9. The liquid of a canned foods:[1]

In the event that one pickled a food, such as a fruit [or vegetables], within a liquid for the purpose of pickling and preserving the food, and the liquid was there as a secondary by product to achieve this, then one who desires to drink this liquid falls under debate as to the blessing that should be recited over it. According to some opinions[2], one is to recite the blessing of Shehakol on the liquid, irrelevant to the type of food that was in it and irrelevant as to whether it has received the taste of the food.[3] According to other opinions[4], one is to recite on the liquid the blessing of the fruit that soaked inside of it [i.e. Haeitz or Ha’adama, depending on food] if the liquid has received the taste of the food.[5] [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.[6] Even if one planned to throw out the liquid, such as the liquid of canned pickles or olives and then later decided to eat the liquid, then it is subject to the above debate, and its initial blessing is Shehakol.]

10. Not cooked nor soaked – Blessing on liquids that contain foods which were not cooked or soaked in them:[7]

The scenario under discussion in all the previous laws was with regards to the proper blessing to be said over the liquid of a product which had a food either cooked within it, or soaked within it to the point that it has received the foods taste. This current scenario is different, and refers to a case in which the food simply sat inside of the liquid without cooking or soaking inside of it for a while, in which case the liquid has not received the taste of the food. The question is raised as to the proper blessing that should be said on the liquid in both the case that one plans to eat it together with its solid and the case that one plans to eat it separately from the solid.

Geder of soaked: The difference between a food soaking in a liquid, and hence being similar to cooked which was the discussion of the previous scenarios, is with regards to whether the taste of the food has entered into the liquids. If the taste of the food did not enter into the liquid then it is not considered soaked and its blessing follows this ruling. If the taste of the food has entered into the liquid[8], then it is considered soaked which is similar to cooked and follows the laws brought above each in its case.

Drinking  the liquid individually: If one plans to consume a liquid which contains a non-soaked solid inside of it, on its own without the solid, then one must recite an individual blessing on the liquid [i.e. Shehakol].[9]

• Example: One soaked blueberries in water in order to give it slight blueberry flavor, and then changed his mind prior to the flavoring having occurred and removed the blueberries from the water and desires to drink the water, then a blessing of Shehakol is to be recited on the water, even if he says a Haeitz on the blueberries.

Eating both food and liquid together – Main intent for solid: If one plans to consume both the solid and the liquid together, then we follow the laws of Ikar Vitafel. Accordingly, if one’s main intent of placing the food inside of the liquid was for the sake of consuming the food, then one only recites the blessing on the food and exempts with it the liquid which is secondary to it and hence no blessing is recited upon consuming the liquid. This applies even if the liquid is wine, nonetheless, if it is secondary to the solid, then it’s blessing is exempted with the blessing on the solid.[10] [Nonetheless, in the event that the solid is not more beloved than the liquid and is not a blessing of Mezonos, then it is proper to increase in blessings and first recite a blessing on the secondary item which is the liquid, and only then recite a blessing on the solid, rather than exempt the liquid with the solid.[11]]

• Example – Cereal and milk: When eating cereal and milk, as typically done for breakfast, then if the main intent is on the cereal and the purpose of the milk is simply to soften the cereal and add some taste to it, then one recites only the blessing of the cereal and no blessing is recited on the milk [even if he happens to drink a spoon of milk on its own without any cereal in it].
• Fruit salad with juice; Vegetable salad with a lot of gravy: When eating fruit salad or vegetable salad with its juice and gravy, then if the main intent is on the fruit and vegetable salad and not its liquid then no blessing is recited on the fruit juice or vegetable gravy [even if one drinks a spoon of it on its own without any fruit or vegetables in it]. This applies even if the fruit salad contains wine.

Eating both food and liquid together – Main intent for liquid: If one’s main intent in placing the solid inside of the liquid was for the sake of the liquid, so the liquid receive some of its taste [or for some other reason to help facilitate the drinking of the liquid[12]] then the liquid is considered the Ikar [and one only recites a blessing on the liquid[13], and does not recite a blessing on the solid[14], unless its blessing is Mezonos and is being eaten for taste or satiation and is a recognizable minority in which case a Mezonos is said first and then a Shehakol[15]].

