Chapter 12: Haeitz and Ha’adama – Fruits and Vegetables[1]

*This chapter focuses on the blessing of ground products in their raw state. It does not include the laws relating to cooked and ground fruits and vegetables, which will be discussed in in their own chapter.

1. The products that receive the blessing of Haeitz versus Ha’adama:

The general rule is as follows: All products that grow on the ground are Ha’adama. [This applies whether they are sweet like a watermelon, or savory like a tomato.] All products that grow on a tree are Haeitz. [This applies whether they are sweet like a plum, or sour like a green apple, or savory like an avocado or olive. In this regard, we pay no attention to the culinary or even botanical title given to the product but simply as to whether it grows from a tree. Thus, a product that does not grow on a tree receives the blessing of Ha’adama even if it is botanically defined as a fruit, such as watermelon or pineapple.[2]] The blessing of Haeitz is considered an upgrade to the blessing of Ha’adama, and only those fruits which are considered superior to the regular products of the ground deserve to be upgraded to the blessing of Haeitz. One of the main question that needs to be resolved in order to determine the proper blessing of a product that grows on a stem or tree is the proper Halachic definition of a tree. Products that grow on a Halachically defined tree are Haeitz, while products that grow on anything else, are Ha’adama. This will be discussed in length in Halacha 7-9. Nonetheless, there are other factors which also play a role as to whether the blessing of a product of a tree is Haeitz, such as its status of edibility and whether it is a primary versus secondary part of the fruit. This will be further discussed in Halacha 10-13. The same applies regarding products of the earth which are generally Ha’adama that this is also dependent on other factors such as its status of edibility, and as to whether it is the secondary or primary part of the product. Likewise, if the product goes through a change, such as if it is ground, then it’s blessing may be demoted as will be explained in chapter 14.

2. One who is unsure as to the correct blessing – Doubt if is Haeitz or Ha’adama:[3]

In the event that one is in doubt [after study and research as stated above] as to whether a certain agricultural product is a fruit of the ground or a fruit of a tree, or in the case that there is a is a Halachic doubt as to the correct blessing due to a dispute amongst the Poskim[4], then one is to say the blessing of Ha’adama, as Ha’adama includes Haeitz. [If however one said Haeitz in such a case, he nevertheless fulfills his obligation as Safek Brachos Lihakel.[5]] [Alternatively, one is to eat the product within a meal of bread, if it is a food that can be exempt with Hamotzi. This indeed is the better option, as in such a case there’s no doubt at all regarding the blessing.[6]]

3. Said wrong Bracha Rishona on Haeitz fruit – Law of Bedieved:[7]

Said Hamotzi on Haeitz fruit:[8] If one accidentally recited the blessing of Hamotzi on a Haeitz fruit, then one does not fulfill his obligation and must repeat the correct blessing of Haeitz.[9] [Hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food. If one corrected himself within Kdei Dibbur then he is Yotzei as explained in Chapter 7 Halacha 19.]

Said Mezonos Haeitz fruit:[10] If one accidentally recited the blessing of Mezonos on a Haeitz fruit, then according to the simple understanding of the Poskim[11], one does not fulfill his obligation and must repeat the correct blessing of Haeitz.[12] However, there are Poskim[13] who are of the opinion that the blessing of Mezonos Bedieved covers all food and satiating beverages [i.e. wine, juice, milk] similar to the blessing of Shehakol, with the exception to water and salt [and all water-based beverages[14]], by which one does not fulfill his obligation with the blessing of Mezonos.[15] [Some Poskim[16] conclude based on this that in the event that one accidentally recited a blessing of Mezonos he should eat a small amount, and then go outside or inside to make a Hefsek, and then say the correct blessing prior to continuing eating. Practically, however, according to Admur the main position follows not to suspect for the above opinion and hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food.[17] However, many suspect for the lenient opinion as Safek Brachos Lihakel. If one corrected himself within Kdei Dibbur then he is Yotzei as explained in Chapter 7Halacha 19.]

Said Hagafen on Haeitz fruit:[18] If one accidentally recited the blessing of Borei Peri Hagafen on a Haeitz product, then one does not fulfill his obligation and must repeat the correct blessing on that food. This is with exception grapes as explained next.

Grapes and raisins:[19] If one accidentally recited the blessing of Hagafen on grapes or raisins then one fulfills his obligation.

Said Ha’adama on Haeitz fruit[20] If one accidentally recited the blessing of Ha’adama on a Haeitz fruit, then Bedieved he fulfills his obligation. [However, even in such a case, one should initially correct himself within Kdei Dibbur and recite the correct wording of Haeitz if he remembers within enough time. See Chapter 7 Halacha 19.] Accordingly, in the event that one is in doubt as to whether a certain agricultural product is a fruit of the ground or a fruit of a tree, or in the case that there is a is a Halachic doubt as to the correct blessing due to a dispute amongst the Poskim[21], then one is to say the blessing of Ha’adama, as Ha’adama includes Haeitzs.[22] [If however one said Haeitz in such a case, he nevertheless fulfills his obligation as Safek Brachos Lihakel.[23]]

Said Shehakol on Haeitz fruit:[24] If one recited the blessing of Shehakol on a Haeitz fruit he fulfills his obligation and is not to repeat the blessing.

+Yotzei Bedieved

+SBL = Yotzei because of Machlokes and Safek Brachos Lihakel, although best to circumvent Machlokes.

X    Not Yotzei. Must Repeat Bracha

X*  Machlokes, but we conclude that one is Not Yotzei. Must Repeat Bracha

4. Said wrong Bracha Rishona on a Ha’adma product – Law of Bedieved:[26]

Said Hamotzi on Ha’adma vegetable:[27] If one accidentally recited the blessing of Hamotzi on a Ha’adama vegetable, then one does not fulfill his obligation and must repeat the correct blessing of Ha’adama.[28] [Hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food. If one corrected himself within Kdei Dibbur then he is Yotzei as explained in Chapter 7 Halacha 19.]

Said Mezonos Ha’adama vegetable:[29] If one accidentally recited the blessing of Mezonos on a Ha’adama vegetable, then according to the simple understanding of the Poskim[30], one does not fulfill his obligation and must repeat the correct blessing of Ha’adama.[31] However, there are Poskim[32] who are of the opinion that the blessing of Mezonos Bedieved covers all food and satiating beverages [i.e. wine, juice, milk] similar to the blessing of Shehakol, with the exception to water and salt [and all water-based beverages[33]], by which one does not fulfill his obligation with the blessing of Mezonos.[34] [Some Poskim[35] conclude based on this that in the event that one accidentally recited a blessing of Mezonos he should eat a small amount, and then go outside or inside to make a Hefsek, and then say the correct blessing prior to continuing eating. Practically, however, according to Admur the main position follows not to suspect for the above opinion and hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food.[36] However, many suspect for the lenient opinion as Safek Brachos Lihakel. If one corrected himself within Kdei Dibbur then he is Yotzei as explained in Chapter 7 Halacha 19.]

Said Hagafen on Ha’adama vegetable:[37] If one accidentally recited the blessing of Borei Peri Hagafen on a Ha’adama product, then one does not fulfill his obligation and must repeat the correct blessing on that food.

Said Haeitz on Ha’adama vegetable:[38] If one accidentally recited the blessing of Haeitz on a Ha’adama fruit or vegetable, then he does not fulfill his obligation and must repeat the correct blessing of Ha’adama. [Hence, one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food.]

Said Shehakol on Ha’adama vegetable:[39] If one recited the blessing of Shehakol on a Ha’adma vegetable he fulfills his obligation and is not to repeat the blessing.

+Yotzei Bedieved

+SBL = Yotzei because of Machlokes and Safek Brachos Lihakel, although best to circumvent Machlokes.

X    Not Yotzei. Must Repeat Bracha

X*  Machlokes, but we conclude that one is Not Yotzei. Must Repeat Bracha

5. If one recited a Ha’adama on a vegetable does it exempt a Haeitz fruit that he planned on eating or that was on the table:[41]

One does not fulfill the blessing over a Haeitz fruit with the blessing of Ha’adama unless he had explicit intent to include it within the blessing of Ha’adama, which initially one should never intend to do. See Chapter 7 Halacha 20.

6. If one has a Haeitz fruit and a Safek/dispute Haeitz/Ha’adama/Shehakol fruit in front of him what blessing should he say first?[42]

• Example: 1) One has an apple and a banana[43] in front of him and desires to eat both, which fruit is he to eat first? 2) One has an apple and sugar[44] in front of him, what blessing is he to say first?

Some Poskim[45] rule one is to first say the blessing on the Safek food [i.e. a Ha’adama on the banana and Shehakol on the sugar] and only then say a blessing on the Haeitz.[46] Other Poskim[47] however rule one is to recite a blessing first on the Haeitz, specifically having in mind not to exempt the Safek blessing food, and then say a blessing on the Safek [Ha’adama on the banana and Shehakol on the sugar].[48] Other Poskim[49] rule one is not to eat at all the two foods at the same time, and either he should eat only the Safek food or only the Haeitz.[50] Other Poskim[51] rule that during the week one is to eat the Haeitz and have in mind to include the Safek food and not repeat the blessing over it, while on Shabbos he is to follow the first opinions.[52] Practically, the worldly custom is not like any of the above opinions, but rather they first recite a blessing over the Haeitz and then over the Ha’adama, and they are not particular to have in mind not to exempt the Safek food with the Haeitz.[53] Nonetheless, it is proper to explicitly have in mind not to exempt the Safek food with the blessing over the fruit[54]

The after blessing of Al Hapeiros with Borei Nefashos by such foods: See Chapter 21 Halacha 13E!

7. When does a fruit become Haeitz – The trees which define a fruit as Haeitz versus Ha’adama:[57]

The opinions: Some Poskim[58] rule that a tree is defined as a Haeitz tree even if it loses its trunk and branches annually and grows a new trunk and branches each year from which the new seasons fruits are produced, so long as its roots remain from year to year [i.e. everything above ground withers away in the winter, while its roots underground remain intact]. Other Poskim[59], however, rule that a tree is only defined as a Haeitz tree if both the root and trunk remains from year to year, although it may lose its branches and grow new branches each year and still remain Haeitz. If it loses its branches and trunk, then its Bracha is Ha’adama. Other Poskim[60], however, rule a tree is only defined as a Haeitz tree if both its root, trunk and branches remain from year to year. If even only the branches fall off in the winter and grow back in the summer, it is Ha’adama. [Furthermore, some Poskim[61] rule that a tree is only defined as a Haeitz tree if it grows to three Tefachim tall. However, other Poskim[62] rule it is Haeitz even In such a case and so is the ruling of Admur who omits this subject entirely.]

The Practical ruling:[63] For the fruit of a tree to be Haeitz according to all opinions, its branches must remain permanently on the trunk. If the branches fall off in the winter and grow back in the summer, it is a dispute as to whether their blessing is Haeitz or Ha’adama, as explained above. Practically, Safek Brachos Lihakel, and hence one is to say the blessing of Ha’adama on all fruits of trees that the branches fall off from year to year, as rules the third stringent opinion. However, Bedieved, if one recited the blessing of Haeitz, he fulfills his obligation, as rule the second or first opinion. Hence, even if the trunk also falls off from year to year, if the roots remain from year to year then one fulfills his obligation Bedieved if he said the blessing of Haeitz, as rules the first opinion.[64]

Examples of fruits that their trunks fall apart each year and then regrow:[65]

• Bananas:[66] The banana tree loses its branches and trunk yearly[67], and hence some Poskim[68] learn that its blessing is under the debate between the first, versus the second and third opinion above. Therefore, the blessing on bananas is Ha’adama, although Bedieved if one recited Haeitz he is Yotzei. However, some[69] learn that their blessing is Ha’adama according to all, being that the fruit does not grow on a branch, but rather on a stem, which is soft, and is hence Ha’adama as explained in the next Halacha. Practically, Safek Brachos Lihakel and hence if one said Haeitz he is Yotzei Bedieved.
• Certain forest raspberries.[70]

Examples of fruits that their branches fall apart each year and then re-grow:[71]

• Papaya:[72] Papaya grows on a tree-like plant. Though technically a large herbaceous plant, it has a single trunk with leaves at the top, resembling a tree. The fruit grows directly on the trunk in clusters, just beneath the leaves. The trunk of a papaya plant doesn’t usually fall apart in winter unless it’s exposed to freezing temperatures, which it doesn’t tolerate well. Papaya plants don’t actually have traditional “branches” like most trees; their trunk is more like a hollow, herbaceous stalk with large leaves growing directly from the top. These leaves do regularly fall off as part of the plant’s natural cycle. Practically, the blessing on Papaya is Ha’adama[73], although Bedieved if one recited Haeitz he is Yotzei.
• Passiflora (Passionfruit): Passionfruit grows on a climbing vine, not a tree or a traditional plant. The vine clings to structures like trellises or fences, producing beautiful flowers that develop into the fruit. Passionfruit vines typically lose their leaves in winter, but their trunks and stems remain intact. Practically, the blessing on Passiflora is Ha’adama[74], although Bedieved if one recited Haeitz he is Yotzei.
• Eggplant:[75] Eggplants grow on bushy, upright plants. These are relatively small compared to trees or vines and produce fruits hanging from the stems. Eggplants are annual plants which means they complete their life cycle in one growing season, and the plant (trunks and all) dies off in winter. However, in frost-free, warm climates, eggplants can sometimes act as perennials and survive for multiple years. Practically, the blessing on eggplant is Ha’adama, although Bedieved if one recited Haeitz he is Yotzei.

If one had a banana or other Safek fruit, and a definite fruit, in front of him what Bracha should he say first?

See Halacha 6!

8. Fruits that grow directly from a trunk:[76]

If a tree or bush has a trunk and its fruits grow directly from it, the appropriate blessing is Borei Pri Ha’adama according to all opinions. This ruling applies even if the trunk remains intact and does not deteriorate over time in the winter. [Thus, even Bedieved, if one recited the blessing of Haeitz, he does not fulfill his obligation, and must recite the blessing of Ha’adama.]

Besamim and Kileiy Hakerem:[77] For Besamim and Kilei Hakerem, the classification as Besamim remains unchanged even if they grow on a soft trunk, and hence they retain the blessing of Atzei Besamim.

• Examples of Ha’adama fruits according to all:

1. Strawberries:[78] Strawberries grow on low, herbaceous plants, not on trees or vines. They grow close to the ground. They spread out using runners (horizontal stems) that produce new plants. Tiny white flowers bloom on the plant, which are pollinated to form the fruit. The fruit begins as small, green berries and gradually ripens to a juicy red. Strawberry plants are perennial, meaning they can produce fruit for multiple years if cared for properly, though their productivity declines after a few seasons. Strawberries are Ha’adama according to all being that their stem is soft and it grows from the trunk.
2. Pineapple: The pineapple plant has a rosette of long, spiky, sword-like leaves that grow out from a central stem. At the center of the plant, a flower stalk emerges, producing many small purple flowers. These flowers fuse together to form a single fruit—what we recognize as the pineapple. It takes about 18–24 months for a pineapple to fully mature, making it a relatively slow-growing fruit. A single pineapple plant typically produces only one fruit at a time from its central stem. Seemingly, its blessing is Ha’adama according to all, and if one says Haeitz he is not Yotzei.
3. Tomatoes: Tomatoes grow on plants. The tomato plant is a vine-like herbaceous plant, which is a soft stem rather than a woody trunk like a tree. Depending on the variety, tomato plants can either grow as bush-like structures (determinate varieties) or as sprawling vines that often need support from stakes or cages (indeterminate varieties). Whatever the case, its blessing is Ha’adama according to all, and if one says Haeitz he is not Yotzei.
4. Sesame: Sesame grows on plants, not trees. Sesame plants are upright and can reach heights of about 3 to 6 feet (1 to 2 meters). They have green, soft stems and elongated leaves. The plants produce tubular flowers that can be white, pink, or pale purple, depending on the variety. After pollination, the flowers form small seed pods. Each pod contains the sesame seeds, which are harvested when the plant matures. Its blessing is Ha’adama according to all, and if one says Haeitz he is not Yotzei.

