Halachipedia - User contributions [en]

Shehakol

2015-08-02T22:37:01Z

Robyset:

Shehakol is a [[Bracha Rishona]] to be made before eating certain foods. In general, Shehakol is made on foods which do not grow from the ground. For the text, see the [[Text of Brachot#Shehakol | Text of Brachot]] page. The laws of Shehakol follow:

==Non-produce==
# The Bracha on meat, chicken, fish, eggs, milk, and cheese is Shehakol since these don't grow from the ground. <Ref>Gemara [[Brachot]] 40b, Shulchan Aruch 204:1 </ref>

==Candies==
# The Bracha for most candies is Shehakol because of the sugar unless there is a majority ingredient of a fruit or nut. <ref>Shulchan Aruch 202:15 rules that sugar is Shehakol. Therefore, Halachos of [[Brachos]] (Rabbi Bodner, chap 25, pg 455) writes that on candy the bracha is Shehakol unless there is a majority ingredient of a fruit or nut. </ref>
===Chewing Gum===
# According to most poskim, one should recite the beracha of shehakol before chewing gum. <ref> [http://www.torahmusings.com/2010/11/chewing-gum-bracha-or-no-bracha/ Rabbi Ari Enkin] on torahmusings.com </ref>

==Mushrooms==
# The Bracha Shehakol is recited over mushrooms. <ref> BI"H (Ben Ish Hai) Mattoh, halacha 6 (page 179) </ref>
==Chocolate==
# The common practice is to recite Shehakol on solid chocolate. If, however, one recited HaEitz or HaAdama, he need not recite another Bracha. <Ref> The Gemara ([[Brachot]] 38a) concludes that the correct Bracha on “Trima” is HaEitz. There appears to be a dispute amongst the Rishonim as to the identity of Trima. Rambam (Hilchot [[Brachot]] 8:4) writes that if one takes dates and mashes them into a paste, they remain HaEitz. Seemingly, Rambam understands that even if a fruit is entirely crushed, it retains its original Bracha (see, though Aruch HaShulchan 202:27-29).
* Rashi (38a s.v. Trima Mahu), though, writes that Trima refers to a fruit that has been somewhat crushed up. The Trumat HaDeshen (29) understands that Rashi holds that if a fruit is completely crushed up, its Bracha becomes Shehakol. This reading leads the Trumat HaDeshen to point out a contradiction in Rashi. Elsewhere (Yoma 81b s.v. Himlata), Rashi implies that if one completely pulverizes ginger, it does not lose its Bracha of HaAdama. The Trumat HaDeshen resolves this contradiction by suggesting that if a fruit normally is completely crushed, then it does not thereby lose its original Bracha, whereas if it is not normally crushed, it becomes Shehakol. Although the Taz (202:4) disputes this reading of Rashi and maintains that Rashi really holds like the Rambam, most authorities defend the Trumat HaDeshen’s interpretation (see Bei’ur Halacha 202:7 s.v. Temarim).
* S”A (O.C. 202:7) cites the Rambam’s view as authoritative, while the Rama writes that one should be concerned for the Trumat HaDeshen’s understanding of Rashi and recite Shehakol on a pulverized fruit if it is not normal to pulverize it. According to this analysis, chocolate should be HaEitz according to all opinions, because it is perfectly normal to pulverize a cocoa bean and turn it into a candy bar. Nonetheless, common practice is to recite Shehakol. Although Rav Shlomo Zalman Auerbach (Minchat Shlomo 1:91) remains flummoxed as to why this practice developed and maintains that chocolate essentially is HaEitz, other Poskim (see Sheivet HaLevi 7:27 and Teshuvot VeHanhagot 1:187) defend the practice. Since, though, there is firm basis to recite HaEitz on chocolate, one who did so ex post facto fulfills his obligation (VeZot HaBracha p. 103). For the same reason, one who recited HaAdama fulfills his obligation, since HaAdama covers anything that should properly require HaEitz (see [[Brachot]] 40a and S”A O.C. 206:1).</ref>
# Some Poskim hold that one should recite HaEitz on chocolate covered fruit, while others maintain that the correct Bracha is Shehakol. <Ref> The Laws of B’rachos (pg. 215 note 26) understands that Mishnah Brura (204:51) would consider the fruit to be the Ikar. Rav Hershel Schachter (oral communication; Halachipedia Article 5773 #8), however, explained that since the chocolate companies produce the chocolate covered fruits, it is clear that the chocolate is the Ikar, so the Bracha would be Shehakol. Be’er Moshe 1:7 agrees. </ref> Still others hold that two [[Brachot]] must be recited: Shehakol for the chocolate and HaEitz for the fruit.<Ref> Rav Moshe Feinstein (Igrot Moshe O.C. 3:31) assumes that chocolate is Shehakol and maintains that both parts are significant and thus require separate [[Brachot]]. The Laws of B’rachos (pg. 215 note 29), though, cites Mekor HaBracha (22), who argues that since chocolate essentially should be HaEitz, whether or not the fruit is ikar, the bracha is HaEitz. Rav Shlomo Zalman (cited in Halachos of Brochos p. 417 n. 61), though, explains that because the common practice has emerged to recite Shehakol on chocolate, one should disregard the fact that its bracha essentially is HaEitz. </ref>Finally, others say that one should make the Bracha on the majority. <ref> Halachos of Brochos p. 417 quoting Rav Shlomo Zalman Auerbach </ref> If, however, one ingredient is clearly preferred it is considered Ikar and the appropriate Bracha should be recited upon it.<Ref> Halachos of Brochos pg. 417 based on Mishna Brurah 212:1 </ref>
# The correct Bracha for chocolate milk or hot cocoa is Shehakol. <Ref> Halachos of [[Brachos]] Handbook (p. 28-9). Tosfot ([[Brachot]] 38a s.v. VeHa) write that even though the five grains normally are considered Ikar, the correct Bracha on beer is Shehakol. The Gr”a (comments to S”A 202:4) understands this to mean that all drinks other than wine and oil automatically are considered Shehakol regardless of other factors. As such, even if chocolate were in fact HaEitz, the correct Bracha on a chocolate-based drink would be Shehakol. Although Chazon Ish (O.C. 33:5) appears not to accept the Gr”a’s understanding, common practice seems to accord with the Gr”a. Shaarei Teshuva 202:19 quotes a dispute regarding the Bracha on coffee and tea and then adds that the Divrei Yosef writes that a chocolate based drink is Shehakol. </ref>
# The bracha on roasted coffee beans and cocoa powder is Shehakol. <Ref>
* Rava in Gemara [[Brachot]] 36b says that dry peppercorn and dry ginger don’t require a bracha, whereas moist peppercorn and moist ginger have a bracha. The Rif ([[Brachot]] 25b) and Rambam ([[Brachot]] 8:7) rule that moist ginger and peppercorn is HaAdama and dry ones don’t have any bracha because they are spices and not food. Tosfot ([[Brachot]] 36b s.v. BeRetivah) agrees that the bracha for the moist spices are HaAdama but they’re reason is that its not commonly eaten while dry.
* The Rosh ([[Brachot]] 6:6), however, distinguishes between moist ginger, which requires a HaAdama, and moist peppercorn, which requires HaEtz. He supports his contention from the Gemara that says peppercorn trees are obligated in Orlah, a law specific to trees. Rabbenu Yonah ([[Brachot]] 25b s.v. Pilpili) and Tur 202:18 agree.
* The Bet Yosef 202:18 quotes the Chiddushei HaRashba and Raavad as agreeing with the Rosh, and Rav Hai Goan agreeing with the Rif. Shaar HaTziyun 202:89 quotes the Raah and Gra as ruling like the Rosh in opposition to the Eshkol, Smag, and Bahag as holding like the Rif.
* The Rashba (responsa 1:400) defends the Rif who says that moist peppercorn is HaAdama because the peppercorn is primarily planted in order to be eaten as a spice with other foods. He says that it really should have been Shehakol (like Koreh) if not for the fact that it is also sometimes eaten while moist and so its HaAdama instead of HaEtz. Magen Avraham 202:35 and Mishna Brurah 202:82 quotes this explanation.
* Darkei Moshe 202:2 explains that the halacha should be to make HaAdama because after the fact if one made a HaAdama on a fruit one fulfilled one’s obligation. S”A 202:18 agrees. Bach 202:10 writes that such as is the minhag.
* Sh”t Shelat Yaavetz 2:142 writes that the bracha on roasted cocoa beans is HaAdama because its not planted primarily to be eaten that way. Machzik Bracha 204:3 quotes this. Birkat Hashem (vol 3, p. 41) explains that the Yaavetz compared cocoa beans to moist peppercorn, which is lowered from its status of HaEtz to HaAdama because its not planted primarily for that purpose. However, Birkat Hashem concludes that the bracha for cocoa powder or roasted coffee beans is Shehakol since nowadays no one eats them that way. </ref>

