Chapter 16: The Blessing on Soup

Chapter 16: The Blessing on Soup[1]

Introduction:

The subject of this chapter is in regards to the correct blessing to be recited over soups which contain food solids within them which are of a blessing other than Shehakol. The question is mainly relevant when one decides to eat the broth of the soup separately from the solid, as when eaten together with the solid, it is secondary to the solid, and no separate blessing is said over the broth of the soup, as will be explained in Halacha 1, and throughout the chapter. Although the blessing of water is Shehakol, nonetheless, since the water of soup was cooked for the purpose of receiving taste from the food solid an argument can be made that it should therefore receive the same blessing as the blessing of its food solid, even when eaten independently from the solid. Indeed, this matter is dependent on the type of solid food that was cooked together with the water as there is contrast between whether a vegetable was cooked, a fruit was cooked, meat and chicken was cooked, or a Mezonos product. In some of these cases, indeed the blessing that is to be recited on the liquid is the same blessing as that of the solid, as we will explore throughout this chapter.

1. The general rule:

The general rule for blessings on soups is determined by the intent behind the preparation and consumption of the soup in regards to whether the intent was for the purpose of consuming the liquid, solid, or both:

A. Law of Ikkur and Tafel if desires to eat both food and liquid together:[2]

The below cases in which a separate blessing would be recited over the broth of the soup, only applies in the event that one desires to now eat only the broth and not the solid. However, if one desires to eat them together, such as to eat Chicken soup with the vegetables and broth then only the blessing of the food is to be recited, as the broth is secondary to the food.

B. Purpose of cooking for both solid and liquid – Intent to eat the solids with the soup broth:[3]

If one cooks Grains, vegetables, or fruits with the intention to eat them along with the soup, then the appropriate blessing over the broth when eaten alone without the solid may be the one corresponding to the grains, vegetables or fruits themselves [i.e. Mezonos, Haeitz or Ha’adama], as will be explained in Halacha’s 2-6 the exact ruling in such cases.[4]

C. Purpose of cooking for the liquid – Intent to consume liquid without the solid:[5]

If the intent of the cooking was for the purpose of the liquid to consume the liquid alone[6] [and either discard or eat the grain or fruits as a secondary product to the soup], then by grain, legumes, and fruits the blessing over the liquid is always “Shehakol” followed by “Borei Nefashos.” By fruits and legumes, this holds true even if some of the fruits and legumes are eventually eaten with the soup, as they are considered secondary, although by the five grains, a separate blessing would also need to be recited over the grains. The one exception to this rule is vegetable soup, in which case the blessing of Ha’adama is recited on the broth even if the main intent of the cooking was for the sake of the broth, as will be explained in Halacha 3.

D. Purpose of cooking for the solid:[7]

If the intent of the cooking is mainly for the sake of the solid, such as one who cooks fruits for the sake of preservation, then it is disputed as to what blessing should be recited over the liquid, the blessing of the solid[8] [i.e. Haeitz, Hadama, Mezonos], or the blessing of Shehakol.[9] [Accordingly, one is to initially recite over the liquid the blessing of Shehakol, although Bedieved if he recited over it the blessing of the solid, then he fulfills his obligation.[10] Even if one’s main intent was on the vegetables and he planned to throw out the liquid, such as the liquid of steamed vegetables, or the water of cooked pasta, and then later decided to eat the liquid, then it is subject to the above debate, and its initially blessing is Shehakol.]

Example of Shehakol liquids:[11]

Fruit tea:[12][13]
Tea with herbs (even if eaten):[14] [However, Bedieved, if one recited the blessing of Borei Peri Ha’adama, he is Yotzei.[15]]
Coffee:[16] Shehakol

E. Non water liquid:

All the previous scenarios of soups under discussion referred to solids that were cooked in plain water in which case at times the water of the soup receives the blessing of the solid. However, if they are cooked in liquids other than water, such as vinegar or Borsht , then it is debated whether their liquids are Shehakol or Hadama even by vegetable soup, in the event one plans to eat the liquid on its own without the vegetables, as explained in Halacha 8.

Other important rules

Cooked [i.e. Bishul] versus Soaked [i.e. Sheriyah] soup broth and stock:[17]

The discussion throughout this entire chapter [with exception to the last Halacha!] regarding the proper blessing to say upon consuming just the liquid of a soup applies whether the solid food was cooked in the liquid, or simply soaked in the liquid cold without cooking, to the point that the liquid received the taste of the solid food[18], such as to make a broth or stock.[19] If the food was not cooked and did not soak inside of the liquid to the point that it’s taste was transferred to it, then it’s ruling is discussed in Halacha 10.

Beverage versus soup:[20]

The entire discussion below on whether the liquid broth of the soup should receive a blessing other than Shehakol is only relevant when one comes to eat the liquid as soup, such as in a bowl with a spoon. However, when the intent is to drink the liquid as a beverage in a bottle or cup for the sake of pleasure and quenching one’s thirst, then according to all its blessing is Shehakol.

Mixture of solid ingredients that contain different blessings:[21]

In the event that various solids of different blessings are cooked within the soup, then the blessing over the broth of the soup follows the ruling of the broth of the majority ingredient, [with exception to meat and chicken and Mezonos products in which case the blessing always follows that of the meat and chicken or Mezonos even if it is only minority as will be explained in Halacha 7]. Thus for example, if one placed plums into a vegetable soup, if the majority ingredient is the vegetables, then it is considered vegetable soup and not plum soup.

Puréed Soup – Blended soup:[22]

Puréed soup is a type of soup where ingredients are blended into a smooth, creamy consistency. These soups can be made from a variety of vegetables, legumes, or even meats, and they often have a rich texture. Some popular puréed soups include: Butternut Squash Soup, Tomato Bisque, Potato Leek Soup, Carrot Ginger Soup, Pumpkin Soup.

Its blessing: The blessing over puréed blended soup is Shehakol[23] unless it’s food component which was later blended, was a minority ingredient in comparison to its liquid which was the majority, and its liquid received the taste of the food in away that its blessing is the same as the blessing of the food.

Ø Example – Puréed Potato soup: If the majority ingredient of the soup was the potato and not the liquid than the blessing of Shehakol is said. If however there was more liquid in the soup than potatoes than a blessing of Ha’adama is said on the soup.[24]

Soup mix:[25]

If one added a large amount of soup mix to give flavor to the soup, then the broth of the soup always remains Shehakol being that it has its own independent taste, as explained in Halacha 8. However, Bedieved, if one recited the blessing of its food, then he is Yotzei, as explained there.

2. Fruit Soup and Compote:[26]

The scenario: Fruits of a tree which receive the blessing of Haeitz which are cooked in liquid. This scenario discusses a case in which the fruits are not cooked together with meat or chicken. In the event that they are cooked together with meat or chicken, then it follows the same law explained in Halacha 7.

Blessing of the fruit:[27] Cooked fruits which are typically eaten raw, but are equally good also when cooked, retain the blessing of “Haeitz.” However, fruits that taste better when they are raw and lose their flavor when cooked, then their blessing changes to “Shehakol.” See Chapter 12 Halacha 14 for the full details of this matter. [Certainly, in such case the blessing of the liquid is Shehakol according to all opinions.[28]]

Blessing of the broth or liquid – Purpose of cooking for the fruit and liquid:[29] All cooked fruits [that are equally good or even better tasting when cooked[30], and hence retain the blessing of Haeitz as explained above], including even cooked olives and grapes, which are cooked both for the sake of eating the fruit and its liquid, are disputed as to whether their liquid broth when eaten alone without the fruit is Haeitz[31] or Shehakol[32]. This dispute applies even if the fruits have become dry and are commonly eaten through cooking. Practically, one should say “Shehakol” on the broth of fruit soup[33], although Bedieved if “Haeitz” was said on the broth, one is Yotzei and he does not need to repeat the blessing, as explained next. [This only applies to fruits that remain Haeitz after cooking. However, fruits that taste better when they are raw and lose their flavor when cooked and hence are Shehakol, then both the fruit and the broth is Shehakol, as stated above.]