9. Bush fruits and berries [Blueberries, Mulberries, Blackberries, Raspberries, Cranberries]:

The status of fruits of a bush follow the same rules explained in the previous Halachas, and its blessing is hence dependent on whether they are perennials or if they wither away in winter [Halacha 7], and if the fruits grow directly from the stalk or stem rather than from branches which grow on a trunk [Halacha 8], and according to some opinions regarding the height of the bush. The following is a list of examples of Bush fruits and their blessing:

• Examples of berries:

1. Blueberries:[79] Blueberries grow on bushes that can vary in size from compact shrubs to taller, tree-like varieties. Blueberry bushes are perennials, meaning they produce berries year after year once established. Accordingly, their blessing is Haeitz according to all.
2. Mulberries [Tut Eitz, not to be confused with blackberries]:[80] Mulberries, known as “Yagdas Hashechorim” in Hebrew, grow on actual trees, and their fruits look very similar to blackberries in size, shape, and even color. Their blessing is Haeitz according to all.
3. Blackberries [not to be confused with mulberries or black colored raspberries[81]]: Blackberries, grow on thorny (or sometimes thornless) bramble canes which is a type of bush. These canes are biennial—one year, they grow vegetatively, and the next year, they produce flowers and berries. The main canes are hard, and remain from year to year. Their blessing is debated if Ha’adama[82] or Haeitz[83] and hence one is to recite Ha’adama.
4. Raspberries: Raspberries grow on canes, much like blackberries. These canes are biennial. During the first year, they grow as primocanes (non-fruiting canes). In the second year, these same canes become floricanes (fruit-bearing canes). After they bear fruit, the floricanes die and need to be pruned away before winter. The primocanes, however, become next year’s fruiting floricanes. Their blessing is debated if Ha’adama[84] or Haeitz[85] and hence one is to recite Ha’adama.
5. Cranberries:[86] Commercially it grows on a low bush which reaches up until 2 to 8 inches in height [between 5 to 20 cm tall]. The bush is a perennial which means that they can continuously grow crop year after year, and no part of the bush dies throughout the year, other than of course the leaves. Its blessing is debated amongst today’s Poskim, Rabbanim, Hashgacha agencies and Bracha lists, with some ruling that is blessing is Haeitz[87], and others ruling that its blessing is Ha’adama.[88] Practically, according to Admur one should recite Haeitz.

10. Fruit that is not fully ripe or edible – Which Bracha is recited; Haeitz, Ha’adama, Shehakol, or no blessing:[89]
11. The general rule:

Edible: Even if the fruit is still s

mall, so long as it is not too bitter or sour to be eaten, its blessing remains Haeitz. This applies even if they are only edible in a time of need. [This however only applies if the fruit could have potentially become ripe if left on the tree. If however the fruit cannot ripen due to some defect or illness of the fruit, or due to the lack of season, then their blessing is Shehakol.[90]]

Not edible: If the fruit or vegetable is too bitter or sour to be eaten even in a time of need, then no blessing is to be said over it.

Edible through cooking: In such a case that the fruit or vegetable is too bitter or sour to be eaten, then if one cooked the fruit and it became edible then its Bracha is Shehakol.

1. Examples:[91]

Small unripe grapes:[92] Grapes which are not ripe but are already edible, receive the blessing of Ha’adama. Nonetheless, Bedieved if one said Haeitz he is Yotzei. Upon them becoming fully ripe they become Haeitz.

Almonds:[93] Raw almonds which are bitter and inedible, do not receive a blessing if one chooses to eat them. Roasted almonds however are Haeitz.

11. Fruit and vegetable seeds – Which Bracha is recited; Haeitz, Ha’adama, Shehakol, or no blessing:[94]

Seeds of fruits [and vegetables] which are a secondary product of fruit cultivation receive the blessing of Shehakol, unless the seeds are also naturally sweet and fit for eating just like the fruit itself, in which case it receives the same blessing as the fruit, [either Ha’adama if a vegetable or] Haeitz if a fruit.

Inedible: If the seeds are inedible then no blessing is said upon eating them, if one chooses to do so.

Edible through cooking: If the seeds are inedible and only become fit for eating upon roasting them, then although no blessing is said upon eating them raw, the blessing of Shehakol is recited upon eating them roasted or cooked. [Nonetheless, Bedieved, if one recited Haeitz on the cooked bitter seeds of a fruit, or Ha’adama on the cooked bitter seeds of a vegetable, then one Yotzei.[95]]

Seeds which are the primary product of the food:[96] All seeds which are the primary product of the food receives its proper blessing, whether Haeitz or Ha’adama.

• Practically, what is the Bracha of watermelon and pumpkin seeds? These seeds are a secondary product of their fruit and are naturally bitter and then baked in order to become edible. Their blessing is hence Shehakol.[97] However, in today’s commercial industry of pumpkin and watermelon seeds, the watermelons and pumpkins are planted specifically for the sake of harvesting the seeds[98], and hence their blessing is Ha’adama.[99]

12. Peels – Blessing of fruit and vegetable peels:[100]

Fully Edible on its own [i.e. apple peels]: Peels of fruits and vegetables which are fully edible just like the fruit itself and are commonly eaten together with the fruit or vegetable, retain the same blessing of the fruit or vegetable even when eaten separately. Accordingly, one who peels an apple and desires to eat the peel recites the blessing of Haeitz.

Not fully edible on its own:[101] Peels of fruits and vegetables which are not fully edible when not eaten together with the fruit or vegetable, such as the white rind of an orange and other citrus fruits, their blessing is Shehakol.

Edible through cooking:[102] There is a debate regarding the blessings to recite for peels of fruits and vegetables which are not fully edible raw, until they are cooked. This debate centers on whether the edible peel is considered an integral part of the fruit. Practically, it is recommended to recite the blessing of Ha’adama since it covers all opinions. However, if the blessing of Haeitz was recited, he is Yotzei Bedieved.

Inedible: Peels of fruits and vegetables that are completely inedible [i.e. avocado shell] do not receive a blessing if one chooses to eat them.

Cooked Peels in jam:[103] There is a debate amongst the Poskim whether fruit peels that have been cooked and turned into jam or marmalade are considered Haeitz or Ha’adama. The debate is based on whether the peel is seen as a main part of the fruit or not. Practically, one is to recite a blessing of Ha’adama, which fulfills ones obligation according to all opinions, nonetheless, Bedieved if one said Haeitz he is Yotzei. [This only applied in previous times. However, today since people no longer keep the peels of fruits and rather discard them, and hence fruits are not considered grown for their peels, therefore some Poskim[104] rule that their peels are Shehakol even when eaten as jam.]

Chocolate-coated peels:[105] Chocolate-covered citric peels would be considered Ha’adama according to the principle mentioned above regarding jam. However, in contemporary practice, since people typically discard the peels of fruits rather than retain them, fruits are not regarded as being grown for their peels. Consequently, their peels are classified as Shehakol, even if they are chocolate-covered.

• Examples-Esrog peel:[106] The Esrog peel in jam, candy, or chocolate is considered Haeitz because it is cultivated for its peel, and is the main part of the fruit.
• Lemon peel:[107] Lemons, both their fruit and peel, are Shehakol.
• White part of orange:[108] No blessing is recited on the white part of an orange upon eating the orange. If however one eats only the white part, the blessing of Shehakol is recited.
• Apple, Pear, Plum, Apricots: All the peels of these fruits are edible raw just like the fruit, and hence their peel is Haeitz.

13. Wild fruits – The blessing on wild fruits and herbs:[109]

The blessing of wild fruits, such as wild apples known as crabapples[110], and wild pears[111] which are not very tasty, is Shehakol. This applies whether they are eaten raw or cooked. The reason for this is because such fruits are not of great enough significance to be elevated to the superior blessing of Haeitz.

Wild Almonds: The blessing of wild almonds are Haeitz being that they taste good even when they grow in the wild.

Wild herbs: The blessing on wild herbs is Shehakol as they are inferior to other Ha’adama products.

The opinion of the Arizal:[112] According to the Arizal, one recites the blessing of Haeitz on all fruits, even if they grow in the wild and are sour and inferior to regular fruits, and recites Ha’adama on all vegetables, even if they grow in the wild and are inferior to regular vegetables. [Many are accustomed to follow this opinion.[113]]

Sabras – Prickly pear fruit or cactus fruit:[114] Sabras, known in English as prickly pear fruit or cactus fruit, are Haeitz, as although they grow in the wild, they are a good tasting fruit.

14. Cooked versus Raw – The blessing on cooked fruits and vegetables:[115]
15. Fruits that are typically eaten raw:

No loss in quality when cooked: Fruits which are typically eaten raw, but are equally good also when cooked, which means that their quality and taste do not diminish when they are cooked, and they retain their natural flavor, then the blessing remains “Haeitz.” This applies even if majority of people consume the fruit raw without cooking.

Loss in quality when cooked: However, if fruits taste better when they are raw and lose their flavor when cooked, then the blessing changes to “Shehakol.” This shift occurs because cooking alters their taste and quality significantly, making them less enjoyable compared to their raw state. Therefore, the blessing reflects the diminished state of the fruit’s flavor after cooking.

1. Fruits and vegetables that are better when eaten cooked than raw:[116]

If majority eat it cooked: Those fruits and vegetables that most people cook to enhance their taste being that they taste better cooked than raw, are classified as Ha’adama or Haeitz when cooked, and Shehakol when consumed raw.

• Examples of foods eaten cooked and not raw include:

• Potatoes [Ha’adama when consumed cooked, and Shehakol when raw]
• Turnips [Ha’adama when consumed cooked, and Shehakol when raw]
• Beets [Ha’adama when consumed cooked, and Shehakol when raw]
• Eggplants [Ha’adama when consumed cooked, and Shehakol when raw]
• Carrots:[117] In previous times, raw carrots were not eaten raw and hence were classified as Shehakol.[118] However, since it is now common for people to consume raw carrots, their blessing has reverted to Ha’adama.[119]
• Lettuce:[120] In the past, raw lettuce was considered Shehakol and only became Ha’adama when pickled or oiled. Today, all lettuce is classified as Ha’adama.

If majority eat it raw:[121] If most people eat a vegetable raw, its blessing is Ha’adama, even if it tastes better cooked. This applies even if they only eat the fruit or vegetable raw together with bread.

• Onions:[122] Raw onions are Ha’adama because they are commonly eaten raw in salads or breads. Cooked onions are Shehakol since cooking diminishes their taste and consequently their Bracha. See Halacha 16H for the fall details of this subject.

15. Jam – Bracha on fruit or vegetable Jam:[123]

Marmalade[124] – Peels in jam:[125] There is a debate amongst the Poskim whether fruit peels that have been cooked and turned into jam or marmalade are considered Haeitz or Ha’adama. The debate is based on whether the peel is seen as a main part of the fruit or not. Practically, one is to recite a blessing of Ha’adama, which fulfills ones obligation according to all opinions, nonetheless, Bedieved if one said Haeitz he is Yotzei. [This only applied in previous times. However, today since people no longer keep the peels of fruits and rather discard them, and hence fruits are not considered grown for their peels, therefore some Poskim[126] rule that their peels are Shehakol even when eaten as jam.]

Exceptions – Esrog peel:[127] The Esrog peel in jam, candy, or chocolate is considered Haeitz because it is cultivated for its peel, and is the main part of the fruit.

Spice jam:[128] Spiced jam or honey is to receive the Shehakol blessing and not the blessing of the spice. However, if the jam contains small pieces of crushed spices [which are recognizable[129]], then one recites the blessing of the spice.

Fruit Jam:[130] If the jam contains visible pieces of fruit, it follows the blessing of the fruit. If the fruit is completely disintegrated, the blessing is Shehakol.[131] [Thus Esrog jelly or esrog jam that contains the peels is considered Haeitz. In contrast, strawberry jam that is disintegrated is categorized as Shehakol.]

Jalapeno or Ginger jam: Jalapeno or Ginger jam is Ha’adama even if the ginger is crushed[132], [so long as one can still see the ginger in the jam.[133]]

16. Spices – Bracha when eating plain spices:[134]

Spices are not subject to a Bracha because they are not typically consumed on their own but rather used to season food. Thus, one does not recite a Bracha when consuming spices such as black pepper, cumin, curry, basil, oregano, or Za’atar. If a spice is cooked and made edible, the appropriate Bracha is Shehakol.

Salt: A small amount requires Shehakol. A large amount or a cup of salt water requires no blessing. See Chapter 13 Halacha 3.

17. Spices, roots, and nuts – List of select products and their corresponding blessings:
18. Chili [i.e. Chile] peppers – Jalapeno, Habanero, Serrano, Fresno, Anaheim, Poblano:[135]

Fresh: Fresh and moist [not dried] Chili peppers [Jalapeno or others] are edible, and hence are to have a blessing recited prior to their consumption. However, it is disputed amongst the Poskim if they are Ha’adama or Haeitz or Shehakol. Some Poskim[136] rule they are Haeitz being that they grow on a tree. Other Poskim[137] rule that they are Ha’adama being that chili peppers are mainly grown to be dried and used as a spice, and are not commonly eaten plain. Practically, Safek Brachos Lihakel, and hence Bedieved if one said the blessing of Haeitz he is Yotzei, however, initially one is to say the blessing of Ha’adama [which according to all opinions fulfills ones obligation Bedieved].[138] [This follows the ruling of Admur. Some Poskim[139], however, rule that Shehakol is to always be said on jalapeno peppers.]

Dried chili pepper:[140] No blessing is said upon eating dried chili pepper, as they are not eaten alone but rather are used to spice other foods, and hence this is not an eating which gives pleasure.

Jam – Chili pepper jam:[141] Chili pepper jam is Ha’adama.

• Final ruling: Fresh – Ha’adama. Spice – No Blessing.

1. Ginger:[142]

Fresh: Fresh ginger receives the blessing of Ha’adama. It is not Haeitz being that it is an underground root and is not the fruit of a tree.[143]

Dried:[144] Dried ginger which is used as a spice does not receive a blessing when eaten plain, as this is not an eating which gives pleasure.

Roasted medicinal: Roasted ginger which is used for medicine is Ha’adama.

Ginger jam: Ginger jam is Ha’adama.

1. Cinnamon:[145]

Cinnamon is Ha’adama, as it grows on the ground like other canes[146] and it is common to eat plain when dry.

