Podcasts about shehakol

Hilchos Berachos Series # 11 - The Beracha of Shehakol 07/25/2016

We continue to discuss a case of eating something that requires a Borei Pri HaAdama and having in mind to exempt something that requires a Borei Pri HaEitz and a case of eating something that requires a SheHaKol and having in mind to exempt something that requires a Borei Pri HaAdama.

We discuss eating something that requires a Borei Pri HaAdama and having in mind to exempt something that requires a Borei Pri HaEitz. We also discuss eating something that requires a SheHaKol and having in mind to exempt something that requires a Borei Pri HaAdama.

We discuss when someone can use SheHaKol as a catch all Bracha.

Ha'adamah on broth??! What bracha on olive oil?! Lamp oil in Morocco!!! Halachot of Brachot for Kriat HaTorah Torah Learning Q&A!!! Shehakol on Garinim story

A seller of wine selling a cellar of wine - where the difference between a barrel vs. the stock carries real implications for the shift from wine to vinegar being an issue for the sale. Also, when wine is sold in a store, the blessing over it should be the one for wine (Borei Pri HaGefen). But there is a risk of the wine becoming vinegar - and when it's turning, or turned, it should get the more generic "Shehakol" blessing.

More on wine that may have become vinegar - this case, in a barrel from which terumot and ma'aserot may have been taken. Does the barrel turn from the top or from the bottom? What if the liquid smells of vinegar, but tastes of wine? How to determine thee time of the turning? Also, more on the suitable use of the generic "Shehakol" blessing, as compared to "Borei Pri HaGefen" blessing - for various beverages.

Hilchot Tefilah part 41: Ha'adamah on broth??! What bracha on olive oil?! Lamp oil in Morocco!!! Halachot of Brachot for Kriat HaTorah!? Torah Learning Q&A!!! Shehakol on Garinim story !!

We discuss when the water that had vegetables soaking/cooking them take on the Bracha of the vegetables and when they still get the Bracha of SheHaKol.

We discuss the pronunciation of the word N'Hiyeh/N'Hiyah in the Bracha of SheHaKol.

We talk about using SheHaKol in a situation of doubt.

If someone said Shehakol on a smell

We continue to discuss foods upon which we make the Bracha of SheHaKol including grasshoppers, salt, and saltwater.

We begin our discussion regarding foods upon which we make the Bracha of SheHaKol. We talk about meats, fowl, and food that has begun to spoil.

The beracha on sushi, Mezonot or Shehakol?

We continue the examination of the shehakol bracha and plant derivatives that take that bracha. We also look at spoiled wine and the point at which it loses it's special bracha.

We examine different types of food that take the bracha of shehakol.

'Mezonos or Shehakol'

A weekly shiur by Dayan Levi Yitzchok Raskin, Rov of Anash in London, explores interesting Torah questions and halachic dilemmas. The following issues are discussed by Dayan Raskin in this week's episode: Motzei Shabbos Terumo, 8:30 - 9:30 PM (#21) 1) In this week's Sedra we read about the Oron and the Kapores (cover), their joint height being 10 tefochim. This is used as a source for the walls of a Reshus haYochid having a minimum height of 10 tefochim. But, since the place of the Oron is in the Kodesh haKodoshim, then it is in a Reshus haYochid – which has no upper limit?[1] 2) Someone pointed out to me that in Shacharis of Shabbos we say כליל תפארת בראשו נתת לו, whereas in many other Sidurim the word לו isn't included. [2] 3) As Chazan, during Chazaras HaShatz I began coughing and couldn't clear my throat. If I'm unable to continue without some water, should I: a) pause between Brachos, say Shehakol, and drink; b) step aside and let someone else finish Chazaras HaShatz?[3] 4) What changes made to a coin would render it no longer Muktza?[4] 5) What about a dollar from the Rebbe זי"ע? 6) I am accustomed to declare לכבוד שבת קודש at each meal over Shabbos. Should I say the same at Melave Malka?[5] 7) In several instances in the Sidur, a verse is repeated. ה' מלך, [6] כל הנשמה, אז ישיר, [7] יושב בסתר, [8] הלל[9]. Is there a general rule here? _____________________________________ [1] ראה סוכה ד סע"ב ואילך; סדור עם דא"ח קכח ב; נתיבים בשדה השליחות ח"א ע' 217. [2] סדור יעב"ץ. [3] בשו"ע סי' רד ס"ו שהשותה מים לפי שחנקתי' אומצא אינו מברך. וי"ל שכן הוא בנדו"ד. השתיי' במצב זה – לצורך התפלה. וראה שו"ת שואלין ודורשין ח"ח סי' ז ס"א שהתיר לשתות לצמאו רק בפסד"ז. אבל לענ"ד שאני הכא שנתקע באמצע התפלה. [4] ראה שו"א או"ח סי' שגס כ"ב; משנ"ב שם ס"ק עד; שמירת שבת כהלכתה . [5] ראה שוע"ר סי' ש ס"ג; לקוטי שיחות חל"ו ע' 89. [6] ראה.בית יוסף או"ח סי' נ בשם תקוני זוהר (קלד ב). [7] ראה שוע"ר סי' נא ס"י. [8] ראה שוע"ר סי' רצה ס"א; אגרות קודש חט"ז ע' רצה. [9] ראה פסחים קיט א-ב וברשב"ם שם.

