Halachipedia - User contributions [en]

Talk:Netilat Yadayim upon Waking Up

2015-07-24T13:39:08Z

Lygold123:

* This practice of many Sephardim such as those from Colombia to make the Bracha before washing one’s hands, does not follow the opinion of the Rama who says you can make the Bracha after washing but before drying. ~[[User:Yaabim]]
* The practice of Rav Hershel Schachter is to recite the bracha before washing. However, the minhag in YU and most places in America is to recite the bracha after washing. --[[User:YitzchakSultan|YitzchakSultan]] ([[User talk:YitzchakSultan|talk]]) 11:25, 2 April 2015 (EDT)
* Halacha Brurah 158:29 writes that the international minhag it to recite the bracha after washing before drying, but if one wanted to privately follow the Shulchan Aruch one would be permitted to do so.
* To YitzchakSultan: Are you sure this applies at all by netillas yadayim in the morning, when acc. to the Rosh the whole reason for the mitzvah is because the hands are NOT clean (and although it does seem from the rosh in Berachos 9:23 [see Agur hilchos tefillah 3] that you're allowed to make berachos in the morning with yadayim metunafos, the shulchan aruch clearly rules like the rashba that youre not allowed to), and therefore it should be assur to say any berachos prior thereof? And if you'll clean the hands first it should come out that you're not obligated in the mitzvah at all anymore acc. to the rosh. I'm pretty certain Rabbi Lebowitz's anecdote with Rav Schachter was by Netilas Yadayim for a seudah. [[User:LeviGoldman]]
* Levi Goldman, you're right. Rav Schachter's anecdote was only regarding washing by the meal and the reasons as to why it can't apply do make sense. --[[User:YitzchakSultan|YitzchakSultan]] ([[User talk:YitzchakSultan|talk]]) 23:07, 23 July 2015 (EDT)
* To YitzchakSultan: In the article, all references to this "Sephardic minhag" are from siman 158, and therefore presumably irrelevant to our sugya. Should I erase them from the article? --[[User:lygold123|lygold123]]

Talk:Netilat Yadayim upon Waking Up

2015-07-24T13:38:19Z

Lygold123:

Talk:Netilat Yadayim upon Waking Up

2015-07-24T13:36:56Z

Lygold123:

Talk:Netilat Yadayim upon Waking Up

2015-07-22T20:46:12Z

Lygold123:

* This practice of many Sephardim such as those from Colombia to make the Bracha before washing one’s hands, does not follow the opinion of the Rama who says you can make the Bracha after washing but before drying. ~[[User:Yaabim]]
* The practice of Rav Hershel Schachter is to recite the bracha before washing. However, the minhag in YU and most places in America is to recite the bracha after washing. --[[User:YitzchakSultan|YitzchakSultan]] ([[User talk:YitzchakSultan|talk]]) 11:25, 2 April 2015 (EDT)
* Halacha Brurah 158:29 writes that the international minhag it to recite the bracha after washing before drying, but if one wanted to privately follow the Shulchan Aruch one would be permitted to do so.
* To YitzchakSultan: Are you sure this applies at all by netillas yadayim in the morning, when acc. to the Rosh the whole reason for the mitzvah is because the hands are NOT clean (and although it does seem from the rosh in Berachos 9:23 [see Agur hilchos tefillah 3] that youre allowed to make berachos in the morning with yadayim metunafos, the shulchan aruch clearly rules like the rashba that youre not allowed to), and therefore it should be assur to say any berachos prior thereof? And if you'll clean the hands first it should come out that you're not obligated in the mitzvah at all anymore acc. to the rosh. I'm pretty certain Rabbi Lebowitz's anecdote with Rav Schachter was by Netilas Yadayim for a seudah. [[User:LeviGoldman]]

User talk:YitzchakSultan

2015-07-22T20:41:18Z

Lygold123: Blanked the page

User talk:YitzchakSultan

2015-07-22T20:39:37Z

Lygold123: Created page with "Are you sure this applies at all by ''netillas yadayim'' in the morning, when acc. to the Rosh the whole reason for the mitzvah is because the hands are NOT clean (and althoug..."

Are you sure this applies at all by ''netillas yadayim'' in the morning, when acc. to the Rosh the whole reason for the mitzvah is because the hands are NOT clean (and although it does seem from the rosh in Berachos 9:23 [see Agur hilchos tefillah 3] that youre allowed to make berachos in the morning with yadayim metunafos, the shulchan aruch clearly rules like the rashba that youre not allowed to), and therefore it should be assur to say any berachos prior thereof? I'm pretty certain Rabbi Lebowitz's anecdote with Rav Schachter was by Netilas Yadayim for a seudah.

Processed fruits and vegetables

2013-12-02T17:52:49Z

Lygold123:

