5. Ha’adama five grain soups [i.e. Hulled barley soup[2]]

The previous Halacha dealt with the blessing over broth which had Mezonos products cooked in their liquid. This law will deal with the blessing that is to be said over the broth of soup that was cooked with one of the whole five grains of wheat, barley, spell, rye, or oats, in a way that the five grains have not become Mezonos and rather remain the blessing of Ha’adama, such as if the kernels were cooked whole and have not disintegrated, nor broken to pieces, and have not lost their peel, as explained in length in chapter 10 Halacha 9!

Eating within a meal: To note that although the before blessing on such grains is Ha’adama, it is questionable whether their after blessing is Al Hamichya  or Borei Nefashos and they therefore should only be eaten within a meal when eating the amount needed for an after blessing as explained in chapter 10 Halacha 9. However, when eaten out of a meal one is to say [prior to eating it Ha’adama and say] Borei Nefashos after eating it, if the necessary amount was eaten. Thus when eating the soup together with its grains it is preferable to eat it within a meal. However, when eating just the broth of such soups, one may certainly even initially recite Shehakol and Borei Nefashos over it, as will be explained below.

Blessing of the broth or liquid: The blessing on the broth of whole grain soup when eaten alone without the grain follows the same law as fruit soup broth [which is under dispute, and hence it is disputed whether the broth is Ha’adama just like the grain[3] or] is Shehakol.[4] This dispute applies even if one cooked it with the main intent being to eat the grain. [Practically, one should say “Shehakol” and Borei Nefashos[5] on the broth of whole five grain soup[6], although Bedieved if “Ha’adama” was said on the broth, one is Yotzei and he does not need to repeat the blessing.[7]]

If said Ha’adama on the grain and now desires to eat broth:[8] If one removed the whole grain from the soup and recited the blessing “Ha’adama” over it, then if he desires to now also eat the broth, even alone, he may not say a blessing over it, as according to some Poskim one has already fulfilled their obligation. 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:[9] 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 grain. However, if one desires to eat them together, then only the blessing of Ha’adama is to be recited over the grain, as the broth is secondary to the grain.

Intent to eat only liquid:[10] All the above law only applies when one cooked the whole grain with intent to eat the grain with the soup. If however one cooks whole grain with the intent to consume the soup [and either discard or eat the grain as a secondary product to the soup], then the blessing always remains Shehakol [and Borei Nefashos].[11] This applies even if the person ends up eating some of the actual Ha’adama solid and recites a blessing of Ha’adama over it, nevertheless, he must still recite a separate blessing of Shehakol over the liquid [if a lot of liquid was place in ratio to the solid[12]].[13] Nevertheless, it is best in such a case for one to first say a blessing of Shehakol over a little bit of the soup on its own, and only afterwards to say a blessing of Ha’adama on the solid.[14]

Main intent is for the grain:[15] If the intent of the cooking is mainly for the sake of the grain, such as one who cooks grain for the sake of preservation, then it is disputed as to what blessing should be recited over the liquid, the blessing of the grain[16] [i.e. Ha’adama], or the blessing of Shehakol.[17] [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.[18]]

Chicken or meat soup with Grain:[19] If one cooked [chicken or] meat soup with whole grains, then if one consumes the broth of the soup alone [without the meat or legumes], then according to all the appropriate blessing to recite is Shehakol. See Halacha 7 for the full details of this matter!

1. Whole five grain soups without peel [i.e. Pearl barley soup[20]]:

The previous Halacha dealt with the blessing over broth which had Ha’adama five grain products cooked in their liquid. This law will deal with the blessing that is to be said over the broth of soup that was cooked with one of the whole five grains of wheat, barley, spell, rye, or oats, in a way that the five grains are debated if their blessing is Mezonos or Ha’adama, such as if the kernels were cooked whole and have not disintegrated, nor broken to pieces, but have lost their peel, as explained in length in chapter 10 Halacha 9!

Soup of whole kernels of the five grains which do not contain their peel and have not stuck to each other as a result of the cooking, have a dispute as to whether its blessing is Mezonos  or Ha’adama and thus due to the doubt one should not eat such soup outside of a meal of bread. Alternatively, one may say a before and after blessing on another food of Ha’adama and Mezonos, and have the grains included in it. [See chapter 10 Halacha 9! All this applies when one is eating the soup together with the grain. However, when eating just the broth of the soup, then it is a dispute as to whether it’s blessing is Shehakol, as explained in A] or Mezonos and hence one should recite Shehakol and Mezonos on two other foods, if available, and if not available than one should recite Shehakol and Borei Nefashos on the broth.]

1. Example – Barley soup:

Barley sticks to each other: If the barley within the barley soup became stuck to each other due to lengthy cooking or due to a minimal amount of water being added, then according to all, the soup is Mezonos and Al Hamichyah. When eating just the broth of the soup, then the blessing on the broth is Mezonos, as explained in Halacha 4.

Hulled Barley [with peel] and does not stick to each other: Hulled barley soup falls under the debate of the after blessing of whole grains which do not stick to each other, and hence is to be eaten within a meal although when eaten outside of a meal then the blessing of Ha’adama and Borei Nefashos is recited. See chapter 10 Halacha 9. When eating just the broth of the soup, then the blessing on the broth is Shehakol and Borei Nefashos.