1. Pistachio:

Both raw and roasted pistachios are Haeitz, as they are edible both raw and roasted.[147]

1. Nutmeg:[148]

Nutmeg is commonly eaten even dry, and hence its blessing is Haeitz. [Seemingly, this only applied in previous times, however in today’s times it is no longer common to eat raw nutmeg[149], and it is only used as a secondary flavoring other foods similar to a spice.[150] Accordingly, no blessing is to be recited upon eating it today.[151] However,] if one eats it as medicine[152], such as in a shake or tea, and the nutmeg is the main purpose of drinking the shake and one would not drink it otherwise, then its blessing is Haeitz [even today]. If, however, one would anyways drink the shake or tea even without the nutmeg, such as if he is thirsty or its tastes good regardless of the nutmeg, then he recites a Shehakol.[153]

1. Licorice [plant]:[154]

Licorice is a root and can be eaten plain[155], and hence its blessing is Ha’adama [and not Haeitz] when eaten and swallowed. [However, when simply sucked for its juice and spat out, its blessing is Shehakol.[156]]

1. Sugar and sugarcane:[157]

Sugar from sugarcane: The blessing on sugar that comes from sugarcane[158] [as well as sugarcane[159] itself], is Shehakol [although since some Poskim[160] rule that it is Haeitz, therefore Bedieved if one said Haietz he is Yotzei.[161]]

Beet sugar:[162] The blessing on beet sugar is Shehakol. If one recites Haeitz he is not Yotzei. [However, if he recites Ha’adama then he is Yoztei Bedieved.[163]]

1. Onions:[164]

Raw:[165] The blessing over raw onions is Ha’adama.[166] This applies even if one is eating it plain [without a dip].[167] This applies even in areas that people abstain from eating raw onions plain, and only eat it together with other foods, such as bread or in a salad, nevertheless the blessing of Ha’adama is recited upon eating it plain. [However, whenever the onion is eaten with another food, then the regular rules of Ikur and Tafel apply, and only one blessing is recited on the Ikar. The above ruling follows the opinion of Admur, however many are accustomed to reciting the blessing of Shehakol on raw onions, as rule other opinions.[168] Nonetheless, even according to their opinion, one who said Ha’adamah on raw onions is Yotzei.[169]]

Cooked:[170] The blessing over cooked onions is Shehakol.[171] [However, fried onions are Ha’adama when eaten plain.[172]]

1. Garlic:[176]

Raw:[177] The blessing over raw garlic is Ha’adama.[178] This applies even if one is eating it plain [without a dip].[179] This applies even in areas that people abstain from eating raw garlic plain, and only eat it together with other foods, such as bread or in a salad, nevertheless the blessing of Ha’adama is recited upon eating it plain. [However, whenever the garlic is eaten with another food, then the regular rules of Ikkur and Tafel apply, and only one blessing is recited on the Ikar. The above ruling follows the opinion of Admur, however many are accustomed to reciting the blessing of Shehakol on raw garlic, as rule other opinions.[180] Nonetheless, even according to their opinion, one who said Ha’adamah on raw garlic is Yotzei.[181]]

Cooked:[182] The blessing over cooked garlic is Shehakol.[183] [However, fried garlic is Ha’adama when eaten plain.[184]]

1. Horseradish:[185]

Horseradish is inedible when raw and hence one does not say a blessing upon eating it.

1. Coffee:[186]

Coffee beverage:[187] The blessing over the coffee beverage is Shehakol.

Plain coffee bean, grinds, instant coffee:[188] In previous times, a blessing was recited upon eating plain roasted coffee, whether beans or grinds.[189] However, in todays times a blessing is not recited when tasting plain coffee, whether a bean, grind, or instant coffee, being that most people do not eat plain coffee due to its bitterness.[190]

Plain Coffee with sugar:[191] Plain coffee, whether a bean or grind, which is mixed with sugar is debated as to whether its blessing is Ha’adama[192] or Haeitz.[193] Practically, one is to say Haeitz, although those who say Ha’adama have upon whom to rely. [However, the widespread custom today is to say Shehakol.]

Chocolate covered coffee:[194] When eating chocolate covered coffee beans, then if one’s main intent is on the chocolate, its blessing is Shehakol. If one’s main intent of eating is on the coffee then he states Haeitz and exempts with it the blessing of the chocolate. If one’s main intent is on both the chocolate and the coffee, then one recites two blessings; Shehakol on the chocolate and after eating some of the chocolate, he recites a Haeitz on the bean. When reciting a Shehakol on the chocolate he is to explicitly have in mind to not exempt the been that is inside.

1. Chocolate:[195]

Chocolate cubes:[196] From the letter of the law, one should technically recite the blessing of Haeitz over chocolate.[197] However, the widespread custom is to recite Shehakol over chocolate.

Chocolate beverage – Shoko:[198] The blessing over a chocolate beverage is Shehakol.

Plain cocoa bean, grinds, instant cocoa:[199] In previous times, a blessing was recited upon eating plain roasted cocoa, whether beans or grinds.[200] However, in todays times a blessing is not recited when tasting plain cocoa, whether a bean, grind, or instant cocoa, being that most people do not eat plain coffee due to its bitterness.[201]

Plain cocoa with sugar:[202] Plain cocoa, whether a bean or grind, which is mixed with sugar is debated as to whether its blessing is Ha’adama[203] or Haeitz.[204] Practically, one is to say Haeitz[205], although those who say Ha’adama have upon whom to rely. [However, the widespread custom today is to say Shehakol just like on plain sugar, and chocolate.]  

Chocolate covered treats:[206] When eating chocolate covered candy, then if one’s main intent is on the chocolate, its blessing is Shehakol. If one’s main intent of eating is on the filling then he states Haeitz or Ha’adama and exempts with it the blessing of the chocolate. If one’s main intent is on both the chocolate and the filling, then one recites two blessings; Shehakol on the chocolate and after eating some of the chocolate, he recites a blessing on the innards. When reciting a Shehakol on the chocolate he is to explicitly have in mind to not exempt the been that is inside.

18. List of select fruits and vegetables and their corresponding blessings:
19. Sabras [i.e. Prickly pear fruit or cactus fruit]:[207]

Sabras, known in English as prickly pear fruit or cactus fruit, are Haeitz, as although they grow in the wild, they are a good tasting fruit.

1. Bananas:[208]

The banana tree loses its branches and trunk yearly[209], and hence some Poskim[210] learn that its blessing is under the debate between the first, versus the second and third opinion above. Therefore, the blessing on bananas is Ha’adama, although Bedieved if one recited Haeitz he is Yotzei. However, some[211] learn that their blessing is Ha’adama according to all, being that the fruit does not grow on a branch, but rather on a stem, which is soft, and is hence Ha’adama as explained in the next Halacha. Practically, Safek brachos Lihakel and hence if one said Haeitz he is Yotzei Bedieved.

1. Lemons:[212]

Lemons that are only mildly sour and are thus edible receive the blessing of Shehakol.[213] Lemons that are very sour to the point of inedibility do not receive a blessing at all prior to consumption.[214]

Lemon peel:[215] The peel of a lemon which is edible receives the blessing of Shehakol prior to consumption.

1. Esrog:[216]

Esrogim that are only mildly sour and are thus edible receive the blessing of Shehakol.[217] Esrogim that are very sour to the point of inedibility do not receive a blessing at all prior to consumption.[218]

Esrog peel: The raw peel of an Esrog which is edible receives the blessing of Shehakol prior to consumption.[219] If the peel was turned into marmalade or a chocolate covered treat then its blessing is Haeitz.[220]

Shehechiyanu:[221] The blessing of Shehechiyanu is not recited upon eating an Esrog.[222]

1. Carob:

The blessing on ripe carobs is Haeitz.[223] The blessing on carobs that are small, and have not yet ripened to the point of chain like wrinkles, is Ha’adama.[224] If however, the carbos are bitter and are not fit to be eaten at all then no blessing is said over them, even if they are ripe.[225]

Shehechiyanu: Some Poskim[226] rule that the blessing of Shehechiyanu is not to be recited over carob.[227] However, the Rebbe is reported to have answered Rabbi Chadakov that in Russia the blessing of Shehechiyanu was customarily recited over carob.[228]

Insects: Carobs tend to be infested with worms and insects and hence must be checked thoroughly prior to eating.

1. Heart of palm:[229]

The heart of palm, known in Hebrew as Kura, is the center of a palm tree’s main stem.[230] The blessing that is to be recited on the heart of the palm is Shehakol.[231] [However, this only applies towards the heart of a wild palm tree, or the heart of a palm tree that was planted for the purpose of harvesting its dates.[232] However, palms that are planted for the sake of harvesting their hearts, receive the blessing of Ha’adama.[233] In today’s time, most production of palm heart is cultivated from palms that are planted and grown specifically for this purpose and their blessing is therefore Ha’adama.]

1. Coconut:[234]

Flesh: The white flesh of a coconut is Haeitz.

Grated coconut: Grated coconut is Heitz.

Ground coconut: Ground coconut is Shehakol.

Cookies such as macaroons:[235] If made from finely ground coconut, then the blessing is Shehakol. If it contains chunks of coconut, then the coconut is Haeitz. If made from grated coconut, the accepted approach is to say the blessing of Shehakol.

Coconut Water:[236] Some Poskim[237] rule that the coconut water found within the coconut receives the blessing of Haeitz. Other Poskim[238], however, rule that its blessing is Shehakol. Practically, one is to recite the blessing of Shehakol.[239] This however only applies when eating the coconut water on its own, however when eating at the same time as eating the coconut flesh, such as together or drinking the water after finishing eating the flesh you know blessing said the secondary.[240]

1. Sprouts:[241]

Water grown spouts [i.e. Alfalfa, mung beans, lentil sprouts]: Some Poskim[242] rule that the blessing of sprouts is Shehakol. Majority of Poskim[243], however, rule that the blessing remains Ha’adamah, and so is the main ruling.[244]

Soil-grown sprouts [i.e. Broccoli, wheatgrass, and sunflower sprouts]: Its blessing is Ha’adama according to all, as they grow on the ground.

1. Dried fruits and vegetables:

Remains the same blessing as the fruit or vegetable.

19. The blessing over grapes and raisins:[245]

The initial blessing that is to be recited over [ripe] grapes and raisins is Haeitz and not Hagafen.[246]

Accidentally recited Hagafen on grapes or raisins:[247] If one accidentally recited the blessing of Hagafen on grapes or raisins then one fulfills his obligation.

Small unripe grapes:[248] Grapes which are not ripe but are already edible receive the blessing of Ha’adama. Nonetheless, Bedieved if one said Haeitz he is Yotzei. Upon them becoming fully ripe they become Haeitz.

One who is drinking wine and eating grapes or raisins – Before blessing:[249] One who sits down to drink wine and eat grapes or raisins is not initially to intend upon him saying the blessing of Hagafen on the wine to also fulfill the obligation of the grapes or raisins. Rather, he is to say its own designated blessing of Haeitz on the grapes and raisins after reciting the blessing of Hagafen on the wine. However, Bedieved, if one recited the blessing of Hagafen on the wine and intended to also include grapes or raisins in his blessing, then one fulfills his obligation over the grapes and raisins and is not required to repeat the blessing. [However, if he did not explicitly intend to include the blessing of the grapes or raisins within his blessing of Hagafen on the wine, then he must recite the blessing of Haeitz on the grapes or raisins, and it is only if he explicitly intended to include them that he is exempt.]

The after blessing if one drank wine and ate grapes:[250] [Initially one who ate a Kezayis of grapes or raisins and likewise drank a Revius of wine should recite both Al Hagafen and Al Hapeiros on behalf of the wine and grapes, as explained in Chapter 21 Halacha 13D above. Nonetheless, regarding Bedieved if one did not do so, the Halacha is as such:] If one ate [a Kezayis of] grapes or raisins and likewise drank [a Revius of] wine and recited an Al Hagefen Veal Peri Hagefen [on behalf of both the wine that he drank and grapes that he ate], then he is exempt from reciting Al Haeitz on behalf of the grapes or raisins being that they too are considered fruits of the of the vine [i.e. Gefen].[251] However, this only applies if one explicitly had intent to exempt the grapes and raisins with the after blessing of Al Hagafen. However, if he did not explicitly have intent to do so, then the after blessing of Al Hagafen does not exempt the after blessing of Al Haeitz for the grapes and raisins, and it hence must be repeated.[252] For this reason[253], initially one should not have in mind to exempt the grapes with the wording of Al Hagefen and should rather explicitly include the words Al Hapeiros on behalf of the grapes, as we already explained in Halacha D above.[254]

20. Atzitz – Blessing on pot or container grown fruits and vegetables:[255]

Some Poskim[256] rule that vegetables which grow in an unperforated pot or container [i.e. Atzitz Sheiyno Nakuv] are the blessing of Shehakol. Majority of Poskim[257], however, rule that the blessing remains Ha’adamah, and so is the main ruling.[258] Certainly, vegetables which grow in a perforated pot are Ha’adama.

21. Hydroponic fruits and vegetables[259] – Blessing on fruits and vegetables grown with hydroponics:

Some Poskim[260] rule that vegetables which grow hydroponically are the blessing of Shehakol. Majority of Poskim[261], however, rule that the blessing remains Ha’adamah, and so is the main ruling.[262]

[1] Seder 6; Luach 9; Admur 202-203; Ketzos Hashulchan 49; Encyclopedia Talmudit Vol. 4 Erech Birchas Hapeiros pp. 554-569

[2] Outside of Halacha and the laws of blessings, what’s the difference between a fruit and a vegetable and, for example, is watermelon considered a fruit because it’s sweet and is avocado considered a vegetable because it’s not sweet? The difference between fruits and vegetables comes down to their botanical definitions. Fruits develop from the ovary of a flower and usually contain seeds. Vegetables, on the other hand, are other plant parts like roots, stems, and leaves. So, watermelon is a fruit because it comes from the flowering part of the plant and has seeds. And despite its savory taste, avocado is also a fruit—specifically a berry—since it fits the botanical criteria. Likewise, a pineapple is a fruit! Specifically, it’s a multiple fruit because it develops from the fusion of multiple flowers on the same stalk. Each “eye” on the pineapple is actually the fruit of an individual flower. Furthermore, tomatoes are technically a fruit. They develop from the ovary of a flower and contain seeds, which fits the botanical definition of a fruit. However, in the culinary world, they’re treated as a vegetable because of their savory flavor. So, botanically a fruit, but culinarily often considered a vegetable. Avocados and olives grow on trees, but they are fruits by definition, even if their culinary use is more savory. Nature doesn’t always align with our culinary expectations!

[3] Seder 1:4; Luach 1:4-5; Admur 206:1; 202:24; Michaber 206:1; Ketzos Hashulchan 49:2

[4] Such as fruit jam [Seder 6:4] or perennials [Seder 6:6]

[5] Ketzos Hashulchan 49:2

[6] Admur 202:24; Omitted from Seder and Luach ibid, despite Admur bringing this concept regarding rice in Seder 1:11!