[[Image:dateroll.jpg|200px|right]]
==General rule==
# If one grinds a vegetable or fruit, whether or not one cooks it, if the vegetable is still recognizable in the product then the Bracha is the same the vegetable, however if it’s ground and unrecognizable then the Bracha is [[shehakol]]. According to Sephardic practice, the Bracha does not change, even if the fruit is unrecognizable. Some Ashkenazi poskim maintain that the Bracha for tree-fruits becomes Ha'adama, but the Bracha for vegetables remains the same. <Ref>
* The Gemara [[Brachot]] 38a concludes that the Bracha for Tarima (processed dates) is HaEtz because the actual fruit remains. Rashi (D”H Tarima) explains that Tarima is dates which were crushed but not pulverized. However, Rambam ([[Brachot]] 8:4) explains that even if one removed the pits and crushed it and kneaded it into a dough the Bracha would still be HaEtz. The S”A 202:7 rules like the Rambam and the Rama rules like Rashi. Yalkut Yosef and Halacha Berurah rule like S"A, that even if the fruit or vegetable is completely pulverized, the Bracha does not change.
* The Mishna Brurah 208:42 concludes that whenever the fruit is recognizable (because of the form and texture) the Bracha would be like the fruit, however, when it’s so processed that it’s not recognizable the bracha is [[Shehakol]]. Vezot HaBracha (pg 100, chapter 12) and Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 403-4, chapter 22) agree.
* However, the Laws of [[Brachos]] (Rabbi Forst, pg 303-5) explains the Mishna Brurah as saying that even for an unrecognizable pulp one should make the bracha of the original fruit. Only something which completely lost it's solid form is [[shehakol]]. He therefore writes that apple sauce is HaEtz, and mashed potatoes and peanut butter are HaAdama.
* Rabbi Hershel Schachter [http://www.yutorah.org/lectures/lecture.cfm/750616/Rabbi_Hershel_Schachter/Brachot_Ha%E2%80%99nehenin in Brachot Ha'nehenin (31:15)] quotes an alternative approach from Rabbi Soloveitchik; Rosh ([[Brachot]] 6:18) writes that for the Bracha of Ha'adama, it is unnecessary for the vegetable to be recognizable. For example, the Bracha for a vegetable broth would be Ha'adama, even though the vegetables were strained out. However, he is unsure if the same rule applies to strained fruit soup. Therefore, Rabbi Soloveitchik felt that it would be preferable to recite Ha'adama on mashed fruits - like applesauce - since Ha'adama is more specific than [[Shehakol]], and Ha'adama doesn't require tzurat ha'pri. Likewise, the Bracha for mashed vegetables would remain Ha'adama. Rabbi Schachter personally follows this opinion (See OU Document X-18 and [https://docs.google.com/file/d/0BzQ0nNsuWg_RaElhQm9XZTZfWVU/edit?usp=sharing HalachaDoc LG-A9]). </ref>
# However, if a certain fruit or vegetable is normally eaten crushed up the Bracha would be the same as a the fruit or vegetable. <ref> S”A 203:7 rules that spices which were mixed together with sugar the Bracha would be that of the spices. The Mishna Brurah 203:12 adds that this is true even if the spices were totally pulverized and not recognizable nonetheless it retains it’s Bracha because it’s normal to crush the spices in this way. Halachos of [[Brachos]] (Rabbi Bodner, chap 22, pg 402, note 30) limits this Mishna Brurah to where the majority of the time it is made in this way. </ref>
# If fruit of the Shivat Haminim (grapes, figs, promegrante, olive, dates) was mashed to the point which it required a Bracha of [[Shehakol]], which [[Bracha Achrona]] to make is questionable. Therefore, one should eat a [[Kezayit]] of food which has a [[Bracha Achrona]] of Al HaEtz and a food which has a [[Bracha Achrona]] of [[Boreh Nefashot]]. However, if one doesn't have those foods, one may make an Al HaEtz.<ref>Mishna Brurah 202:42, Sh"t Igrot Moshe YD 2:25</ref> According to Sephardic custom, this is unnecessary, and the [[Brachot]] (Rishonah/Acharonah) do not change.<ref>S"A O.C. 202:7</ref>

==Jam and Jelly==
# The Bracha on a jam or jelly is the same as the actual fruit only if peices of the fruit are recognizable in it. Otherwise, the bracha is [[shehakol]].<ref>The book Laws of [[Brachot]] (by Rabbi Binyomin Forst) in the index writes that for apricot jam- there's a [[shehakol]] if there's no solid pieces in the jam, and HaEtz if there's solid pieces in it. However, by [[Etrog]] Jam he writes simply that it's HaEtz. The book VeZot HaBracha (by Rabbi Alexander Aryeh) writes that for [[Etrog]] as a jam the bracha is HaEtz only if it has pieces of fruit it in that are recognizable. It seems to me that the bracha on jam is always dependent on whether you recognize the pieces in it- there being no difference between [[Etrog]] and any other fruit. It's possible that the [[etrog]] jams are usually chunky and other fruits sometimes have chucks and sometimes not. </ref> According to Sephardic poskim, the beracha remains the same even if there are no recognizable pieces.<ref>S"A O.C. 202:7, Yalkut Yosef ibid., Halacha Berurah ibid.</ref> According to some Ashkenazic poskim, if the Bracha was previously HaEtz, it becomes HaAdama, and if it was previously HaAdama, it remains the same. <ref>R' Joseph B. Soloveitchik, R' Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/750616/Rabbi_Hershel_Schachter/Brachot_Ha%E2%80%99nehenin in Brachot Ha'nehenin (31:15)], OU Document X-18, [https://docs.google.com/file/d/0BzQ0nNsuWg_RaElhQm9XZTZfWVU/edit?usp=sharing HalachaDoc LG-A9]</ref>
# Strawberry or cherry jelly is [[Shehakol]] because it retains neither the form or look of the fruit. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 404, chapter 22) in name of Rav Shlomo Zalman and Rabbi Pinchas Sheinburg</ref> According to Sephardic poskim, strawberry jam would be HaAdama, and cherry jam would be HaEtz. <ref>S"A O.C. 202:7</ref> According to some Ashkenazic poskim, they would both be HaAdama. <ref>R' Joseph B. Soloveitchik, R' Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/750616/Rabbi_Hershel_Schachter/Brachot_Ha%E2%80%99nehenin in Brachot Ha'nehenin (31:15)], OU Document X-18, [https://docs.google.com/file/d/0BzQ0nNsuWg_RaElhQm9XZTZfWVU/edit?usp=sharing HalachaDoc LG-A9]</ref>

==Guacamole==
# The bracha for regular (thick) guacamole if eaten alone is HaEtz according to many opinions and [[Shehakol]] according to others. However, in the unusual case that the guacamole is very thin like a liquid the Bracha should be [[Shehakol]]. <ref> The Shaarei HaBracha (chap 23, pg 630) writes that if guacamole is blended and liquidy the Bracha is [[Shehakol]], however, if it is still has pieces of avocado it is HaEtz. In the footnote (#470) he writes that even if it is liquidy theoretically it should be HaEtz (since avocado is usually blended, see Mishna Brurah 202:44) but concludes that he can not rule definitively that it should be HaEtz and remains with his above ruling to say [[Shehakol]] (because it is like a drink). Similarly, the Peni HaShulchan 202:7(1) (pg 83) writes that guacamole is HaEtz because the texture of the avocado is recognizable unless it is blended and is so thin like a liquid in which case it would be [[Shehakol]]. However, Piskei Teshuvot (Siman 202 note 87, pg 691) writes that guacamole is [[Shehakol]] since it is mixed in with other ingredients such as onions. In Siman 202:20 he writes that potato kugel or latkes are [[Shehakol]] since eggs and other ingredients are mixed in. </ref>