==Drinks==
# The Bracha on coffee and tea is Shehakol. <ref>Kitzur Shulchan Aruch 53:3 and Vezot HaBracha (pg 396-7) write that the bracha for coffee and tea is Shehakol. See the whole explanation [[Bracha on Coffee and Tea|here]]. </ref> Read the [[Bracha on Coffee and Tea|whole story about the bracha on coffee and tea here]].
# The Bracha on fruit juices are Shehakol. <ref>Shulchan Aruch 202:8 </ref>
# The Beracha on soda is Shehakol. <ref>Halachos of [[Brachos]] (Rabbi Bodner, chap 24, pg 451) writes that soda or other flavored beverages are different than water which only requires a bracha is one is thirsty rather in all cases these flavored beverages are Shehakol. </ref>
# The Bracha on beer is Shehakol. <ref>Shulchan Aruch 204:1 </ref>

==When should one make a bracha on water?==
# One only makes a Shehakol before drinking water and [[Boreh Nefashot]] after drinking if one drinks to quench one's thirst or assist digestion. <ref> Shulchan Aruch 204:7 writes only if one drinks water for one's thirst does one make a bracha. The source is found in Gemara [[Brachot]] 44a and Rambam ([[Brachot]] 8:1). Beiur Halacha 204:7 s.v. HaShoteh writes that drinking water in order to assist digestion is equivlant to dirnking for thirst. The [[Bracha Achrona]] on water also depnds on whether one is thirsty or not as rules the Shulchan Aruch 204:7 (see Sh"t Shevet HaLevi 9:42 who writes that the Ashel Avraham who writes that one always makes a [[Bracha Achrona]] is error.) </ref>
# However if one drinks water for any other reason such as
:* to swallow a pill or food <ref> Mishna Brurah 204:40 and Beiur Halacha 204:7 D"h HaShoteh </ref>
:* for medical purposes <ref> Sdei Chemed vol 5 pg 260 (quoted by The laws of [[Brachot]] by Rabbi Binyamin Forst pg 135); BI"H, Matot, 12 </ref>
:* to clear one's throat <ref> Shulchan Aruch 204:7 and Mishna Brurah 204:40 </ref>
:* drinking so that one can make a bracha (to remove oneself from doubt of [[Boreh Nefashot]] one wants to have a reviat of water)
# If one drinks any other beverage which provides taste or nutrition one makes a bracha whether or not one is thirsty. <ref> Mishna Brurah 204:42 </ref>
# If one drinks water in order to swallow a pill and to quench one's thirst, one must make a bracha. <ref> Mishna Brurah 204:42 writes that even if there's a slight thirst one makes a bracha. Accordingly, The laws of [[Brachot]] (by Rabbi Binyamin Forst pg 135) writes that drinking water to swallow a pill and to quench one's thirst requires a bracha. </ref>
# If one gets a slight benefit from the water then it's considered like one drank to quench one's thirst. <ref> Mishna Brurah 204:42 </ref>