Shehakol coverage, important text in berachos, foods that don't grow from ground are shehakol, "novlos"

A weekly shiur by Dayan Levi Yitzchok Raskin, Rov of Anash in London, explores interesting Torah questions and halachic dilemmas. The following issues are discussed by Dayan Raskin in this week's episode: Dedicated in honour of the Yohrzeit (3 Teves) of Mrs Channoh Rayzel bas Aharon Dovid ע"ה and for Refua Sheleimoh to Mr Chaim Shmuel ben Channoh Rayzel שי', by Mr & Mrs P Rabin שיחיו 1) This past Shabbos (Mevorchin) we didn't have a minyan for Tehillim until the Chazan was into the 5th sefer of Tehillim. There was a Chiyuv who didn't want to lose the missed Kadeishim. So he said Kaddish after 4 chapters of Tehillim in immediate succession. Was that correct? [1] 2) Follow-on from last week's discussion: Should a bochur wear a Tallis when called to the Torah in a BaleBatim minyan? [2] 3) Is there a permitted method to drain liquid from a jar of olives on Shabbos? [3] 4) We're marrying of our daughter one evening during Chanukah. It's totally impractical to light Menorah at home in the evening. Should I [appoint someone to remind me and] light Menorah at home when we get home after the wedding is over, or should I light at the wedding hall? [4] 5) Three of the Morning Brochos are phrased: “that You did not make me…”. Why weren't they phrased in the positive: “that You made me…”? [5] 6) Revisiting last week's question: If I nosh the pulp left in the top part of the hand-squeezer, do I say the brocho Ho'etz on that and then Shehakol on the juice?[6] 7) The brocho for Coconut Milk: is it Shehakol or Borei Pri hoEitz? [7] 8) A Shliach is visiting a Jew in prison. The visitor is separated from the inmate by a glass wall. The visitor has permission to light a Menorah on his side of the screen. May the inmate say the brochos upon the lighting of the Menorah done by the visiting Shaliach?[8] 9) We are prohibited to articulate HaShem's name Y-H… .[9] Does this apply to non-Jews too? 10) Our Shul Shabbos-urn curiously drips a bit after shutting the faucet. The drops of hot water land in the sink where there is usually a presence of cold water. Is this a concern? [10] ________________________________________ [1] ראה אגרות קודש ח"י ע' דש; תהלים אוי"י ע' 223. דין קדיש שלא לצורך – בכנסת הגדולה סי' נה סק"ג. וא"ת באג"ק ח"ה ע' שיג מאשר אמירת קדיש אחר עלינו ושנית אחר ספירת העומר? וי"ל דלאחרי שהפסיקו בקדיש מותר לומר קדיש שנית אחר ספירת העומר. [2] ב'היום יום' י"ט כסלו נאמר שאין הש"ץ מתעטף בטלית למנחה וערבית. במנין של ישיבה, לא ילבש טלית ש"ץ שהוא בחור (אג"ק ח"ט ע' ריד). בחור במנין של בע"ב, ש"ץ או לעלות לתורה? (אג"ק חי"ט ע' רמט). למרות המנהג הנפוץ – שהבחורים מסרבים ללבוש טלית, הנה שמעתי שש"ב ה' שי' ראסקין עלה לתורה לבר-מצוה במנין של הרבי בשש"פ, ודודנו ר"ד ע"ה הורה לו ללבוש טלית. וכן אירע עם ר' ברוך שי' דוכמאן, שעלה לתורה לבר-מצוה במנין של הרבי ביוהכ"פ, שלבש טלית. [3] ראה שבת כהלכה ח"ב פי"ד סכ"ד. ושם בהערות ע' וע"א אוסר שפיכת נוזלים מהבקבוק כשיש זיתים בגובה הבקבוק. ורק כשהזיתים הם רק בתחתית הכלי, אז שפיכת המים שלמעלה הוי הסרת פסולת מפסולת. וע"ע דברינו בהלכתא רבתא לשבתא הע' 8 ובמילואים שם סי' יט. [4] ראה נטעי גבריאל – חנוכה פי"א ס"ה. [5] ראה ב"ח או"ח סי' מו. [6] בהערה בערך 'מיץ פירות' בשערי הברכה פכ"ג (349כב) מביא בזה מדין עיקר וטפל. וזה לכאורה לא שייך בנדו"ד. ושם מביא לכוין שלא לפטור, ואז יברך בלי פקפוק. [7] ראה קצות השלחן סי' נג הע' ח. [8] בן איש חי (דיני חנוכה בפ' וישב, דין ו) מתיר למשלח לברך. ולהעיר משיטת שו"ת משאת בנימין סי' סב – הובא בש"ת צמח צדק או"ח סי' לה – שברכת העולה היא על הקריאה של הש"ץ. אין להוכיח מברכת האשה על הדל"נ ע"י נכרי בביה"ש (שוע"ר סי' רסג ס" ), כי שם מברכת על הנאתה בראיית האור. התוקע שופר למי שאינו יודע לברך (שוע"ר סי' תקפ? ס"?) – הרי השומע הוא העושה המצוה, והתוקע מברך בעבורו. שיטת הפרי חדש (סי' תלב סס"א) שהבעל המצוה יכול לברך על מצוה הנעשית ע"י שלוחו. וראה בארוכה ס' שכל טוב יו"ד סי' רפט ס"ק כא. [9] קידושין עא א. אך י"ל ששם זה נגלה למשה ולא להאבות וכו'. כל שכן שאין לאוה"ע להשתמש בו. [10] קילוח הנפס אינו מבשל (חוות דעת סי' צא סק"ח).