==Peanut butter==
# Peanut butter is [[Shehakol]] because it’s because crushed and not recognizable as a peanut. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 410, chapter 22) in name of Rav Shlomo Zalman </ref>However, some say that the bracha is HaAdama.<ref>Laws of [[Brachos]] (Rabbi Forst, pg 303-5), R' Joseph B. Soloveitchik, R' Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/750616/Rabbi_Hershel_Schachter/Brachot_Ha%E2%80%99nehenin in Brachot Ha'nehenin (31:15)], OU Document X-18, [https://docs.google.com/file/d/0BzQ0nNsuWg_RaElhQm9XZTZfWVU/edit?usp=sharing HalachaDoc LG-A9]</ref>

==Mashed potato==
# See [[Corn and potato products#Mashed_potatoes|Corn and potato products]]

==Sources==
<references/>

Netilat Yadayim for a Meal

2013-12-02T03:50:46Z

Lygold123:

==Obligation==
# Even one whose hands aren't necessarily dirty or impure (tamei) has to wash his hands before a meal. <ref> Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13 Siman 158:2. </ref>
# Women are also obligated in [[netilat yadayim]]. <ref> Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13, Siman 158:3, Ben Ish Chai Parashat Shemini:2, Kaf Hachayim 158:74 </ref>
# One should try to train his children to wash [[netilat yadayim]] for a meal. <ref> Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws. </ref>
==Minimum amount of bread to obligate Netilat Yadayim==
# If one is going to eat more than a [[KeBaytzah]] of bread, one must wash [[Netilat Yadayim]] with a Bracha. <ref>S"A 158:2 writes that some say if one eats less than a [[KeBaytzah]] of bread one should wash without a bracha. Mishna Brurah 158:9 writes that if one eats the size of a [[KeBaytzah]] without the shell it is certainly sufficient to make the bracha of [[Netilat Yadayim]]. </ref>
# If one is going to eat less than a [[KeBaytzah]] but more than a [[Kezayit]] of bread, one should wash without a bracha, however, some Ashkenazim hold that one may wash with a bracha. <ref> S"A 158:2 writes that some say if one eats less than a [[KeBaytzah]] of bread one should wash without a bracha. Mishna Brurah 158:9 explains that some say one only makes the bracha upon a [[KeBaytzah]] because Tumah only applies to food the size of a [[KeBaytzah]], whereas others say that one makes the bracha upon a [[Kezayit]] because that is considered a significant eating in regards to [[Birkat HaMazon]], so too it should be considered sufficient to obligate [[Netilat Yadayim]] with a Bracha. These two sides are brought by the Beit Yosef 158 in the name of the Rokeach. Mishna Brurah concludes that if one ate less than a [[KeBaytzah]] but more than a [[Kezayit]] one should wash [[Netilat Yadayim]] without a bracha. Yalkut Yosef 158:4 agrees. However, Vezot HaBracha chap 2, pg 13 based on Igrot Moshe 4:44 and Rav Elyashiv argues that one may say the bracha of [[Netilat Yadayim]] as long as one is going to eat a [[Kezayit]], though he adds that it is preferable to eat a [[KeBaytzah]] in order to satisfy all opinions. Ritva [[Sukkah]] 25a "ukishehayviu" says that a [[Kezayit]] does require [[netilat yadayim]] with a beracha. </ref>
# If one is going to eat less than a [[Kezayit]] of bread, some say that doesn't have to wash [[Netilat Yadayim]], while others say that one should wash without a Bracha. It is proper to be strict to wash without a bracha.<ref>S"A 158:3 writes that some say that one doesn't have to was [[Netilat Yadayim]] if one is going to eat less than a [[Kezayit]]. This is the opinion 158 in the name of the Rokeach. Mishna Brurah 158:10 quotes the Taz who agrees with Shulchan Aruch in opposition to the Magen Avraham who says that one should wash without a Bracha. Mishna Brurah concludes that one should be strict for the opinion of the Magen Avraham. The Lechem Chamudot Perek Kol Basar: 72 agrees with this Magen Avraham</ref>
==Which waters are fit for Netilat Yadayim?==
# Waters that changed it’s color are unfit for [[Netilat Yadayim]]. The same law applies whether the color changed because something fell in, or because of the container. <Ref> S”A 160:1 writes that the law of waters that changed it’s color is the same whether the color changed on it’s own, because of something falling in, or because of the container. Mishna Brurah 160:2 writes that the Achronim point out that the S”A merely copied the language of the Tur, however, we hold like the Rambam and so it’s permitted. </ref>
# If dye changed the color of water even if it didn’t dissolve the water is unfit. <Ref> Mishna Brurah 160:2 </ref>
# If dirt fell into water it’s not considered water that changed colors. <Ref> Mishna Brurah 160:3 </ref>
# If water that changed it’s color changed back to it’s normal state it’s considered fit. <Ref> Mishna Brurah 160:5 </ref>
# If one does Tevilat Yadayim in a mikvah, the waters are fit even if the waters changed colors unless dye, red wine, or fruit juice fell in and dissolved. <Ref> Mishna Brurah 160:4 </ref>
==Going to the bathroom before a meal==
# If one goes to the bathroom and then wants to have a bread meal, according to Ashkenazim, one should wash as one leaves the bathroom however this washing should be done without a kli (straight from sink), (preferably, also rub touch one’s shoe or rub one’s scalp), say [[Asher Yatzer]], and then wash again with a Bracha of [[Netilat Yadayim]]. (Ashkenazim have what to rely on to follow the next method of washing). However, according to Sephardim, one should wash once, make the Bracha of [[Asher Yatzer]], and then make the [[Netilat Yadayim]] and [[Hamotzei]]. <Ref> S”A 165:1 writes that for someone who’s leaving a bathroom and wants to have a bread meal should either wash twice, washing once, making [[Asher Yatzer]], and then washing with a Bracha or to wash once, make a Bracha [[Asher Yatzer]], and then [[Al Netilat Yadayim]]. Mishna Brurah 165:2-3 writes that it’s preferable to do the first practice in S”A, but adds that one should make sure that the first washing isn’t a complete washing, otherwise, there’s no need for the second washing.
*Halichot Shlomo 26:26 writes that Rav Shlomo Zalman’s minhag was to wash without a kli.