==If one doesn't know the bracha of a food==
# If one doesn't know the bracha of a food, then one should say Shehakol, and after the fact it fulfills one's obligation of the bracha. <ref>Shulchan Aruch 204:13, Rama 202:18, Kitzur S"A 56:4</ref> However, this only applies is one has learned the halachot of [[Brachot]], however, if one hasn't one should ask a Rabbi what the proper bracha is (either call your local Rabbi or [mailto:ask@halachipedia.com email us at ask@halachipedia.com].<ref>Mishna Brurah 202:84 quoting Gemara [[Brachot]] 35a writes that if one hasn't learned the halachot of [[Brachot]] one shouldn't just make Shehakol on a food one doesn't know the bracha for. Similarly, the Kitzur Shulchan Aruch 50:2 writes that it is appropriate to make Shehakol if one can't figure out what type of food it is or if it is a food about which there is an unresolved dispute in the poskim. </ref>
# Additionally, if it is a food which can be exempted in the meal, it's preferable to have it in a meal, rather than just make a bracha of Shehakol. <ref>Mishna Brurah 204:60 quoting the Magen Avraham, Kitzur Shulchan Aruch 50:2</ref>

==Sources==
<references/>
[[Category:Brachot]]

Shehakol

2015-08-02T22:34:45Z

Robyset:

Shehakol is a [[Bracha Rishona]] to be made before eating certain foods. In general, Shehakol is made on foods which do not grow from the ground. For the text, see the [[Text of Brachot#Shehakol | Text of Brachot]] page. The laws of Shehakol follow:

==Non-produce==
# The Bracha on meat, chicken, fish, eggs, milk, and cheese is Shehakol since these don't grow from the ground. <Ref>Gemara [[Brachot]] 40b, Shulchan Aruch 204:1 </ref>

==Candies==
# The Bracha for most candies is Shehakol because of the sugar unless there is a majority ingredient of a fruit or nut. <ref>Shulchan Aruch 202:15 rules that sugar is Shehakol. Therefore, Halachos of [[Brachos]] (Rabbi Bodner, chap 25, pg 455) writes that on candy the bracha is Shehakol unless there is a majority ingredient of a fruit or nut. </ref>
===Chewing Gum===
# According to most poskim, one should recite the beracha of shehakol before chewing gum. <ref> [http://www.torahmusings.com/2010/11/chewing-gum-bracha-or-no-bracha/ Rabbi Ari Enkin] on torahmusings.com </ref>

==Mushrooms==
# The Bracha Shehakol is recited over mushrooms. <ref> BI"H Mattoh, halacha 6 (page 179) </ref>
==Chocolate==
# The common practice is to recite Shehakol on solid chocolate. If, however, one recited HaEitz or HaAdama, he need not recite another Bracha. <Ref> The Gemara ([[Brachot]] 38a) concludes that the correct Bracha on “Trima” is HaEitz. There appears to be a dispute amongst the Rishonim as to the identity of Trima. Rambam (Hilchot [[Brachot]] 8:4) writes that if one takes dates and mashes them into a paste, they remain HaEitz. Seemingly, Rambam understands that even if a fruit is entirely crushed, it retains its original Bracha (see, though Aruch HaShulchan 202:27-29).
* Rashi (38a s.v. Trima Mahu), though, writes that Trima refers to a fruit that has been somewhat crushed up. The Trumat HaDeshen (29) understands that Rashi holds that if a fruit is completely crushed up, its Bracha becomes Shehakol. This reading leads the Trumat HaDeshen to point out a contradiction in Rashi. Elsewhere (Yoma 81b s.v. Himlata), Rashi implies that if one completely pulverizes ginger, it does not lose its Bracha of HaAdama. The Trumat HaDeshen resolves this contradiction by suggesting that if a fruit normally is completely crushed, then it does not thereby lose its original Bracha, whereas if it is not normally crushed, it becomes Shehakol. Although the Taz (202:4) disputes this reading of Rashi and maintains that Rashi really holds like the Rambam, most authorities defend the Trumat HaDeshen’s interpretation (see Bei’ur Halacha 202:7 s.v. Temarim).
* S”A (O.C. 202:7) cites the Rambam’s view as authoritative, while the Rama writes that one should be concerned for the Trumat HaDeshen’s understanding of Rashi and recite Shehakol on a pulverized fruit if it is not normal to pulverize it. According to this analysis, chocolate should be HaEitz according to all opinions, because it is perfectly normal to pulverize a cocoa bean and turn it into a candy bar. Nonetheless, common practice is to recite Shehakol. Although Rav Shlomo Zalman Auerbach (Minchat Shlomo 1:91) remains flummoxed as to why this practice developed and maintains that chocolate essentially is HaEitz, other Poskim (see Sheivet HaLevi 7:27 and Teshuvot VeHanhagot 1:187) defend the practice. Since, though, there is firm basis to recite HaEitz on chocolate, one who did so ex post facto fulfills his obligation (VeZot HaBracha p. 103). For the same reason, one who recited HaAdama fulfills his obligation, since HaAdama covers anything that should properly require HaEitz (see [[Brachot]] 40a and S”A O.C. 206:1).</ref>
# Some Poskim hold that one should recite HaEitz on chocolate covered fruit, while others maintain that the correct Bracha is Shehakol. <Ref> The Laws of B’rachos (pg. 215 note 26) understands that Mishnah Brura (204:51) would consider the fruit to be the Ikar. Rav Hershel Schachter (oral communication; Halachipedia Article 5773 #8), however, explained that since the chocolate companies produce the chocolate covered fruits, it is clear that the chocolate is the Ikar, so the Bracha would be Shehakol. Be’er Moshe 1:7 agrees. </ref> Still others hold that two [[Brachot]] must be recited: Shehakol for the chocolate and HaEitz for the fruit.<Ref> Rav Moshe Feinstein (Igrot Moshe O.C. 3:31) assumes that chocolate is Shehakol and maintains that both parts are significant and thus require separate [[Brachot]]. The Laws of B’rachos (pg. 215 note 29), though, cites Mekor HaBracha (22), who argues that since chocolate essentially should be HaEitz, whether or not the fruit is ikar, the bracha is HaEitz. Rav Shlomo Zalman (cited in Halachos of Brochos p. 417 n. 61), though, explains that because the common practice has emerged to recite Shehakol on chocolate, one should disregard the fact that its bracha essentially is HaEitz. </ref>Finally, others say that one should make the Bracha on the majority. <ref> Halachos of Brochos p. 417 quoting Rav Shlomo Zalman Auerbach </ref> If, however, one ingredient is clearly preferred it is considered Ikar and the appropriate Bracha should be recited upon it.<Ref> Halachos of Brochos pg. 417 based on Mishna Brurah 212:1 </ref>
# The correct Bracha for chocolate milk or hot cocoa is Shehakol. <Ref> Halachos of [[Brachos]] Handbook (p. 28-9). Tosfot ([[Brachot]] 38a s.v. VeHa) write that even though the five grains normally are considered Ikar, the correct Bracha on beer is Shehakol. The Gr”a (comments to S”A 202:4) understands this to mean that all drinks other than wine and oil automatically are considered Shehakol regardless of other factors. As such, even if chocolate were in fact HaEitz, the correct Bracha on a chocolate-based drink would be Shehakol. Although Chazon Ish (O.C. 33:5) appears not to accept the Gr”a’s understanding, common practice seems to accord with the Gr”a. Shaarei Teshuva 202:19 quotes a dispute regarding the Bracha on coffee and tea and then adds that the Divrei Yosef writes that a chocolate based drink is Shehakol. </ref>
# The bracha on roasted coffee beans and cocoa powder is Shehakol. <Ref>
* Rava in Gemara [[Brachot]] 36b says that dry peppercorn and dry ginger don’t require a bracha, whereas moist peppercorn and moist ginger have a bracha. The Rif ([[Brachot]] 25b) and Rambam ([[Brachot]] 8:7) rule that moist ginger and peppercorn is HaAdama and dry ones don’t have any bracha because they are spices and not food. Tosfot ([[Brachot]] 36b s.v. BeRetivah) agrees that the bracha for the moist spices are HaAdama but they’re reason is that its not commonly eaten while dry.
* The Rosh ([[Brachot]] 6:6), however, distinguishes between moist ginger, which requires a HaAdama, and moist peppercorn, which requires HaEtz. He supports his contention from the Gemara that says peppercorn trees are obligated in Orlah, a law specific to trees. Rabbenu Yonah ([[Brachot]] 25b s.v. Pilpili) and Tur 202:18 agree.
* The Bet Yosef 202:18 quotes the Chiddushei HaRashba and Raavad as agreeing with the Rosh, and Rav Hai Goan agreeing with the Rif. Shaar HaTziyun 202:89 quotes the Raah and Gra as ruling like the Rosh in opposition to the Eshkol, Smag, and Bahag as holding like the Rif.
* The Rashba (responsa 1:400) defends the Rif who says that moist peppercorn is HaAdama because the peppercorn is primarily planted in order to be eaten as a spice with other foods. He says that it really should have been Shehakol (like Koreh) if not for the fact that it is also sometimes eaten while moist and so its HaAdama instead of HaEtz. Magen Avraham 202:35 and Mishna Brurah 202:82 quotes this explanation.
* Darkei Moshe 202:2 explains that the halacha should be to make HaAdama because after the fact if one made a HaAdama on a fruit one fulfilled one’s obligation. S”A 202:18 agrees. Bach 202:10 writes that such as is the minhag.
* Sh”t Shelat Yaavetz 2:142 writes that the bracha on roasted cocoa beans is HaAdama because its not planted primarily to be eaten that way. Machzik Bracha 204:3 quotes this. Birkat Hashem (vol 3, p. 41) explains that the Yaavetz compared cocoa beans to moist peppercorn, which is lowered from its status of HaEtz to HaAdama because its not planted primarily for that purpose. However, Birkat Hashem concludes that the bracha for cocoa powder or roasted coffee beans is Shehakol since nowadays no one eats them that way. </ref>