[7] See Seder Birchas Hanehnin 1:2-5, 10, 16; 2:9;  6:4, 6; 7:22-24  Luach Birchas Hanehnin 1:2-5, 14; 10:11; SHU”A Admur 167:13; 168:12; 202:2, 10; 24; 206:1; Michaber 167:10; 204:13; 206:1; 208:15; M”A 209:1; Ketzos Hashulchan 39:37 footnote 24 and 34; 48 footnote 1; 49:2-3, 9, 18 footnote 1; Piskeiy Teshuvos 167:20-21; 206:1-7; 208:23; Koveitz Kieis Shasul [Belz] p. 217

[8] Mamar Murdechaiy 168:18; Chayeh Adam 58:1-2; Derech Hachaim Dinei Taus Alef; Kitzur Shulchan Aruch 56:1; Kaf Hachaim 158:43; Birchas Habayis 19:22; Even Haozer 168:5; Ketzos Hashulchan 48 footnote 1; Ritva Brachos 2:18; Igros Moshe Y.D. 3:120 -2 unlike Igros Moshe O.C. 2:54

Other Opinions: Some Poskim rule that the blessing of Hamotzi never covers Mezonos, even by Pas Haba Bekisnin, and hence the blessing of Mezonos is still required to be recited. The proof is from the fact that regarding those breads which are disputed whether they are Hamotzi or Mezonos it is ruled that Mezonos is to be recited. This implies that if one were to recite Hamotzi then he would not fulfill his obligation according to the opinion which requires Mezonos to be said. [Elya Raba 168:20; Igros Moshe O.C. 2:54 unlike Igros Moshe Y.D. 3:120 -2]

[9] The reason: As it appears like a clear lie to say “Hamotzi” over this food when in truth it has no resemblance of bread. [Chayeh Adam ibid]

[10] See Kaf Hachaim 202:9; Piskeiy Teshuvos 206:3; Halacha Berura 206:7

[11] Setimas Kol Haposkim who only record that the blessing of Shehakol covers all foods Bedieved; Implication of Admur in Seder Admur 1:3 and Admur 168:12 that the dispute and discussion of Mezonos being Motzi another food is only by bread or Safek bread, and not by anything else; Implication of Admur in Seder 1:10 regarding rice that he does not suggest to say Mezonos and only suggests saying Shehakol; All Poskim who rule that one is not Yotzei Mezonos over bread being that only Shehakol is Motzi other foods and the same would certainly apply to other foods that one is not Yotzei: Teshuvas Beis Yehuda Ayash O.C. 41; Birkeiy Yosef 167:10; Nehar Shalom; Hagahos Rav Akiva Eiger on Gemara Brachos 36b

[12] Rashbatz Brachos 40b; Igros Moshe C.M. 2:41; Aruch Hashulchan 167:19; So rule regarding all foods except wine and dates: Beis Oveid; Pesach Hadvir 202:12; Sdei Chemed Mareches Brachos 1:36; Orchos Chaim 202:2; See Kaf Hachaim 202:9; So rules even regarding wine: Rashbatz Brachos 40b; So rule regarding almonds: Rav Akiva Eiger ibid

[13] Implication of Derisha 168:2 and Taz 168:6; Elya Raba 168:16; Chayeh Adam 58:3 and Nishmas Adam 2 in name of Kesef Mishneh Brachos 4:6 “One can possibly say that if one said Mezonos on a cooked food and fruits that he is Yotzei,”; Biur Halacha 167:10 “Bemakom” and 208 “Ad Shenismaeich”; Shaar Hatziyon 167:11 and 208:31; Ben Ish Chaiy Balak 13; Birchas Habayis Shaar 19; Kaf Hachaim 202:9 and 206:6; Kerem Shlomo 1:66; Halacha Berura 206:7

[14] Tehila Ledavid 1:48

[15] The reason: As all foods are considered Mazon as proven from the Talmudic ruling [Eiruvin 26] which states that one who vows not to eat Mazon is prohibited from eating anything except for water and salt. [Chayeh Adam ibid]

[16] Igros Moshe 4:40; Piskeiy Teshuvos 206:3

[17] As stated from the previous footnotes, so is evident from the glaring omission of this possibility from all the laws of Safek brought in Admur, and so is evident from its omission from the Ketzos Hashulchan.

[18] See M”B 202:70; Kaf Hachaim 202:77; Piskeiy Teshuvos 208:23

[19] Seder Birchas Hanehnin 1:16; Luach 1:14; Michaber 208:15; Tur 208:15; Ketzos Hashulchan 49:9

[20] Seder 1:4; Luach 1:4-5; Admur 206:1; 202:24; Michaber 206:1; Mishneh Brachos 40a; Ketzos Hashulchan 49:2

[21] Such as fruit jam [Seder 6:4] or perennials [Seder 6:6]

[22] Admur ibid in Seder, Luach, 206:1 and 202:24; Michaber ibid

[23] Ketzos Hashulchan 49:2

[24] Admur Seder 1:4; Luach 1:5; Admur 167:13 [regarding bread]; 202:24; 206:1; Michaber 167:10; 206:1; Mishneh Brachos 40a; Piskeiy Teshuvos 167:21

[25] Except for grapes and raisins, by which one is Yotzei

[26] See Seder Birchas Hanehnin 1:2-5, 10, 16; 2:9;  6:4, 6; 7:22-24  Luach Birchas Hanehnin 1:2-5, 14; 10:11; SHU”A Admur 167:13; 168:12; 202:2, 10; 24; 206:1; Michaber 167:10; 204:13; 206:1; 208:15; M”A 209:1; Ketzos Hashulchan 39:37 footnote 24 and 34; 48 footnote 1; 49:2-3, 9, 18 footnote 1; Piskeiy Teshuvos 167:20-21; 206:1-7; 208:23; Koveitz Kieis Shasul [Belz] p. 217

[27] Mamar Murdechaiy 168:18; Chayeh Adam 58:1-2; Derech Hachaim Dinei Taus Alef; Kitzur Shulchan Aruch 56:1; Kaf Hachaim 158:43; Birchas Habayis 19:22; Even Haozer 168:5; Ketzos Hashulchan 48 footnote 1; Ritva Brachos 2:18; Igros Moshe Y.D. 3:120 -2 unlike Igros Moshe O.C. 2:54

Other Opinions: Some Poskim rule that the blessing of Hamotzi never covers Mezonos, even by Pas Haba Bekisnin, and hence the blessing of Mezonos is still required to be recited. The proof is from the fact that regarding those breads which are disputed whether they are Hamotzi or Mezonos it is ruled that Mezonos is to be recited. This implies that if one were to recite Hamotzi then he would not fulfill his obligation according to the opinion which requires Mezonos to be said. [Elya Raba 168:20; Igros Moshe O.C. 2:54 unlike Igros Moshe Y.D. 3:120 -2]

[28] The reason: As it appears like a clear lie to say “Hamotzi” over this food when in truth it has no resemblance of bread. [Chayeh Adam ibid]

[29] See Kaf Hachaim 202:9; Piskeiy Teshuvos 206:3; Halacha Berura 206:7

[30] Setimas Kol Haposkim who only record that the blessing of Shehakol covers all foods Bedieved; Implication of Admur in Seder Admur 1:3 and Admur 168:12 that the dispute and discussion of Mezonos being Motzi another food is only by bread or Safek bread, and not by anything else; Implication of Admur in Seder 1:10 regarding rice that he does not suggest to say Mezonos and only suggests saying Shehakol; All Poskim who rule that one is not Yotzei Mezonos over bread being that only Shehakol is Motzi other foods and the same would certainly apply to other foods that one is not Yotzei: Teshuvas Beis Yehuda Ayash O.C. 41; Birkeiy Yosef 167:10; Nehar Shalom; Hagahos Rav Akiva Eiger on Gemara Brachos 36b

[31] Rashbatz Brachos 40b; Igros Moshe C.M. 2:41; Aruch Hashulchan 167:19; So rule regarding all foods except wine and dates: Beis Oveid; Pesach Hadvir 202:12; Sdei Chemed Mareches Brachos 1:36; Orchos Chaim 202:2; See Kaf Hachaim 202:9; So rules even regarding wine: Rashbatz Brachos 40b; So rule regarding almonds: Rav Akiva Eiger ibid

[32] Implication of Derisha 168:2 and Taz 168:6; Elya Raba 168:16; Chayeh Adam 58:3 and Nishmas Adam 2 in name of Kesef Mishneh Brachos 4:6 “One can possibly say that if one said Mezonos on a cooked food and fruits that he is Yotzei,”; Biur Halacha 167:10 “Bemakom” and 208 “Ad Shenismaeich”; Shaar Hatziyon 167:11 and 208:31; Ben Ish Chaiy Balak 13; Birchas Habayis Shaar 19; Kaf Hachaim 202:9 and 206:6; Kerem Shlomo 1:66; Halacha Berura 206:7

[33] Tehila Ledavid 1:48

[34] The reason: As all foods are considered Mazon as proven from the Talmudic ruling [Eiruvin 26] which states that one who vows not to eat Mazon is prohibited from eating anything except for water and salt. [Chayeh Adam ibid]

[35] Igros Moshe 4:40; Piskeiy Teshuvos 206:3

[36] As stated from the previous footnotes, so is evident from the glaring omission of this possibility from all the laws of Safek brought in Admur, and so is evident from its omission from the Ketzos Hashulchan.

[37] See M”B 202:70; Kaf Hachaim 202:77; Piskeiy Teshuvos 208:23

[38] Seder 1:4; Luach 1:4; Admur 206:1; Michaber 206:1; Mishneh Brachos 40a; Ketzos Hashulchan 49:2

[39] Admur Seder 1:4; Luach 1:5; Admur 167:13 [regarding bread]; 202:24; 206:1; Michaber 167:10; 206:1; Mishneh Brachos 40a; Piskeiy Teshuvos 167:21

[40] With exception to those Ha’adama products which are under debate, such as bananas etc

[41] See Seder Birchas Hanehnin 1:6; Admur 206:2; Shaareiy Teshuvah 206:1; M”B 206:7-11; Kaf Hachaim 206:8-12; Ketzos Hashulchan 49:4; Piskeiy Teshuvos 206:1-3; 5-7

[42] See Piskeiy Teshuvos 202:33; 203:3

[43] It is a dispute amongst Poskim as to whether a banana is Haeitz or Ha’adama.

[44] It is a dispute amongst Poskim as to whether sugar is Haeitz or Shehakol.

[45] Elya Raba 202:20; Chesed Lealafim 202:12; Rav Poalim 2:27 regarding Shabbos; Ben Ish Chaiy Pinchas 16 regarding Shabbos; Kaf Hachaim 202:106; Tevuos Shur 11:9; Mamar Mordechai 203:3; Keren Ledavid 59 

[46] The reason: As if he says the Haeitz first then according to one opinion the Safek is already included in the blessing and cannot have its blessing recited. [ibid]

Bedieved if first said Haeitz: In the event that one first said Haeitz, some of the above Poskim rule that one may still say a blessing on the Safek, hence relying on the ruling of the Peri Megadim brought later on. [Rav Poalim 2:27; Ben Ish Chaiy Pinchas 16; Kaf Hachaim 202:106]

[47] Peri Megadim Pesicha Hilchos Brachos p. 12a [brought in Rav Poalim ibid, did not find in P”M]

[48] The reason: The advantage of this method is that one says the blessing in the right order, first Haeitz and then Ha’adama. The disadvantage in this method however is that it enters into a question of Bracha Sheiyno Tzericha. However the previous method offered does not pose an issue of Bracha Sheiyno Tzericha. [Rav Poalim ibid]

[49] Mamar Mordechai 203:3 that every Baal Nefesh should do so

[50] The reason: As whatever one chooses to do will be problematic; if he chooses to first eat the Haeitz then according to one opinion the Safek is already included in the blessing and cannot have its blessing recited, and if one has in mind to not include it by the Haeitz, or one first says the blessing on the Safek, this enters into the problem of Bracha Sheiyno Tzricha. Thus, a Baal Nefesh should not eat these foods in the same setting. [ibid]

[51] Rav Poalim 2:27 regarding the week; Ben Ish Chaiy Pinchas 16 regarding the week

[52] The reason: As preceding the Safek enters one into a problem of Bracha She’eiyno Tzericha, however on Shabbos one may do so in order to say Meiah Brachos. [Rav Poalim and ben Ish Chaiy ibid; See that he learns this from Admur 249:11]

[53] Betzeil Hachochmah 2:5; Piskeiy Teshuvos 202:33 footnote 190; 203:3

The reason: As no person wants to enter himself into a Safek Bracha, and hence even Bestam we assume that he did not intend to include the Safek in the blessing. [Peri Megadim Pesicha Hilchos Brachos p. 12a brought in Rav Poalim ibid, did not find in P”M, and so concludes regarding bedieved: Rav Poalim ibid; Ben Ish Chaiy Pinchas 16; Kaf Hachaim 202:106] Alternatively, no one even thinks that the Safek food is Haeitz, and hence its considered as if they explicitly had in mind not to include, even if in truth they did not have this in mind. [Betzeil Hachochmah ibid; Piskeiy Teshuvos ibid]

[54] Piskeiy Teshuvos 203:3 footnote 27

[55] Rav Poalim 2:27; Ben Ish Chaiy Pinchas 16; Kaf Hachaim 202:106; Peri Megadim Pesicha Hilchos Brachos p. 12a [brought in Rav Poalim ibid, did not find in P”M]

[56] The reason: As no person wants to enter himself into a Safek Bracha, and hence even Bestam we assume that he did not intend to include the Safek in the blessing.  [Peri Megadim Pesicha Hilchos Brachos p. 12a brought in Rav Poalim ibid, did not find in P”M] Alternatively, no one even thinks that the Safek food is Haeitz, and hence its considered as if they explicitly had in mind not to include, even if in truth they did not have this in mind. Betzeil Hachochmah ibid; Piskeiy Teshuvos ibid]

[57] Seder 6:6-8; Admur 203:1; Rama 203:2; Tur 203; Beis Yosef 203; Brachos 40a; Rashi ibid; Rosh Brachos 6:23; Mordechai Brachos Remez 131; Ritva Brachos 1:9; Or Zarua Brachos 172; Levush 203:1-2; Chidushei Tzemach Tzedek 10:3-4; Chayeh Adam 51:9; M”B 203:3; Ketzos Hashulchan 49:6 Piskeiy Teshuvos 203:3

[58] 1^st opinion in Seder 6:6; Rosh 6:23 based on Brachos 40a; Tur 203 based on Riy; Levush 203:1-2; Maharam Merothenberg, brought in Mordechai Brachos Remez 131; See Tzemach Tzedek Chidushim 10:3

[59] 2^nd opinion in Seder 6:6; Only opinion in Admur 203:1; Rama 203:2; Geonim based on Brachos 40a, brought in Mordechai Brachos Remez 131 and Tur 203

[60] 3^rd opinion in Seder 6:6; Rashi based on Brachos 40a; Ritva Brachos 1:9; Or Zarua Brachos 172; See Tzemach Tzedek Chidushim 10:4; Ketzos Hashulchan 62 footnote 3

[61] M”B 203:3 [M”A rules is Haeitz, but custom is Ha’adama]

[62] M”A 203:1; Igros Moshe O.C. 1:85 [disputes claim of M”B ibid  and says that in his vicinity they were accustomed like the opinion of the M”A to say Haeitz even on the fruits of low bushes]

[63] Admur Seder 6:6; Chayeh Adam 51:9; M”B 203:8

[64] Admur ibid; Tzelach Brachos; See Ketzos Hashulchan 49 footnote 6; Piskeiy Teshuvos 203:3 footnote 10

Other opinions: Some Poskim rule that in such a case one does not fulfill his obligation even Bedieved. [Chayeh Adam 51:9; M”B 203:8; ]

[65] Piskeiy Teshuvos ibid 3

[66] Michaber 203:3; Ketzos Hashulchan 49:18

[67] The “trunk” of a banana plant is known as a pseudostem, which is made up of tightly packed leaf bases rather than wood. When a banana plant finishes producing fruit, that pseudostem dies off, but the underground part, called the rhizome or corm, remains alive. From the rhizome, new shoots (or suckers) emerge, and these grow into new pseudostems, which eventually produce fruit themselves. So, while the pseudostem is lost after fruiting, the plant continues its lifecycle through its rhizome.

[68] Ketzos Hashulchan 49:18 footnote 30; Piskeiy Teshuvos ibid 3

[69] Rav Alyashvili in Seder Birchas Hanehnin footnote 40

[70] Piskeiy Teshuvos ibid 3

[71] Piskeiy Teshuvos ibid 4

[72] Rav Poalim 2:30; Kaf Hachaim 203:13

[73] Luach of Rav Elyashvili

[74] Luach of Rav Elyashvili

[75] Birkeiy Yosef 203:1

[76] Seder 6:7; Luach 9:7; Admur 203:2; M”A 203:1; Toesfta Kilayim 3:13; Yerushalmi Kilayim 5; Ketzos Hashulchan 49:6

[77] Seder 6:7; Michaber Y.D. 296:15; Yerushalmi Kilayim 5:7

[78] M”B 203:3; Igros Moshe 1:86; See Seder ibid “Minei Tutin which are called Mellons in our countries”

[79] Piskeiy Teshuvos 203:3; Luach Rav Alyashvili

Difference between blueberry bushes and blackberry bushes: Blueberry bushes and blackberry bushes differ in several ways, from their physical characteristics to their growth habits:

1. Plant Structure: Blueberries grow on compact, upright shrubs. These bushes are woody, perennial plants that range from small (1–2 feet tall) to taller varieties (up to 12 feet). The structure is dense and bush-like. Blackberries grow on sprawling brambles with long, thorny (or thornless) canes. These canes may grow upright, arching, or trailing along the ground, and they often require support, like a trellis.
2. Lifecycle: Blueberry Bushes are perennial and their woody branches persist year after year, growing stronger and producing fruit annually. Blackberry Bushe, while the plant itself is perennial, the canes are biennial. The canes live for two years: in the first year, they grow vegetatively, and in the second year, they produce fruit before dying off.