*Rav Moshe Shternbuch writes In Teshuvot Vihanhagot 1:168 that the best thing to do is to wash properly and say Al Netilas Yadayim, then after drying your hands say [[Asher Yatzer]] before [[hamotzei]]. Rav Shternbuch adds that his Rebbi, Rav Moshe Schneider witnessed the Chofetz Chaim wash his hands only once and say [[Al Netilat Yadayim]] and then say [[Asher Yatzer]] after drying his hands, not in accordance with what is written in the Mishna Berura and adds that the Chazon Ish did it this way as well.
*Kesot HaShulchan 33:14 suggests another way to make the first washing not considered effective for eating bread and that’s to wash one hand, touch it with the other, wash the other hand and touch it with the other again.
*Magan Avraham writes that if one doesn’t usually touch one’s shoe or rub one’s scalp before washing it’s improper since it’s a way of causing oneself to make an unnecessary Bracha, the Ben Ish Chai (Shemini 9) and Kaf HaChaim 165:4 hold that it’s justified and so writes the Piskei Teshuvot 165:1. </ref>
# If one goes to the bathroom during a meal, one should wash his hands without a Bracha. <Ref> S”A 164:2 writes that if during a meal, one accidentally touched an area on the body that’s usually covered or rubbed his scalp one needs to make a new Bracha. The Maharshal argues on S”A and holds that no new Bracha is needed. The Taz, Pri Megadim, Derech Chaim, Magan Giborim agree with the Maharshal, while Mamer Mordechai, Mateh Yehuda, Bigdei Yesha, Bet Meir, (Nahar Shalom, Chemed Moshe 170) agree with S”A. Even though the Mishna Brurah 164:13 makes a compromise and writes that after going to the bathroom, touching a area of the body that’s dirty, or making a long interruption by walking, one needs to wash with a Bracha, since many achronim argue (S”A HaRav 164:2, Ben Ish Chai Kodshim 21, Kaf HaChaim 164:16, Kitzur S”A 40:16) one shouldn’t make the Bracha. Piskei Teshuvot 164:5 writes that the minhag of the world is not to make a new Bracha. </ref>
==If one forgot to wash or say Al Netilat Yadayim==
# If one forgot to wash and one already said [[HaMotzei]] and ate a little bit of bread, one should wash [[Netilat Yadayim]] with a bracha and then continue to eat without another bracha of [[HaMotzei]].<ref>Rivevot Efraim 1:129, Igrot Moshe 2:53</ref>
==The Laws of Chatzitzah==
#One's hands must be clean so that the [[Netilat Yadayim]] water reaches all parts of the hand.<Ref> S”A 161:1 The Mishna Berura explains that this halachah is modeled after the laws of chatzitza by Tevilat HaGuf - when one has a Torah obligation to dip in a mikvah. There, the halacha is that if one has something covering most of his body while dipping he does not fulfill his Torah obligation to Tovel. The Rabbanan decreed that any amount of dividing substance disquaalifies the Tevilah. Even though the institution to wash one's hands before a meaal is only Rabbinic, the Rabbi's instituted the washing with similar laws to the Torah washing - tevilat haguf.</ref>
# A basic guidline for Chatzitza is that if it is something one normally cares is on his hands and would remove then he is obligated to remove it before washing. If not, one may leave it on,
# Common exapmles of Chatzitza include bandaids, jewelery,and dirt. Dirt under one's fingernails also constitute a chatzitza and should be cleaned or removed before washing. <Ref> ibid. </ref>
==Bracha==
# Although most Birkot HaMitzvot must be recited before the performance of the Mitzvah <Ref> Pesachim 119b</ref>, the common practice - since the era of the Rishonim - has been to recite the bracha for Netillat Yadayim after washing. <Ref>Tosafot Peaschim 7b s.v. Al HaTevillah</ref> However, many early poskim questioned the validity of this minhag. <Ref>See Tur (O.C. 158), Bet Yosef ibid.</ref> Shulchan Aruch <Ref>O.C. 158:11</ref> rules that one should recite the bracha before washing, but acknowledges that the custom is not so. Rema <Ref>O.C. 158:11</ref> says that the bracha can be recited before drying the hands, which is also part of the Mitzvah. Beiur Halacha <Ref>O.C. 158:11 s.v. Mevarech Kodem</ref> says that it makes sense that the halacha is like the Bet Yosef / Shulchan Aruch, and therefore one should not protest against those who wish to recite the bracha first. Some contemporary poskim recommend that one should therefore recite the bracha before washing. <Ref>Halacha Berurah (O.C. 158:11) writes that if one's hands are clean, and others are not watching, he should recite the bracha first. Rabbi Hershel Schachter recites the bracha prior to washing his hands ([http://www.yutorah.org/lectures/lecture.cfm/799252/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Speaking_Between_Netilas_Yadayim_and_the_Beracha# Ten Minute Halacha - Speaking Between Netilas Yadayim and the Beracha] 6:35, [https://drive.google.com/file/d/0BzQ0nNsuWg_RLWZ1ZTJfblFtUUk/edit?usp=sharing HalachaDoc LG-A33].</ref>
# For the text of the bracha, see the [[Text of Brachot#Netilat Yadayim]] page.