==Drinks==
# The Bracha on coffee and tea is Shehakol. <ref>Kitzur Shulchan Aruch 53:3 and Vezot HaBracha (pg 396-7) write that the bracha for coffee and tea is Shehakol. See the whole explanation [[Bracha on Coffee and Tea|here]]. </ref> Read the [[Bracha on Coffee and Tea|whole story about the bracha on coffee and tea here]].
# The Bracha on fruit juices are Shehakol. <ref>Shulchan Aruch 202:8 </ref>
# The Beracha on soda is Shehakol. <ref>Halachos of [[Brachos]] (Rabbi Bodner, chap 24, pg 451) writes that soda or other flavored beverages are different than water which only requires a bracha is one is thirsty rather in all cases these flavored beverages are Shehakol. </ref>
# The Bracha on beer is Shehakol. <ref>Shulchan Aruch 204:1 </ref>

==When should one make a bracha on water?==
# One only makes a Shehakol before drinking water and [[Boreh Nefashot]] after drinking if one drinks to quench one's thirst or assist digestion. <ref> Shulchan Aruch 204:7 writes only if one drinks water for one's thirst does one make a bracha. The source is found in Gemara [[Brachot]] 44a and Rambam ([[Brachot]] 8:1). Beiur Halacha 204:7 s.v. HaShoteh writes that drinking water in order to assist digestion is equivlant to dirnking for thirst. The [[Bracha Achrona]] on water also depnds on whether one is thirsty or not as rules the Shulchan Aruch 204:7 (see Sh"t Shevet HaLevi 9:42 who writes that the Ashel Avraham who writes that one always makes a [[Bracha Achrona]] is error.) </ref>
# However if one drinks water for any other reason such as
:* to swallow a pill or food <ref> Mishna Brurah 204:40 and Beiur Halacha 204:7 D"h HaShoteh </ref>
:* for medical purposes <ref> Sdei Chemed vol 5 pg 260 (quoted by The laws of [[Brachot]] by Rabbi Binyamin Forst pg 135); BI"H, Matot, 12 </ref>
:* to clear one's throat <ref> Shulchan Aruch 204:7 and Mishna Brurah 204:40 </ref>
:* drinking so that one can make a bracha (to remove oneself from doubt of [[Boreh Nefashot]] one wants to have a reviat of water)
# If one drinks any other beverage which provides taste or nutrition one makes a bracha whether or not one is thirsty. <ref> Mishna Brurah 204:42 </ref>
# If one drinks water in order to swallow a pill and to quench one's thirst, one must make a bracha. <ref> Mishna Brurah 204:42 writes that even if there's a slight thirst one makes a bracha. Accordingly, The laws of [[Brachot]] (by Rabbi Binyamin Forst pg 135) writes that drinking water to swallow a pill and to quench one's thirst requires a bracha. </ref>
# If one gets a slight benefit from the water then it's considered like one drank to quench one's thirst. <ref> Mishna Brurah 204:42 </ref>