[80] Seder 6:7; M”B 203:3; Pischeiy Halacha 9:4

[81] Difference between blackberries and raspberries: Blackberries and raspberries may look similar, but there are key differences between the two:

1. Shape of the Fruit: When you pick a blackberry, the core (also called the receptacle) stays inside the fruit, giving it a solid shape. With raspberries, the core detaches from the fruit, leaving the berry hollow in the center.
2. Color Variety: Blackberries are always dark purple or black when fully ripe. Raspberries come in multiple colors, including red, black, yellow (golden), and purple.
3. Taste: Blackberries are slightly tarter, especially when not fully ripe, though ripe ones are sweet and juicy. Raspberries tend to be sweeter, with a more delicate, tangy flavor.
4. Growth Habit: Blackberry canes (branches) are usually sturdier and can be thorny or thornless. They may have a trailing or upright growth habit. Raspberry canes are typically thinner and also can be thorny or thornless, but they are less woody compared to blackberries.
5. Seeds: Blackberries have larger seeds that are more noticeable when eating, while raspberries have smaller seeds.

[82] All Poskim who rule this way regarding raspberries

[83] Igros Moshe 1:85; Piskeiy Teshuvos 203:3; See M”B 203:1; Nishmas Adam 58

[84] Seder 6:7 says Malena is Ha’adama and Malena is raspberries in Yiddish and Czech; Seder Birchas Hanehnin in English based on 6:7; Luach Prus p.44; Luach of Rav Elyashvili

[85] Igros Moshe 1:85; Piskeiy Teshuvos 203:3; See M”B 203:1; Nishmas Adam 58

[86] See Shaareiy Habracha 23; See regarding the definition of a tree regarding the blessing of Haeitz versus Ha’adama: Seder Birchas Hanehnin 6:6-7; Admur 203:1; Rama 203:2; Tur 203; Beis Yosef 203; Brachos 40a; Rashi ibid; Rosh Brachos 6:23; Mordechai Brachos Remez 131; Ritva Brachos 1:9; Or Zarua Brachos 172; Levush 203:1-2; Chidushei Tzemach Tzedek 10:3-4; Chayeh Adam 51:9; M”B 203:3; Ketzos Hashulchan 49:6 Piskeiy Teshuvos 203:3; See regarding a bush which is less than three Tefachim: M”A 203:1; M”B 203:3 [M”A rules is Haeitz, but custom is Ha’adama]; Igros Moshe O.C. 1:85 [disputes claim of M”B ibid  and says that in his vicinity they were accustomed like the opinion of the M”A to say Haeitz even on the fruits of low bushes]

Explanation: There exists a major debate in the Rishonim and Poskim regarding the definition of a tree, for which one is to recite the blessing of Haeitz over its fruit. The core of the debate is regarding those trees that are not complete perennials and have some part of the tree die after its season of fruit, such as the branches, or trunk, or even roots. In general, due to the lack of arbitration on the matter, whenever a tree is not a complete perennial, we recite the blessing of Ha’adama due to the doubt. This explains the reason for why the blessing of Ha’adama is recited over certain fruits of a tree, such as bananas. Now, regarding the cranberry, commercially it grows on a low bush which reaches up until 2 to 8 inches in height [between 5 to 20 cm tall]. The bush is a perennial which means that they can continuously grow crop year after year, and no part of the bush dies throughout the year, other than of course the leaves. According to the above, it would seem that the blessing of the fruit should be Haeitz according to all opinions. However, some Poskim suggest that there is an additional condition for a tree to have the definition of a tree which has its fruit be defined as Haeitz, and that is the height of the tree. They claim that if the tree is less than three Tefachim tall then it is considered a fruit of the ground and its blessing is Ha’adama. The Mishneh Berurah concludes that while the main opinion is that even such fruits are defined as Haeitz, nonetheless, the custom is to recite Ha’adama on such fruits being that they are not viewed so much as a fruit. However, the Igros Moshe disavows this claim, saying that indeed the custom is to say Haeitz. This then is the core of the debate amongst today’s Poskim and Rabbanim regarding cranberries. Do we view cranberries as an important fruit and therefore even according to the above custom it should be Haeitz, or is the mere fact that it grows on a bush that is less than three Tefachim tall and that it is not eaten plain and raw make it nonimportant, and is therefore still subject to the above discrepancy between the main opinion and testified custom and the testimony of the Mishneh Berura versus that of the Igros Moshe. Practically, according to the rulings of the Alter Rebbe in his Seder Birchas Hanehnin I would concord that the blessing is Haeitz, and so is the conclusion of some of the compilations of list of blessings of Chabad publications. The reason for this is because the Alter Rebbe completely ignores and omits any further condition regarding the height of the bush for it to be considered Haeitz and he makes no mention of the height of the bush as being a criteria for the blessing. Regarding those of other sects, they should ask their Rav for a Pesak on the matter.

[87] Yisa Yosef 2:3 [of Rav Efrati] in name of Rav Elyashiv; Madrich of Eida Hachareidis and Rabbanei Badatz of Eida Hachareidis; Hilchos Yom Beyom Brachos [Karp] 3:9; Rav Y.S. Ginzberg that Admur rules like M”A ibid and so its HaeitzLuach of Rav Marlow; Dirshu; 

[88] Vezos Habracha p. 379 and Visein Bracha 2:249 in name of Rav SZ”A; Heichal Horah of Rav Bransdofer 2:23; of Piskeiy Teshuvos 203:3; Luach of Peruss; Luach of Gadasi; OU bracha list based on Rav Belsky

[89] Seder 6:1; Luach 9:1; 202:4; Michaber 202:2; Rashba Brachos 36b; Rosh Brachos 6:5; Ketzos Hashulchan 49:7

[90] Admur 202:6

[91] See Seder 6:1; Ketzos Hashulchan 49:7

[92] Admur 203:3; Tzemach Tzedek 26; Ketzos Hashulchan 49 footnote 11

[93] Seder 6:2; Luach 9:2; Admur 202:5; Michaber 202:5

[94] Seder 6:3; Luach 9:3; 202:8; Michaber 202:3; Rashba Brachos 36b; Tosafus Brachos 36b; Rabbeinu Yona Brachoas ibid; Rosh 6:4; Ketzos Hashulchan 49:12 footnote 18

[95] M”B; Ketzos Hashulchan ibid footnote 18

[96] See Beir Moshe 2:12; Piskeiy Teshuvos 202:9

[97] Ketzos Hashulchan ibid footnote 18

[98] For commercial production of seeds, especially in the case of watermelon and pumpkin seeds, the primary goal is to harvest the seeds. The fruits are grown mainly for their seeds, which are then processed, cleaned, and sold. The flesh of the fruit is often a byproduct. In some cases, it might be used for animal feed, compost, or other purposes, but generally, the focus is on the seeds. The market for these seeds is significant, particularly for snacking, culinary uses, and oil production. Watermelon Seeds Market Size, Share & Trends Report 2030

[99] Beir Moshe 2:12; Piskeiy Teshuvos 202:9

[100] Piskeiy Teshuvos 202:14

[101] See Ketzos Hashulchan 51 footnote 7; Piskeiy Teshuvos 202:14

[102] Admur Seder 6:4; 202:9; Ketzos Hashulchan 51:7;

[103] Seder 6:4; 202:9; Ketzos Hashulchan 51:7

[104] Piskeiy Teshuvos 202:13

[105] Piskeiy Teshuvos 202:13

[106] Piskeiy Teshuvos 202 Footnote 67

[107] Lemon peel is edible and used in many culinary applications. The outer layer of the peel (the yellow part) can be grated and used to add a bright, citrusy flavor to dishes like baked goods, salads, sauces, and drinks. The peel can also be boiled, sweetened, and dried to make a delicious treat that can be eaten on its own or used as a garnish. Lemon peel is also often used in teas, cocktails, or water for added aroma and flavor. The peel can be finely chopped or minced and added to marinades, stir-fries, or desserts. The white part of the peel is less commonly eaten because it’s bitter, but some people use the whole peel when blending smoothies or making marmalade for its fiber and nutrients.

[108] See Ketzos Hashulchan 51 footnote 7; Piskeiy Teshuvos 202:14

[109] Seder 6:5; Luach 9:5; 203:2 and 5; Michaber 203:4; Shibulei Haleket 160; Ketzos Hashulchan 49:13; Piskeiy Teshuvos 203:4

[110] These are the ancestors of modern cultivated apples. Wild apples are usually small, ranging from about 2–5 cm in diameter. They have a sharp, sour taste and are often used in jams, jellies, or cider production rather than eaten fresh.

[111] Similar to wild apples, wild pears are smaller, harder, and more astringent than commercial pears. They often have a gritty texture and are primarily used in cooking, preserves, or making pear cider (perry).

[112] Seder ibid; Luach 9:6; Admur 203:5; M”A 204:10; Arizal in Shaar Hamitzvos end of Eikev; Birkeiy Yosef; Shaareiy Teshuvah 203; Kaf Hachaim 203:15

[113] Shaareiy Teshuvah ibid in name of Birkeiy Yosef ibid that so is the custom

[114] Admur 203:1; Birkeiy Yosef 202:1; Kaf Hachaim 203:6; Ketzos Hashulchan 49:19; Kerem Tziyon 6:8; Shevet Halevi 4:23; Yechaveh Daas 2:21; Piskeiy Teshuvos 203:4

[115] Seder Birchas Hanehnin 6:10-15; Luach 10:22; Admur 202:16; Michaber 202:12; Tosafus Brachos 38b; Ketzos Hashulchan 51:1;

[116] Seder 6:11; Ketzos Hashulchan 51:2; See Ketzos Hashulchan 51:4 [Eating raw legumes]; Ketzos Hashulchan 51:5 [The blessing on roses is Ha’adama]

[117] Background: According to the Shulchan Aruch Admur, raw carrots are classified as Shehakol because historically they were not eaten raw. [Seder 6:11] However, since it is now common for people to consume raw carrots, their blessing has reverted to Ha’adama. [Igros Moshe 1:66].

[118] Seder 6:11

[119] Igros Moshe 1:66

[120] Piskeiy Teshuvos 205:1

[121] Seder 6:12; Ketzos Hashulchan 51:3

[122] Seder 6:12; 205:2-4

[123] Seder 6:4; Seder 7:10 and 22; Admur 202:9; Ketzos Hashulchan 51:7

[124] Jam made from peels is often called marmalade, especially when made from citrus fruit like orange, lemon, or grapefruit peels. Marmalade typically includes both the fruit’s peel and pulp, giving it a tangy and slightly bitter flavor

[125] Seder 6:4; 202:9; Ketzos Hashulchan 51:7

[126] Piskeiy Teshuvos 202:13

[127] Piskeiy Teshuvos 202 Footnote 67

[128] Seder 7:10; 204:16; Ketzos Hashulchan 51:8

What is it: Spice jam is a type of jam or preserve that incorporates spices often featuring warm spices like cinnamon, nutmeg, cloves, or ginger.

[129] Seder 7:22; Piskeiy Teshuvos 202:20; Seder Luach p. 165; See Luach Prus that Jam is Shehakol

[130] See Seder 7:10 and 22; Admur 204:16; Piskeiy Teshuvos 202:20; Seder Luach p. 165; See Luach Prus

[131] There is a need for further study on how this ruling of all the Sefarim above does not contradict Admur in Seder 7:10 and Ketzos Hashulchan 51; 58:5, which states that they retain their blessing “even if finely crushed”. See Admur 7:22 which says if completely crushed until unrecognizable, it loses its original blessing if not Derech Achilasan. Seemingly, it is all dependent on whether it is Derech Achilasan to eat specifically ground.

[132] Seder 7:10

[133] See Seder 7:22

[134] Seder 6:22; Ketzos Hashulchan 51:9

[135] Seder 6:18; Admur 202:21; Ketzos Hashulchan 49:14; Vezos Habracha p. 245; Eim Kol Chaiy p. 340; Birchas Hashem 5 p. 184; Piskeiy Teshuvos 202:35

[136] 1^st opinion in Seder ibid and Admur 202:21; Tur 202; Rashba Brachos 36b in name of Raavad

[137] 2^nd opinion in Seder ibid and Admur 202:21; Michaber 202:18; Rambam Brachos 8:7; Rashba Brachos 36b in name of Rav Haiy Gaon and Shut Harashba 1:400; Rif Brachos ibid; Rosh Brachos 6:6; M”A 203:35

[138] Seder ibid; Admur ibid; Darkei Moshe 202:2

[139] See Piskeiy Teshuvos ibid

[140] Seder 6:19; Luach 9:8; Admur 203:22; Michaber 202:16; Rava Brachos 36b

[141] Seder 6:21; Admur 203:5; M”A 203:4

[142] Seder 6:21; Luach 9:8; Admur 203:4; Michaber 202:18; Taz 204:9; Barchos 36b; Ketzos Hashulchan 49:14

[143] Ginger isn’t a tree and is more like a herbaceous plant. It grows low to the ground and has long, slender green leaves that look a bit like grass or small corn stalks. The “root” (actually the rhizome) is the part we harvest and use in cooking, teas, and even medicine.

[144] Seder 6:19; Luach 9:8; Admur 203:22; Michaber 202:16; Rava Brachos 36b

[145] Seder 6:19; Luach 9:8; Admur 203:4; Michaber 202:17; Tosafus Barchos 36b; Rosh Brachos 6:6; Mordechai Barchos Remez 118; Ketzos Hashulchan 49:14; Piskeiy Teshuvos 203:35 and footnote 214

[146] Cinnamon comes from a tree. Specifically, it’s harvested from the inner bark of trees in the Cinnamomum genus. These evergreen trees grow in tropical regions like Sri Lanka, India, and Southeast Asia. The bark is carefully peeled off, dried, and then rolled into the familiar cinnamon sticks (also called quills) or ground into powder.

[147] Both raw and roasted pistachios are widely available on the market. Raw Pistachios are sold either shelled (without the shell) or unshelled (with the shell on). These are usually found in the natural or organic section. Roasted Pistachios are available in various flavors like salted, unsalted, or even spiced. They’re often found in the snack or nut aisle.

[148] Admur Seder 6:20 “Mushkat Nus”; Admur 203:23; Michaber 202:16; Tosafus Brachos 36b; Rosh ibid; Mordechai ibid

Mushkat Nus: The nut referred to as “mushkat nuz” in Yiddish is nutmeg. The term directly translates to “muscat nut,” which aligns with the spice’s historical name in various languages.

[149] Nutmeg is almost never eaten plain due to its strong, concentrated flavor and potential side effects when consumed in large quantities. It’s typically grated or ground and used as a spice to enhance the taste of other foods and beverages. Eating nutmeg plain is uncommon because its potency can be overwhelming, both in flavor and effect.