If said Haeitz on the fruit and now desires to eat broth:[34]If one removed the cooked fruit from the soup and recited the blessing “Haeitz” over the cooked fruit [as explained above], then if he desires to now also eat the broth alone, he may not say a blessing over it, as according to some Poskim, one has already fulfilled their obligation with Haeitz. In such situations, it is recommended to recite the “Shehakol” blessing over a different food item to be Motzi the broth.

Law of Ikkur and Tafel if desires to eat both together – Cooked fruit and its liquid:[35] The above cases in which a separate blessing would be recited over the broth of the soup, only applies in the event that one desires to now eat only the broth and not the fruit. However, if one desires to eat them together, such as to eat a spoon of fruit together with the broth, as commonly done in fruit cocktails, then only the blessing of Haeitz is to be recited, as the broth is secondary to the fruit.

Seven Minim Soup – Grape soup; Pomegranate soup; Date soup; Fig soup; Olive soup:[36] In addition to the dispute regarding the before blessing by all fruit soup, there is a dispute about the after-blessing for fruit soup of the seven Minim, such as grape soup, pomegranate soup, date soup, fig soup, and olive soup, and as to whether its after blessing is Boreh Nefashos or Al Hapeiros. Thus, it is advised [for every G-d fearing Jew[37]] to consume these soups only within a meal or eat enough of the 7 Minim to say an after-blessing, and also drink a Revius of water [if he is thirsty, or is to drink another liquid[38]] to say Borei Nefashos. [If one does not have any fruit from the seven Minim available but has water available, that he should drink a Revius of the water and recite a Borei Nefashos afterwards. If even water is not available then he should not recite any after blessing upon eating the above soup.[39]]

Intent of cooking to eat liquid alone without fruit:[40] All the above law only applies when one cooked the fruit with intent to eat the fruit or vegetables with the soup. If however one cooks fruits for the purpose of the liquid with the intent to consume the liquid[41] [and either discard or eat the fruits as a secondary product to the soup], then the blessing over the liquid always remains Shehakol and Borei Nefashos. Furthermore, in the above case, even if the fruits are eaten with the soup, nonetheless one only says Shehakol on the soup and is not to say a blessing over the fruits at all, as the fruits are secondary to the soup and are exempt with its blessing being that its main cooking was on its behalf.[42]

Main intent is for the fruit:[43] If the intent of the cooking is mainly for the sake of the fruit, such as one who cooks fruits for the sake of preservation, then it is disputed as to what blessing should be recited over the liquid, the blessing of the fruit solid[44] [i.e. Haeitz], or the blessing of Shehakol.[45] [Accordingly, one is to initially recite over the liquid the blessing of Shehakol, although Bedieved if he recited over it the blessing of the solid, then he fulfills his obligation.[46]]

Chicken or meat soup with fruits:[47] If one cooked [chicken or] meat soup with fruits, then if one consumes the broth of the soup alone [without the meat or vegetables], then according to all the appropriate blessing to recite is Shehakol. See Halacha 7 for the full details of this matter!

3. Vegetable soup:[48]

Blessing of the vegetable:[49] Cooked vegetables which are typically eaten cooked and not raw, receive the blessing of “Ha’adama” when cooked, as explained in Chapter 12 Halacha 14. However, vegetables which majority of people eat raw and not cooked and become ruined when cooked, receive the blessing of Shehakol, as explained there.

Purpose for the vegetable and broth – Blessing of the broth or liquid:[50] Soup made from vegetables which are typically eaten cooked[51], its broth when eaten alone[52] receives the same Bracha as the vegetable, making the liquid Hadama, even if it is consumed alone without the vegetable, and the main intent of the soup was for the liquid.[53] [However, vegetables which majority of people eat raw and not cooked have the same status and dispute as fruits.[54]]

Example of Ha’adama soups: potato soup, sweet potato soup, squash soup, zucchini soup, beef soup, tomato soup, pumpkin soup
Example of Shehakol soups: Onion Soup [Shehakol since cooked onions are considered Shehakol]; cucumber soup,

Purpose for liquid – Intent to only consume liquid – By vegetables that are commonly eaten cooked:[55] Vegetables [that are commonly eaten cooked[56]], even if one cooks these vegetables for the purpose of the liquid with the intent to consume the liquid[57] [and either discard or eat the vegetables as a secondary product to the soup] nonetheless one recites the blessing of Ha’adama on the soup even when eating the broth alone without any vegetables.[58]

Purpose for liquid – By vegetables that are not commonly eaten cooked:[59] All the above law only applies when one cooked vegetables that are commonly eaten cooked. However, vegetables that are not commonly eaten cooked have the same status as fruits, and hence if one cooks these vegetables for the purpose of the liquid with the intent to consume the liquid alone[60] [and either discard or eat the vegetables as a secondary product to the soup], then the blessing over the soup always remains Shehakol and Borei Nefashos.[61] Furthermore, in the above case, even if the vegetables are eaten with the soup, nonetheless one only says Shehakol on the soup and is not to say a blessing over the vegetables at all, as the vegetables are secondary to the soup and are exempt with its blessing being that its main cooking was on its behalf.[62]

Main intent is for the vegetables:[63] If the intent of the cooking is mainly for the sake of the vegetables, such as one who cooks vegetables for the sake of preservation, then it is disputed as to what blessing should be recited over the liquid, the blessing of the vegetable solid[64] [i.e. Haeitz, Hadama, Mezonos], or the blessing of Shehakol.[65] [Accordingly, one is to initially recite over the liquid the blessing of Shehakol, although Bedieved if he recited over it the blessing of the solid, then he fulfills his obligation.[66]]

Law of Ikkur and Tafel if desires to eat both together – Cooked vegetables and its liquid:[67] The above cases in which a separate blessing would be recited over the broth of the soup, only applies in the event that one desires to now eat only the broth and not the vegetable. However, if one desires to eat them together, such as to eat a spoon of vegetables together with the broth, as commonly done in vegetable soup, then only one blessing of Ha’adam is to be recited, as it includes both the vegetables and the broth which is secondary to it.

Chicken or meat soup with vegetables:[68] If one cooked [chicken or] meat soup with vegetables, then if one consumes the broth of the soup alone [without the meat or vegetables], then according to all the appropriate blessing to recite is Shehakol. See Halacha 7 for the full details of this matter!

Mezonos soups [i.e. Pasta soup; Matzah ball soup, Mezonos Five grain soup]:[69]

This law will deal with the blessing that is to be said over the broth of soup that was cooked with a Mezonos product whether that product is pasta, Matzah balls, or one of the five grains of wheat, barley, spell, rye, or oats, that have begun to stick to each other as a result of the cooking, or that are broken into two or three pieces, in which case the blessing of the grain is Mezonos as explained in length in chapter 10 Halacha 9!

Intent of cooking to consume only the broth:[70] One who cooked a Mezonos product [i.e. a Tavshil of the five grains] with a liquid for the purpose of only drinking the liquid [and to either discard or eat the Mezonos as a secondary product to the soup], then the blessing on the liquid is Shehakol. This applies even if the person ends up eating some of the actual Mezonos solid and recites a blessing of Mezonos over it, nevertheless, he must still recite a separate blessing of Shehakol over the liquid if a lot of liquid was place in ratio to the solid.[71] Nevertheless, it is best in such a case for one to first say a blessing of Shehakol over a little bit of the soup on its own, and only afterwards to say a blessing of Mezonos on the solid.[72]

Example – Barley soup for the ill: Barley which is cooked in water only for the sake of feeding the liquid to a sick person, the liquid receives the blessing of Shehakol.
Example – Beer: Accordingly, the blessing over beer is Shehakol and not Mezonos even though it is made from barely.