==If one doesn't know the bracha of a food==
# If one doesn't know the bracha of a food, then one should say Shehakol, and after the fact it fulfills one's obligation of the bracha. <ref>Shulchan Aruch 204:13, Rama 202:18, Kitzur S"A 56:4</ref> However, this only applies is one has learned the halachot of [[Brachot]], however, if one hasn't one should ask a Rabbi what the proper bracha is (either call your local Rabbi or [mailto:ask@halachipedia.com email us at ask@halachipedia.com].<ref>Mishna Brurah 202:84 quoting Gemara [[Brachot]] 35a writes that if one hasn't learned the halachot of [[Brachot]] one shouldn't just make Shehakol on a food one doesn't know the bracha for. Similarly, the Kitzur Shulchan Aruch 50:2 writes that it is appropriate to make Shehakol if one can't figure out what type of food it is or if it is a food about which there is an unresolved dispute in the poskim. </ref>
# Additionally, if it is a food which can be exempted in the meal, it's preferable to have it in a meal, rather than just make a bracha of Shehakol. <ref>Mishna Brurah 204:60 quoting the Magen Avraham, Kitzur Shulchan Aruch 50:2</ref>

==Sources==
<references/>
[[Category:Brachot]]

Shehakol

2015-08-02T22:33:15Z

Robyset:

Shehakol is a [[Bracha Rishona]] to be made before eating certain foods. In general, Shehakol is made on foods which do not grow from the ground. For the text, see the [[Text of Brachot#Shehakol | Text of Brachot]] page. The laws of Shehakol follow:

==Non-produce==
# The Bracha on meat, chicken, fish, eggs, milk, and cheese is Shehakol since these don't grow from the ground. <Ref>Gemara [[Brachot]] 40b, Shulchan Aruch 204:1 </ref>

==Candies==
# The Bracha for most candies is Shehakol because of the sugar unless there is a majority ingredient of a fruit or nut. <ref>Shulchan Aruch 202:15 rules that sugar is Shehakol. Therefore, Halachos of [[Brachos]] (Rabbi Bodner, chap 25, pg 455) writes that on candy the bracha is Shehakol unless there is a majority ingredient of a fruit or nut. </ref>
===Chewing Gum===
# According to most poskim, one should recite the beracha of shehakol before chewing gum. <ref> [http://www.torahmusings.com/2010/11/chewing-gum-bracha-or-no-bracha/ Rabbi Ari Enkin] on torahmusings.com </ref>

