Chapter 13: The blessing of Shehakol – Drinks[1]

*This chapter focuses on the blessing of products which are intrinsically Shehakol, including drinks which will be discussed at the end of the Chapter. It does not include the laws relating to cooked and ground fruits and vegetables which become Shehakol, which will be discussed in its own chapter.

1. General rules of Shehakol:
2. Said Shehakol instead of correct blessing:[2]

If one recited the blessing of Shehakol on a food of a different blessing of any kind, he fulfills his obligation and is not to repeat the blessing. This applies whether the food is bread which is Hamotzi, or to a Mezonos food, or to a Hagafen beverage, or to a Haeitz fruit, or to a Ha’adama vegetable. In all the above cases the blessing of Shehakol fulfills the obligation of the food and a new blessing is not to be recited.

Lechatchila:[3] The above law is only Bedieved, however initially it is forbidden for one to fulfill his obligation with the blessing of Shehakol and rather one must research and study what blessing is to be said for the corresponding food and if one is not knowledgeable in the laws of blessings then he is required to study the laws with a Rabbi as explained in Chapter 7 Halacha 16.

1. Saying Shehakol in a case of doubt:[4]

If even after one’s study and research he is still left in doubt in regards to which blessing is to be recited over the product, either due to a Halachic question or dispute[5], or due to not knowing at all what the food item is [and cannot tell if it is a fruit, or vegetable, or a Shehakol product], then one is to recite the blessing of Shehakol, being that it covers all products. [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]]

2. What makes a food become Shehakol?

Any food which does not grow from the ground receives the blessing of Shehakol.[7] Furthermore, there exist a number of foods which do grow from the ground and intrinsically may belong to a different blessing that nonetheless fall under the criteria of receiving the blessing of Shehakol. The following is a list of foods that may receive the blessing of Shehakol:

1. Foods that do not grow from the ground.
2. Foods that grow from the ground but are finely ground until they lose their original appearance. [See Chapter 14]
3. Foods that grow from the ground but are not commonly eaten in their current state. [See chapter 12 Halacha 13 and 14]
4. Fruits and vegetables that have not fully ripened. [See chapter 12 Halacha 10]
5. The secondary part of fruits and vegetables and other grand products, such as seeds, and peels. [See chapter 12 Halacha 11-12]
6. Foods that have spoiled but are still edible. [See chapter 7 Halacha 8I]
7. Any food whose blessing identity is under question and can only be solved through the general blessing of Shehakol. [see Halacha 1 above]

3. Non-earth grown foods – List of foods that are Shehakol because they do not grow from the ground:

This includes the following foods:

• Meat of a domestic animal, wild animal
• Poultry
• Fish
• Milk
• Cheese
• Water
• Honey
• Eggs
• Milk

Salt:[9]

Salt receives the blessing of Shehakol [if one eats a small amount to taste and plans to swallow it, and receive some measure of benefit from eating or tasting it.[10] If, however, one takes a large amount of salt or drinks a cup of salt water, then no blessing is said.[11] Likewise, if one receives no pleasure or benefit from it, such as if it is very bitter, or one plans to spit it out after tasting it with one’s tongue, then no blessing is recited. [Accordingly, if one is in a situation of Safek Brachos, he should not taste salt in order to say Shehakol over it and exempt the Safek food, as the salt itself is questionable if it should have Shehakol said over it, unless in truth one receives benefit from its taste.]

Mushrooms:[13]

Mushrooms receive the blessing of Shehakol, as although they grow from the ground they receive their nurture from the air and not the ground.[14]

4. Ground Shehakol foods – Foods that grow from the ground but are finely ground until they lose their original appearance:

Foods that grow from the ground but are finely ground until they lose their original appearance will often have their blessing degraded to Shehakol. This is dependent on a number of factors including, the specified food [i.e. ground flour turned into a baked good actually becomes elevated and not degraded], how common it is to do so and if this is the intended purpose of its growth. This matter will be explained in Chapter 14.

5. Foods that grow from the ground but are not commonly eaten in their current state:

Foods that grow from the ground but are not commonly eaten in their current state, may receive the blessing of Shehakol. For example, fruits and vegetables that are normally eaten cooked and are better eaten cooked than raw, receive the blessing of Shehakol when eaten raw, and fruits and vegetables that are normally eaten raw and lose their quality when eaten cooked, receive the blessing of Shehakol. [See chapter 12 Halacha 14 and 15]

6. Fruits and vegetables that have not fully ripened:

Fruits and vegetables that have not fully ripened may receive the blessing of Shehakol. See chapter 12 Halacha 10.

7. The secondary part of fruits and vegetables and other grand products, such as seeds, and peel:

The secondary part of fruits and vegetables and other grand products, such as seeds, and peel may receive the blessing of Shehakol. See chapter 12 Halacha 11-12.