Intent of cooking to consume the Mezonos with the broth:[73] One who cooked a Mezonos product with a liquid for the purpose of consuming the Mezonos together with the liquid, such as alphabet soup, then even if one eats the broth alone without the Mezonos, the blessing of Mezonos [and Al Hamichyah[74]] is to be recited over the liquid. This applies even if one also cooked meat or chicken in the soup.[75]

Example – Broth of noodle instant soups: One recites a Mezonos on the broth when eating it alone without the noodles.

Intent of cooking to consume soup but will also consume Mezonos:[76] One who cooked a Mezonos product with a liquid for the purpose of consuming the liquid but also plans to eat the Mezonos product, then he is to first say a Shehakol on the soup which is the primary food, and recite Mezonos on the solid food.

Main intent is only for the solid:[77] If the intent of the cooking is mainly for the sake of the solid, such as one who cooks Pasta for the sake of eating it, then it is disputed as to what blessing should be recited over the liquid, the blessing of the solid[78] [i.e. Mezonos], or the blessing of Shehakol.[79] [Accordingly, one is to initially recite over the liquid the blessing of Shehakol, although Bedived if he recited over it the blessing of the solid, then he fulfills his obligation.[80]]

Law of Ikkur and Tafel if desires to eat both together – Mezonos and its liquid:[81] The above cases in which a separate blessing would be recited over the broth of the soup, only applies in the event that one desires to now eat only the broth and not the food. However, if one desires to eat them together, as commonly done when eating barley soup made from chopped barley [which is Mezonos], then only one blessing of Mezonos is to be recited as it includes both the food and the soup which is secondary to it.

Chicken or meat soup with Mezonos product:[82] If one cooked chicken soup or meat stew with a Mezonos product, such as noodles, then when eating the broth alone, the blessing over the broth is Mezonos being that a Mezonos product is considered the primary ingredient over the meat.[83] See Halacha 7!

What after blessing is recited after drinking the Mezonos soup?[84]

Al Hamichyah. Thus, if one consumed 30 grams of Mezonos soup Al Hamichyah is to be recited.

If the Mezonos product was added only after the cooking:[85]

The above law that the broth of the soup receives the blessing of Mezonos only applies if the Mezonos product was added to the liquid by the initial cooking. If it was only added after the cook, as is commonly done by matzoh ball soup and by soup that has noodles added to it later, then the blessing of the broth of the soup does not become Mezonos.

Soup with croutons:[86]

When eating soup with soup croutons, then one is to first recite a blessing of Mezonos on the croutons and then a blessing on the soup [either Shehakol or Ha’adama, depending on the type of soup as explained above[87]]. If the soup also contains vegetables, then one recites a Ha’adama on the vegetables and does not recite any blessing on the broth as it is secondary to the vegetables.

Whole Ha’adama five grain soups [i.e. Hulled barley soup[88]]:[89]

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

Blessing of the broth or liquid: The blessing on the broth of whole grain soup when eaten alone without the grain follows the same law as fruit soup broth [which is under dispute, and hence it is disputed whether the broth is Ha’adama just like the grain[90] or] is Shehakol.[91] This dispute applies even if one cooked it with the main intent being to eat the grain. [Practically, one should say “Shehakol” and Borei Nefashos[92] on the broth of whole five grain soup[93], although Bedieved if “Ha’adama” was said on the broth, one is Yotzei and he does not need to repeat the blessing.[94]]

If said Ha’adama on the grain and now desires to eat broth:[95]If one removed the whole grain from the soup and recited the blessing “Ha’adama” over it, then if he desires to now also eat the broth, even alone, he may not say a blessing over it, as according to some Poskim one has already fulfilled their obligation. In such situations, it is recommended to recite the “Shehakol” blessing over a different food item to be Motzi the broth.

Law of Ikkur and Tafel if desires to eat both together:[96] The above cases in which a separate blessing would be recited over the broth of the soup, only applies in the event that one desires to now eat only the broth and not the grain. However, if one desires to eat them together, then only the blessing of Ha’adama is to be recited over the grain, as the broth is secondary to the grain.

Intent to eat only liquid:[97] All the above law only applies when one cooked the whole grain with intent to eat the grain with the soup. If however one cooks whole grain with the intent to consume the soup [and either discard or eat the grain as a secondary product to the soup], then the blessing always remains Shehakol [and Borei Nefashos].[98] This applies even if the person ends up eating some of the actual Ha’adama solid and recites a blessing of Ha’adama over it, nevertheless, he must still recite a separate blessing of Shehakol over the liquid [if a lot of liquid was place in ratio to the solid[99]].[100] Nevertheless, it is best in such a case for one to first say a blessing of Shehakol over a little bit of the soup on its own, and only afterwards to say a blessing of Ha’adama on the solid.[101]

Main intent is for the grain:[102] If the intent of the cooking is mainly for the sake of the grain, such as one who cooks grain for the sake of preservation, then it is disputed as to what blessing should be recited over the liquid, the blessing of the grain[103] [i.e. Ha’adama], or the blessing of Shehakol.[104] [Accordingly, one is to initially recite over the liquid the blessing of Shehakol, although Bedieved if he recited over it the blessing of the solid, then he fulfills his obligation.[105]]

Chicken or meat soup with Grain:[106] If one cooked [chicken or] meat soup with whole grains, then if one consumes the broth of the soup alone [without the meat or legumes], then according to all the appropriate blessing to recite is Shehakol. See Halacha 7 for the full details of this matter!

6. Legume soup [been soup; rice soup; lentil soup]:[107]

The previous Halacha dealt with the blessing over broth which had whole five grains of wheat, barley, spell, rye, or oats cooked in their liquid. This law will deal with the blessing that is to be said over the broth of soup that was cooked with legumes.

Blessing of the broth or liquid: The blessing on the broth of legume soup when eaten alone without the legume is Ha’adama according to all opinions.[108]

Law of Ikkur and Tafel if desires to eat both together:[109] The above cases in which a separate blessing would be recited over the broth of the soup, only applies in the event that one desires to now eat only the broth and not the legume. However, if one desires to eat them together, then only one blessing of Ha’adama is to be recited, as it covers both the broth and the legume.

Intent to eat only liquid:[110] All the above law only applies when one cooked the legumes with intent to eat the legume with the soup. If however one cooks legumes with the intent to consume the soup alone[111] [and either discard or eat the legumes as a secondary product to the soup], then the blessing on the broth always remains Shehakol and Borei Nefashos.[112] Furthermore, in the above case, even if the legumes are eaten with the soup, nonetheless one only says Shehakol on the soup and is not to say a blessing over the legumes at all, as the legumes are secondary to the soup and are exempt with its blessing being that its main cooking was on its behalf.

Main intent is for the legume:[113] If the intent of the cooking is mainly for the sake of the legume, such as one who cooks legumes for the sake of preservation, then it is disputed as to what blessing should be recited over the liquid, the blessing of the grain[114] [i.e. Ha’adama], or the blessing of Shehakol.[115] [Accordingly, one is to initially recite over the liquid the blessing of Shehakol, although Bedived if he recited over it the blessing of the solid, then he fulfills his obligation.[116]]

Chicken or meat soup with legumes:[117] If one cooked [chicken or] meat soup with legumes, then if one consumes the broth of the soup alone [without the meat or legumes], then according to all the appropriate blessing to recite is Shehakol. See Halacha 7 for the full details of this matter!