==Mushrooms==
# The breach shehakol is recited over mushrooms. <ref> BI"H Mattoh, halacha 6 (page 179) </ref>
==Chocolate==
# The common practice is to recite Shehakol on solid chocolate. If, however, one recited HaEitz or HaAdama, he need not recite another Bracha. <Ref> The Gemara ([[Brachot]] 38a) concludes that the correct Bracha on “Trima” is HaEitz. There appears to be a dispute amongst the Rishonim as to the identity of Trima. Rambam (Hilchot [[Brachot]] 8:4) writes that if one takes dates and mashes them into a paste, they remain HaEitz. Seemingly, Rambam understands that even if a fruit is entirely crushed, it retains its original Bracha (see, though Aruch HaShulchan 202:27-29).
* Rashi (38a s.v. Trima Mahu), though, writes that Trima refers to a fruit that has been somewhat crushed up. The Trumat HaDeshen (29) understands that Rashi holds that if a fruit is completely crushed up, its Bracha becomes Shehakol. This reading leads the Trumat HaDeshen to point out a contradiction in Rashi. Elsewhere (Yoma 81b s.v. Himlata), Rashi implies that if one completely pulverizes ginger, it does not lose its Bracha of HaAdama. The Trumat HaDeshen resolves this contradiction by suggesting that if a fruit normally is completely crushed, then it does not thereby lose its original Bracha, whereas if it is not normally crushed, it becomes Shehakol. Although the Taz (202:4) disputes this reading of Rashi and maintains that Rashi really holds like the Rambam, most authorities defend the Trumat HaDeshen’s interpretation (see Bei’ur Halacha 202:7 s.v. Temarim).
* S”A (O.C. 202:7) cites the Rambam’s view as authoritative, while the Rama writes that one should be concerned for the Trumat HaDeshen’s understanding of Rashi and recite Shehakol on a pulverized fruit if it is not normal to pulverize it. According to this analysis, chocolate should be HaEitz according to all opinions, because it is perfectly normal to pulverize a cocoa bean and turn it into a candy bar. Nonetheless, common practice is to recite Shehakol. Although Rav Shlomo Zalman Auerbach (Minchat Shlomo 1:91) remains flummoxed as to why this practice developed and maintains that chocolate essentially is HaEitz, other Poskim (see Sheivet HaLevi 7:27 and Teshuvot VeHanhagot 1:187) defend the practice. Since, though, there is firm basis to recite HaEitz on chocolate, one who did so ex post facto fulfills his obligation (VeZot HaBracha p. 103). For the same reason, one who recited HaAdama fulfills his obligation, since HaAdama covers anything that should properly require HaEitz (see [[Brachot]] 40a and S”A O.C. 206:1).</ref>
# Some Poskim hold that one should recite HaEitz on chocolate covered fruit, while others maintain that the correct Bracha is Shehakol. <Ref> The Laws of B’rachos (pg. 215 note 26) understands that Mishnah Brura (204:51) would consider the fruit to be the Ikar. Rav Hershel Schachter (oral communication; Halachipedia Article 5773 #8), however, explained that since the chocolate companies produce the chocolate covered fruits, it is clear that the chocolate is the Ikar, so the Bracha would be Shehakol. Be’er Moshe 1:7 agrees. </ref> Still others hold that two [[Brachot]] must be recited: Shehakol for the chocolate and HaEitz for the fruit.<Ref> Rav Moshe Feinstein (Igrot Moshe O.C. 3:31) assumes that chocolate is Shehakol and maintains that both parts are significant and thus require separate [[Brachot]]. The Laws of B’rachos (pg. 215 note 29), though, cites Mekor HaBracha (22), who argues that since chocolate essentially should be HaEitz, whether or not the fruit is ikar, the bracha is HaEitz. Rav Shlomo Zalman (cited in Halachos of Brochos p. 417 n. 61), though, explains that because the common practice has emerged to recite Shehakol on chocolate, one should disregard the fact that its bracha essentially is HaEitz. </ref>Finally, others say that one should make the Bracha on the majority. <ref> Halachos of Brochos p. 417 quoting Rav Shlomo Zalman Auerbach </ref> If, however, one ingredient is clearly preferred it is considered Ikar and the appropriate Bracha should be recited upon it.<Ref> Halachos of Brochos pg. 417 based on Mishna Brurah 212:1 </ref>
# The correct Bracha for chocolate milk or hot cocoa is Shehakol. <Ref> Halachos of [[Brachos]] Handbook (p. 28-9). Tosfot ([[Brachot]] 38a s.v. VeHa) write that even though the five grains normally are considered Ikar, the correct Bracha on beer is Shehakol. The Gr”a (comments to S”A 202:4) understands this to mean that all drinks other than wine and oil automatically are considered Shehakol regardless of other factors. As such, even if chocolate were in fact HaEitz, the correct Bracha on a chocolate-based drink would be Shehakol. Although Chazon Ish (O.C. 33:5) appears not to accept the Gr”a’s understanding, common practice seems to accord with the Gr”a. Shaarei Teshuva 202:19 quotes a dispute regarding the Bracha on coffee and tea and then adds that the Divrei Yosef writes that a chocolate based drink is Shehakol. </ref>
# The bracha on roasted coffee beans and cocoa powder is Shehakol. <Ref>
* Rava in Gemara [[Brachot]] 36b says that dry peppercorn and dry ginger don’t require a bracha, whereas moist peppercorn and moist ginger have a bracha. The Rif ([[Brachot]] 25b) and Rambam ([[Brachot]] 8:7) rule that moist ginger and peppercorn is HaAdama and dry ones don’t have any bracha because they are spices and not food. Tosfot ([[Brachot]] 36b s.v. BeRetivah) agrees that the bracha for the moist spices are HaAdama but they’re reason is that its not commonly eaten while dry.
* The Rosh ([[Brachot]] 6:6), however, distinguishes between moist ginger, which requires a HaAdama, and moist peppercorn, which requires HaEtz. He supports his contention from the Gemara that says peppercorn trees are obligated in Orlah, a law specific to trees. Rabbenu Yonah ([[Brachot]] 25b s.v. Pilpili) and Tur 202:18 agree.
* The Bet Yosef 202:18 quotes the Chiddushei HaRashba and Raavad as agreeing with the Rosh, and Rav Hai Goan agreeing with the Rif. Shaar HaTziyun 202:89 quotes the Raah and Gra as ruling like the Rosh in opposition to the Eshkol, Smag, and Bahag as holding like the Rif.
* The Rashba (responsa 1:400) defends the Rif who says that moist peppercorn is HaAdama because the peppercorn is primarily planted in order to be eaten as a spice with other foods. He says that it really should have been Shehakol (like Koreh) if not for the fact that it is also sometimes eaten while moist and so its HaAdama instead of HaEtz. Magen Avraham 202:35 and Mishna Brurah 202:82 quotes this explanation.
* Darkei Moshe 202:2 explains that the halacha should be to make HaAdama because after the fact if one made a HaAdama on a fruit one fulfilled one’s obligation. S”A 202:18 agrees. Bach 202:10 writes that such as is the minhag.
* Sh”t Shelat Yaavetz 2:142 writes that the bracha on roasted cocoa beans is HaAdama because its not planted primarily to be eaten that way. Machzik Bracha 204:3 quotes this. Birkat Hashem (vol 3, p. 41) explains that the Yaavetz compared cocoa beans to moist peppercorn, which is lowered from its status of HaEtz to HaAdama because its not planted primarily for that purpose. However, Birkat Hashem concludes that the bracha for cocoa powder or roasted coffee beans is Shehakol since nowadays no one eats them that way. </ref>

==Drinks==
# The Bracha on coffee and tea is Shehakol. <ref>Kitzur Shulchan Aruch 53:3 and Vezot HaBracha (pg 396-7) write that the bracha for coffee and tea is Shehakol. See the whole explanation [[Bracha on Coffee and Tea|here]]. </ref> Read the [[Bracha on Coffee and Tea|whole story about the bracha on coffee and tea here]].
# The Bracha on fruit juices are Shehakol. <ref>Shulchan Aruch 202:8 </ref>
# The Beracha on soda is Shehakol. <ref>Halachos of [[Brachos]] (Rabbi Bodner, chap 24, pg 451) writes that soda or other flavored beverages are different than water which only requires a bracha is one is thirsty rather in all cases these flavored beverages are Shehakol. </ref>
# The Bracha on beer is Shehakol. <ref>Shulchan Aruch 204:1 </ref>

==When should one make a bracha on water?==
# One only makes a Shehakol before drinking water and [[Boreh Nefashot]] after drinking if one drinks to quench one's thirst or assist digestion. <ref> Shulchan Aruch 204:7 writes only if one drinks water for one's thirst does one make a bracha. The source is found in Gemara [[Brachot]] 44a and Rambam ([[Brachot]] 8:1). Beiur Halacha 204:7 s.v. HaShoteh writes that drinking water in order to assist digestion is equivlant to dirnking for thirst. The [[Bracha Achrona]] on water also depnds on whether one is thirsty or not as rules the Shulchan Aruch 204:7 (see Sh"t Shevet HaLevi 9:42 who writes that the Ashel Avraham who writes that one always makes a [[Bracha Achrona]] is error.) </ref>
# However if one drinks water for any other reason such as
:* to swallow a pill or food <ref> Mishna Brurah 204:40 and Beiur Halacha 204:7 D"h HaShoteh </ref>
:* for medical purposes <ref> Sdei Chemed vol 5 pg 260 (quoted by The laws of [[Brachot]] by Rabbi Binyamin Forst pg 135); BI"H, Matot, 12 </ref>
:* to clear one's throat <ref> Shulchan Aruch 204:7 and Mishna Brurah 204:40 </ref>
:* drinking so that one can make a bracha (to remove oneself from doubt of [[Boreh Nefashot]] one wants to have a reviat of water)
# If one drinks any other beverage which provides taste or nutrition one makes a bracha whether or not one is thirsty. <ref> Mishna Brurah 204:42 </ref>
# If one drinks water in order to swallow a pill and to quench one's thirst, one must make a bracha. <ref> Mishna Brurah 204:42 writes that even if there's a slight thirst one makes a bracha. Accordingly, The laws of [[Brachot]] (by Rabbi Binyamin Forst pg 135) writes that drinking water to swallow a pill and to quench one's thirst requires a bracha. </ref>
# If one gets a slight benefit from the water then it's considered like one drank to quench one's thirst. <ref> Mishna Brurah 204:42 </ref>