A weekly shiur by Dayan Levi Yitzchok Raskin, Rov of Anash in London, explores interesting Torah questions and halachic dilemmas. The following issues are discussed by Dayan Raskin in this week's episode: New letter of the Rebbe זי"ע re. women's obligation to recite Hallel on Chanukah. 1) Revisiting incident of a circumcision performed by non-Jewish doctor in the presence of a Jew: [1] 2) Are ground cloves acceptable for Besomim at Havdolo? [2] 3) Is it acceptable – for some exceptional reason – for a boy turning Bar-Mitzvah soon, to begin laying Tefilin somewhat earlier than two months before he turns 13? [3] 4) We're having our Friday-night meal away from home. It's likely that the little ones will fall asleep, after which we may be justified in having a Goy bring them home. But may we do so לכתחילה? [4] 5) This time of the year many outdoor spaces are festively decorated. Are we permitted to consciously enjoy these displays? [5] 6) When I hand squeeze an orange, it has bits of pulp in the juice. Is the brocho still Shehakol? 7) What if I nash the pulp left in the top part of the hand-squeezer, do I make Ho'etz on that and then Shehakol on the juice?[6] 8) Is one permitted to say other Tehillim during Psukei deZimra?[7] 9) How about after Yishtabach, while waiting for the Minyan to catch up?[8] 10) I was given fruit a grafted orange-and-lemon-tree. May I eat the fruit? [9] 11) Should I place the Menorah in the doorway lengthways or widthways? [10] 12) Feedback on stopping once one had begun saying Kaddish in error: 13) Feedback on pyramid-shaped Menorah: Join Zoom Meeting: https://us02web.zoom.us/j/9764852268 Index to previous Panorama Shiurim: Panorama Index 2 - Google Docs ________________________________________ [1] ראה יומן ר' ישראל סוסובר מר"ח תמוז תשכ"ו; שו"ת אחיעזר ח"ג סי' כז; חידושי הגר"ח (סטנסיל) אות פז. [2] ראה סדר ברכת הנהנין פי"א ה"ט; פסקי תשובות סי' רטז הע' 45. [3] ראה שוע"ר סי' לז ס"ג; 'היום יום' ב' מנ"א; ס' המנהגים ע' 4; נספח לקונטרס 'התוועדות' שי"ל לש"פ וישלח תשפ"ד. רמ"מ שי' גורארי (שליח באנטווערפען) נולד י' מנ"א, ולבקשת אביו שי', הסכים הרבי שיתחיל להניח בערב שבועות. דודו הר' נתן שי' נולד פורים. ובשנת הבר-מצוה – שהיתה שנת העיבור – המליץ הרבי שיתחיל להניח ביו"ד שבט. [4] אכן צרכי תינוק שווים לצרכי חולה ר"ל, שלהם מותר הותרה אמירה לנכרי – גם במלאכה דאורייתא (ראה שוע"ר סי' רעו ס"ו וסט"ו). אבל אם מותר להביא לידי כך לכתחילה – נראה להשוות להא דאין עושין גש"ר לכתחילה (שוע"ר סי' שח סעיף עה). [5] ראה רמ"א יו"ד סי' קמח סי"ב שעכ"פ בעל נפש ירחיק מלשמוח עמהם ביום אידם. [6] ראה ערך 'מיץ פירות' בשערי הברכה פכ"ג. [7] ראה שוע"ר סי' ח סכ"ג; סדור סוף הלכות ציצית. ועדיין צ"ע, וספק ברכות להקל. [8] ראה פסקי תשובות סי' נא אות א ובשו"ת חיי הלוי ח"ב סי' ו – הנסמן שם הע' 24. [9] שו"ע יו"ד סי' רצה ס"ז. [10] ראה מג"א סי' תרעו סק"ד בשם רש"ל; סדור אדה"ז הל' חנוכה.