Pearl Barley [without peel] and does not stick to each other: Pearl barley soup falls under the debate of whole grains which do not stick to each other, and hence is preferably to be eaten within a meal or with saying a blessing of Ha’adama and Mezonos on other foods. See chapter 10 Halacha 9. When eating just the broth of the barley soup, then it is a dispute as to whether it’s blessing is Shehakol [as explained in A] or Mezonos [as explained in Halacha 4 and Halacha 5B] and hence one should recite Shehakol and Mezonos on two other foods, if available, and if not available than one should recite Shehakol and Borei Nefashos on the broth.

Pureed barley soup:[21] Pureed barley soup is Mezonos and Al Hamichyah according to all, as is the rule with all thick beverages that contain ground five grain kernels. See Chapter 10 Halacha 11.

[1] Seder 7:16; Luach 10:16; Admur 202:12 in parentheses; See Piskeiy Teshuvos 208:3

[2] Typically, barley used in soups is pearl barley, which has the hull and bran removed, so it’s without the peel. It’s more tender and cooks faster than hulled barley. You can find hulled barley in the store! Hulled barely is less processed than pearl barley, so it still has the bran layer, making it chewier and more nutritious. The law here refers specifically to hulled barley, which is Ha’adama, however pearl barley is subject to debate as to its blessing and will be discussed next.

[3] 2^nd opinion regarding fruit soup and the same applies regarding grain soup: Seder 7:12; Luach 10:12; Admur 202:11, Michaber 202:10; Rosh Brachos 6:18

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

[4] Ruling in Admur Seder 7:16 based on 1^st opinion in 7:12 [and Seder 7:12; Luach 10:12; Admur 202:11; Michaber 202:10; Rashba Brachos 38a]

The reason: Although the water has received from the taste of the grain, nonetheless, the blessing of Ha’adama is not recited over the water being that this is not the common way of eating these grains, as the five grains are not commonly eaten through cooking them whole in a rather commonly eaten as bread or through crushing or grinding them and turning them into a dish. In fact, it is for this reason that we do not say the blessing of Mezonos on the whole kernels of the five grains being that their significance is specifically when they are crushed or ground which is the common way of eating then, as explained in Seder 1:8, brought above in chapter 10. [Admur ibid]

[5] See Ketzos Hashulchan 53:8 footnote 21 as for why here Admur does not recommend eating within a meal [as he rules in 7:13] being that there is a question as to the after blessing of whole grain if it is Al Hamichya or Borei Nefashos. He explains that here there is a Sfek Sfeika to argue that the blessing remains Borei Nefashos, and hence there is no need to be Choshesh.

[6] Ketzos Hashulchan 53:8; So rule regarding the fruit soup debate: Seder 7:12; Luach 10:12; Admur 202:11; Michaber ibid; M”A 202:24

[7] Ketzos Hashulchan 53:8

[8] Seee Ketzos Hashulchan 53:8 footnote 21; So rule regarding fruit soup and the same applies regarding grain soup, as explained in Admur 7:16: Seder 7:13; Luach ibid; Admur ibid; M”A 202:24

[9] 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

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

[11] Seder ibid; Luach ibid; Admur ibid; So rule regarding Mezonos soup: Seder 7:15 so rule regarding fruit soup: Seder 7:14; Luach 10:14; Admur 202:12; M”A 205:6; Rabbeinu Yona Brachos 27b; Mordechai Brachos Remez 125; Ketzos Hashulchan 53:5

[12] Seder 10:15 regarding Mezonos grains

[13] Seder ibid; Luach ibid; Admur ibid

The reason: As the liquid is not secondary at all to the solid, as its main purpose of being cooked was for the sake of the liquid. [Seder 10:15 regarding Mezonos grains]

[14] Seder 7:16 [and 15]; Luach ibid; Admur 202:12; M”A 205:6 [according to one Girsa]; Tzemach Tzedek O.C. 115;

Other opinions: Some Poskim rule that the Ha’adama grains are Tafel to the soup and do not receive their own blessing. [Even Haozer, brought in Ketzos Hashulchan 53:8 footnote 21] Accordingly, some Poskim conclude that one should recite Ha’adama on a different product and include the grain. [Ketzos Hashulchan 53:8 footnote 21. Vetzaruch Iyun why he omits Admurs arbitration like the M”A ibid!]

The reason a blessing of Ha’adama is recited: The reason a blessing is recited over the solid, is because also the solid is not secondary to the liquid even though the liquid was the main purpose of the cooking. The reason for this is because grain is considered significant and does not become secondary to another product to lose its blessing in a case that it gives taste to the product. [Seder 7:15 regarding Mezonos grain; M”A 208:7; See Ketzos Hashulchan 53:8 footnote 21 that according to the Even Haozer the Ha’adama grains are Tafel to the soup and do not receive their own blessing.]

The reason a blessing of Shehakol is recited first: Although in general one always precedes the blessing of Ha’adama to that of Shehakol, nevertheless, in this case it is better to precede the blessing of Shehakol since there is room to argue that the blessing of Ha’adama can also exempt the liquid. [See Tzemach Tzedek O.C. 115; Machatzis Hashekel on M”A ibid] Alternatively, the reason is because the purpose of the cooking was for the soup which is hence considered the more beloved product, and hence receives precedence over the solid. [Hagahos Maharil on Admur ibid]

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

[16] 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]

[17] 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]

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

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

[20] Typically, barley used in soups is pearl barley, which has the hull and bran removed, so it’s without the peel. It’s more tender and cooks faster than hulled barley. The law here refers specifically to pearl barley, which is subject to debate. However hulled barley is Ha’adama, and was discussed above.

[21] See Seder 1:9; Luach 1:8; Admur 202:13; 204:4; Brachos 38a; Ketzos Hashulchan 48:17