8. The blessing on drinks:[15]

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

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

Tea and coffee:[16] One recites the blessing of Shehakol on tea and coffee.

Olive oil:[17] Olive oil should technically require the blessing “Haeitz”. However, if one drinks it plain, no blessing is recited due to its damaging effects [and it not having a good taste[18]]. [Hence no blessing is recited upon drinking a spoon of olive oil for health purposes, even if one likes the taste.[19]]  However, olive oil which is mixed into a drink for non health purposes, the drink is considered the main ingredient, and hence only the blessing of Shehakol is to be recited.[20] [However, if it is mixed with plain water, then no blessing is recited, being that it has no pleasant taste, unless one is thirsty and desires to quench his thirst.[21]] However, if the olive oil was added for health purposes, such as one who has a sore throat and desires to soothe his throat with the olive oil, then the olive oil is considered the main ingredient even if it is the minority ingredient[22], and hence one is to say the blessing of “Haeitz” on the beverage and with this blessing he exempts the Shehakol blessing of the other ingredients which are secondary to it.[23] [In the event that he consumed a Revius of the olive oil in the drink within the amount of time of Achilas Peras then he recites an after blessing of Al Hapeiros on the oil.[24] This however only applies if the olive oil was mixed beverages other than water, which have a good taste, if however, it was mixed with plain water, then no blessing is recited at all even when drunk for health purposes.[25]]

Other oils:[26] No blessing is said on drinking oil being that it damages the body [and lacks a pleasant taste[27]]. If mixed with other flavorful liquids such as grapefruit juice, the blessing of Shehakol is recited, with exception to olive oil, by which we may say Haeitz as explained in the previous Halacha. [If the oil is good tasting on its own, then from some sources[28] it is implied that a blessing of Shehakol is to be recited even when the oil is eaten on its own. However, from other sources[29] it is evident that no blessing is to be recited even when eaten on its own, and practically, Safek Brachos Lihakel, and if one desires he should exempt it with a Shehakol on other foods. [Hence no blessing is recited upon drinking a spoon of olive oil for health purposes, even if one likes the taste.]

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

9. Not thirsty – Is a blessing said over a beverage when not being drunk due to thirst:[30]

Water: A blessing is only said over water when one receives instant benefit from the water. Thus, while a blessing is said prior to drinking water when thirsty, no blessing is said when drinking water only to dislodge food from ones throat or for health reasons or to swallow a pill, as water is tasteless and does not receive a blessing if one is not directly benefiting from the water.

Other drinks: All drinks other than water require a blessing to be said prior to their consumption being that they have a beneficial taste, unlike water which is tasteless. Thus, a blessing is said prior to drinking drinks other than water even when not thirsty, and one is drinking it simply to dislodge food from ones throat or for health reasons or to swallow a pill since he benefits from the taste.

10. The Bracha to be said when sucking the juice out of fruits:[33]

One who sucks the juice out of a fruit recites the blessing of Shehakol and not Haeitz. This applies to all fruits, including dates, with exception to grapes by which one recites Haeitz upon sucking their juice from the grape. This, however, only applies when sucking the actual juice from the fruit and not the actual flesh or pulp of the fruit. If, however, one also sucks the actual flesh or pulp of the fruit then the blessing of Haeitz is recited by all fruits.

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[1] Seder Birchas Hanehin 7; Luach Birchas Hanehnin 10; Admur 204; Ketzos Hashulchan Chapter 50; Encyclopedia Talmudit Vol. 4 Erech Birchas Sheheakol pp. 651-656

[2] 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

[3] Admur Seder 1:5; Luach 1:5; Admur 202:24; M”A 202:36; Rabbeinu Yona Brachos 25a; Ketzos Hashulchan 49:3

[4] Seder 1:4-5; Luach 1:5; Admur 202:24; Michaber 204:13; Rama 202:18; M”A 202:36; Tur 202; Rosh 6:6; Rabbeinu Yona Brachos 25a

[5] Such as rice [Seder 1:10] or fruit soup [Seder 7:12] or a fruit which has completely disintegrated [Seder 7:22-24], or soup from vegetables that have cooked in vinegar [Seder 7:21] or legume porridge that has been slightly cooked [Seder 7:24]

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

[7] Seder Birchas Hanehnin 7:1; Ketzos Hashulchan 50:1; Admur 204:1

[8] Shaareiy Teshuvah 204:1; Ketzos Hashulchan 50 footnote 1

[9] See Admur 204:1; Seder Birchas Hanhenin 7:1; Luach Birchas Hanehnin 10:1;  Mishneh and Gemara Brachos 40a; Michaber 204:1; See regarding that need to get benefit from the salt: Birchas Habayis 5:4; Kaf Hachaim 204:6; Piskeiy Teshuvos 204:6 that if you eat a lot of salt or drink much salt water, then no blessing is said; See regarding that no blessing is said when tasting spices that are not eaten plain: Seder 6:19; Luach 9:8; Admur 202:22; Michaber 202:16; Rava Brachos 36b; Piskeiy Teshuvos 202:35-1; See regarding that no blessing is said if taste but spit out: Seder 8:11; Luach 2:12; This follows both the 1st opinion in Michaber 210:2 that only tasting a Revius or more requires a blessing and follows the 2nd opinion in Michaber 210:2 that spitting out never requires a blessing. [Thus, everyone agrees that tasting less than a Revius which one will not swallow does not receive a blessing.]

