8. The blessing on drinks:[1]

Water: One recites the blessing of Shehakol over water when drunk due to thirst, as explained in the next Halacha.

Fruit Juice: One recites the blessing of Shehakol over all fruit juices, except grape juice, for which one says Hagafen, as will be explained in Chapter 15.

Tea and coffee:[2] One recites the blessing of Shehakol on tea and coffee.

Olive oil:[3] Olive oil should technically require the blessing “Haeitz”. However, if one drinks it plain, no blessing is recited due to its damaging effects [and it not having a good taste[4]]. [Hence no blessing is recited upon drinking a spoon of olive oil for health purposes, even if one likes the taste.[5]]  However, olive oil which is mixed into a drink for non health purposes, the drink is considered the main ingredient, and hence only the blessing of Shehakol is to be recited.[6] [However, if it is mixed with plain water, then no blessing is recited, being that it has no pleasant taste, unless one is thirsty and desires to quench his thirst.[7]] However, if the olive oil was added for health purposes, such as one who has a sore throat and desires to soothe his throat with the olive oil, then the olive oil is considered the main ingredient even if it is the minority ingredient[8], and hence one is to say the blessing of “Haeitz” on the beverage and with this blessing he exempts the Shehakol blessing of the other ingredients which are secondary to it.[9] [In the event that he consumed a Revius of the olive oil in the drink within the amount of time of Achilas Peras then he recites an after blessing of Al Hapeiros on the oil.[10] This however only applies if the olive oil was mixed beverages other than water, which have a good taste, if however, it was mixed with plain water, then no blessing is recited at all even when drunk for health purposes.[11]]

Other oils:[12] No blessing is said on drinking oil being that it damages the body [and lacks a pleasant taste[13]]. If mixed with other flavorful liquids such as grapefruit juice, the blessing of Shehakol is recited, with exception to olive oil, by which we may say Haeitz as explained in the previous Halacha. [If the oil is good tasting on its own, then from some sources[14] it is implied that a blessing of Shehakol is to be recited even when the oil is eaten on its own. However, from other sources[15] it is evident that no blessing is to be recited even when eaten on its own, and practically, Safek Brachos Lihakel, and if one desires he should exempt it with a Shehakol on other foods. [Hence no blessing is recited upon drinking a spoon of olive oil for health purposes, even if one likes the taste.]

Flour drinks – Drinks that contain wheat or flour [i.e. Protein shakes]: Thin flour-based drinks are Shehakol and Borei Nefashos when consumed for quenching thirst. Thick flour-based drinks are Mezonos and Al Hamichya when consumed for satiation, even if semi-thick. See Chapter 10 Halacha 12 for the full details of this matter.

[1] Seder 6:9; 7:11; Admur 202:10; Ketzos Hashulchan 53:1-2; Encyclopedia Talmudit Vol. 4 Erech Birchos Hayayin pp. 456-466

[2] Seder 7:14; Luach 10:14; M”A 205:6; Mordechai Brachos Remez 125 Perach Mateh Aaron 1:40; Shvus Yaakov 2:5; Mur Uketzia 204; Beir Heiytiv 202:19; Pachad Yitzchak Os Kuf; Zera Emes 30; Ikarei Hadat 10:57; P”M 205 M”Z 13; Birkeiy Yosef 204:9; Shaareiy Teshuvah 204:19; Kaf Hachaim 202:70; Maharitz Dushinsky 21; Yabia Omer 5:18; Piskeiy Teshuvos 202:28

Other opinions: Some Poskim rule that coffee is Ha’adama. [Halachos Ketanos 1:9; Panim Meiros 95; Poskim in Kaf Hachaim 202:71] Others argue that it should be Haeitz. [Mur Uketzia 204]

[3] Seder 6:9; 7:11; Luach 10:11; Admur 202:10; Michaber 202:4; Brachos 35b;  Ketzos Hashulchan 53:1-2; Encyclopedia Talmudit Vol. 4 Erech Birchos Hayayin pp. 456-466

[4] Admur 202:10 [omitted from Seder and Luach ibid]; See also Admur 204:2; Biur Seder Birchas Hnahenin p. 214; Yagfil Torah Tzemach Tzedek 7:65; Rav Alyashvili in footnote 66 and 33

[5] See previous footnote that implication of Seder ibid is not to say a blessing even if has good taste.