[150] Nutmeg is a versatile spice that can be consumed in many ways, depending on culinary traditions and preferences. Here are some common ways it’s used:

• Grated Fresh: Whole nutmeg seeds are often grated directly into dishes for the freshest and most potent flavor. This is popular for soups, sauces, desserts, and drinks.
• Ground Nutmeg: Pre-ground nutmeg is widely available and commonly added to baked goods like pies, cakes, and cookies, as well as savory dishes such as curries or stews.
• Beverages: Nutmeg is a star ingredient in beverages like eggnog, chai tea, mulled wine, or even coffee and hot chocolate, where it adds a warm, spiced kick.
• Spice Blends: It’s used in mixtures such as garam masala, pumpkin spice, or ras el hanout to enhance complex flavors in both sweet and savory dishes.
• Medicinal Use: Historically, nutmeg has been used in small amounts as a home remedy for digestion or relaxation, though it should be consumed in moderation due to its potency.

[151] See Piskeiy Teshuvos 216:5

[152] Nutmeg has been traditionally used as a natural remedy for digestive issues, including diarrhea. [See Admur ibid] It contains compounds that may help soothe the digestive system and reduce symptoms like bloating and diarrhea. For example, nutmeg tea is sometimes recommended as a home remedy, but it should be consumed in moderation due to its potency.

[153] Admur Seder ibid; See also Admur 203:23

[154] Admur 203:4; Luach 9:8; Ateres Zekeinim 202:16; Ketzos Hashulchan 49:14

Other opinions: Shehakol should be said [see Chayei Adam 51:15; Mishnah Berurah 202:76]

[155] Licorice is a sweet, aromatic substance derived from the root of the Glycyrrhiza glabra plant. It has a distinct flavor that is both sweet and slightly bitter, often described as earthy and herbal. Licorice root has been used for centuries in traditional medicine, as well as to flavor candies, teas, and herbal remedies. Licorice root can be eaten plain, but it is not commonly consumed this way due to its strong and concentrated flavor. Instead, it is typically used as an ingredient in candies (like black licorice), teas, or as a natural sweetener. Additionally, licorice root is often dried, shredded, or made into extracts for culinary or medicinal purposes.

[156] Admur 202:20

[157] Seder 6:16; Luach 9:20; 1^st opinion in Admur 202:20; Michaber 202:15; Rambam Brachos 8:5; M”B 202:76 and Biur Halacha ibid; Ketzos Hashulchan 49:15; Piskeiy Teshuvos 202:33

[158] Globally, about 80% of sugar production comes from sugarcane, while the remaining 20% is derived from sugar beets. However, in the United States, sugar production is fairly balanced between sugarcane and sugar beets. Approximately 55–60% of sugar produced domestically comes from sugar beets, while 40–45% comes from sugarcane. Economic Research Service U.S. Department Of Agriculture Sugar and Sweeteners – Background | Economic Research Service

[159] Sugarcane is a tall, tropical grass belonging to the genus Saccharum. It’s cultivated primarily for its juicy stalks, which are rich in sucrose—a natural sugar used in sweeteners and various products. Sugarcane grows in warm climates and is a major agricultural crop in countries like Brazil, India, Thailand, and the United States. The plant is processed by crushing its stalks to extract the juice. The juice is then purified, concentrated, and crystallized to produce sugar. Beyond sugar production, sugarcane is also used to make molasses, ethanol (a biofuel), and even paper products.

[160] 2^nd opinion in Admur 202:20; Tur Bach; Rambam ibid in name of Geonim; Bahag Brachos 6; Hagahos Maimanis Brachos 8 Os Tes in name of Maharam Merothenberg; Taz; Gra;

[161] Lauch ibid; Admur 202:20; Piskei Dinim Tzemach Tzedek 7; Ketzos Hashulchan 49:15 footnote 26 as so rule a number of Rishonim

[162] Piskeiy Teshuvos 202:33

[163] Piskeiy Teshuvos ibid

[164] Seder 6:12; Luach 9:11-12; Admur 205:1-2; Ketzos Hashulchan 51:3; Luach Rav Elyashvili; Luach in end of Seder Birchas Hanehnin in English; Luach of Rav Prus; See Piskeiy Teshuvos 202:35; Article of Rav Chaim Rapapaort, printed in Koveitz Hearos Ubiurim Ohalei Torah

Other opinions: Some Poskim rule that today, being people no longer eat raw onions without bread, the blessing over raw onions is Shehakol, and they likewise rule that cooked onions are Shehakol [See Poskim below] Nonetheless, even according to their opinion, Bedieved one who says Ha’adama is Yotzei. [See Rav Akiva Eiger 475 on M”A 475:10 that one is Yotzei Bedieved if he said a Ha’adama on a vegetable that is Shehakol when eaten raw.]

[165] Admur Seder ibid, Luach 9:11, and 205:1 [in parentheses], “Even vegetables of which majority of people are not accustomed to eat raw, but rather with bread or another food, such as onions and the like, one recites a blessing of Borei Peri Ha’adama upon eating them when they are raw.”; Chok Yaakov 475:16 regarding horseradish and the same would apply to onions; Ketzos Hashulchan ibid; Michaber 205:1 regarding raw garlic; Luach Rav Elyashvili; Luach in end of Seder Birchas Hanehnin in English; Luach of Rav Prus; Hearos of Rav Mordechai Eliyahu in Sefer Vezos Haberacha p. 361 “a raw onion that is not sharp is Ha’adama”; So is understood from all the following Poskim who mention using onions for Karpas, which must be a Ha’adama vegetable: Aruch Hashulchan 473:10 in 1st option; Misgeres Hashulchan 118:1; Yesod Veshoresh Havoda 9:4; Chayeh Adam 130:5 [unlike Binas Adam 51:1]; Implication of Elya Raba 473:27 who only negates onions due to bad breath [However, see Chok Yaakov 475:16 and Ritva Seder Hagadah that even raw Shehakol vegetables used for Karpas get elevated to Ha’adama]

Very sharp onions: Garlic and onions which are very old and are thereby not fit to be eaten without bread due to their great sharpness, receive the blessing of Shehakol. [Admur 205:1; Luach 9:11; Taz 205:2] Omitted from Admur in Seder ibid, Vetzaruch Iyun as to the reason; See Seder ibid of Rav Elyashvili footnote 74 that perhaps here Admur holds that even very sharp onions are Ha’adama when eaten with another food; However, see Kaf Hachaim 205:9 that if they are very sharp they do not receive a blessing

Other opinions: Some Poskim rule that today, being people no longer eat raw onions without bread, the blessing over raw onions is Shehakol. [Shaareiy Teshuvah 205:3 concludes like Bach 205 to say Shehakol on raw onions; Binas Adam 51:1; M”B 205:5 based on Shaareiy Teshuvah and Binas Adam, and conclusion of Shaar Hatziyon 205:7 based on implication of M”A 475:10; Kaf Hachaim 205:9; Igros Moshe O.C. 1:64 “The directive is to say Shehakol on raw garlic and onions”; However, see Igros Moshe 1:62 regarding radishes that he suspects for the opinion of Admur and says it is best to eat it only with bread; Rav Wozner in Koveitz Mibeis Levi 17:51; Piskeiy Teshuvos 202:35; 205:2] Furthermore, some Poskim rule that the blessing of raw onions is Shehakol at all times [even when people would eat them raw]. [Implication of Bach 205, brought in M”A 205:3, regarding garlic; Tur 205 in name of Geonim regarding garlic] Nonetheless, even according to their opinion, Bedieved one who says Ha’adamah on raw onions is Yotzei. [See Rav Akiva Eiger 475 on M”A 475:10 that one is Yotzei Bedieved if he said a Ha’adamah on a vegetable that is Shehakol when eaten raw.]

Breslov tradition: To note, that in Breslov they have a tradition from the Baal Shem Tov to never eat raw onions whether plain or with other foods. [See Sichos Rebbe Nachman MiBreslov 265]

[166] The reason: Although all foods that are of better taste and quality when cooked rather than raw, receive the blessing of Ha’adama:Haeitz upon being cooked and the blessing of Shehakol upon being eaten raw, nevertheless, this only applies if majority of people are not accustomed to eating the food raw due to this reason. [Admur Seder 6:11; Luach 10:22; Admur 202:16; 205:1; Michaber 202:12; Tosafus Brachos 38b] If, however, the majority of people eat also the food when raw, such as species of vegetables and legumes, then even though the food is of better quality/taste when cooked, nevertheless one recites the proper blessing of Ha’adama/Haeitz whether it is eaten raw or cooked. [Admur Seder 6:12; Luach 9:10; 10:22; Admur 202:16; 205:1; M”A 205:3; however M”A 473:4 brings a dispute on this matter; Rashi Brachos 38b; Rabbeinu Yona Brachos 27a; P”M 205 A”A 3; Kaf Hachaim 202:88; 205:5] Now, this applies even if majority of people do not commonly eat the food alone in its raw state, but rather together with bread or another food [i.e. in salad], such as onions and the like [i.e. garlic], nonetheless one recites the blessing of Ha’adama over them. [Admur Seder ibid; Luach 9:11; 205:1 in parentheses; Chok Yaakov 475:16 regarding why horseradish is Ha’adama, as it is eaten with a dip, and the same would apply here regarding onions, as writes M”B in Shaar Hatziyon 205:7; See also M”B 203:14; See Shevet Halevi 10:125] However, this only applies if the food is still somewhat edible in its raw state and hence some people do eat the vegetable plain. However, if the food is completely inedible in its raw state, such as horseradish and the like, then no blessing is said over it even if it can be eaten together with other foods. [See Admur 475:23 and M”A 475:10 who says not to say a blessing on horseradish for this reason, and Chok Yaakov 475:16 who argues that one says Ha’adamah on raw horseradish being that it is eaten with other dips. Thus, in order to avoid a contradiction, we must conclude as above that according to Admur, there is a difference between a food that is edible in a time of ened, and a food that is not edible at all; See article of Rav Chaim Rappaport]

[167] Admur 205:1 in parentheses; Luach ibid

[168] See other opinions in previous footnotes!

[169] Rav Akiva Eiger 475 on M”A 475:10 that one is Yotzei Bedieved if he said a Ha’adama on a vegetable that is Shehakol when eaten raw, as it is nevertheless a food that grows from the ground

[170] Admur Seder ibid “However, over cooked onions one recites the blessing of Shehakol Nihyah Bidvaro.”; Luach 9:14; Admur 205:2; Michaber and Rama 205:1 regarding garlic; Brachos 38b regarding garlic; Tur 205; Rosh 6:15; Rabbeinu Yona Brachos 37a; Tosafus Brachos ibid; Bach 205; Shaareiy Teshuvah 205:3; M”B 205:5; Ketzos Hashulchan ibid; Igros Moshe 1:64; Rav Wozner in Koveitz Mibeis Levi 17:51; Az Nidbaru 13:36; Piskeiy Teshuvos 205:2; Luach Rav Elyashvili; Luach in end of Seder Birchas Hanehnin in English; Luach of Rav Prus;

Very sharp onions: Garlic and onions which are very old and are thereby not fit to be eaten without bread due to their great sharpness, receive the blessing of Ha’adama after they are cooked, even if they are cooked on their own. [Admur 205:1; Luach 9:12; Taz 205:2] Omitted from Admur in Seder ibid, Vetzaruch Iyun as to the reason; See Seder ibid of Rav Elyashvili footnote 75 that perhaps here Admur holds that even very sharp onions are Shehakol when cooked

Other opinions: Some Poskim rule that cooked onions are Ha’adama. [Kaf Hachaim 205:9; See Piskeiy Teshuvos 205:2 footnote 5 that perhaps they should be Ha’adama and hence concludes that one should eat a Sheakol and Ha’adama food to exempt it]

[171] The reason: As onions which are cooked independently become ruined [as their taste is no longer as good as it was when they were raw-Admur 205:2] [and they hence lose their advantageous Bracha]. [Furthermore, even if the onions are cooked with meat and hence become enhanced in taste and quality, nevertheless their blessing is demoted to Shehakol, as the meat or dish which enhanced them is the main food of the mixture, as their entire reason for the onions being cooked with the meat or dish is for the onions to give taste to the meat and dish, and not on the contrary for the meat and dish to give taste to the onions. [Admur Seder ibid; Luach ibid; Admur 205:2 “Their enhancement is not intrinsic…and the meat is the Ikar”; Rama 205:1; Tur 205; Rosh 6:15; Rabbeinu Yona Brachos 37a; Tosafus Brachos ibid; M”A 205:5; Elya Raba 205:4]

[172] M”B 205:7; Piskeiy Teshuvos 205:2; See Admur 205:2 regarding nuts fried in honey that they are Haeitz being that the main intent is the nut and not the honey

The reason: As the onions become enhanced in their quality and taste when they are fried, and they become the main intent of the food. [M”B ibid] Vetzaruch Iyun regarding if one fried it for the sake of adding to another food, and not for the sake of eating plain.

[173] See Sefer Viten Bracha Vol. 2p. 441 in name of Rav SZ”A who implies that only if the onions were sautéed beforehand is the blessing Ha’adama

[174] Luach Brachos of Rav Prus page 35 writes that in such a case the onion soup is Ha’adama, while if it was placed just for flavoring the broth, then it is Shehakol

[175] Sefer Viten Bracha Vol. 2p. 441 in name of Rav SZ”A

[176] So rule regarding onions and the same should apply regarding garlic, as evident from Admur 205:1 and Luach 9:11 and the words Keyotzei Bo in Admur Seder 6:12, and so concludes Rav Avraham Alyashvili, and Piskeiy Teshuvos 205:2; See regarding Onions: Seder 6:12; Luach 9:11-12; Admur 205:1-2; Ketzos Hashulchan 51:3; Luach Rav Elyashvili; Luach in end of Seder Birchas Hanehnin in English; Luach of Rav Prus; See Piskeiy Teshuvos 202:35; Article of Rav Chaim Rapapaort, printed in Koveitz Hearos Ubiurim Ohalei Torah

Other opinions: Some Poskim rule that today, being people no longer eat raw onions [or garlic] without bread, the blessing over raw onions [or garlic] is Shehakol, and they likewise rule that cooked onions [or garlic] are Shehakol [See Poskim below] Nonetheless, even according to their opinion, Bedieved one who says Ha’adama is Yotzei. [See Rav Akiva Eiger 475 on M”A 475:10 that one is Yotzei Bedieved if he said a Ha’adama on a vegetable that is Shehakol when eaten raw.]