Eating both food and liquid together – Main intent for both solid and liquid: If, however, one’s main intent was on both the solid and liquid then two individual blessings are to be recited on the solid and liquid, one blessing for the solid and one blessing for the liquid. In this regard, we do not follow the majority product to establish it as the Ikar product, and we rather recite a blessing on both products. One is to first recite a blessing over the solid [i.e. Haeitz, Ha’adama, Mezonos] and eat from it a little bit[16], and only afterwards recite a blessing of Shehakol on the liquid. This rule applies even if the solid food is one of the five grains [i.e. Mezonos] nevertheless, we recite a separate blessing on the liquid if it is the main intent or part of the main intent.[17]

• Example – Cereal and milk: When eating cereal and milk, as typically done for breakfast, then if the main intent is both on the cereal and on the milk, such as if aside for eating the carbs of the cereal for energy, he would also like to consume a glass of milk, and is simply eating them together, then an individual blessing must be recited on both the cereal and the milk, first reciting the blessing of the cereal, and then reciting the blessing of the milk.

[1] Seder 7:18; Luach 10:18, Admur 202:12; Ketzos Hashulchan 53:10; Piskeiy Teshuvos 202:25 condition 2 footnote 142

[2] 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

[3] 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]

[4] 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

[5] 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]

[6] Ketzos Hashulchan 53:10; As rules Admur in Seder 7:12; Rav Avraham Alyashvili footnote 138

[7] Seder 7:19; Luach 10:19; Admur 202:13; M”A 168:30; Shibulei Haleket 143; Hapardes p. 180; Shiltei Hagiborim Brachos 6:25; Piskei Harid Brachos 36b; Ketzos Hashulchan 58:4; Omitted from Ketzos Hashulchan 53!; Piskeiy Teshuvos 208:11

[8] See Seder 7:19 “Nishreh Ad Shenasan Bo Taam”; M”B 202:51 [24 hours] and Shaar Hatziyon 202:60 [is dependent on food, and so is implied from Admur ibid]

[9] The reason: The difference between liquid that had food cooked or soaked in it versus liquid that simply had food enter it without cooking or soaking is with regards to the taste of the food entering the liquid. When the solid is cooked or soaked inside of the liquid and gives it taste than the liquid becomes secondary to the food and is considered like the food itself [and hence receives the blessing of the food in those cases discussed in the previous laws]. This is due to one of two reasons: 1) Being that the entire purpose of the cooking was to give taste to the liquid. [2^nd opinion in Seder 7:12] 2) being that it is common to eat the food together with the gravy or with bread. [1^st opinion in Seder 7:12]. [Seder 7:19; Luach 10:19; Admur 202:13; Meiri and Reah Brachos 39a]

[10] Seder ibid[see also 3:9]; Luach ibid; Admur ibid; M”A ibid; Tosefta Brachos 4:10

[11] See Seder 3:15

[12] Admur 202:13                           

[13] Admur 202:13

[14] M”B 208:23; Piskeiy Teshuvos 208:11; Rav Alyashvili footnote 144

[15] M”B 208:23; Piskeiy Teshuvos 208:11 footnote 81, as explained above in Chapter 17 case D that Mezonos always receives its own blessing even if minority ingredient

[16] The reason: There is no option to say the two blessings consecutively, as the second blessing would be an interval between the first blessing and its food, and therefore emphasis is made that one needs these to eat some of it before saying a blessing on the second food. [Admur 202:13]

[17] The reason: Although in general we rule that five grain Mezonos products are always considered the Ikar [See Seder 3:2 and 9], nevertheless, in this regard is not considered the Ikar to exempt the liquid with its blessing is even grain products themselves which have become fit for drinking do not receive the blessing of Mezonos [and hence certainly the liquid in this case cannot be covered by this blessing]. [Seder ibid; See Tehila Ledavid 168:28; Misgeres Hashulchan 54:7; Likkutei Maharit 3:4; Shaar Hatziyon 168:1; Biur Liseder Birchas Hanehnin p. 88 and 229]