==Sources==
<references/>

Netilat Yadayim for a Meal

2013-12-02T03:45:39Z

Lygold123:

==Obligation==
# Even one whose hands aren't necessarily dirty or impure (tamei) has to wash his hands before a meal. <ref> Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13 Siman 158:2. </ref>
# Women are also obligated in [[netilat yadayim]]. <ref> Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13, Siman 158:3, Ben Ish Chai Parashat Shemini:2, Kaf Hachayim 158:74 </ref>
# One should try to train his children to wash [[netilat yadayim]] for a meal. <ref> Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws. </ref>
==Minimum amount of bread to obligate Netilat Yadayim==
# If one is going to eat more than a [[KeBaytzah]] of bread, one must wash [[Netilat Yadayim]] with a Bracha. <ref>S"A 158:2 writes that some say if one eats less than a [[KeBaytzah]] of bread one should wash without a bracha. Mishna Brurah 158:9 writes that if one eats the size of a [[KeBaytzah]] without the shell it is certainly sufficient to make the bracha of [[Netilat Yadayim]]. </ref>
# If one is going to eat less than a [[KeBaytzah]] but more than a [[Kezayit]] of bread, one should wash without a bracha, however, some Ashkenazim hold that one may wash with a bracha. <ref> S"A 158:2 writes that some say if one eats less than a [[KeBaytzah]] of bread one should wash without a bracha. Mishna Brurah 158:9 explains that some say one only makes the bracha upon a [[KeBaytzah]] because Tumah only applies to food the size of a [[KeBaytzah]], whereas others say that one makes the bracha upon a [[Kezayit]] because that is considered a significant eating in regards to [[Birkat HaMazon]], so too it should be considered sufficient to obligate [[Netilat Yadayim]] with a Bracha. These two sides are brought by the Beit Yosef 158 in the name of the Rokeach. Mishna Brurah concludes that if one ate less than a [[KeBaytzah]] but more than a [[Kezayit]] one should wash [[Netilat Yadayim]] without a bracha. Yalkut Yosef 158:4 agrees. However, Vezot HaBracha chap 2, pg 13 based on Igrot Moshe 4:44 and Rav Elyashiv argues that one may say the bracha of [[Netilat Yadayim]] as long as one is going to eat a [[Kezayit]], though he adds that it is preferable to eat a [[KeBaytzah]] in order to satisfy all opinions. Ritva [[Sukkah]] 25a "ukishehayviu" says that a [[Kezayit]] does require [[netilat yadayim]] with a beracha. </ref>
# If one is going to eat less than a [[Kezayit]] of bread, some say that doesn't have to wash [[Netilat Yadayim]], while others say that one should wash without a Bracha. It is proper to be strict to wash without a bracha.<ref>S"A 158:3 writes that some say that one doesn't have to was [[Netilat Yadayim]] if one is going to eat less than a [[Kezayit]]. This is the opinion 158 in the name of the Rokeach. Mishna Brurah 158:10 quotes the Taz who agrees with Shulchan Aruch in opposition to the Magen Avraham who says that one should wash without a Bracha. Mishna Brurah concludes that one should be strict for the opinion of the Magen Avraham. The Lechem Chamudot Perek Kol Basar: 72 agrees with this Magen Avraham</ref>
==Which waters are fit for Netilat Yadayim?==
# Waters that changed it’s color are unfit for [[Netilat Yadayim]]. The same law applies whether the color changed because something fell in, or because of the container. <Ref> S”A 160:1 writes that the law of waters that changed it’s color is the same whether the color changed on it’s own, because of something falling in, or because of the container. Mishna Brurah 160:2 writes that the Achronim point out that the S”A merely copied the language of the Tur, however, we hold like the Rambam and so it’s permitted. </ref>
# If dye changed the color of water even if it didn’t dissolve the water is unfit. <Ref> Mishna Brurah 160:2 </ref>
# If dirt fell into water it’s not considered water that changed colors. <Ref> Mishna Brurah 160:3 </ref>
# If water that changed it’s color changed back to it’s normal state it’s considered fit. <Ref> Mishna Brurah 160:5 </ref>
# If one does Tevilat Yadayim in a mikvah, the waters are fit even if the waters changed colors unless dye, red wine, or fruit juice fell in and dissolved. <Ref> Mishna Brurah 160:4 </ref>
==Going to the bathroom before a meal==
# If one goes to the bathroom and then wants to have a bread meal, according to Ashkenazim, one should wash as one leaves the bathroom however this washing should be done without a kli (straight from sink), (preferably, also rub touch one’s shoe or rub one’s scalp), say [[Asher Yatzer]], and then wash again with a Bracha of [[Netilat Yadayim]]. (Ashkenazim have what to rely on to follow the next method of washing). However, according to Sephardim, one should wash once, make the Bracha of [[Asher Yatzer]], and then make the [[Netilat Yadayim]] and [[Hamotzei]]. <Ref> S”A 165:1 writes that for someone who’s leaving a bathroom and wants to have a bread meal should either wash twice, washing once, making [[Asher Yatzer]], and then washing with a Bracha or to wash once, make a Bracha [[Asher Yatzer]], and then [[Al Netilat Yadayim]]. Mishna Brurah 165:2-3 writes that it’s preferable to do the first practice in S”A, but adds that one should make sure that the first washing isn’t a complete washing, otherwise, there’s no need for the second washing.
*Halichot Shlomo 26:26 writes that Rav Shlomo Zalman’s minhag was to wash without a kli.
*Rav Moshe Shternbuch writes In Teshuvot Vihanhagot 1:168 that the best thing to do is to wash properly and say Al Netilas Yadayim, then after drying your hands say [[Asher Yatzer]] before [[hamotzei]]. Rav Shternbuch adds that his Rebbi, Rav Moshe Schneider witnessed the Chofetz Chaim wash his hands only once and say [[Al Netilat Yadayim]] and then say [[Asher Yatzer]] after drying his hands, not in accordance with what is written in the Mishna Berura and adds that the Chazon Ish did it this way as well.
*Kesot HaShulchan 33:14 suggests another way to make the first washing not considered effective for eating bread and that’s to wash one hand, touch it with the other, wash the other hand and touch it with the other again.
*Magan Avraham writes that if one doesn’t usually touch one’s shoe or rub one’s scalp before washing it’s improper since it’s a way of causing oneself to make an unnecessary Bracha, the Ben Ish Chai (Shemini 9) and Kaf HaChaim 165:4 hold that it’s justified and so writes the Piskei Teshuvot 165:1. </ref>
# If one goes to the bathroom during a meal, one should wash his hands without a Bracha. <Ref> S”A 164:2 writes that if during a meal, one accidentally touched an area on the body that’s usually covered or rubbed his scalp one needs to make a new Bracha. The Maharshal argues on S”A and holds that no new Bracha is needed. The Taz, Pri Megadim, Derech Chaim, Magan Giborim agree with the Maharshal, while Mamer Mordechai, Mateh Yehuda, Bigdei Yesha, Bet Meir, (Nahar Shalom, Chemed Moshe 170) agree with S”A. Even though the Mishna Brurah 164:13 makes a compromise and writes that after going to the bathroom, touching a area of the body that’s dirty, or making a long interruption by walking, one needs to wash with a Bracha, since many achronim argue (S”A HaRav 164:2, Ben Ish Chai Kodshim 21, Kaf HaChaim 164:16, Kitzur S”A 40:16) one shouldn’t make the Bracha. Piskei Teshuvot 164:5 writes that the minhag of the world is not to make a new Bracha. </ref>
==If one forgot to wash or say Al Netilat Yadayim==
# If one forgot to wash and one already said [[HaMotzei]] and ate a little bit of bread, one should wash [[Netilat Yadayim]] with a bracha and then continue to eat without another bracha of [[HaMotzei]].<ref>Rivevot Efraim 1:129, Igrot Moshe 2:53</ref>
==The Laws of Chatzitzah==
#One's hands must be clean so that the [[Netilat Yadayim]] water reaches all parts of the hand.<Ref> S”A 161:1 The Mishna Berura explains that this halachah is modeled after the laws of chatzitza by Tevilat HaGuf - when one has a Torah obligation to dip in a mikvah. There, the halacha is that if one has something covering most of his body while dipping he does not fulfill his Torah obligation to Tovel. The Rabbanan decreed that any amount of dividing substance disquaalifies the Tevilah. Even though the institution to wash one's hands before a meaal is only Rabbinic, the Rabbi's instituted the washing with similar laws to the Torah washing - tevilat haguf.</ref>
# A basic guidline for Chatzitza is that if it is something one normally cares is on his hands and would remove then he is obligated to remove it before washing. If not, one may leave it on,
# Common exapmles of Chatzitza include bandaids, jewelery,and dirt. Dirt under one's fingernails also constitute a chatzitza and should be cleaned or removed before washing. <Ref> ibid. </ref>
==Bracha==
# Although most Birkot HaMitzvot must be recited before the performance of the Mitzvah <Ref> Pesachim 119b</ref>, the common practice - since the era of the Rishonim - has been to recite the bracha for Netillat Yadayim after washing. <Ref>Tosafot Peaschim 7b s.v. Al HaTevillah</ref> However, many early poskim questioned the validity of this minhag. <Ref>See Tur (O.C. 158), Bet Yosef ibid.</ref> Shulchan Aruch <Ref>O.C. 158:11</ref> rules that one should recite the bracha before washing, but acknowledges that the custom is not so. Rema <Ref>ibid.</ref> says that the bracha can be recited before drying the hands, which is also part of the Mitzvah. Beiur Halacha <Ref>ibid. s.v. Mevarech Kodem</ref> says that it makes sense that the halacha is like the Bet Yosef / Shulchan Aruch, and therefore one should not protest against those who wish to recite the bracha first. Some contemporary poskim recommend that one should therefore recite the bracha before washing. <Ref>Halacha Berurah (O.C. 158:11) writes that if one's hands are clean, and others are not watching, he should recite the bracha first. Rabbi Hershel Schachter recites the bracha prior to washing his hands ([http://www.yutorah.org/lectures/lecture.cfm/799252/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Speaking_Between_Netilas_Yadayim_and_the_Beracha# Ten Minute Halacha - Speaking Between Netilas Yadayim and the Beracha] 6:35, [https://drive.google.com/file/d/0BzQ0nNsuWg_RLWZ1ZTJfblFtUUk/edit?usp=sharing HalachaDoc LG-A33].</ref>
# For the text of the bracha, see the [[Text of Brachot#Netilat Yadayim]] page.