[177] Admur Seder ibid, Luach 9:11, and 205:1 [in parentheses], “Even vegetables of which majority of people are not accustomed to eat raw, but rather with bread or another food, such as onions and the like, one recites a blessing of Borei Peri Ha’adama upon eating them when they are raw.”; Chok Yaakov 475:16 regarding horseradish and the same would apply to onions; Ketzos Hashulchan ibid; Michaber 205:1 regarding raw garlic; Luach Rav Elyashvili; Luach in end of Seder Birchas Hanehnin in English; Luach of Rav Prus; Hearos of Rav Mordechai Eliyahu in Sefer Vezos Haberacha p. 361 “a raw onion that is not sharp is Ha’adama”; So is understood from all the following Poskim who mention using onions for Karpas, which must be a Ha’adama vegetable: Aruch Hashulchan 473:10 in 1st option; Misgeres Hashulchan 118:1; Yesod Veshoresh Havoda 9:4; Chayeh Adam 130:5 [unlike Binas Adam 51:1]; Implication of Elya Raba 473:27 who only negates onions due to bad breath [However, see Chok Yaakov 475:16 and Ritva Seder Hagadah that even raw Shehakol vegetables used for Karpas get elevated to Ha’adama]

Very sharp garlic: Garlic and onions which are very old and are thereby not fit to be eaten without bread due to their great sharpness, receive the blessing of Shehakol. [Admur 205:1; Luach 9:11; Taz 205:2] Omitted from Admur in Seder ibid, Vetzaruch Iyun as to the reason; See Seder ibid of Rav Elyashvili footnote 74 that perhaps here Admur holds that even very sharp onions are Ha’adama when eaten with another food; However, see Kaf Hachaim 205:9 that if they are very sharp they do not receive a blessing

Other opinions: Some Poskim rule that today, being people no longer eat raw onions [or garlic] without bread, the blessing over raw onions [or garlic] is Shehakol. [Shaareiy Teshuvah 205:3 concludes like Bach 205 to say Shehakol on raw onions; Binas Adam 51:1; M”B 205:5 based on Shaareiy Teshuvah and Binas Adam, and conclusion of Shaar Hatziyon 205:7 based on implication of M”A 475:10; Kaf Hachaim 205:9; Igros Moshe O.C. 1:64 “The directive is to say Shehakol on raw garlic and onions”; However, see Igros Moshe 1:62 regarding radishes that he suspects for the opinion of Admur and says it is best to eat it only with bread; Rav Wozner in Koveitz Mibeis Levi 17:51; Piskeiy Teshuvos 202:35; 205:2] Furthermore, some Poskim rule that the blessing of raw onions is Shehakol at all times [even when people would eat them raw]. [Implication of Bach 205, brought in M”A 205:3, regarding garlic; Tur 205 in name of Geonim regarding garlic] Nonetheless, even according to their opinion, Bedieved one who says Ha’adamah on raw onions is Yotzei. [See Rav Akiva Eiger 475 on M”A 475:10 that one is Yotzei Bedieved if he said a Ha’adamah on a vegetable that is Shehakol when eaten raw.]

[178] The reason: Although all foods that are of better taste and quality when cooked rather than raw, receive the blessing of Ha’adama/Haeitz upon being cooked and the blessing of Shehakol upon being eaten raw, nevertheless, this only applies if majority of people are not accustomed to eating the food raw due to this reason. [Admur Seder 6:11; Luach 10:22; Admur 202:16; 205:1; Michaber 202:12; Tosafus Brachos 38b] If, however, the majority of people eat also the food when raw, such as species of vegetables and legumes, then even though the food is of better quality/taste when cooked, nevertheless one recites the proper blessing of Ha’adama/Haeitz whether it is eaten raw or cooked. [Admur Seder 6:12; Luach 9:10; 10:22; Admur 202:16; 205:1; M”A 205:3; however M”A 473:4 brings a dispute on this matter; Rashi Brachos 38b; Rabbeinu Yona Brachos 27a; P”M 205 A”A 3; Kaf Hachaim 202:88; 205:5] Now, this applies even if majority of people do not commonly eat the food alone in its raw state, but rather together with bread or another food [i.e. in salad], such as onions and the like [i.e. garlic], nonetheless one recites the blessing of Ha’adama over them. [Admur Seder ibid; Luach 9:11; 205:1 in parentheses; Chok Yaakov 475:16 regarding why horseradish is Ha’adama, as it is eaten with a dip, and the same would apply here regarding onions, as writes M”B in Shaar Hatziyon 205:7; See also M”B 203:14; See Shevet Halevi 10:125] However, this only applies if the food is still somewhat edible in its raw state and hence some people do eat the vegetable plain. However, if the food is completely inedible in its raw state, such as horseradish and the like, then no blessing is said over it even if it can be eaten together with other foods. [See Admur 475:23 and M”A 475:10 who says not to say a blessing on horseradish for this reason, and Chok Yaakov 475:16 who argues that one says Ha’adamah on raw horseradish being that it is eaten with other dips. Thus, in order to avoid a contradiction, we must conclude as above that according to Admur, there is a difference between a food that is edible in a time of need, and a food that is not edible at all; See article of Rav Chaim Rappaport]

[179] Admur 205:1 in parentheses; Luach ibid

[180] See other opinions in previous footnotes!

[181] Rav Akiva Eiger 475 on M”A 475:10 that one is Yotzei Bedieved if he said a Ha’adama on a vegetable that is Shehakol when eaten raw, as it is nevertheless a food that grows from the ground

[182] Admur Seder ibid “However, over cooked onions one recites the blessing of Shehakol Nihyah Bidvaro.”; Luach 9:14; Admur 205:2; Michaber and Rama 205:1 regarding garlic; Brachos 38b regarding garlic; Tur 205; Rosh 6:15; Rabbeinu Yona Brachos 37a; Tosafus Brachos ibid; Bach 205; Shaareiy Teshuvah 205:3; M”B 205:5; Ketzos Hashulchan ibid; Igros Moshe 1:64; Rav Wozner in Koveitz Mibeis Levi 17:51; Az Nidbaru 13:36; Piskeiy Teshuvos 205:2; Luach Rav Elyashvili; Luach in end of Seder Birchas Hanehnin in English; Luach of Rav Prus;

Very sharp garlic: Garlic and onions which are very old and are thereby not fit to be eaten without bread due to their great sharpness, receive the blessing of Ha’adama after they are cooked, even if they are cooked on their own. [Admur 205:1; Luach 9:12; Taz 205:2] Omitted from Admur in Seder ibid, Vetzaruch Iyun as to the reason; See Seder ibid of Rav Elyashvili footnote 75 that perhaps here Admur holds that even very sharp onions are Shehakol when cooked

Other opinions: Some Poskim rule that cooked onions are Ha’adama. [Kaf Hachaim 205:9; See Piskeiy Teshuvos 205:2 footnote 5 that perhaps they should be Ha’adama and hence concludes that one should eat a Sheakol and Ha’adama food to exempt it]

[183] The reason: As onions which are cooked independently become ruined [as their taste is no longer as good as it was when they were raw-Admur 205:2] [and they hence lose their advantageous Bracha]. [Furthermore, even if the onions are cooked with meat and hence become enhanced in taste and quality, nevertheless their blessing is demoted to Shehakol, as the meat or dish which enhanced them is the main food of the mixture, as their entire reason for the onions being cooked with the meat or dish is for the onions to give taste to the meat and dish, and not on the contrary for the meat and dish to give taste to the onions. [Admur Seder ibid; Luach ibid; Admur 205:2 “Their enhancement is not intrinsic…and the meat is the Ikar”; Rama 205:1; Tur 205; Rosh 6:15; Rabbeinu Yona Brachos 37a; Tosafus Brachos ibid; M”A 205:5; Elya Raba 205:4]

[184] M”B 205:7; Igros Moshe, Orach Chaim I:64; Piskeiy Teshuvos 205:2; See Admur 205:2 regarding nuts fried in honey that they are Haeitz being that the main intent is the nut and not the honey

The reason: As the onions become enhanced in their quality and taste when they are fried, and they become the main intent of the food. [M”B ibid] Vetzaruch Iyun regarding if one fried it for the sake of adding to another food, and not for the sake of eating plain.

[185] Admur 475:23 [See Admur 205:1-2; Seder 6:12; Luach 9:11-12]; M”A 475:10; Chok Yosef 475:9; P”M 475 A”A 10; See Biur Halacha 475:2 “Betibul”; Kaf Hachaim 475:42

Other opinions: Some Poskim rule that one says Ha’adamah on raw horseradish being that it is eaten with other dips and hence deserves a blessing. Furthermore, the blessing over Karpas is like Birchas Hamitzvos rather than Birchas Hanehnin, and hence it deserves a blessing even if a blessing is not be said from the laws of Birchas Hanehnin. [Chok Yaakov 475:16; Biur Halacha 475:2 “Betibul” that so also rules Chasam Sofer in glosses on 473 and so leans to rule Rav Akiva Eiger; See also Ritva Seder Hagadah] Other Poskim rule that at the very least one is to say a Shehakol on the Maror. [Biur Halacha 475:2 “Betibul”] Kaf Hachaim 475:42 concludes that if the Maror cannot be eaten at all, no blessing is said, while if it can be eaten with a dip then a Shehakol is said, and if it can be eaten plain, a Borei Peri Ha’adamah is said

[186] How does coffee grow? Coffee grows on trees or shrubs, specifically from the coffee plant (Coffea genus). The process starts with flowers on the plant, which eventually produce coffee cherries. Inside these cherries are coffee beans—actually seeds. Coffee plants thrive in tropical climates, typically at high altitudes with rich soil. Regions like Latin America, Africa, and Southeast Asia are famous for their coffee production.

When was it first discovered: Coffee was first discovered in Ethiopia, with legends dating back to around 850 CE. The story goes that a goat herder named Kaldi noticed his goats becoming unusually energetic after eating red berries from a certain plant. Curious, Kaldi tried the berries himself and experienced a similar boost in energy. The knowledge of coffee spread to Yemen, where Sufi monks brewed it to stay awake during prayers. By the 15th century, coffee was widely cultivated and traded in the Arabian Peninsula. Coffee reached Europe in the 16th century, introduced through trade routes from the Ottoman Empire. Initially, it was considered an exotic luxury and faced some resistance due to cultural and religious concerns. By the late 17th century, coffeehouses became popular in cities like London, Paris, and Vienna, serving as hubs for social and intellectual gatherings

[187] Seder 7:14; Luach 10:14; See Chidusehi Tzemach Tzedek 198b; 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]

[188] See Kaf Hachaim 202:71; Piskeiy Teshuvos 202:35-1

[189] Poskim who would say Haeitz if with sugar: Admas Kodesh O.C. 2; Yad Aaron Basra 204:1; Zechor Leavraham 3:19; Poskim who would say Ha’adama on plain bean: Sheilas Yaavetz 2:142; Machazik Bracha 204:3; Zechor Leavraham 1:2 Mareches Kuf; Shaareiy Teshuvah 204:7; Nivei Shalom 269:5; Poskim who would say Shehakol on plain bean: Ben Ish Chaiy Pinchas 1:10

 Poskim who would say Shehakol on ground coffee: Kaf Hachaim ibid

[190] See Seder 6:19; Luach 9:8; Admur 202:22; Michaber 202:16; Rava Brachos 36b; Piskeiy Teshuvos 202:35-1

[191] Kaf Hachaim 202:71

[192] Sheilas Yaavetz 2:142; Machazik Bracha 204:3; Zechor Leavraham 1:2 Mareches Kuf; Shaareiy Teshuvah 204:7; Nivei Shalom 269:5

[193] Admas Kodesh O.C. 2; Yad Aaron Basra 204:1; Zechor Leavraham 3:19

[194] See Devar Yehoshua 2:115; Vezos Habracha 11:1 p. 96; Piskeiy Teshuvos 204:21

[195] Its Growth and History: Chocolate originates from the cacao tree (Theobroma cacao), which was first cultivated over 5,000 years ago in present-day Ecuador. The ancient Maya and Aztecs revered cacao, using it in beverages and even as currency. When Spanish explorers encountered cacao in the 16th century, they brought it to Europe, where it evolved from a bitter drink into the sweet treat we know today. By the 19th century, innovations like cocoa powder and milk chocolate transformed chocolate into a global favorite.

[196] Minchas Shlomo 1:91; Shevet Halevi 8:27; Teshuvos Vehanhagos 1:187; Mishneh Halachos 6:38; 8:22; Piskeiy Teshuvos 204:29

[197] See Poskim ibid and Admas Kodesh O.C. 2; Yad Aaron Basra 204:1; Zechor Leavraham 3:19

[198] Birkeiy Yosef 204:14; Shaareiy Teshuvah 204:16; Kaf Hachaim 202:70; All Poskim regarding Coffee

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] The same would apply to chocolate

[199] See Kaf Hachaim 202:71; Piskeiy Teshuvos 202:35-1

[200] Poskim who would say Haeitz if with sugar: Admas Kodesh O.C. 2; Yad Aaron Basra 204:1; Zechor Leavraham 3:19; Poskim who would say Ha’adama on plain bean: Sheilas Yaavetz 2:142; Machazik Bracha 204:3; Zechor Leavraham 1:2 Mareches Kuf; Shaareiy Teshuvah 204:7; Nivei Shalom 269:5; Poskim who would say Shehakol on plain bean: Ben Ish Chaiy Pinchas 1:10; Poskim who would say Shehakol on ground coffee: Kaf Hachaim ibid

[201] See Seder 6:19; Luach 9:8; Admur 202:22; Michaber 202:16; Rava Brachos 36b; Piskeiy Teshuvos 202:35-1

[202] Kaf Hachaim 202:71; Minchas Shlomo 1:91; Piskeiy Teshuvos 204:29

[203] Sheilas Yaavetz 2:142; Machazik Bracha 204:3; Zechor Leavraham 1:2 Mareches Kuf; Shaareiy Teshuvah 204:7; Nivei Shalom 269:5

[204] Admas Kodesh O.C. 2; Yad Aaron Basra 204:1; Zechor Leavraham 3:19

[205] Piskeiy Teshuvos ibid

[206] See Devar Yehoshua 2:115; Vezos Habracha 11:1 p. 96; Piskeiy Teshuvos 204:21

[207] Admur 203:1; Birkeiy Yosef 202:1; Kaf Hachaim 203:6; Ketzos Hashulchan 49:17; Kerem Tziyon 6:8; Shevet Halevi 4:23; Yechaveh Daas 2:21; Piskeiy Teshuvos 203:4

[208] Michaber 203:3; Ketzos Hashulchan 49:18

[209] The “trunk” of a banana plant is known as a pseudostem, which is made up of tightly packed leaf bases rather than wood. When a banana plant finishes producing fruit, that pseudostem dies off, but the underground part, called the rhizome or corm, remains alive. From the rhizome, new shoots (or suckers) emerge, and these grow into new pseudostems, which eventually produce fruit themselves. So, while the pseudostem is lost after fruiting, the plant continues its lifecycle through its rhizome.

[210] Ketzos Hashulchan 49:18 footnote 30; Piskeiy Teshuvos ibid 3

[211] Rav Alyashvili in Seder Birchas Hanehnin footnote 40

[212] Ketzos Hashulchan 49:16; Brachos Guide in English Birchas Hanehnin; Brachos guide of Rav Prus; Seder Birchas Hanehnin 6:22 of Rav Elyashvili footnote 130; See Piskeiy Teshuvos 202:35 footnote 208 who states there are three types of lemons: a) Very sour and inedible-no blessing; b) Very sour but still edible-Shehakol. This is majority of lemons today; c) Mildly sour lemon-Haeitz according to Admur 205:1; d) Lemon juice with sugar is Haeitz is majority lemon juice; Vetzaruch Iyun Gadol on many of his points as a) Admur 205:1 never states that a food that can be eaten “Beshas Hadechak” receives its set blessing; b) Admur explicitly states in many places [see below] that we follow the intent of the planting if planted to eat in its current state; c) How does there exist these three types of lemons? d) How can one say Haeitz on a juice in direct contradiction to the ruling in Michaber 202:23! Obviously, one may not rely on his words at all regarding this matter, and the ruling remains as stated above!

[213] The reason: As these fruits are edible in a time of need and thus they receive a blessing. [See Admur 202:4; Seder 6:1; Ketzos Hashulchan ibid and 49:7] However, their blessing is Shehakol, as all fruits that are not commonly planted to be eaten in their current state, but rather for use of seasoning, receive the blessing of Shehakol. [Seder Birchas Hanehnin 6:22; Luach 9:9; Admur 203:6 and 204:3-4 and 205:1; M”A 203:4]

[214] See Admur 202:4; Seder 6:1; Ketzos Hashulchan ibid and 49:7; Michaber 202:2; Birchas Habayis 1:49; Piskeiy Teshuvos 202 footnote 96

[215] See Admur 202:9; Seder 6:4 and 15; Ketzos Hashulchan 51:7 footnote 7

[216] Luach of Rav Prus; So rule regarding lemons: Ketzos Hashulchan 49:16; Brachos Guide in English Birchas Hanehnin; Brachos guide of Rav Prus; Seder Birchas Hanehnin 6:22 of Rav Elyashvili footnote 130  and in his Luach; See Piskeiy Teshuvos 202:35; Alos, see Luach of Rav Elyashvili in Seder Birchas Hanehnin that an edible raw Esrog is Haeitz. This contradicts the rules that were taught in Admur and Poskim ibid regarding fruits that are not planted to be eaten in their current state.