Bore nefashot before shehakol?

The bracha on drinks - including wine - and other foods that are in the bracha of shehakol.

'Making a Shehakol on bread'

The Shulhan Aruch (OC 178) rules that if one is in transit, the Halachot of Shinui Makom, changing locations while eating, do not apply. For example, if a person drinks a bottle of water throughout the duration of a bike ride, changing locations does not require a new Beracha every block. The same would apply to people who eat while walking in the street. The original Beracha of Shehakol recited at the beginning of the trip covers the rest of the eating or drinking throughout the route.The Yalkut Yosef English Edition presents a Hidush that even if he made the original Beracha in his house on his way out, he would not have to make a new Beracha when he steps outside and wants to continue drinking. For example, a person wants to take a sip of coffee in his house before he continues out on his way to work. This applies to cases when the Beracha made in the house was recited "on the go," but if he made the Beracha while seated, and then he leaves the house, he must make a new Beracha in his new location.SUMMARYIf one is in transit, the original Beracha exempts the entire eating or drinking, even though he is constantly changing locations. This applies even if he recited the original Beracha "on the go" in his house.

It is well known that the Beracha of Hamosi recited on bread exempts the other foods he subsequently eats in the meal. Similarly, the Beracha of Hagefen on wine exempts all other beverages that he will subsequently drink from the Beracha of Shehakol normally recited on them. Not only does the initial Beracha of Hagefen exempt the other beverages from their initial Beracha, but the Beracha Aharona of Al Hagefen, recited after drinking a Revi'it (3.2 oz.) of wine, exempts the other beverages from the "Boreh Nefashot" normally recited after drinking them. Hacham Ovadia rules that if one drank less than a Revi'it of wine, but drank more than a Revi'it of water, he must recite the Beracha Aharona of Boreh Nefashot on the water, even though he did not say a Shehakol on the water. He cannot say the Beracha Aharona of Al Hagefen, since he did not consume the requisite amount of wine. Hacham Ovadia compares this to the following interesting case in which one recites a Beracha Aharona on a food, even though he did not recite a Beracha Rishona on it. Generally, bread is the primary food and its Beracha of Hamosi covers everything else. However, if the bread is eaten solely for the purpose of dampening the spicy or salty taste of another food, the Beracha is recited on the other food. For example, if someone eating very salty anchovies eats a piece of bread with them to dull their salty flavor, he recites Shehakol on the anchovies and exempts the bread. If he ate a Kezayit of anchovies, he recites the Beracha Aharona of Boreh Nefashot, which covers the bread as well. However, if he did not eat a Kezayit of anchovies (and therefore they are exempt from any Beracha Aharona) but did eat a Kezayit of bread, he would recite Birkat Hamazon on the bread, even though he did not make Hamosi on the bread.These complex cases illustrate the importance of thoroughly learning the Halachot of Berachot. Without this, one will not know how to act properly. That is why the Gemara requires one to go to a Talmid Hacham to learn these Halachot, before the cases arise.

What is the right version of the bracha Shehakol?!? What Bracha is Kedem Grape Juice???

Kollel Iyun Halacha.Shuirim are held daily at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha.Shuirim are held daily at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

1) We don't eat onions that were peeled and left overnight. One exception is when the “hair of the head” is left intact. Is that the root side or the leaf side?[1] 2) Is there an issue with leaving soup in a metal pot in the fridge overnight? [2] 3) I made a batch of dough, including rolled oats. Do the oats contribute to make up the required volume to be able to say the brocho when separating Challah?[3] 4) A dough made without water at all, is a brocho said for separating Challoh thereof? [4] 5) Chocolate-coated matzo (that has more chocolate than Matzo) – is the brocho Shehakol or Hamotzi?[5] 6) I'm visiting someone who may not have sold his chomeitz and he invites me to join him in a Lechayim. May I take him up on it?[6] 7) Naming a baby: We would like to name the baby Eizik – after my great-grandfather whose name was Yitzchok Eizik. My father-in-law - whose name is Yosef Yitzchok, but known as Yossel – says that he's quite OK with our choice of name, since he's not known as Yitzchok. Do we accept his waiver or should we still not use that name? [7] 8) The Chazan's brocho after Maariv on Friday, is that said in a hotel setting? [8] 9) A non-Jewish supporter presented us with a picture made in relief of a scene related to his religion. This is obviously a very valuable piece of art. Must I destroy it? [9] 10) Why does the Hebrew Alef-Beis have alternative shapes for the final letter only for the five letters of מנצפ"ך? [10] 11) Feedback on Seuda Shlishis at farbrengen. 12) An insight in connection with the coronation of HM King Charles III.[11] ________________________________________ [1] נדה יז א; שוע"ר הל' שמירת גוף ונפש ס"ז. [2] ראה שוע"ר שם; שלחן מנחם ח"ג סי' יב (נתבאר אשתקד פ' שופטים). [3] בשו"ע יו"ד סי' שכד ס"ג איתא דמורסן שהופרש והוחזר – אינו מצטרף. אבל כאן הרי זה כל הגרעין של השיבולת-שועל. וילע"ע. [4] ראה שו"ע יו"ד סי' שכט ס"ט ובש"ך סק"ט שם. [5] בתערובת קי"ל דדגן עיקר (סדר ברכת הנהנין פ"ג ה"ב), ומ"מ באוכל מלוח עם פת, הפת נטפלת למלוח ולברכתו (שם ה"ח). ואולי י"ל שדוקא בתערובת קי"ל דדגן עיקר. ונדו"ד אינו תערובת, וא"כ ניזיל בתר עיקר. ולהעיר מהשקו"ט אודות שניצעל, דרבים נקטו שברכתו 'שהכל' (ראה 'דרשו' סי' רח הע' 7). שי"ל משום שאין הדגן מעורב בו. אבל להעיר מדין עיסה הממולאת בשר (שם ה"ז). [6] ראה שוע"ר סי' תמח ס"ל. [7] ע' ס' זיו השמות פ"י הע' 1. [8] ראה שוע"ר סי' רסו סט"ו. [9] ראה שו"ע יו"ד סי' קמא ס"ד, וברמ"א שם ס"א. [10] אוצר ישראל ערך מנצפ"ך. [11] ליקוטי שיחות חי"ז שיחה על אבות פ"ג.