==Sources==
<references/>

Tefillat HaDerech

2013-12-02T02:13:07Z

Lygold123:

==Obligation and text==
# Someone who goes on a trip whether it’s by foot, car, train, or airplane should say Tefillat HaDerech. <Ref>S”A 110:7 writes that one only makes the Bracha for a distance of a parsa (which Mishna Brurah 110:31 explains is 8000 [[Amot]]). Mishna Brurah 110:30 writes that one should make the Bracha for riding a train. Piskei Teshuvot 110:2 writes that one makes the Bracha for travel by car, train, boat, or airplane. Ishei Yisrael 50:2 writes that whether one is walking or driving one makes the Bracha. Ishei Yisrael 50:1 quotes Rav Shlomo Zalman saying that one who’s traveling by car can add the phrase “VeTatsileynu MeTeunot Derachim” (may we be saved from a car accident). </ref>
# One who travels on the path should say Tefillat HaDerech ([[prayer for traveling]]) with the following text:''יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתוליכנו לשלום, ותצעידנו לשלום, ותסמכנו לשלום, [ואם חוזר בו ביום יוסיף: ותחזירנו לשלום] ותצילנו מכף כל אויב ואורב בדרך, ותשלח ברכה במעשי ידינו, ותתננו לחן לחסד ולרחמים בעיניך ובעיני כל רואינו, [כי אתה שומע תפלות עמך ישראל ברחמים] ברוך אתה ה' שומע תפלה'' . <ref>Gemara [[Brachot]] 29b, S”A 110:4. Text from Yalkut Yosef ([[Tefillah]] vol 2, 110:2) </ref>
==For what trips should one say Tefillat HaDerech?==
# <div id="forwhichtrips"></div> According to some poskim, one should recite Tefillat HaDerech only if he is nervous about the trip. <Ref>R' Joseph B. Soloveitchik, R' Hershel Schachter in [http://www.yutorah.org/lectures/lecture.cfm/799793/Rabbi_Hershel_Schachter/Daily_Halacha_Chabura_#21 Daily Halacha Chabura #21 (5:25)]. </ref> Other poskim maintain that one should recite it regardless of whether he is nervous. <Ref>R' Yaakov Kamenetsky, quoted by Rabbi Schachter ibid. </ref>
#Ashkenazim hold that anytime one travels a distance of 8000 [[Amot]] from one city to another city only if there’s no city within 16,000 [[amot]] along the path one is traveling. If there’s a continuous line of cities along the way within 16,000 [[Amot]] from the city where one departed one should say Tefillat HaDerech without Hashem’s name in the Bracha. <Ref>Biur Halacha 110:7 D”H VeEin says that if there’s a city with 8000 [[Amot]] along the way one shouldn’t say Tefillat HaDerech. Halichot Shlomo ([[Tefillah]] 21:7) writes that one is only obligated in Tefillat HaDerech if one travels in an area that there’s no city for 16,000 [[Amot]]. He adds that we calculate the trip by distance and not time. [[Tefillah]] KeHilchata 27:26 rules that in order to make the Bracha at the conclusion it must be a trip the distance of 4.7 km (based on the Chazon Ish’s measure of the [[Amah]]). </ref>
## The distance is measured according to the distance it takes to travel the roads even if the road isn’t straight and not according to the shortest most direct line. <Ref>Eshel Avraham MeButchach 110, Tehillat LeDavid 110:4, Halichot Shlomo ([[Tefillah]], chap 21, note 7, pg 253), Piskei Teshuvot 110:8 </ref>
# Sephardim hold that if one travels in a car, train, boat, airplane or any other mode of transportation if one travels 72 minutes from one city to another city then one says Tefillat HaDerech. <Ref>Halacha Brurah 110:16 based on Sh”t Yabia Omer 1:13, 6:48(9) </ref>
## The distance is only counted between one city and the other. <Ref>Halacha Brurah 110:16 </ref>
## Even if there’s cities or pit stops along the way, the Sephardic minhag is to make Tefillat HaDerech. <Ref>Yalkut Yosef ([[Tefilla]] vol 2, 110:2, pg 3) </ref>
==Distance traveled==
# According to Ashkenazim as long as the distance traveled is 3.84 kilometers then one should make the Bracha, however, according to Sephardim one should only make it for a travel of 72 minutes. <Ref>Piskei Teshuvot 110:8 writes that according to Rav Chaim Noeh the measurement is 3.84 km and according to the Chazon Ish 4.6km. Sh”t Yabia Omer 1:13 writes that Sephardim follow the time of it takes to walk a [[mil]] which is established to be 72 minutes. </ref>
==When should one say Tefillat HaDerech?==
# One should preferably say it within the first 8000 [[Amot]] of the trip. <Ref>Rama 110:7, Ishei Yisrael 50:7 </ref>However, if one didn’t as long as there is 8000 [[Amot]] left in the trip one may say Tefillat HaDerech. <Ref>S”A 110:7, Ishei Yisrael 50:7 </ref>
# One shouldn’t say Tefillat HaDerech until one leaves the city and a bit more than 70 [[Amot]] from the city. <Ref>S”A 110:7 writes that one shouldn’t say Tefillat HaDerech until one is on the way. Mishna Brurah 110:29 adds that one shouldn’t say while one is in the extension of the city which is a bit more than 70 [[amot]]. </ref> If one made it while one was still in the city, after the fact, one fulfilled the obligation. <ref>Mishna Brurah 110:29 </ref>
# Tefillat HaDerech should be said right after a Bracha such as a [[Bracha Achrona]] or [[Asher Yatzer]] so as to connect a Bracha beginning with Baruch to Tefillat HaDerech, if it’s impossible then one should make Tefillat HaDerech without any Bracha beforehand. <Ref>Mishna Brurah 110:28, Ishei Yisrael 50:5. Kitzur S"A 68:3 writes that if you are traveling before [[prayers]], then you should ideally recite it after the beracha of "[[gomel]] chasadim tovim liamo yisrael." </ref>
# One who needs to travel on [[Shabbat]] for a medical emergency should say Tefillat HaDerech. <Ref>[[Tefillah]] KeHilchata 27:30 based on Sh”t Besel haChachma 5:41 </ref>