Chicken or meat soup:[118]

All the previous cases of soups referred to soups that had fruits or vegetables, grains or legumes, cooked in them without meat or chicken. This scenario will discuss the proper blessing that is to be recited on the broth of the soup if it contains meat or chicken in addition to the other solids.

The blessing: The blessing on the broth of chicken soup or meat stew is Shehakol.

Chicken or meat soup with fruits or vegetables: If one cooked [chicken[119] or] meat soup with vegetables, then if one consumes the broth of the soup alone [without the meat or vegetables], then the appropriate blessing to recite is Shehakol.[120] [However, if one is eating the soup together with the meat and vegetables, then he is to recite a Hadama on the vegetables if they are individually large and a Shehakol on the chicken or meat.[121] If the chicken or meat and vegetables are all in small pieces and not individually recognizable on their own, then the blessing follows the majority ingredient, whether it be the vegetables or the meat or the broth.[122] If he is eating just the vegetables and the broth without the meat or chicken, then he is to recite a blessing of Hadama on the vegetables and no blessing is said on the broth as it is secondary to it. This however only applies by large pieces of vegetables, however, if the vegetables are cut small and the main intent of the soup is on the liquid, then only Shehakol is recited on the liquid.]

Chicken or meat soup with Mezonos product:[123] If one cooked chicken soup or meat stew with a Mezonos product, such as noodles, then when eating the broth alone, the blessing over the broth is Mezonos being that a Mezonos product is considered the primary ingredient over the meat.[124] [When eating also vegetables and meat, then one is to say an additional blessing of Shehakol on the meat, and a Hadama on the vegetables if they are also a primary ingredient and are large recognizable pieces.[125]]

8. Solids cooked in Non plain water liquids:[126]

The blessing on the broth: Vegetables which are cooked in liquids other than water, such as vinegar or Borsht[127], are debated whether their liquids are Shehakol[128] or Hadama[129], in the event one plans to eat the liquid on its own without the vegetables. [Practically, one is to say Shehakol over the liquid, although if Hadama was said, one is Yotzei Bedieved if the liquid contains the taste of the solid.[130]]

Eating both together:[131] Foods, other than Mezonos, which were cooked in liquids other than water (e.g., pears in wine), then if one ingredient is primary, its blessing is to be recited. If both are primary, then one is to follow the majority. [Thus, if one cooked pears in wine and the wine is there to sweeten the pears, then the blessing is Haeitz and not Hagafen.]

The liquid of a canned foods:[132]

In the event that one pickled a food, such as a fruit [or vegetables], within a liquid for the purpose of pickling and preserving the food, and the liquid was there as a secondary by product to achieve this, then one who desires to drink this liquid falls under debate as to the blessing that should be recited over it. According to some opinions[133], one is to recite the blessing of Shehakol on the liquid, irrelevant to the type of food that was in it and irrelevant as to whether it has received the taste of the food.[134] According to other opinions[135], one is to recite on the liquid the blessing of the fruit that soaked inside of it [i.e. Haeitz or Ha’adama, depending on food] if the liquid has received the taste of the food.[136] [Accordingly, one is to initially recite over the liquid the blessing of Shehakol, although Bedieved if he recited over it the blessing of the solid, then he fulfills his obligation.[137] Even if one planned to throw out the liquid, such as the liquid of canned pickles or olives and then later decided to eat the liquid, then it is subject to the above debate, and its initial blessing is Shehakol.]

Not cooked nor soaked – Blessing on liquids that contain foods which were not cooked or soaked in them:[138]

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

Geder of soaked: The difference between a food soaking in a liquid, and hence being similar to cooked which was the discussion of the previous scenarios, is with regards to whether the taste of the food has entered into the liquids. If the taste of the food did not enter into the liquid then it is not considered soaked and its blessing follows this ruling. If the taste of the food has entered into the liquid[139], then it is considered soaked which is similar to cooked and follows the laws brought above each in its case.

Drinking the liquid individually: If one plans to consume a liquid which contains a non-soaked solid inside of it, on its own without the solid, then one must recite an individual blessing on the liquid [i.e. Shehakol].[140]

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

Eating both food and liquid together – Main intent for solid: If one plans to consume both the solid and the liquid together, then we follow the laws of Ikkur Vitafel. Accordingly, if one’s main intent of placing the food inside of the liquid was for the sake of consuming the food, then one only recites the blessing on the food and exempts with it the liquid which is secondary to it and hence no blessing is recited upon consuming the liquid. This applies even if the liquid is wine, nonetheless, if it is secondary to the solid, then it’s blessing is exempted with the blessing on the solid.[141] [Nonetheless, in the event that the solid is not more beloved than the liquid and is not a blessing of Mezonos, then it is proper to increase in blessings and first recite a blessing on the secondary item which is the liquid, and only then recite a blessing on the solid, rather than exempt the liquid with the solid.[142]]

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

Eating both food and liquid together – Main intent for liquid: If one’s main intent in placing the solid inside of the liquid was for the sake of the liquid, so the liquid receive some of its taste [or for some other reason to help facilitate the drinking of the liquid[143]] then the liquid is considered the Ikkur [and one only recites a blessing on the liquid[144], and does not recite a blessing on the solid[145]].

Eating both food and liquid together – Main intent for both solid and liquid: If, however, one’s main intent was on both the solid and liquid then two individual blessings are to be recited on the solid and liquid, one blessing for the solid and one blessing for the liquid. In this regard, we do not follow the majority product to establish it as the Ikkur product, and we rather recite a blessing on both products. One is to first recite a blessing over the solid [i.e. Haeitz, Ha’adama, Mezonos] and eat from it a little bit[146], and only afterwards recite a blessing of Shehakol on the liquid. This rule applies even if the solid food is one of the five grains [i.e. Mezonos] nevertheless, we recite a separate blessing on the liquid if it is the main intent or part of the main intent.[147]

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

Chart

	Intent to eat only liquid and drinking only liquid	Intent to eat only the food and throw out liquid [ex. Pasta water] and now eating liquid	Intent to eat both food and liquid together but now eating just liquid
Fruit soup	Shehakol	Shehakol	Shehakol; Bedieved Haeitz
Vegetable soup	Ha’adama	Shehakol	Ha’adama
Whole grain 5 Minim soup	Shehakol	Shehakol	Shehakol; Bedieved Hadama
Crushed 5 Minim soup	Shehakol	Shehakol	Mezonos
Lentil soup	Shehakol	Shehakol	Hadama
Mezonos [alphabet] soup	Shehakol	Shehakol	Mezonos
Chicken/meat soup	Shehakol	Shehakol	Shehakol
Chicken vegi soup	Shehakol	Shehakol	Shehakol

List of soups and their blessings[148]

*In all cases, this chart refers to non-Pureed soups which were cooked with intent to eat both their solid and liquid, and soup mix was not added.