==If one doesn't know the bracha of a food==
# If one doesn't know the bracha of a food, then one should say Shehakol, and after the fact it fulfills one's obligation of the bracha. <ref>Shulchan Aruch 204:13, Rama 202:18, Kitzur S"A 56:4</ref> However, this only applies is one has learned the halachot of [[Brachot]], however, if one hasn't one should ask a Rabbi what the proper bracha is (either call your local Rabbi or [mailto:ask@halachipedia.com email us at ask@halachipedia.com].<ref>Mishna Brurah 202:84 quoting Gemara [[Brachot]] 35a writes that if one hasn't learned the halachot of [[Brachot]] one shouldn't just make Shehakol on a food one doesn't know the bracha for. Similarly, the Kitzur Shulchan Aruch 50:2 writes that it is appropriate to make Shehakol if one can't figure out what type of food it is or if it is a food about which there is an unresolved dispute in the poskim. </ref>
# Additionally, if it is a food which can be exempted in the meal, it's preferable to have it in a meal, rather than just make a bracha of Shehakol. <ref>Mishna Brurah 204:60 quoting the Magen Avraham, Kitzur Shulchan Aruch 50:2</ref>

==Sources==
<references/>
[[Category:Brachot]]

Brachot on a Nice Smell

2015-08-02T22:14:41Z

Robyset: /* New Smells */

Just like it is forbidden to benefit from a food without making a [[Bracha Rishona]], it is also forbidden to benefit from a nice smell before making a bracha.<ref>Kitzur Shulchan Aruch 58:1</ref>
==Havdalah==
# The Ashkenaz minhag is to make Boreh Minei [[Besamim]] (בורא מיני בשמים) which is the general Bracha for nice smells at [[Havdalah]] no matter what’s being used for [[besamim]]. However, according to Sephardim, one should make the appropriate Bracha for that [[besamim]]. <Ref>Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19) </ref>
# During the rest of the week, there’s no argument that there’s a distinction between the following categories:
==Boreh Atzei Besamim==
# For tree products the Bracha is Boreh Atzei [[Besamim]]. Halacha includes any plant (above ground) that has a hard stalk, has leaves, and lasts from year to year. <Ref>Vezot HaBracha (pg 174, chapter 19) </ref>
# Examples of tree products that require Atzei [[Besamim]]: Rose, Rosemary, Jasmine, [[Hadas]] (myrtle; not on [[Sukkot]]), honeysuckle (yellow and white flowery vine) <Ref>Vezot HaBracha (pg 174, chapter 19) </ref>
==Boreh Isbei Besamim==
# For shrub products the Bracha is Boreh Isbei [[Besamim]]. Halacha includes any plant that has a soft stalk or doesn’t last from year to year. <Ref>Vezot HaBracha (pg 174, chapter 19) </ref>
# Examples of shrub products that require Boreh Isbei [[Besamim]]: mint, hyacinth, daffodil (certain types). <Ref>Vezot HaBracha (pg 174, chapter 19) </ref>
==HaNoten Rayach Tov BaPerot==
# For edible fruits that give off a strong smell (from the fruit and not from the peel) the Bracha required is HaNoten Rayach Tov BaPerot. <ref> Kitzur S"A 58:2 </ref> The major limitation of this category is that one should only make the Bracha for a strong smell and only if the fruit is taken to smell and not to eat. <Ref>Vezot HaBracha (pg 175, chapter 19) </ref>
# Examples: [[Etrog]] (not on [[Sukkot]]), quince, apple, and melon. <Ref>Vezot HaBracha (pg 175, chapter 19) </ref>

==Boreh Minei Besamim==
# The general Bracha for nice smells is Boreh Minei [[Besamim]] and is made for non-plant or fruit products, or for items for which there’s an unresolved dispute in the poskim. <ref>Vezot HaBracha (pg 175-7, chapter 19) </ref>
# Examples: cinnamon, cloves (common for [[Havdalah]] ), lemon, hot ground coffee beans (taken to smell), mixture of tree and shrub products. <ref>Vezot HaBracha (pg 397, Luach [[Brachot]]) </ref>
# For synthetic smells, as is common in cheap perfumes, some say that the Bracha is Boreh Minei [[Besamim]] and some say that there’s no Bracha on such a smell. <Ref> Vezot HaBracha (pg 182, chapter 19) quotes a dispute between Rav Chaim Pinchas Scheinberg who says that synthetic products have a Bracha, and Rav Shlomo Zalman Auerbach who holds that no Bracha is made. [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2622 Rabbi Eli Mansour] quotes Chacham Benzion Abba Shaul (Sh"t Or Litzion volume 2: pg. 137) as well as Chacham Ovadia Yosef (Chazon Ovadia [[Berachot]] pg. 313) that a beracha should be recited. He adds that even though Chacham David Yosef (son of Chacham Ovadia) says that he convinced his father that a beracha shouldn't be recited, nevertheless, one may recite a beracha or use it for [[havdalah]] </ref>

==Bore Shemen Arev==
# One should make a beracha of Bore Shemen Arev on a persimmon grown in Eretz Yisrael. <ref> Kitzur S"A 58:6 </ref>
==A Mixture of Nice Smells==
# One should make the beracha of Bore Mine Besamim on a mixture of nice smells. <ref> BI"H, VaEtchanan, 8 </ref>