==How it should be said==
# It’s proper to stand still when saying Tefillat HaDerech, however, if one is unable to one may say it while walking. <Ref>In Gemara [[Brachot]] 30a Rav Sheshet says that one may say it walking while Rav Chisda says one should say it only standing. The Rif ([[Brachot]] 20b) rules that it’s preferable to follow Rav Chisda. This is also the ruling of Rosh 4:18, Tur, S”A 110:4 </ref>
# If one is on a bus or train (or public transportation) and one is able to stand to say Tefillat HaDerech one should do so, otherwise one may say it seated. <Ref> In Gemara [[Brachot]] 30a Rav Sheshet says that one may say it walking while Rav Chisda says one should say it only standing. The Rif ([[Brachot]] 20b) rules that it’s preferable to follow Rav Chisda. This is also the ruling of Rosh 4:18, Tur and S”A 110:4. Mishna Brurah 110:22 writes that if one if standing still will cause one not to be able to have concentration one may say it while walking or seated. Halacha Brurah 110:11, Ishei Yisrael 50:2, Kitzur S"A 68:4. [[Tefillah]] KeHilchata 27:27 rule similarly. </ref>
# It’s preferable to stop the car to make the Bracha, however, if it’s dangerous or it will disturb one’s concentration if one stops, one may say it while traveling. <Ref>S”A 110:4, Mishna Brurah 110:22, 23, Halacha Brurah 110:11 </ref> Some say that because of lack of safety in saying Tefillat HaDerech while driving and lack of kavana (proper intent) one may say it in the Shomeh [[Tefillah]] of the [[Shemoneh Esrei]] prior to leaving. <Ref>[[Tefillah]] KeHilchata (chap 27 note 80) in name of Rav Scheinberg says that if one will not be able to stop and one may can’t say it while driving because of safety and lack of kavana one should say it in the Shomeh [[Tefillah]] of the [[Shemoneh Esrei]] prior to leaving. </ref>
# It’s preferable that each person say it themselves but the strict law permits one to day and it and others to fulfill their obligation. <ref>Piskei Teshuvot 110:3 </ref>
# Although the [[prayer]] should be recited in the plural, one nevertheless fulfills his obligation if he recites it in the singular. <ref> Mishna Berura 110:18 </ref>

==How often is it said==
# Tefillat HaDerech covers one’s travels for the entire day and night until [[Olot HaShachar]] unless one had in mind to complete one’s travels and then changed one’s mind to travel. <Ref>S”A 110:5, Ishei Yisrael 50:3, Kitzur S"A 68:5 </ref>
# If one continues to travel the next day another Tefillat HaDerech is needed unless one non-stopped traveled through the night (without stopping for a Shinat Kevah). <ref>Mishna Brurah 110:26 , Ishei Yisrael 50:4 </ref>
==Halachas of traveling==
# When traveling one should learn Torah but not learn Torah in depth so that one is not too distracted, however, if one riding in a carriage and someone else is leading the horses one may even learn in depth learning. <Ref>Magan Avraham 110:10 </ref>
# When one departs from one’s friend one should leave him with a halacha. <Ref>Gemara [[Brachot]] 31a, Shaarei Teshuva 110:6 </ref>
# When one departs from a friend one should say “לך לשלום” (go in peace) and not לך בשלום. <Ref>Mishna Brurah 110:17 </ref>

==Questions and Answers==
# For which trips should one make tefilat haderech? [[Tefillat HaDerech#forwhichtrips|see above]]

==Sources==
<references/>

Processed fruits and vegetables

2013-11-24T20:29:23Z

Lygold123:

[[Image:dateroll.jpg|200px|right]]
==General rule==
# If one grinds a vegetable or fruit, whether or not one cooks it, if the vegetable is still recognizable in the product then the Bracha is the same the vegetable, however if it’s ground and unrecognizable then the Bracha is [[shehakol]]. Some poskim hold that the Bracha for tree-fruits becomes Ha'adama and the Bracha for vegetables remains the same. <Ref>
* The Gemara [[Brachot]] 38a concludes that the Bracha for Tarima (processed dates) is HaEtz because the actual fruit remains. Rashi (D”H Tarima) explains that Tarima is dates which were crushed but not pulverized. However, Rambam ([[Brachot]] 8:4) explains that even if one removed the pits and crushed it and kneaded it into a dough the Bracha would still be HaEtz. The S”A 202:7 rules like the Rambam and the Rama rules like Rashi.
* The Mishna Brurah 208:42 concludes that whenever the fruit is recognizable (because of the form and texture) the Bracha would be like the fruit, however, when it’s so processed that it’s not recognizable the bracha is [[Shehakol]]. Vezot HaBracha (pg 100, chapter 12) and Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 403-4, chapter 22) agree.
* However, the Laws of [[Brachos]] (Rabbi Forst, pg 303-5) explains the Mishna Brurah as saying that even for an unrecognizable pulp one should make the bracha of the original fruit. Only something which completely lost it's solid form is [[shehakol]]. He therefore writes that apple sauce is HaEtz, and mashed potatoes and peanut butter are HaAdama.
* Rabbi Hershel Schachter [http://www.yutorah.org/lectures/lecture.cfm/750616/Rabbi_Hershel_Schachter/Brachot_Ha%E2%80%99nehenin in Brachot Ha'nehenin (31:15)] quotes an alternative approach from Rabbi Soloveitchik; Rosh ([[Brachot]] 6:18) writes that for the Bracha of Ha'adama, it is unnecessary for the vegetable to be recognizable. For example, the Bracha for a vegetable broth would be Ha'adama, even though the vegetables were strained out. However, he is unsure if the same rule applies to strained fruit soup. Therefore, Rabbi Soloveitchik felt that it would be preferable to recite Ha'adama on mashed fruits - like applesauce - since Ha'adama is more specific than [[Shehakol]], and Ha'adama doesn't require tzurat ha'pri. Likewise, the Bracha for mashed vegetables would remain Ha'adama. Rabbi Schachter personally follows this opinion (See OU Document X-18 and [https://docs.google.com/file/d/0BzQ0nNsuWg_RaElhQm9XZTZfWVU/edit?usp=sharing HalachaDoc LG-A9]). </ref>
# However, if a certain fruit or vegetable is normally eaten crushed up the Bracha would be the same as a the fruit or vegetable. <ref> S”A 203:7 rules that spices which were mixed together with sugar the Bracha would be that of the spices. The Mishna Brurah 203:12 adds that this is true even if the spices were totally pulverized and not recognizable nonetheless it retains it’s Bracha because it’s normal to crush the spices in this way. Halachos of [[Brachos]] (Rabbi Bodner, chap 22, pg 402, note 30) limits this Mishna Brurah to where the majority of the time it is made in this way. </ref>
# If fruit of the Shivat Haminim (grapes, figs, promegrante, olive, dates) was mashed to the point which it required a Bracha of [[Shehakol]], which [[Bracha Achrona]] to make is questionable. Therefore, one should eat a [[Kezayit]] of food which has a [[Bracha Achrona]] of Al HaEtz and a food which has a [[Bracha Achrona]] of [[Boreh Nefashot]]. However, if one doesn't have those foods, one may make an Al HaEtz.<ref>Mishna Brurah 202:42, Sh"t Igrot Moshe YD 2:25</ref>

==Jam and Jelly==
# The Bracha on a jam or jelly is the same as the actual fruit only if peices of the fruit are recognizable in it. Otherwise, the bracha is [[shehakol]]. <ref> The book Laws of [[Brachot]] (by Rabbi Binyomin Forst) in the index writes that for apricot jam- there's a [[shehakol]] if there's no solid pieces in the jam, and HaEtz if there's solid pieces in it. However, by [[Etrog]] Jam he writes simply that it's HaEtz. The book VeZot HaBracha (by Rabbi Alexander Aryeh) writes that for [[Etrog]] as a jam the bracha is HaEtz only if it has pieces of fruit it in that are recognizable. It seems to me that the bracha on jam is always dependent on whether you recognize the pieces in it- there being no difference between [[Etrog]] and any other fruit. It's possible that the [[etrog]] jams are usually chunky and other fruits sometimes have chucks and sometimes not. </ref>
# Strawberry or cherry jelly is [[Shehakol]] because it retains neither the form or look of the fruit. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 404, chapter 22) in name of Rav Shlomo Zalman and Rabbi Pinchas Sheinburg</ref>

==Guacamole==
# The bracha for regular (thick) guacamole if eaten alone is HaEtz according to many opinions and [[Shehakol]] according to others. However, in the unusual case that the guacamole is very thin like a liquid the Bracha should be [[Shehakol]]. <ref> The Shaarei HaBracha (chap 23, pg 630) writes that if guacamole is blended and liquidy the Bracha is [[Shehakol]], however, if it is still has pieces of avocado it is HaEtz. In the footnote (#470) he writes that even if it is liquidy theoretically it should be HaEtz (since avocado is usually blended, see Mishna Brurah 202:44) but concludes that he can not rule definitively that it should be HaEtz and remains with his above ruling to say [[Shehakol]] (because it is like a drink). Similarly, the Peni HaShulchan 202:7(1) (pg 83) writes that guacamole is HaEtz because the texture of the avocado is recognizable unless it is blended and is so thin like a liquid in which case it would be [[Shehakol]]. However, Piskei Teshuvot (Siman 202 note 87, pg 691) writes that guacamole is [[Shehakol]] since it is mixed in with other ingredients such as onions. In Siman 202:20 he writes that potato kugel or laktakas are [[Shehakol]] since eggs and other ingredients are mixed in. </ref>

==Peanut butter==
# Peanut butter is [[Shehakol]] because it’s because crushed and not recognizable as a peanut. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 410, chapter 22) in name of Rav Shlomo Zalman </ref>However, some say that the bracha is HaAdama.<ref>Laws of [[Brachos]] (Rabbi Forst, pg 303-5)</ref>

==Mashed potato==
# See [[Corn and potato products#Mashed_potatoes|Corn and potato products]]

==Sources==
<references/>