Soup Name [In Alphabetical order]	Blessing on soup when eaten with Solid [not Pureed]	Blessing on Broth when eaten without solid food	Soup Type
Alphabet soup	Mezonos	Mezonos	Mezonos
Apple Soup	Haeitz	Shehakol	Fruit Compote
Apple and Pear Soup	Haeitz	Shehakol	Fruit
Blueberry Soup	Haeitz	Shehakol	Fruit Compote
Barley [chopped] soup	Mezonos	Mezonos	Grain
Barley [whole kernel without peel] soup	Dispute[149]	Shehakol	Grain
Barley [whole with peel] soup	Ha’adama, Dispute after blessing[150]	Shehakol	Grain
Beef Stew	Shehakol	Shehakol	Meat
Bean Soup	Ha’adama	Ha’adama	Vegetable
Borscht – Beet Soup [cooked in vinegar]	Ha’adama	Shehakol [Bedieved, Ha’adama]	Vegetable
Borscht – Beet Soup [cooked in water]	Ha’adama	Ha’adama[1]	Vegetable
Cantaloupe Soup	Ha’adama	Shehakol	Fruit
Chilled Peach Soup	Haeitz	Shehakol	Fruit
Curried Butternut Squash and Apple Soup	Ha’adama/Haeitz	Shehakol	Fruit
Cream of Mushroom Soup	Shehakol	Shehakol	Vegetable
Cherries	Haeitz	Shehakol	Fruit Compote
Chicken Noodle Soup	Mezonos	Mezonos	Meat
Cucumber Soup	Shehakol	Shehakol	Vegetable
lemon	Shehakol	Shehakol	Fruit Compote
French Onion Soup	Shehakol	Shehakol	Vegetable
Hulled Barley soup	Ha’adama, Dispute after blessing[151]	Shehakol	Grain
Hungarian Sour Cherry Soup	Haeitz	Shehakol	Fruit
Lentil Soup	Ha’adama	Ha’adama	Vegetable
Mango Gazpacho	Haeitz	Shehakol	Fruit
Matzah Ball soup	Mezonos	Shehakol or Ha’adama [if added Matzah balls at end of cooking]	Mezonos
Noodle Soup	Mezonos	Mezonos	Mezonos
Olive	Haeitz	Shehakol [Disputed after blessing]	Fruit
Oranges	Haeitz	Shehakol	Fruit Compote
Onion	Shehakol	Shehakol	Vegetable
Peaches	Haeitz	Shehakol	Fruit Compote
Pears	Haeitz	Shehakol	Fruit Compote
Pea Soup	Ha’adama	Ha’adama	Vegetable
Potato Leek Soup	Ha’adama	Ha’adama	Vegetable
Plums	Haeitz	Shehakol	Fruit Compote
Pumpkin and Apple Soup	Ha’adama/Haeitz	Shehakol	Fruit
Raspberries	Haeitz	Shehakol	Fruit Compote
Split Pea Soup	Ha’adama	Ha’adama	Legume
Soup Mix powder	Shehakol	Shehakol	Instant soup
Strawberry Soup	Ha’adama	Shehakol	Fruit
Tomato Soup	Ha’adama	Shehakol	Vegetable
Watermelon Gazpacho	Shehakol	Shehakol	Fruit
Whole Wheat soup	Ha’adama	Shehakol	Grain

[1] Seder 7:12-21; Luach 10:12-21; Admur 202:11-15; Michaber 202:10-11; 205:2-3; M”B 202:51-60; 205:8-13; Kaf Hachaim 202:69-75; 205:11-12; Ketzos Hashulchan 53:3-12 footnotes 11-25;; Luach Prus p .36; Piskeiy Teshuvos 202:25-29; 205:6-10

[2] Seder 7:19 “and if he comes to eat them together there is no need to say any blessing over the liquid being that it is secondary to the food and exempt with its blessing”; Implication of Seder 7:12 “if one comes to drink it on its own,” [hence implying that when consumed together with the fruit than its blessing is always secondary to that of the fruit, and so explains Rav Elyashvili in footnote 87 and 92]; M”B 202:54; 205:9; Piskeiy Teshuvos 202:25 footnote 149 and 202:26 footnote 160; See Aruch Hashulchan 212:2; Kaf Hachaim 205:12; Piskeiy Teshuvos 205:9; See Seder 7:10; Admur 212:5

[3] See Seder 7:12-14

Other opinions: See Kaf Hachaim 205:11 90 soup can only receive the blessing of its food in the event that its food content has disintegrated into it and never receives the blessing of the food when simply eating the liquid, and so is the custom of the Sephardim. See Piskeiy Teshuvos 202:25 the base of all the conditions necessary to be met it is very rare that a soup would receive the blessing of its food

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

[5] Seder 7:14 regarding fruits, 15 regarding Mezonos; 16 regarding five grains and Kitniyos; Luach 10:14; Admur 202:12; M”A 205:6; Rabbeinu Yona Brachos 27b; Mordechai Brachos Remez 125; Piskeiy Teshuvos 202:25 condition 2

[6] Seder 7:14 writes “to consume the liquid by itself,” although in 7:15-17 the wording is simply that the main intent is on the liquid

[7] Seder 7:18; Luach 10:18, Admur 202:12; Piskeiy Teshuvos 202:25 condition 2

[8] 2^nd opinion in Seder 7:18, Luach 10:18, Admur 202:12; Based on 2^nd opinion in Seder 7:12; Luach 10:12; Admur 202:11; Michaber 202:10; Rosh Brachos 4:15;

The reason: The reason is because the liquid was cooked with the fruits for the purpose of the fruits [Admur Seder 7:18] and contains a taste of the fruits. [Seder 7:12]

[9] 1^st opinion in Seder 7:18, Luach 10:18, Admur 202:12; Taz 202:10; Based on 1^st opinion in Seder 7:12, Luach 10:12, Admur 202:11, Michaber 202:10; Rashba Brachos 38a

The reason: The reason is because the water was not cooked for this purpose of receiving the taste of the fruit and to become enhanced as a result of it. In this regard is not similar to the cooking of vegetable soup in which case the intent is also on the soup that receive the taste of the vegetable and be considered significant like it. [Admur Seder 7:18]

[10] As rules Admur in Seder 7:12; Rav Avraham Alyashvili footnote 135; Piskeiy Teshuvos 202:25 condition 2

[11] Piskeiy Teshuvos 202:25 condition 2 footnote 143; 202:28

[12] Seder 7:14; Luach 10:14; M”A 205:6; Mordechai Brachos Remez 125

[13] The reason: As the intent of the cooking is for the sake of the liquid, while the solid is eventually discarded. Hence, it falls into the middle category above that the regular blessing of Shehakol is recited over the liquid.

[14] Seder 7:14; Luach 10:14; Admur 202:12; Shut Parach Mateh Aaron 1:40; Shvus Yaakov 2:5; Beir Heiytiv 202:19

[15] Chidushei Tzemach Tzedek 9a

[16] 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]

[17] See Admur Seder 7:12 “Sheshra’an Oi Bishlan” which means that one soaked them or cooked up. These two terms are used by Admur throughout this Halacha [i.e. twice in 7:12, 7:13; 3x in 7:14] to emphasize that the law applies irrelevant of whether a cooking process took place, as the main thing is the taste of the solid having entered the liquid, and not how it got there; See Michaber 202:10

[18] See Seder 7:19 “Nishreh Ad Shenasan Bo Taam”; M”B 202:51 [24 hours] and Shaar Hatziyon 202:60 [is dependent on food, and so is implied from Admur ibid]; Piskeiy Teshuvos 202:25 condition 4 footnote 147

[19] Broth or stock is a flavorful liquid made by simmering ingredients like bones, meat, or vegetables in water, often used as a base for soups, sauces, and other dishes. This is in contrast marinating a solid within the liquid which typically is done within a seasoned liquid before cooking to enhance flavor and tenderness of the solid itself. Marinating is more about adding flavor to the food itself, while making a broth or stock is about extracting flavors into the liquid.

[20] M”B 202:34; Birchas Habayis 6:1; Piskeiy Teshuvos 202:25 condition 5 footnote 148

[21] Ashel Avraham Butchach 202; Piskeiy Teshuvos 202:25 footnote 154-156; Piskeiy Teshuvos 205:9

[22] See Piskeiy Teshuvos 205:6 footnote 21

[23] The reason: As all ground products that have been turned into a liquid receive the blessing of Shehakol. Thus the ground vegetables are Shehakol. Now, although the broth itself is to receive the blessing of Ha’adama, nonetheless, we always follow the majority ingredient and if the majority ingredient was the vegetables which are now Shehakol, then one recites this blessing on the entire soup as is always the rule with Ikkur following the majority.

