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Shehakol: Difference between revisions
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# 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 (p. 215 n. 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 (ibid. n. 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 ibid. based on Mishna Brurah 212:1 </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 (p. 215 n. 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 (ibid. n. 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 ibid. 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 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 HaTzion 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== | ==Drinks== | ||