[217] The reason: As these fruits are edible in a time of need and thus they receive a blessing. [See Admur 202:4; Seder 6:1; Ketzos Hashulchan ibid and 49:7] However, their blessing is Shehakol, as all fruits that are not commonly planted to be eaten receive the blessing of Shehakol. [Seder Birchas Hanehnin 6:22; Luach 9:9; Admur 203:6 and 204:3-4 and 205:1; M”A 203:4]

[218] See Admur 202:4; Seder 6:1; Ketzos Hashulchan ibid and 49:7; Michaber 202:2; Birchas Habayis 1:49; Piskeiy Teshuvos 202 footnote 96

[219] See Admur 202:9; Seder 6:4 and 15; Ketzos Hashulchan 51:7 footnote 7

[220] Orchos Chaim 202:9 in name of Minchas Pitim Piskeiy Teshuvos 202:13 footnote 67; Luach of Rav Prus; Luach of Seder Birchas Hanehnin in English; Luach of Rav Elyashvili in Seder Birchas Hanehnin

The reason: Esrog peels that are in jam or candy or chocolate are Haeitz as a) they are cultivated for their peel, and b) the peel is the main part of the fruit. [Poskim ibid based on Ran Shabbos 108; See Admur 202:9; Seder 6:4 and 15 that the only reason a peel is degraded from its blessing is because it is not the main part of the fruit, and hence by an Esrog, since it is the main part of the fruit its blessing is Haeitz.

[221] Siddur Yaavetz Seder Birchas Hanehnin 25; Ashel Avraham Butchach 225; Leket Yosher p. 149; Halef Lecha Shlomo 92; Kesav Sofer 23; Mahariy Ashkenazi 9; Halachos Ketanos 2:257; Shaar Efraim 35; Beir Heiytiv 225:11; M”B 225:16; See Kaf Hachaim 225:43; Devar Yehoshua 2:33; Poskim in Piskeiy Teshuvos 225:17 footnote 124

[222] The reason: As the fruit is not fit to be eaten in its raw state and must be first cooked. [Siddur Yaavetz and Ashel Avraham ibid] Alternatively, the reason is because one already said Shehechiyanu over it on Sukkos. [Mahariy Ashkenazi ibid and Poskim ibid] Alternatively, the reason is because it does not have any season and is on the tree throughout the year. [Shaar Efraim ibid; Poskim ibid]

[223] Luach of Rav Prus; Luach of Rav Elyashvili; See Admur 202:3-4; Seder 6:1; Michaber 202:2

[224] Admur 202:3; Seder 6:1; Rama 202:2; Ketzos Hashulchan 49:10

The reason: As they are not yet considered a fruit. [Admur ibid]

[225] Ketzos Hashulchan 49:10 footnote 16; See Admur ibid, Kuntrus Achron 202:2; Michaber 202:2

[226] Piskeiy Teshuvos 225:17 footnote 123 based on Kitzur SHU”A 59:17

[227] The reason: As we do not bless Shehechiyanu on foods that do not contain Simcha. [Kitzur SHU”A 59:17]

[228] From the diary of Rabbi C.M.I. Hodakov, dated the eve of the 15th of Shevat, 5718, Brooklyn, NY: “I asked the Rebbe if Shehecheyanu should be made on Bokser (carob), and the Rebbe answered that in Russia they would make the Brocho Shehecheyanu on carob. Also, when I commented that it is available year-round, the Rebbe responded that on Rosh Hashanah we also say Shehecheyanu on fruits that are commonly available, and there’s no reason to suspect that they are last year’s produce.”; Vetzaruch Iyun, as the Alter Rebbe writes in Seder Birchas Hanehnin 6:1 that since carobs do not commonly grow in Russia, therefore he avoided going into their laws.

[229] Admur 202:2; Michaber 204:1; Brachos 36a; Eiruvin 28b; Omitted from Admur 204

[230] See Admur ibid “The Kur is the head of the palm tree which grows each year. It is soft and fit to be eaten.”; Rama ibid; Rashi Brachos ibid

[231] Admur ibid; Michaber ibid; Shmuel in Brachos ibid; Luach of Rav Prus; Luach of Rav Elyashvili; Rav Mordechai Eliyahu

The reason: As people do not plant the palm tree with intent to eat its heart, as one who eats it diminishes the branches of the tree. [Admur ibid; M”A 204:5; Taz 204:4; Shmuel in Brachos ibid] It is rather planted rather for it to mature and produce dates. [Taz ibid]

Other opinions: Some opinions in the Gemara ibid rule the blessing over heart of palm is Ha’adama. [Rav Yehuda in Brachos ibid]

[232] See Admur ibid; M”A ibid; Taz ibid; Shmuel in Brachos ibid

[233] Halacha Berura 10:283; Vezos Habracha in Birur Halacha 36; Luach of Rav Elyashvili; Luach of OU; Rav Heinman of the Star K feels the blessing should be Haeitz.

The reason: The blessing is not Shehakol, being it grows from the ground and is grown for this purpose. Its blessing is therefore elevated from Sheakol, to Ha’adama. The reason its blessing is not Haeitsz is because it is not a fruit of the tree but a bark of the tree. [See Admur ibid; Rashba Eiruvin 28b; Meiri Brachos 30; M”B 202:38 and Shaar Hatziyon 202:42; Biur Halacha 202:15 in name of Bahag regarding sugar]

[234] Shaar Hatziyon 208:42; Piskeiy Teshuvos 202:22

How it grows: Coconuts grow on coconut palm trees, scientifically known as Cocos nucifera. These trees thrive in tropical climates, particularly near coastlines where they can access plenty of sunlight, water, and nutrient-rich soil. The coconut itself is the seed of the palm tree. If a coconut falls to the ground and lands in a suitable spot with enough moisture, it begins to germinate. The sprout emerges from one of the three “eyes” of the coconut, and roots extend into the soil. A small shoot grows upward to form a sapling. Over several years (typically 5-7), the palm tree matures, growing taller and developing a canopy of fronds. The trunk thickens to support the tree’s height.  Once mature, the tree produces flowers, which are pollinated either by the wind or insects. The fertilized flowers develop into coconuts, taking about 12 months to fully ripen. The coconuts grow in clusters at the top of the tree, hanging from the base of the fronds. A healthy tree can produce dozens of coconuts annually and continue to bear fruit for several decades.

Its parts: A coconut is made up of several distinct parts, each with its own unique properties and uses:

1. Outer Husk (Exocarp and Mesocarp): This is the fibrous outer covering that protects the coconut. It can be used to make ropes, mats, brushes, and coir—a natural fiber often used in textiles and gardening.
2. Shell (Endocarp): The hard, woody layer inside the husk. The shell provides structural protection for the coconut’s contents and is often used for crafting bowls, cups, or decorations.
3. White Flesh (Meat): The edible, nutritious layer found inside the shell. Coconut meat is used fresh, dried (as desiccated coconut), or processed into oil, milk, and cream.
4. Coconut Water: Found inside the cavity of the coconut, this is a refreshing and hydrating liquid rich in electrolytes.
5. Sprout (if germinating): If the coconut starts germinating, a spongy, edible structure called the “apple” or “cotyledon” forms inside the shell.
6. Embryo and Eyes: The small, soft area inside the coconut where the sprout eventually emerges.

In cuisine: Coconuts play a starring role in many cuisines around the world, adding richness, flavor, and versatility to dishes. Here are some highlights of how coconuts are used in various culinary traditions:

• Coconut Milk and Cream: Widely used in Southeast Asian curries (like Thai green curry and Malaysian rendang) for their creamy texture and mild sweetness. A staple in Caribbean dishes like Jamaican rice and peas. Used in desserts such as coconut custards, puddings, and ice creams.
• Fresh Coconut Meat: Grated and used in Indian sweets like laddu or South Indian coconut chutney. Dried or toasted as toppings for cakes, cookies, and salads. Enjoyed raw as a refreshing snack.
• Coconut Water: Consumed as a hydrating beverage, especially in tropical countries. Used as a base for smoothies or cocktails.
• Coconut Oil: Used for frying or sautéing, lending a subtle coconut flavor to dishes. A base for traditional recipes like Kerala-style fish fry.
• Desserts: Key ingredient in Southeast Asian treats like kuih lapis (layered coconut cake). Central to Western recipes like coconut macaroons or German chocolate cake.
• Coconut Flour: A gluten-free baking alternative that adds a unique flavor to breads, muffins, and pancakes.
• Other Unique Uses: In Filipino halo-halo, coconut jelly or macapuno (a special coconut variety) adds texture to the layered dessert. Fermented coconut milk is used to make nata de coco, a chewy jelly popular in drinks and desserts.

[235] See Seder 7:22-23; Admur 202:17; Ketzos Hashulchan Halacha 1; Piskeiy Teshuvos 202:22 footnote 122

[236] Piskeiy Teshuvos 202:24

[237] Ginas Veradim 1:26; Yad Aharon; Ketzos Hashulchan 53:8

[238] Halachos Ketanos 1:63; Ben Ish Chaiy Pinchas 9; Kaf Hachaim 202:62;

[239] Kaf Hachaim ibid; Betzel Hachochma 6:92; Piskeiy Teshuvos ibid

[240] Ben Ish Chaiy ibid; Kaf Hachaim ibid

[241] Piskeiy Teshuvos 204:2

[242] Yechaveh Daas 6:12; Michzeh Eliyahu 25-30; Minchas Yerushalayim p. 334; Piskeiy Teshuvos 204:2 [shehakol due to doubt]; All Poskim who rule this way regarding Atzitz Sheiyno Nakuv: Chayeh Adam 51:17

[243] Shevet Halevi 1:205; Teshuvos Vehanhagos 2:149; All Poskim who rule this way regarding Atzitz Sheiyno Nakuv: Iglei Tal Meleches Dash 8; Rashash Pesachim 36b [that one is Yotzei Matzah with grains grew in this manner]; Shevet Halevi 1:205; Teshuvos Vehanhagos 2:149; Kinyan Torah 4:54; Shraga Hameir 5:2; Chesehv Haeifod 3:9

[244] The reason: As the seeds come from the earth and hence irrelevant of how they grow, the produce deserves the blessing of Ha’adamah. This is in addition to the fact that some Poskim rule that Bedieved if one said the blessing of Ha’adamah even on mushrooms, he fulfills his obligation. [See Aruch Hashulchan 204:5; Kaf Hachaim 204:2]

[245] Seder Birchas Hanehnin 1:16; Luach 1:14; Michaber 208:15; Tur 208:15; Ketzos Hashulchan 49:9

[246] The reason: Since the particular blessing over the grapes is not Peri Hagafen but rather Peri Haeitz. [Seder 1:15]

[247] Seder Birchas Hanehnin 1:16; Luach 1:14; Michaber 208:15; Tur 208:15; Ketzos Hashulchan 49:9

[248] Admur 203:3; Tzemach Tzedek 26; Ketzos Hashulchan 49 footnote 11

[249] Seder Birchas Hanehnin 1:16; Luach 1:14; M”A 208:23; Taz 208:7; Levush 208:15; Beis Yosef 208

Does this ruling apply according all opinions? See Seder 1:6 [brought above in chapter 7 Halacha 19] in which reported a dispute regarding if one fulfills his obligation upon saying a lower level blessing on a certain food, having in mind to include within it a food of a higher blessing, such as if one recited the blessing of Ha’adama on a cucumber and explicitly had in mind to exempt with it the blessing on an apple. Indeed, some Poskim conclude that this same debate is relevant here as well, and that it is only according to the final ruling of Safek Brachos Lihakel that we hold that the blessing is not to be repeated if one said Hagafen over wine and intended to include the grapes or raisins. [Beis Yosef 208] Vetzaruch Iyun from Admur in Seder ibid who makes no mention that this matter is subject to debate and rather implies that it is included in the blessing according to all. Perhaps the difference is that grapes and raisins are in truth the same species as wine, and hence they can be included in the blessing of Hagafen, in contrast to a Ha’adama versus Haeitz product which are two totally different species. [Biur Seder Birchas Hanehnin 14 footnote 3; Rav Alyashvili footnote 116]

[250] Seder 1:14-15

[251] Seder 1:14; Luach 1:13; M”A 208:23; Taz 208:7; Levush 208:15; Beis Yosef 208 based on Tur and Rosh ibid

[252] Seder 1:15; Luach 1:13; M”A 208:23; Taz 208:7; Beis Yosef 208

The reason: As the particular blessing over the grapes is not Peri Hagafen but rather Peri Haeitz. [Seder ibid]

[253] Meaning, since the particular blessing over the grapes is not Peri Hagafen but rather Peri Haeitz.

[254] Seder 1:15; Luach 1:13; Michaber 208:14; Tur 208 in name of Rosh

[255] See Piskeiy Teshuvos 204:2; 473:15

[256] Chayeh Adam 51:17; Michzeh Eliyahu 25-30; Minchas Yerushalayim p. 334; Yechaveh Daas 6:12

[257] Iglei Tal Meleches Dash 8; Rashash Pesachim 36b [that one is Yotzei Matzah with grains grew in this manner]; Shevet Halevi 1:205; Teshuvos Vehanhagos 2:149; Kinyan Torah 4:54; Shraga Hameir 5:2; Chesehv Haeifod 3:9

[258] The reason: As the seeds come from the earth and hence irrelevant of how they grow, the produce deserves the blessing of Ha’adamah. This is in addition to the fact that some Poskim rule that Bedieved if one said the blessing of Ha’adamah even on mushrooms, he fulfills his obligation. [See Aruch Hashulchan 204:5; Kaf Hachaim 204:2]

[259] What is it? Hydroponic growth is a method of cultivating fruits and vegetables without the use of soil. Instead, plants are grown in a nutrient-rich water solution or inert growing mediums like coconut coir, perlite, or rock wool. This technique allows the plants to absorb essential nutrients directly from the water, often resulting in faster growth and higher yields compared to traditional soil-based farming. It often takes place in greenhouses or controlled indoor setups, allowing for year-round cultivation. Hydroponics uses less water than soil farming because the nutrient solution can be recirculated. This method is commonly used to grow leafy greens (like lettuce and spinach), herbs, strawberries, tomatoes, and cucumbers. It’s gaining popularity as a sustainable way to produce fresh food, even in areas with poor soil quality or water scarcity.

[260] Yechaveh Daas 6:12; Michzeh Eliyahu 25-30; Minchas Yerushalayim p. 334; Piskeiy Teshuvos 204:2 [shehakol due to doubt]; All Poskim who rule this way regarding Atzitz Sheiyno Nakuv: Chayeh Adam 51:17

[261] Shevet Halevi 1:205; Teshuvos Vehanhagos 2:149; All Poskim who rule this way regarding Atzitz Sheiyno Nakuv: Iglei Tal Meleches Dash 8; Rashash Pesachim 36b [that one is Yotzei Matzah with grains grew in this manner]; Shevet Halevi 1:205; Teshuvos Vehanhagos 2:149; Kinyan Torah 4:54; Shraga Hameir 5:2; Chesehv Haeifod 3:9

[262] The reason: As the seeds come from the earth and hence irrelevant of how they grow, the produce deserves the blessing of Ha’adamah. This is in addition to the fact that some Poskim rule that Bedieved if one said the blessing of Ha’adamah even on mushrooms, he fulfills his obligation. [See Aruch Hashulchan 204:5; Kaf Hachaim 204:2]