==Scented Fluids==
# One should make the Beracha of Bore Mineh Besamim on scented fluids unless it is clearly rose water. <ref> BI"H, VaEtchanan, 11 </ref>

==After the fact==
# There’s a dispute whether Bracha of [[Shehakol]] covers any Bracha for a nice smell and because of the dispute, after the fact, one may not make another Bracha. <ref>Vezot HaBracha (pg 176, chapter 19) </ref>
# The Bracha of Atzei doesn’t cover the products that require Isbei and the Bracha of Isbei doesn't cover products that require Atzei. <Ref>Kitzur Shulchan Aruch 58:7, Mishna Brurah 216:39, Vezot HaBracha (pg 176, chapter 19) </ref>

==If one’s in doubt==
# If you have a plant which has a nice smell but you personally are in doubt as to whether the Bracha is Atzei or Isbei, if it’s easy to find out the correct Bracha, one should do so, otherwise, one may make Boreh Minei [[Besamim]]. (This is different than foods where there’s an obligation to figure out the appropriate halacha instead of making [[Shehakol]].) <ref>Kitzur Shulchan Aruch 58:7, Vezot HaBracha (pg 176, chapter 19) </ref>
# If one is unsure whether a product has a nice or strong smell, one may smell it to check, make the Bracha, and then make the Bracha. <Ref>Vezot HaBracha (pg 180, chapter 19), [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.thehalacha.com%2Fattach%2FVolume4%2FIssue11.pdf Halachically Speaking] quoting Ben Ish Chai (VaEtchanan#2). </ref>
==New Smells==
# One should NOT make the beracha of shehecheyanu upon smelling new scents. <ref> BI"H, VaEtchanan, 1 </ref>

==No Bracha==
# It is forbidden to smell a scent made for Avoda Zara and all the more so it is forbidden to make a beracha on it. <ref> Kitzur S"A 58:14 </ref>
# Certain items have no Bracha including: tavak <ref>Vezot HaBracha (pg 397, Luach [[Brachot]]) </ref>
# No Bracha is made on a smell that was absorbed or rubbed off a nice smelling product, but now there’s no substance of the Basamim existent. Example: perfume bottle, [[etrog]] box, tea leaves. <ref>Vezot HaBracha (pg 180, chapter 19) </ref>
# No Bracha is made of a nice smelling product that was used to remove a bad smell. For example, one does not make a bracha upon smelling the nice smell of an air freshener in a bathroom. <Ref>Vezot HaBracha (pg 179, chapter 19) </ref>
#The beracha of [[shehecheyanu]] is not recited on a fragrance, even those that are renewed each year. <ref> Mishna Brurah 225:16 </ref>

==List of Brachot==
<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr> <td><span class="style5"> Item </span></td> <td><span class="style5"> Ashkenazim (Vezot HaBracha, Luach [[Brachot]]) </span></td> <td><span class="style5"> Sephardim (Birkat Hashem vol 3) </span></td>
</tr><tr> <td> Air freshener (if taken to smell) </td> <td> No Bracha </td> <td> Minei Besamim </td></tr><tr>
</tr><tr> <td> Black pepper </td> <td> Questionable <ref> The Mishna Brurah 297:1 rules that since there is a dispute among the poskim (whether one should make any bracha on it) one shouldn't make a bracha on it. The Vezot HaBracha (pg 179) agrees and adds that due to this dispute one should refrain from smelling it. </ref></td> <td> Minei [[Besamim]] <ref> Kaf HaChaim 297:5, Rav Moshe HaLevi (Menuchat Ahava (vol 1 9:24) and Birkat Hashem (vol 3, 12:17), Ish Matzliach (commentary on Mishna Brurah 297:1) </ref></td></tr><tr>
</tr><tr> <td> Cinnamon </td> <td> Minei Besamim </td> <td> Minei Besamim </td></tr><tr>
</tr><tr> <td> Cloves </td> <td> Minei [[Besamim]] </td> <td> Atzei [[Besamim]] </td></tr><tr>
</tr><tr> <td> Daffodil </td> <td> Isbei Besamim </td> <td> Minei Besamim </td></tr><tr>
</tr><tr> <td> Deodorant </td> <td> Dispute </td> <td> Minei [[Besamim]] </td></tr><tr>
</tr><tr> <td> Etrog </td> <td> HaNoten Rayach Tov BeParot </td> <td> HaNoten Rayach Tov BeParot </td></tr><tr>
</tr><tr> <td> Ground coffee beans </td> <td> Minei [[Besamim]] </td> <td> No Bracha </td></tr><tr>
</tr><tr> <td> [[Hadas]] (myrtle) </td> <td> Atzei Besamim </td> <td> Atzei Besamim </td></tr><tr>
</tr><tr> <td> Honeysuckle </td> <td> Atzei [[Besamim]] </td> <td> - </td></tr><tr>
</tr><tr> <td> Hyacinth </td> <td> Isbei Besamim </td> <td> - </td></tr><tr>
</tr><tr> <td> Jasmine </td> <td> Atzei [[Besamim]] </td> <td> - </td></tr><tr>
</tr><tr> <td> Lemon </td> <td> Minei Besamim </td> <td> Minei Besamim </td></tr><tr>
</tr><tr> <td> Melon </td> <td> HaNoten Rayach Tov BeParot </td> <td> - </td></tr><tr>
</tr><tr> <td> Mint </td> <td> Isbei Besamim </td> <td> Isbei Besamim </td></tr><tr>
</tr><tr> <td> Orange </td> <td> - </td> <td> Minei [[Besamim]] </td></tr><tr>
</tr><tr> <td> Quince </td> <td> HaNoten Rayach Tov BeParot </td> <td> - </td></tr><tr>
</tr><tr> <td> Rose </td> <td> Atzei [[Besamim]] </td> <td> Atzei [[Besamim]] </td></tr><tr>
</tr><tr> <td> Rosemary </td> <td> Atzei Besamim </td> <td> - </td></tr><tr>
</tr><tr> <td> Tavak </td> <td> No Bracha </td> <td> No Bracha </td></tr><tr>
</tr><tr> <td> Zatar </td> <td> - </td> <td> Minei Besamim </td></tr><tr> </table>

==Sources==
<references/>
[[Category:Brachot]]