[24] The reason: As the liquid is the majority ingredient, and the liquid of vegetable soup receives the blessing of Ha’adama. The fact that it’s vegetables were later puréed and turned into Shehakol does not have the power to now change its blessing.

[25] See Piskeiy Teshuvos 205:6

[26] Seder 7:12-14; Luach 10:12; Admur 202:11; Ketzos Hashulchan 53:3; Piskeiy Teshuvos 202:26

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

[28] So seems Pashut, as how can the fruit itself have its blessing degraded to Shehakol while at the same time have its liquid elevated to Haeitz. On the other hand, Admur throughout this long in 7:12 uses the wording, “all fruits” which implies that it applies literally to all fruits, including fruits which become degraded upon being coked and lose their blessing of Haeitz. Vetzaruch Iyun.

[29] Seder 7:12; Luach 10:12; Admur 202:11; Michaber 202:10

[30] So is implied from the wording of Admur 7:12 who constantly mentions the wording “all fruits” that even they are subject to this debate. Vetzaruch Iyun as foods which are better eaten cooked than raw are similar to vegetables, and so rules M”A 202:22, M”B 202:52, and certainly so applies according to Taz 202:5. However, perhaps the Chachamim made a Lo Pelug by fruits being that indeed most fruits are better, or at least equally, good when eaten raw. Vetzaruch Iyun. To note that Rav Alyashvili footnote 73 and 85 learns the case is limited to fruits that are commonly eaten raw, and hence if commonly eaten cooked, in his view, the broth would be Haeitz according to all.

Fruits that are only commonly eaten cooked [i.e. Fruit Compte]: Their broth is Haeitz according to all, as they are planted with intent to cook and hence have the same status as vegetables. [M”A 202:22, Chidushei Tzemach Tzedek Brachos 8:4; M”B 202:52; Piskeiy Teshuvos 202 footnote 139 and 202:26] However, the custom is to say Shehakol even on such broth. [Shulchan Hatahor 202:22; Igros Moshe Y.D. 2:25; Piskeiy Teshuvos 202:26] This is with exception to plum and cherry compote in which some Poskim rule that the blessing of their liquid is Haeitz even when eaten without the fruit. [See Chayeh Adam 52:2; M”B 202; Shaar Hatziyon 202:5; Igros Moshe Y.D. 1:61; Piskeiy Teshuvos 202:26] However, cherry alcohol remains Shehakol, as the alcohol is considered the main taste. [Piskeiy Teshuvos ibid footnote 164]

[31] 2^nd opinion in Seder ibid, Luach ibid, Admur ibid, Michaber ibid; Rosh Brachos 6:18

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

The difference between the broth of fruit soup versus the actual juice of the fruit: Everyone agrees that the juice which one squeezes from a fruit receives the blessing of Shehakol. This is because the juice is considered mere “sweat” of the fruit. However, the broth of fruit soup contains actual taste of the fruit itself. [Admur 202:11]

[32] 1^st opinion in Seder ibid, Luach ibid, Admur ibid, Michaber ibid; Rashba Brachos 38a; See also Seder 1:16

The reason: Although the water has received from the taste of the fruit, nonetheless, the blessing of Haeitz is not recited over the water being that the fruits are not planted for this purpose. [Admur ibid] Alternatively, the blessing of Haeitz is not recited being that this is not the common way of eating fruits as they are typically eaten raw and not cooked. [Seder 7:16]

[33] Seder ibid; Luach ibid; Admur ibid; Michaber ibid; M”A 202:24

[34] Seder 7:13; Luach ibid; Admur ibid; M”A 202:24

[35] Seder 7:19 “and if he comes to eat them together there is no need to say any blessing over the liquid being that it is secondary to the food and exempt with its blessing”; Implication of Seder 7:12 “if one comes to drink it on its own,” [hence implying that when consumed together with the fruit than its blessing is always secondary to that of the fruit, and so explains Rav Elyashvili in footnote 87 and 92]; M”B 202:54; 205:9; Piskeiy Teshuvos 202:25 footnote 149

[36] Seder 7:13; Luach 10:13; Admur 202:12; Michaber 202:11; Taz 208:19

[37] Admur ibid; Michaber ibid

[38] Likkutei Maharit

[39] See Luach 1:20; Rav Alyashvili footnote 94

[40] Seder 7:14 and 17 that this applies according to all; Luach 10:14; Admur 202:12; M”A 205:6; Rabbeinu Yona Brachos 27b; Mordechai Brachos Remez 125; Ketzos Hashulchan 53:5

[41] Seder 7:14 writes “to consume the liquid by itself,” although in 7:15-17 the wording is simply that the main intent is on the liquid

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

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

[44] 2^nd opinion in Seder 7:18, Luach 10:18, Admur 202:12; Based on 2^nd opinion in Seder 7:12; Luach 10:12; Admur 202:11; Michaber 202:10; Rosh Brachos 4:15;

The reason: The reason is because the liquid was cooked with the fruits for the purpose of the fruits [Admur Seder 7:18] and contains a taste of the fruits. [Seder 7:12]

[45] 1^st opinion in Seder 7:18, Luach 10:18, Admur 202:12; Taz 202:10; Based on 1^st opinion in Seder 7:12, Luach 10:12, Admur 202:11, Michaber 202:10; Rashba Brachos 38a

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

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

[48] Seder 7:12 and 17; Admur 212:12; Ketzos Hashulchan 53:4

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

[50] Seder 7:12 and 17; Luach 10:12; Admur 202:11 and 205:5; Michaber 205:2; Brachos 39a

[51] See Piskeiy Teshuvos 202:25 and footnote 140 that majority of their eating takes place when cooked, and see there for different definitions of this matter

[52] When together with the vegetables, then a single blessing of Ha’adama’s recited on the entire soup with both the vegetables and broth, as explained in the end of this Halacha.

[53] The reason: The dispute recorded regarding the blessing over the broth of fruit soup applies specifically because fruits are mainly eats raw and not cooked. However, soup made from vegetables which are typically eaten cooked, its broth receives the same Bracha as the vegetable, making the liquid Hadama, even if it is consumed alone without the vegetable, and the main intent of the soup was for the liquid. The reason is because vegetables are planted for this purpose for them to be eaten together with their liquid or together with bread. Accordingly, one recites the blessing of the vegetables over their liquid even when drinking them individually without the vegetables. [Admur ibid] As the intent of the cooking is also on the soup that it receive the taste of the vegetable and be considered significant like it. [Admur Seder 7:18]

[54] See Ketzos Hashulchan 53:6 [omitted from Admur ibid, and on who does not make any differentiation between types of vegetable, and on the contrary simply states in Seder 7:17 that all vegetables follow the ruling brought previously even in such a case the liquid is Ha’adama! Vetzaruch Iyun]

[55] Seder 7:17; Luach 10:17; Admur 202:12 in parentheses; M”A 205:6; Shut Harosh Kelal 4:15

[56] Ketzos Hashulchan 53:6 [omitted from Admur ibid, and on who does not make any differentiation between types of vegetable, and on the contrary simply states in Seder 7:17 that all vegetables follow the ruling brought previously even in such a case the liquid is Ha’adama! Vetzaruch Iyun]

[57] Seder 7:14 writes “to consume the liquid by itself,” although in 7:15-17 the wording is simply that the main intent is on the liquid