Many vacation spots such as Florida and the islands serve coconut milk. What is the proper Beracha that one should recite before drinking coconut milk? Although on cow's milk one recites "Shehakol," perhaps coconut milk should require the Beracha of "Boreh Peri Ha'etz," as it is grown on trees.The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) addresses this question in Parashat Pinhas (Shana Rishona, 9). (Interestingly, he refers to the coconut as "guz il hind" – "the Indian nut.") He notes that a basic rule in Halacha requires reciting the Beracha of "She'hakol" over all fruit juices, even if the fruit tree was planted specifically for the purpose of extracting juice. The only fruit juices which Halacha treats like the fruit itself are grape juice and olive oil. (See Shulhan Aruch, Orah Haim 208.) All other juices are looked upon as "Ze'a" – secretions of the fruit, and not as the fruit itself. Hence, one who drinks coconut milk recites the Beracha of "She'hakol Nihya Bi'dbaro," and not "Boreh Peri Ha'etz." This applies to all other fruit juices, as well. With the exception of wine and grape juice, over which one recites "Boreh Peri Ha'gefen," all other fruit juices – including apple juice, orange juice and grapefruit juice – require the Beracha of "She'hakol." Once again, this applies even if the fruit trees were planted for the specific purpose of producing juice. Thus, even though many Florida orange groves are planted especially for making orange juice, the Beracha over this juice would be "She'hakol," and not "Boreh Peri Ha'etz."Summary: One who drinks coconut milk recites the Beracha of "She'hakol," just as one does over all fruit juices, with the exception of wine and grape juice, which of course require "Ha'gefen."

The Rishonim (Early authorities) discuss what to do if one took a sip of a beverage and before swallowing, remembers that he forgot to make a Beracha. They concur that he may not make a Beracha with his mouth full, yet they allow him to swallow the beverage, as spitting it out would ruin it. The Poskim disagree as to what he should do after he swallows it. According to Rashi and Rabbenu Hannanel, after he swallows it, there is nothing more to do; he has missed the Beracha. On the other hand, the Rosh holds that he can still make a Beracha of Shehakol on the swallowed beverage retroactively. This is a rare case, in which there is an opinion that one can make a Beracha on a food "after the fact."The Shulhan Aruch rules in accordance with Rashi and Rabbenu Hannanel that one does not make a Beracha after he swallows. The Rema rules in accordance with the Rosh. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) points out that the accepted practice of Ashkenazim is to follow Maran, and not the Rema. Hacham Ovadia presents a Chidush (novel approach) as to what to do when the beverage is still in his mouth. He rules one may "think" the Beracha, without verbalizing it. Although, in general, "Hirhur" (thinking) is not tantamount to speaking, in this case there is no choice. Hacham Ovadia goes so far as to say that, based on that Beracha, he is allowed to continue drinking more beverages, without verbally articulating an additional Beracha. SUMMARYIf one forgot to say a Beracha on a beverage, he cannot verbally recite it, while the liquid is in his mouth. He may "think" the words of the Beracha, and that would not only exempt the liquid in his mouth, but it would also cover any additional beverages he wants to drink.

Is it possible that someone eats meat during a bread meal, and would have to say Shehakol on the meat?

