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Bracha on Coffee and Tea: Difference between revisions
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<p style="text-indent: 2em">If this is the case, shouldn’t the Berachah on brewed tea be a borei pri Ha’adomoh<ref> Tea is the agricultural product of the leaves, leaf buds, and internodes of various cultivars and sub-varieties of the Camellia sinensis plant and as such the Berachah should be a Borei Pri Ha’adomoh. </ref>; Shouldn’t the Berachah on coffee be borei pri ha’eitz<ref> As the Coffee is a brewed beverage prepared from the roasted seeds of the coffee plant, colloquially called coffee beans. The beans are found in coffee cherries, which grow on trees and the Berachah therefore should be a borei pri ha’eitz. </ref> and Shouldn’t the Berachah on beer be a borei minei mezonos?<ref> The Berachah on the boiled hops/barley would be a borei minei mezonos, so too, the water it was boiled in should retain that very same Berachah according to this Gemarah! Of course, we recite [[Shehakol]]- see Tosafos- [[Berachos]]- daf 38a for 4 reasons why we do so. </ref> This is not a new question. In fact, the Rashba, the Rosh, Tosafos and many Rishonim have already broached this subject and have offered several suggestions that would help us answer our question.<ref> They all ask on this Gemarah from the Berachah on squeezed juice. Juice that is squeezed from a vegetable or fruit would only require a [[Shehakol]] since it is only the by-product of the fruit and not the actual fruit itself. If that is the case, what is the difference in this Gemarah that the water with just the taste of veggies has a din of the Vegetables themselves, whereas by squeezed juice it is only a [[Shehakol]]? The Rashba, Rosh and Tosafos feel that there is enough of a basis to make a distinction. In the above article we will only discuss the contention of the Rosh. </ref> The Rosh <ref> Shaalos U’Teshuvos HaRosh Klal 4, siman 15. Also in the Rosh’s Halachos in Masechta [[Berachos]] on Daf 39a. </ref>writes that this Halacha of the Gemarah is not an absolute rule. The water does not always take the identity of the vegetable itself, and in some cases the Berachah on the water would remain a [[Shehakol]]. Rosh explains that the water will only acquire a new Berachah-identity if, and only if, one is [[cooking]] the soup in order to eat the vegetables also. It is then that the water can be viewed as being one with the vegetables and allow it to be viewed as having become part of the “greater soup”. It is in such a case that the Berachah will be the same as the vegetable itself. However, if one is only [[cooking]] the vegetable so that the water should be infused with its taste, and not because he also wants to eat the vegetables, then he would only recite a [[Shehakol]] on the water as the water retains its own identity, albeit with a better taste; it’s just a cup of flavored water. </p> | <p style="text-indent: 2em">If this is the case, shouldn’t the Berachah on brewed tea be a borei pri Ha’adomoh<ref> Tea is the agricultural product of the leaves, leaf buds, and internodes of various cultivars and sub-varieties of the Camellia sinensis plant and as such the Berachah should be a Borei Pri Ha’adomoh. </ref>; Shouldn’t the Berachah on coffee be borei pri ha’eitz<ref> As the Coffee is a brewed beverage prepared from the roasted seeds of the coffee plant, colloquially called coffee beans. The beans are found in coffee cherries, which grow on trees and the Berachah therefore should be a borei pri ha’eitz. </ref> and Shouldn’t the Berachah on beer be a borei minei mezonos?<ref> The Berachah on the boiled hops/barley would be a borei minei mezonos, so too, the water it was boiled in should retain that very same Berachah according to this Gemarah! Of course, we recite [[Shehakol]]- see Tosafos- [[Berachos]]- daf 38a for 4 reasons why we do so. </ref> This is not a new question. In fact, the Rashba, the Rosh, Tosafos and many Rishonim have already broached this subject and have offered several suggestions that would help us answer our question.<ref> They all ask on this Gemarah from the Berachah on squeezed juice. Juice that is squeezed from a vegetable or fruit would only require a [[Shehakol]] since it is only the by-product of the fruit and not the actual fruit itself. If that is the case, what is the difference in this Gemarah that the water with just the taste of veggies has a din of the Vegetables themselves, whereas by squeezed juice it is only a [[Shehakol]]? The Rashba, Rosh and Tosafos feel that there is enough of a basis to make a distinction. In the above article we will only discuss the contention of the Rosh. </ref> The Rosh <ref> Shaalos U’Teshuvos HaRosh Klal 4, siman 15. Also in the Rosh’s Halachos in Masechta [[Berachos]] on Daf 39a. </ref>writes that this Halacha of the Gemarah is not an absolute rule. The water does not always take the identity of the vegetable itself, and in some cases the Berachah on the water would remain a [[Shehakol]]. Rosh explains that the water will only acquire a new Berachah-identity if, and only if, one is [[cooking]] the soup in order to eat the vegetables also. It is then that the water can be viewed as being one with the vegetables and allow it to be viewed as having become part of the “greater soup”. It is in such a case that the Berachah will be the same as the vegetable itself. However, if one is only [[cooking]] the vegetable so that the water should be infused with its taste, and not because he also wants to eat the vegetables, then he would only recite a [[Shehakol]] on the water as the water retains its own identity, albeit with a better taste; it’s just a cup of flavored water. </p> | ||