[58] The reason: Although by all other solid such as fruits, legumes, and grains, we rule that if the intent was for the sake of consuming the liquid, then the liquid never receives the blessing of the solid, nonetheless vegetables are an exception to this rule being that the entire world consumes vegetables through cooking them in liquid, in which case the soup is secondary to the vegetables and hence we do not change the blessing of the soup on behalf of this person who performed an anomaly and cooked the vegetables on behalf of the soup, as his opinion is nullified to that of the rest of the people. This is in contrast to the five grains, or legumes, or fruits, which were cooked for the sake of the water in which case we do not apply the rule that his opinion is nullified to that of others being that many people eat these products in methods other than cooking such as, porridge, or bread, or raw legumes. Likewise, by fruits it is common to cook them or soak them for the sake of their liquid and therefore one who cooks these products for the sake of the liquid, is according to all opinions to recites on their liquid a blessing of Shehakol and Borei Nefashos. [Seder 7:17; Luach 10:17; Admur 202:12]

[59] Ketzos Hashulchan 53:5-6 [omitted from Admur, and on who does not make any differentiation between types of vegetable, and on the contrary simply states in Seder 7:17 that all vegetables follow the ruling brought previously even in such a case the liquid is Ha’adama! Vetzaruch Iyun]

[60] Seder 7:14 writes “to consume the liquid by itself,” although in 7:15-17 the wording is simply that the main intent is on the liquid

[61] Seder 7:14 and Luach 10:14, regarding fruits; 7:16 regarding legumes and grains; Admur 202:12; Ketzos Hashulchan 53:5 that this also applies to vegetable soup

[62] So rule regarding fruits and Ketzos Hashulchan ibid applies the same to such vegetables: Seder 7:16; Luach 10:16; Admur 202:12 in parentheses

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

[64] 2^nd opinion in Seder 7:18, Luach 10:18, Admur 202:12; Based on 2^nd opinion in Seder 7:12; Luach 10:12; Admur 202:11; Michaber 202:10; Rosh Brachos 4:15;

The reason: The reason is because the liquid was cooked with the fruits for the purpose of the fruits [Admur Seder 7:18] and contains a taste of the fruits. [Seder 7:12]

[65] 1^st opinion in Seder 7:18, Luach 10:18, Admur 202:12; Taz 202:10; Based on 1^st opinion in Seder 7:12, Luach 10:12, Admur 202:11, Michaber 202:10; Rashba Brachos 38a

[66] Ketzos Hashulchan 53:10; As rules Admur in Seder 7:12; Rav Avraham Alyashvili footnote 135

[67] Seder 7:19 “and if he comes to eat them together there is no need to say any blessing over the liquid being that it is secondary to the food and exempt with its blessing”; Implication of Seder 7:12 “if one comes to drink it on its own,” [hence implying that when consumed together with the fruit than its blessing is always secondary to that of the fruit, and so explains Rav Elyashvili in footnote 87 and 92]; M”B 202:54; 205:9; Piskeiy Teshuvos 202:25 footnote 149

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

[69] Seder 7:15; Luach 10:15; Admur 202:12 and 14; Michaber 204:1; M”A 205:6; Shut Rosh Kelal 4:15; Bava Basra 96b; Piskeiy Teshuvos 205:9

[70] Seder 7:15 and 17 that this applies according to all; Luach 10:15; Admur 202:12

[71] The reason: As the liquid is not secondary at all to the solid, as its main purpose of being cooked was for the sake of the liquid. [Admur Seder ibid]

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

The reason a blessing of Mezonos is recited: The reason a blessing is recited over the solid, is because also the solid is not secondary to the liquid even though the liquid was the main purpose of the cooking. The reason for this is because grain is considered significant and does not become secondary to another product to lose its blessing in a case that it gives taste to the product. [Seder ibid]

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

[73] Seder 7:15; Luach 10:15; Admur 202:12 and 14; Michaber 204:1; M”A 205:6; Shut Rosh Kelal 4:15; Bava Basra 96b

[74] Implication of Admur 7:13 and 14 that both the before and after blessing follow that of the solid food

[75] Seder 7:20; Luach 10:20; Admur in 202:14; M”A 205:7; M”B 205:7; See Halacha 7 for the full details of this matter!

[76] Seder 7:15; Admur 202:12; M”A 205:6 [according to one Girsa]; Tzemach Tzedek O.C. 115; ; Piskeiy Teshuvos 205:9 footnote 32

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

[78] 2^nd opinion in Seder 7:18, Luach 10:18, Admur 202:12; Based on 2^nd opinion in Seder 7:12; Luach 10:12; Admur 202:11; Michaber 202:10; Rosh Brachos 4:15;

The reason: The reason is because the liquid was cooked with the fruits for the purpose of the fruits [Admur Seder 7:18] and contains a taste of the fruits. [Seder 7:12]

[79] 1^st opinion in Seder 7:18, Luach 10:18, Admur 202:12; Taz 202:10; Based on 1^st opinion in Seder 7:12, Luach 10:12, Admur 202:11, Michaber 202:10; Rashba Brachos 38a

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

[81] Seder 7:19 “and if he comes to eat them together there is no need to say any blessing over the liquid being that it is secondary to the food and exempt with its blessing”; Implication of Seder 7:12 “if one comes to drink it on its own,” [hence implying that when consumed together with the fruit than its blessing is always secondary to that of the fruit, and so explains Rav Elyashvili in footnote 87 and 92]; M”B 202:54; 205:9; Piskeiy Teshuvos 202:25 footnote 149

[82] Seder 7:20; Luach 10:20; Admur 202:14 in parentheses; Ashel Avraham Butchach 202; Piskeiy Teshuvos 202:25 footnote 156; Piskeiy Teshuvos 205:9

[83] The reason: As Mezonos products are always considered the main food and of greater significance than all of the foods. [Seder ibid; See Seder 3:2]

[84] Implication of Admur 7:13 and 14 that both the before and after blessing follow that of the solid food

[85] Piskeiy Teshuvos 205:10

[86] Piskeiy Teshuvos 205:10

[87] For example, if it is vegetable soup and one does not have any vegetables in his bowl then he is to say a Ha’adama on the broth.

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

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

[90] 2^nd opinion regarding fruit soup and the same applies regarding grain soup: Seder 7:12; Luach 10:12; Admur 202:11, Michaber 202:10; Rosh Brachos 6:18

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

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

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

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

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

[94] Ketzos Hashulchan 53:8

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

[96] Seder 7:19 “and if he comes to eat them together there is no need to say any blessing over the liquid being that it is secondary to the food and exempt with its blessing”; Implication of Seder 7:12 “if one comes to drink it on its own,” [hence implying that when consumed together with the fruit than its blessing is always secondary to that of the fruit, and so explains Rav Elyashvili in footnote 87 and 92]; M”B 202:54; 205:9; Piskeiy Teshuvos 202:25 footnote 149

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

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

[99] Seder 10:15 regarding Mezonos grains

[100] Seder ibid; Luach ibid; Admur ibid

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

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

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

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

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

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

[103] 2^nd opinion in Seder 7:18, Luach 10:18, Admur 202:12; Based on 2^nd opinion in Seder 7:12; Luach 10:12; Admur 202:11; Michaber 202:10; Rosh Brachos 4:15;

The reason: The reason is because the liquid was cooked with the fruits for the purpose of the fruits [Admur Seder 7:18] and contains a taste of the fruits. [Seder 7:12]

[104] 1^st opinion in Seder 7:18, Luach 10:18, Admur 202:12; Taz 202:10; Based on 1^st opinion in Seder 7:12, Luach 10:12, Admur 202:11, Michaber 202:10; Rashba Brachos 38a

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

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

[107] Seder 7:16; Luach 10:16; Admur 202:12 in parentheses; M”A 205:6

[108] The reason: As it is common to eat legumes cooked, even when they are whole and retain their full stature. [Seder ibid]

[109] Seder 7:19 “and if he comes to eat them together there is no need to say any blessing over the liquid being that it is secondary to the food and exempt with its blessing”; Implication of Seder 7:12 “if one comes to drink it on its own,” [hence implying that when consumed together with the fruit than its blessing is always secondary to that of the fruit, and so explains Rav Elyashvili in footnote 87 and 92]; M”B 202:54; 205:9; Piskeiy Teshuvos 202:25 footnote 149