The Halacha states that the Beracha of Hagefen, recited on wine or grape juice, exempts all other beverages that one is drinking. Just as Hamosi covers all foods, Hagefen covers all beverages.However, there is a disagreement how much wine must be consumed in order for the Beracha of Hagefen to exempt the other beverages. Some hold that even a minute amount of wine empowers the Beracha to include everything. Others hold that one must drink a "Revi'it" (86 cc) for the Beracha to exempt other drinks. The Halacha Berura explains that in a case of doubt or disagreement, the Halacha is in accordance with the lenient position. Therefore, if one did not drink a "Revi'it" of wine, he should not recite a separate Beracha of Shehakol on the other drinks. However, one should avoid this debacle in the first place by drinking a "Revi'it." There is an additional Halacha that mandates reciting Berachot in the proper sequence. The more specific Beracha precedes the more general Beracha. For example, Ha'etz and Ha'adama precede Shehakol. Based on these two Halachot, there seems to be a problem with the common practice at a Shul Kiddush. In some communities, the Rabbi makes Kiddush and the congregation stands around holding little cups of wine. Based on the Rabbi's Beracha they (legitimately) drink their wine. However, they drank less than a Revi'it, and therefore, if they want to drink another beverage, they have put themselves into a dilemma whether the Hagefen exempted the Beracha of Shehakol on the other beverages. The fact that the rabbi drank a Revi'it does not help them. In some places, people hold little glasses of liquor and fulfil Kiddush by listening to the Rabbi make Kiddush on wine. After answering Amen, they say a Shehakol on the liquor. This is problematic since they have deviated from the proper sequence of Berachot. How can they say Shehakol before making the more specific Berachot on the other food they intend to eat at the Kiddush? The Shehakol they made was not the Misva of Kiddush; they fulfilled Kiddush with the Rabbi.Therefore, the best practice at a Kiddush is to listen to the Rabbi's Kiddush, without holding a little glass of wine or liquor. It is perfectly acceptable to fulfil the Misva in this way, since there is no need to drink from personal glasses when hearing Kiddush. This way, Halachic uncertainty and compromise are avoided.SUMMARYOne should avoid drinking less than a Revi'it of wine if he then intends to drink other beverages. Therefore, at a Shul Kiddush, it is best to listen to the Rabbi's Kiddush without holding little glasses of wine or liquor.

In general, the Beracha of Hamosi covers all foods eaten in a meal. However, it does not cover wine, which has a special status as "Chashuv" (important), since it is used in many Misvot ceremonies. Therefore, if someone drinks wine during the meal, he must recite a separate Beracha of Hagefen. The question is whether other beverages, such as water, are covered by the Hamosi. The Shulhan Aruch (Siman 174) brings two opinions on this matter. The first ruling is that other beverages are included, because they are an integral part of the meal, as opposed to wine that has a unique status. The second opinion holds that Hamosi does NOT cover water drunk in the meal. The Halacha is in accordance with the first opinion. Nevertheless, the Shulhan Aruch recommends to be strict and avoid this situation altogether by reciting the Beracha of Shehakol on the drinks before he washes, so as not to have to decide between the two opinions. One can also recite the Shehakol on a food item, e.g. a candy, as well, and intend to cover the beverages in the meal.Hacham Ovadia suggests another way to avoid the debacle by drinking wine in the meal. The Hagefen recited on the wine will cover all other beverages.The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) offers another possibility. During the meal, one can listen to the Shehakol recited by someone else, in order to cover the beverages he wants to drink.SUMMARYThe Beracha of Hamosi covers all the beverages to be drunk during the meal, except for wine. Nevertheless, it is praiseworthy to avoid a situation in which one relies on the Hamosi as the Beracha on other beverages.

The general rule is that a more specific Beracha precedes a general Beracha. For example, the Shulhan Aruch (211:3) states that the Beracha of Ha'etz precedes the Beracha of Shehakol, since Ha'etz refers specifically to the fruit of the tree, whereas Shehakol literally means everything. In the same vein, Ha'adama, referring to vegetables, also preceded Shehakol. There is a Hebrew acronym, known as "MaGA ESh"-which literally means "touching fire," but actually, it lists the proper sequence for reciting the various Berachot: Hamosi, Mezonot, Gefen, Etz, Adama and Shehakol.Nevertheless, this rule of thumb is limited, as there are many exceptions to this list. Therefore, one must study the Halachot. For example, Maran (211:3) rules that there is no preferred order when deciding whether to recite the Beracha of Ha'etz or Ha'adama, whereas the "MaGA ESh" would require first reciting the Beracha of Ha'etz. Even though Maran also brings an opinion that it is preferred to first say the Ha'etz, that is not the Halacha.SUMMARYThe Berachot Ha'etz and Ha'adama always precede the Beracha of Shehakol. There is no preferred order between the Beracha of Ha'etz and Ha'adama.

