explained by Ula 41a; Birchas Habayis 13:17; Kaf Hachaim 211:7 that so is ruling of Michaber ibid; M”B 211:13 that so rule most Poskim; Piskeiy Teshuvos 211:2 footnote 9]

If the non-Shivas Haminim is also Shaleim: If the non-Shivas Haminim is both Chaviv and Shaleim while the Shivas Haminim is not Shaleim and not Chaviv then some Poskim rule that one should precede the non-Shivas Haminim. [See Birchas Habayis 13:4; Piskeiy Teshuvos 211 footnote 11 and 23]

[22] See Seder 10:6; Birchas Habayis 13:4; Piskeiy Teshuvos 211 footnote 11 and 23

Opinion of Admur in Shaleim versus Chaviv: In Seder 10:6 [regarding a mixture of same blessing foods] Admur rules that Shaleim overrides Chaviv. However in Seder 10:8-9 Admur implies regarding the Zayin Minim that Chaviv is greater than Shaleim as he rules that fruits of the Zayin Minim override non-Zayin Minim fruits, or lower level Zayin Minim fruits, even if they are Shaleim, unless the other fruit is more Chaviv in which case it neutralizes the Shivas Haminim precedence. Likewise, in Seder 10:7 no mention is made of the aspect of Shaleim, unlike Chaviv. See Seder 10:1 and 9. Rav Alyashvili footnote 35. Vetzaruch Iyun [See Shaar Hatziyon 211:5 who addresses this question and contradiction; Ketzos Hashulchan 54 footnote 3]

[23] Seder 10:6 “If there are many types of fruits before him whose blessings are the same, and none of them is from the Seven Species [of Eretz Yisrael], if there is one among them that he prefers more than  the others — it is a Mitzvah Min Hamuvchar to choose to bless on it and exempt the rest with its blessing. Nonetheless, if the one he prefers is not whole and the others are whole — it is a Mitzvah Min Hamuvchar to choose to bless on the whole ones.”; Luach 3:6; Ketzos Hashulchan 54:1

[24] Seder ibid; Luach ibid; M”A 211:1; M”B 211:4

In Seder 10:6 [regarding a mixture of same blessing foods] Admur rules that Shaleim overrides Chaviv. However in Seder 10:8-9 Admur implies regarding the Zayin Minim that Chaviv is greater than Shaleim as he rules that fruits of the Zayin Minim override non-Zayin Minim fruits, or lower level Zayin Minim fruits, even if they are Shaleim, unless the other fruit is more Chaviv in which case it neutralizes the Shivas Haminim precedence. Likewise, in Seder 10:7 no mention is made of the aspect of Shaleim, unlike Chaviv. See Seder 10:1 and 9. Rav Alyashvili footnote 35. Vetzaruch Iyun [See Shaar Hatziyon 211:5 who addresses this question and contradiction; Ketzos Hashulchan 54 footnote 3]

[25] Seder ibid; Luach ibid; Michaber 211:5; Tur 211; Rosh Brachos 6:25; Tosafus Brachos 39a