[110] Seder ibid; Luach ibid; Admur ibid

[111] Seder 7:14 writes “to consume the liquid by itself,” although in 7:15-17 the wording is simply that the main intent is on the liquid

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

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

[114] 2^nd opinion in Seder 7:18, Luach 10:18, Admur 202:12; Based on 2^nd opinion in Seder 7:12; Luach 10:12; Admur 202:11; Michaber 202:10; Rosh Brachos 4:15;

The reason: The reason is because the liquid was cooked with the fruits for the purpose of the fruits [Admur Seder 7:18] and contains a taste of the fruits. [Seder 7:12]

[115] 1^st opinion in Seder 7:18, Luach 10:18, Admur 202:12; Taz 202:10; Based on 1^st opinion in Seder 7:12, Luach 10:12, Admur 202:11, Michaber 202:10; Rashba Brachos 38a

[116] Ketzos Hashulchan 53:10; As rules Admur in Seder 7:12; Rav Avraham Alyashvili footnote 135

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

[118] Seder 7:20; Luach 10:20; Admur 202:14; M”A 205:7; Michaber 205:2; Rosh; M”B 205:7; Ketzos Hashulchan 53:12; Piskeiy Teshuvos 202:25 condition 3 [applies this to all Shehakol foods and not just meat, see there in footnotes] and 205:7

[119] Piskeiy Teshuvos ibid

[120] The liquid of the soup is always Shehakol, even if there were vegetables inside, and certainly if there were fruits inside, of which even without meat we say Shehak due to dispute, and in this case one is to say Shehakol according to all opinions.

The reason: As whenever there is meat or chicken in a soup the main taste of the soup follows the meat which is of greater significance and is Shehakol, and not the vegetables which is of lesser significance and is Hadama. [Seder 7:20; Luach 10:20; Admur in 202:14; M”A 205:7; M”B 205:7]

[121] See M”B 205:7; Piskeiy Teshuvos ibid; See Aruch Hashulchan 212:2; Kaf Hachaim 205:12; Piskeiy Teshuvos 205:9; See Seder 7:10; Admur 212:5

Other opinions: Some learn that one is never to say more than one blessing on a cooked food, as when one says the blessing of the Ikkur then it exempts all the other foods, even if they are large and recognizable in size. [See Seder 7:10; Admur 212:5]

[122] See Seder 7:10; Rav Alyashvili footnote 156

[123] Seder 7:20; Luach 10:20; Admur 202:14 in parentheses; Ashel Avraham Butchach 202; Piskeiy Teshuvos 202:25 footnote 156; Piskeiy Teshuvos 205:9

[124] The reason: As Mezonos products are always considered the main food and of greater significance than all of the foods. [Seder ibid; See Seder 3:2]

[125] Aruch Hashulchan 212:2; Kaf Hachaim 205:12; Piskeiy Teshuvos 205:9; See Seder 7:10; Admur 212:5

[126] Seder 7:21; Luach 10:21; Admur 202:15; M”B 205: 12; Ketzos Hashulchan 53:11

[127] See Rav Alyashvili footnote 161 that nowadays all soups have the status of other liquids due to the many spices that are entered into them, and hence the liquid broth is disputed as to whether receives the blessing of the solid. Vetzaruch Iyun, is the purpose of the spices is simply to enhance the taste of the vegetables etc. which enters into the broth, and so concludes also Piskeiy Teshuvos 202:25 footnote 146 that a small amount of spices to enhance the flavoring of the soup does not change this law that the soup follows the blessing of the food, and so he proves from Admur 7:15 and M”B 205:12

Soup mix: If one added a large amount of soup mix to give flavor to the soup, then the broth of the soup always remains Shehakol being that it has its own independent taste and is not considered similar to water. [See Piskeiy Teshuvos 205:6]

[128] 1^st opinion in Seder 7:21, Luach ibid; Admur ibid, Taz 205:5, Based on 1^st opinion in Seder 7:12, Luach 10:12, Admur 202:11, Michaber 202:10; Rashba Brachos 38a

The reason: As perhaps only water which does not have its own taste is considered as enhanced by the vegetables and hence can become the blessing of the vegetables, in contrast to other liquids which have their own taste and hence are not considered enhanced by the vegetables to the point that the taste of the vegetables becomes primary as their intrinsic taste remains the primary taste. [Seder 7:21]

[129] 2^nd opinion in Seder 7:21, Luach 10:21, Admur 202:15; Based on 2^nd opinion in Seder 7:12; Luach 10:12; Admur 202:11; Michaber 202:10; Rosh Brachos 4:15;

[130] Ketzos Hashulchan 53:11

[131] Seder 7:10; 207:17

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

[133] 1^st opinion in Seder 7:18, Luach 10:18, Admur 202:12; Taz 202:10 based on 1^st opinion in Seder 7:12, Luach 10:12, Admur 202:11, Michaber 202:10; Rashba Brachos 38a

[134] The reason: The reason is because the water was not cooked for this purpose of receiving the taste of the fruit and to become enhanced as a result of it. In this regard is not similar to the cooking of vegetable soup in which case the intent is also on the soup that receive the taste of the vegetable and be considered significant like it. [Admur Seder 7:18]

[135] 2^nd opinion in Seder 7:18, Luach 10:18, Admur 202:12 based on 2^nd opinion in Seder 7:12; Luach 10:12; Admur 202:11; Michaber 202:10; Rosh Brachos 4:15

[136] The reason: The reason is because the liquid was cooked with the fruits for the purpose of the fruits [Admur Seder 7:18] and contains a taste of the fruits. [Seder 7:12]

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

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

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

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

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

[142] See Seder 3:15

[143] Admur 202:13

[144] Admur 202:13

[145] Rav Alyashvili footnote 144

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

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

[148] If soup mix was added, see Halacha 1!

[149] The blessing over liquidy barley soup falls under the debate of whole grains which do not stick to each other, and hence is to be eaten within a meal [or alternatively according to some say Hadama and Mezonos on a different food and eat enough of those foods to be able to say an after blessing of Al Hamichyah and Borei Nefashos after eating it.] When eating it outside of a meal [and without saying a blessing on other foods] some conclude that one should say Mezonos as a before blessing and Al Hamichya as an after blessing. If the barley sticks together in the soup, then according to all, the soup is Mezonso a nd Al Hamichyah. See Chapter 10 Halacha 10!

[150] There is a dispute on whether cooked hulled barley is Al Hamichyah or Borei Nefashos. Practically one is to say Borei Nefashos although it is best to eat within meal, or say two different blessings as stated in Chapter 10 Halacha 9A. To note that the after blessing is always Borei Nefashos if one did not eat a Kezayis of barley within Achilas Peras.

[151] There is a dispute on whether cooked hulled barley is Al Hamichyah or Borei Nefashos. Practically one is to say Borei Nefashos although it is best to eat within meal, or say two different blessings as stated in Chapter 10 Halacha 9A. To note that the after blessing is always Borei Nefashos if one did not eat a Kezayis of barley within Achilas Peras.

1. The general rule:

A. Law of Ikkur and Tafel if desires to eat both food and liquid together:[2]

B. Purpose of cooking for both solid and liquid – Intent to eat the solids with the soup broth:[3]

C. Purpose of cooking for the liquid – Intent to consume liquid without the solid:[5]

D. Purpose of cooking for the solid:[7]

E. Non water liquid:

2. Fruit Soup and Compote:[26]

3. Vegetable soup:[48]

6. Legume soup [been soup; rice soup; lentil soup]:[107]

8. Solids cooked in Non plain water liquids:[126]

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