The Poskim discuss whether reciting a Beracha Aharona of Boreh Nefashot cancels the original Beracha. This applies to a case where one explicitly intended to continue eating over an extended period, and he recited the Boreh Nefashot not to signify the end of his eating, but to avoid an interval of 90 minutes since he last ate, which revokes his ability to recite it. This is a common occurrence when people snack throughout the night while learning, such as on Shabuot and Hoshana Rabbah. When they make the original Beracha, they intend to eat and drink continuously, yet they may have to make a Boreh Nefashot in the middle. The question is whether a new Beracha must be recited when he continues eating. The Meoreh Ohr says a tremendous Hidush: The Boreh Nefashot does not cancel the original Beracha, and he may continue eating or drinking without a new Beracha. The problem with his position is that he does not bring any source or proof for his ruling. On the contrary, the Poskim rebut his position with a proof from the Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) in Hilchot Pesach. There, the Hafetz Haim explains that the reason one should eat less than a Kezayit of Karpas is to avoid having to make a Boreh Nefashot afterward, which would force him to make a new Beracha of Ha'adamah on the Maror. Thus, it is apparent that the Boreh Nefashot does cancel out the original Beracha. This is the opinion of Hacham Ovadia.SUMMARYEven if one made a Beracha with intent to continue eating, he must make a Boreh Nefashot before 90 minutes elapse from his last sip, and that cancels the original Beracha, forcing him to make new Berachot before he continues eating.

The Halacha states that a Beracha of Shehakol recited on a beverage will continue to exempt the drinking of that beverage throughout the day. For example, if a person is sitting in the Bet Midrash with a cup of coffee or tea, sipping the drink as he learns, occasionally refilling his cup, the one Beracha of Shehakol recited in the morning will cover the drinking of the entire day. The Poskim discuss whether this is true even if he waits "the time of digestion"-i.e. 72 minutes (or 90 minutes) in between drinks. Does such a hiatus sever the connection to the original Beracha, or is the Shehakol still "alive"? The Magen Abraham (Rav Abraham Gombiner, Poland, 1637-1682) rules that the original Beracha has expired, and he must make a new Beracha. The Kaf HaHayim testified that this was the custom in the Yeshivat Mekubalim Bet El.On the other hand, other Poskim such as the Ginat Vradim and the Erech Hashulhan disagree. They hold that the time lapse does not nullify the original Beracha, as long as the person did not mentally decide to stop drinking. The Saba Kadisha Alfandari concurred with this position and argued that the fact that the practice in Yeshivat Bet El was different does not mean that this is the conclusive Halacha. There is at least a "Safek Beracha"-uncertainty in the Halacha, which is resolved by not saying a new Beracha. The custom used to be that during a Ta'anit Dibur, in which the Tehilim is recited three times, the Shamash would bring coffee before beginning chapter 119, which is the longest chapter. After drinking the coffee, they would continue saying Tehilim until, two hours later, they would reach chapter 119 again. According to the Magen Abraham, they would need to recite a new Beracha on the second round of coffee, whereas, according to the Saba Kadisha, they would not.Hacham Ovadia rules in accordance with the Saba Kadisha that one should not make a new Shehakol if a long time elapsed, since it is a Safek Berachot. Rabbi Bittan suggests avoiding this uncertainty by leaving the building briefly before the next cup. This generates a Shinui Makom and requires a new Shehakol according to all opinions. This is not considered making a "Beracha She'enah Sriha"-unnecessary Beracha- since it is done for the legitimate purpose of alleviating a Halachic doubt. Alternatively, one can employ "Negative Kavana" and explicitly intend that the original Shehakol only exempt the first cup. In that case, he would need to make a new Beracha on a second cup, even before an hour and a half.SUMMARYThe original Beracha of Shehakol remains in effect, even if a long time elapsed between drinks, and no new Beracha is needed.

***We ask our iTorah followers to support the ZION CHILDREN'S ORPHANAGE OF JERUSALEM. Zion Orphanage, founded in 1899 in Jerusalem, is the world's oldest continuously running Jewish orphanage and is a recognized leader in orphan care. At their campus in central Jerusalem, they provide 180 disadvantaged and homeless youth, ages 8-22, with the warmth and care of a loving family. They are proud to count some of Israel's brightest and best among their alumni: Knesset members, business leaders, and renowned professionals.Please support this wonderful institution: www.zionorphanage.com **The Poskim discuss whether the Beracha of Hamosi exempts ice cream served during the meal from the Beracha of Shehakol. This depends on whether ice cream is classified as a food or a beverage. If it is a food, then it is not a food normally eaten as part of a meal, and a separate Beracha must be recited. However, if ice cream were considered a liquid beverage, then it would be covered by the Hamosi, which exempts all beverages (except for wine). Hacham Bension distinguished between different types of ice creams. He classified dairy ice cream made from milk, and sherbets made from eggs as food, whereas sorbets and ices he considered liquids. Hacham Ovadia disagreed and ruled that all ice creams are considered liquids. It would seem to follow that all ice cream would be covered by Hamosi, like other beverages. Nevertheless, this is not so. Hacham Ovadia holds that Hamosi only exempts beverages normally served as part of the meal. Ice cream is not a regular part of a meal, and is not covered by the Hamosi, even though it is a beverage. Hacham Ovadia's children disagree as to their father's personal practice on this matter. Hacham Yishak said that Hacham Ovadia would recite a Shehakol on ice cream during the meal, whereas Hacham David said that he would avoid a Safek Berachot (uncertainty in the Halachot of Berachot) and refrain from eating ice cream until after Birkat Hamazon. The best practice is to avoid the debacle and recite a Shehakol on something else or wait until after Birkat Hamazon to eat the ice cream.The disagreements are only with regard to Hamosi exempting the ice cream. However, all agree that if one made a Boreh Pri Hagefen and drank the wine that no Beracha is necessary on the ice cream. Hagefen exempts all beverages, even ice cream. Therefore, if one made Kiddush Friday night and drank the wine, he would not recite Shehakol on ice cream served during the meal.SUMMARYTo avoid uncertainty, one should wait until after Birkat Hamazon to eat ice cream, unless he drank wine during the meal, which would certainly exempt the ice cream from a Beracha.