Explanation: It is explicitly stated in the Mishneh and Poskim, that one who eats salt says the blessing of Shehakol. However, the Poskim explain that this only applies if you have some measure of benefit or pleasure from eating the salt, otherwise, no blessing is said. Thus, if the salt is very bitter, then no blessing is said. Certainly, a blessing is not said if you plan to spit it out. This follows the general rule that a blessing is never said over things that people never eat, such as spices. [Vetzaruch Iyun Gadol, as according to this, a blessing should never be said over salt even if one enjoys it, as it is never common to eat plain salt.] Based on this we can understand why none of the Poskim suggest tasting salt with a Shehakol blessing in order to escape a Safek Bracha on another food [in contrast to sugar which they do suggest], as in truth a blessing can only be said over it for pleasure.

[10] Seder 7:1; Luach of Prus

[11] Birchas Habayis 5:4; Piskeiy Teshuvos 204:6

[12] See Admur 204:1; Seder Birchas Hanhenin 7:1; Luach Birchas Hanehnin 10:1; Mishneh and Gemara Brachos 40a; Michaber 204:1; Birchas Habayis 5:4; Kaf Hachaim 204:6; Piskeiy Teshuvos 204:6

Explanation: It is a clear ruling in the Mishneh and Poskim, that one who eats salt says the blessing of Shehakol.

[13] Seder Birchas Hanhenin 7:1; Luach Birchas Hanehnin 10:2; Admur 204:1; Michaber 204:1; M”A 204:4; Brachos 40a

Bedieved if one said Ha’adama: Some Poskim rule that Bedieved if one said the blessing of Ha’adamah on mushrooms, he fulfills his obligation. [See Aruch Hashulchan 204:5; Kaf Hachaim 204:2]

[14] How do mushrooms grow: Unlike plants, they don’t rely on sunlight for energy, as they lack chlorophyll. Instead, they feed on organic matter by breaking it down using enzymes. Mushrooms begin as tiny spores, similar to seeds in plants. These spores are dispersed by wind, water, or animals. When spores land in a suitable environment, such as soil, wood, or decaying matter, they germinate and grow into mycelium—thread-like structures that form an underground network. Mycelium absorbs nutrients and is the main body of the mushroom. Under the right conditions, like proper temperature, moisture, and nutrients, the mycelium produces the fruiting body of the mushroom, which is the part you see above ground. This is what we recognize as the mushroom cap and stem. Once the mushroom matures, it releases spores to start the cycle all over again. Mushrooms come in a dazzling variety of types, each with unique characteristics, habitats, and uses.

Types: Here are some common and intriguing ones: Button Mushroom (Agaricus bisporus): The most common type, often used in salads, soups, or pizzas. Shiitake (Lentinula edodes): Popular in Asian cuisine, known for its savory, umami flavor. Portobello Mushroom: A mature form of button mushroom with a meaty texture, great for grilling. Enoki (Flammulina velutipes): Long, thin mushrooms often used in soups or stir-fries. Reishi (Ganoderma lucidum): Used in traditional medicine for its immune-boosting properties. Chaga (Inonotus obliquus): A fungus often brewed into tea, believed to have antioxidants. Lion’s Mane (Hericium erinaceus): Known for its brain-boosting and potential nerve-regenerating properties. Morel (Morchella): Highly prized for their nutty, earthy flavor. Chanterelle (Cantharellus): Beautiful trumpet-shaped mushrooms with a delicate flavor. Porcini (Boletus edulis): A staple in European cuisine, especially in risottos and soups. Death Cap (Amanita phalloides): One of the most poisonous mushrooms, often mistaken for edible ones. Destroying Angel (Amanita bisporigera): Another deadly variety that grows in North America. Psilocybe cubensis: Contain psilocybin, a compound that causes hallucinations. These are used in controlled therapeutic or ceremonial settings in some cultures.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[24] Rav Alyashvili footnote 72

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

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

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

[28] Admur 202:10; see previous footnote

[29] Seder ibid; See previous footnotes

[30] Seder 7:7; Admur 204:13; Ketzos Hashulchan 50:5

[31] Piskeiy Teshuvos 204:15

[32] Piskeiy Teshuvoa 204:16

[33] Seder 6:9; Michaber 208:8; Taz 208:5; Brachos 38a; Ketzos Hashulchan 53:1