[6] Seder ibid; Luach ibid; 2^nd opinion in Admur ibid; Michaber ibid; Rambam Brachos 8:2; Bahag Brachos 8:4; Mahaam Brachos 5

The reason: As whenever one would not want to consume an Ikar food without the secondary food which is also eaten for satiation or taste, then the Ikar food becomes the Tafel, and the secondary intent food becomes the Ikar food for the blessing, and it is only when both foods are the main intent and can and would be eaten on their own separately that we say that they are both defined as Ikar foods.

If the olive oil is the majority ingredient: Some Poskim rule that the above only applies if the olive oil is the minority ingredient, while if it is the majority ingredient, then no blessing is to be recited. [1^st opinion in 202:10; 2^nd opinion in 212:3; Taz 202:2 See Shut Tzemach Tzedek O.C. 14] Other Poskim, however, that the olive oil is always considered a secondary ingredient even if it is the majority ingredient, unless it is added for health purposes, as will be explained. [2^nd opinion in Admur 202:10; 1^st opinion in 212:3 in parentheses; Seder 3:9; 6:11 and 20; Implication of 7:11 (as explained there in footnote 68); M”A 202:10; Olas Tamid 202:4] Practically, Safek Brachos Lihakel, and hence no blessings is to be recited. [Admur ibid and ibid in parentheses] However, based on Admur in the Seder we completely rule like the second opinion and hence a blessing may be recited even if the olive oil is the majority. [See sources in Seder ibid in which Admur completely omits the first opinion; Rav Alyashvili on Seder 7 footnote 69]

[7] See Shiyurei Leket; Implication of wording in Admur and Seder ibid “Shaar Mashkin” Rav Alyashvili footnote 67

[8] Seder ibid; Luach ibid; Admur ibid; M”A 202:9; Bach 202; See Piskeiy Teshuvos 202:12

The reason: As the entire intent of drinking this beverage is for medicinal purposes [Seder ibid] and whenever we have a primary and secondary ingredient the primary ingredient always exempt the secondary one irrelevant of majority, and the concept of majority applies only when both ingredients are considered primary ingredients. [Implication of Seder 3:1; Seder 7:10 regarding honey in jam; Admur 204:17]

The law if one is independently thirsty and desires to quench his thirst: In the event that one independently desires to drink the beverage even without the oil in order to quench his thirst, then both ingredients are considered primary ingredients and hence one is to follow the majority ingredient and say its blessing. [Admur ibid; Omitted from Seder and Luach ibid; See Rav Alyashvili footnote 70 who based on this concludes that according to Seder the blessing is always Haeitz when drinking olive oil for Refua even if minority ingredient and one is equally thirsty.]

[9] Seder ibid; Luach ibid; Admur ibid; Michaber ibid; Brachos 35a; Rashi Brachos ibid

[10] Rav Alyashvili footnote 72

[11] See Shiyurei Leket; Implication of wording in Admur and Seder ibid “Shaar Mashkin” Rav Alyashvili footnote 70

[12] Seder 6:9; 7:11; Luach 10:11; Admur 202:10; Michaber 202:4; Brachos 35b;  Ketzos Hashulchan 53:2

[13] Admur 202:10 [omitted from Seder and Luach ibid]; See also Admur 204:2; Biur Seder Birchas Hanhenin p. 214; Yagdil Torah Tzemach Tzedek 7:65; Rav Alyashvili in footnote 66 and 33

[14] Admur 202:10; see previous footnote

[15] Seder ibid; See previous footnotes