<p style="text-indent: 2em">Perach Mateh Aharon<ref> Rav Aharon Hakohen Perachia (1627-1697). Wrote the Sefer- Perech Mateh Aharon, appointed chief rabbi of Salonika in 1688. </ref> writes that it is based on the reasoning of the Rosh that we recite a [[Shehakol]] on coffee, tea and even beer because the tea leaves are not being eaten, the coffee grinds are definitely going to be thrown out and nary a hop will ever be found in a bottle of beer. The whole intention of the [[cooking]] process in solely for the resultant drink and not for the tea leaves, beans and hops at all. | <p style="text-indent: 2em">Perach Mateh Aharon<ref> Rav Aharon Hakohen Perachia (1627-1697). Wrote the Sefer- Perech Mateh Aharon, appointed chief rabbi of Salonika in 1688. </ref> writes that it is based on the reasoning of the Rosh that we recite a [[Shehakol]] on coffee, tea and even beer because the tea leaves are not being eaten, the coffee grinds are definitely going to be thrown out and nary a hop will ever be found in a bottle of beer. The whole intention of the [[cooking]] process in solely for the resultant drink and not for the tea leaves, beans and hops at all. | ||
So while it is true that the tea leaf and the coffee bean and the hops are boiled in the water, and it is true that from the simple understanding of the Gemarah the water should have required an upgraded berachah. However, when you apply the Rosh’s qualification of this Halachah it allows for, and even encourages, the general custom to recite a [[Shehakol]] on a nice steaming cup of a morning Starbucks coffee<ref> This is referring to | So while it is true that the tea leaf and the coffee bean and the hops are boiled in the water, and it is true that from the simple understanding of the Gemarah the water should have required an upgraded berachah. However, when you apply the Rosh’s qualification of this Halachah it allows for, and even encourages, the general custom to recite a [[Shehakol]] on a nice steaming cup of a morning Starbucks coffee<ref> This is referring to home-brewed Starbucks coffee. As of late there has been much written about the kashrus of the general Starbucks stores since that they have started to serve non kosher, indeed treif, heated items in their stores. Although the unflavored, and some of the flavored, ground coffee is under a very reliable hashgacha, the treif elements of the store might affect the kashrus of various special drinks the stores have to offer. For an excellent overview of the kashrus concerns and solutions see their article [http://www.crcweb.org/Starbucks%20cRc%20Full%20Article%20April%202011.pdf]. The Star-K kashrus organization have also published their recommendations and guide to Starbucks coffee is the latest issue of their [http://www.star-k.org/Starbuckschart.pdf “Kashrus kurrents” publication]. You can view it at their website www.star-k.org. </ref>(see footnote) as one is only focused on the drink itself and not anything else. | ||
On the other hand, the Panim Meiros counters that tea and coffee are in a different class when it comes to this Halachah. Tea leaves and coffee are planted, cultivated, roasted and ground in order to produce this drink. This is the end result and the bottom line for the tea and coffee; it was produced for just this purpose and is only edible in this state. So, of course the water in which the coffee/tea was boiled will take on a greater significance than just being flavored water, whereupon it will take upon itself the berachah of the tea leaf or the coffee bean, as this is what they were grown for. </p> | On the other hand, the Panim Meiros counters that tea and coffee are in a different class when it comes to this Halachah. Tea leaves and coffee are planted, cultivated, roasted and ground in order to produce this drink. This is the end result and the bottom line for the tea and coffee; it was produced for just this purpose and is only edible in this state. So, of course the water in which the coffee/tea was boiled will take on a greater significance than just being flavored water, whereupon it will take upon itself the berachah of the tea leaf or the coffee bean, as this is what they were grown for. </p> | ||
'''Halachic epilogue''' | '''Halachic epilogue''' | ||
<p style="text-indent: 2em">The Panim Meiros has put forth a seemingly strong halachic argument and brought many proofs to support his case<ref> See Panim Meiros chelek 2, Siman 190 for an extensive Torah essay on this subject. </ref>. However, he ends off his responsa by stating that the beracha on coffee and tea still remains a [[Shehakol]] as this has been the minhag of the Jews for as long as he can remember and the minhag is not going to change, therefore, he too only recited a Shehakl on coffee and tea. In addition, many of the gedolim of his era, such as the Beis Meir<ref> Beit Meir 205:2 </ref>, and the Shvus Yaakov<ref> Shevut Yacov 2:5 </ref>differed with the Panim Meiros’ understanding of the Rosh and were of the opinion that the correct berachah on these beverages are a [[Shehakol]]. Therefore when you sit down in the morning, afternoon or evening to a freshly brewed steaming cup of coffee, recite a [[Shehakol]] and enjoy! </p> | <p style="text-indent: 2em">The Panim Meiros has put forth a seemingly strong halachic argument and brought many proofs to support his case<ref> See Panim Meiros chelek 2, Siman 190 for an extensive Torah essay on this subject. </ref>. However, he ends off his responsa by stating that the beracha on coffee and tea still remains a [[Shehakol]] as this has been the minhag of the Jews for as long as he can remember and the minhag is not going to change, therefore, he too only recited a Shehakl on coffee and tea. In addition, many of the gedolim of his era, such as the Beis Meir<ref> Beit Meir 205:2 </ref>, and the Shvus Yaakov<ref> Shevut Yacov 2:5 </ref>differed with the Panim Meiros’ understanding of the Rosh and were of the opinion that the correct berachah on these beverages are a [[Shehakol]]. Therefore, when you sit down in the morning, afternoon or evening to a freshly brewed steaming cup of coffee, recite a [[Shehakol]] and enjoy! </p> | ||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category:Brachot]] | [[Category:Brachot]] | ||