If the mesader kiddushin says shehakol rather than borei pri hagafen, should he then recite the correct berachah? Sources can be found here .

Rabbi Feiner shiurim

Rav Shmuel Auerbach, one of the great Roshei Yeshivot of Yerushalayim, who passed away not long ago, was the son of the great of Rav Shlomo Zalman Auerbach, one of the great poskim of the generation. In describing his father, in his Sefer MiRosh MiKedem (page 212), Rav Shmuel writes that throughout his father's life, people would come to him, asking him for things to do for a zechut when there was a problem. One of the things that he would often say was to work on being careful with simple Berachot such as Shehakol , Adamah , HaEtz, etc. One line in particular was very powerful to me: “ Whenever you make a beracha, focus and feel that you're blessing Somebody, and you received from Somebody.” As simple as this may sound it's very, very profound. Some people are careful to read Asher Yatzar from a card because they don't want to say it very fast. Or they look inside when they say Birkat Hamazon.. and so on.. You can be very careful with what you're saying, and say it slowly. And you might say that when it comes to prayers, “ The main thing is to focus on the words. ” Yes. That's all very good. But do you actually feel that you're talking to somebody? Do you actually feel like you received something from somebody? When we make a shehakol on a cup of coffee, do we feel that? Its not enough to just read Shehakol , Asher Yatzar or Amida . We have to feel like we are talking to Somebody; like we just received something from Somebody, and we are thanking that Somebody. It sounds very simple, but it's truly profound, because that's what it means to have, in the words of Rav Wolbe, a living relationship with God . God is a reality. I don't see Him, but I get things from Him, And I thank Him for what He gave me. This is very deep. A person can go through his whole life praying and not really feeling that I'm talking to Somebody.. We can say a beracha without really feeling like, “ I just received that.” You should feel like the waiter came to your table and served you, so you say, Thank you. You should feel the way you do when you get something from somebody; like when you go to somebody's house and they give you an expensive bottle of wine, a drink, or whatever it may be. You just received something from Somebody. Did you really feel that way when you made the beracha? When we have a piece of watermelon, do we think, “ I just received something from Somebody and I'm thanking Him for that thing.” This is an Avoda , but these simple things are what make great people great. It's something to think about and work on. As the Ramchal tells us, One of the most difficult things about praying is realizing that God is here. Because our senses don't help us with this. We are physical people. We see, we smell, we hear, we taste, we feel, and none of those senses help us in our relationship with God. That's why it's so difficult. And that's why it's so profound to truly be able to feel that you're receiving something from Somebody and thanking that Somebody for that something. Think about it. It's not so simple. And it's something to work on. Have a wonderful day.

We continue with hiddush im from Rabbenu Avraham be n Rambam, on the laws of berachot . He says that in actuality, one should have to make a beracha when he moves his hand, opens his eye s, or closes his eyelid , be cause all of these things are happening, without a doubt, because God will ed them to happen. God is giving us a benefit at that moment. So wh y don't we mak e a beracha ? He explains that first ly, it's because we do these things so often that it cause nonstop berachot to com e out of our mouth s-we would never be able to stop making berachot. As we quoted from Rav Wolbe, the last pasuk in Tehilim says, כֹּ֣ל הַ֭נְּשָׁמָה תְּהַלֵּ֥ל יָ֗הּ הַֽלְלוּ־יָֽהּ Every soul should praise God, but it can also mean that we should really th ank God for every breath . We should i nhale, mak e a beracha , exhale , make a beracha. But we'd be making Be rachot all day. And what would be wrong with that? He explains that if we were to constantly say berachot, then the berachot would lose their meaning , and they would no longer serve a purpose ( Therefore , the Chachamim decided on certain times for berachot, and this way we can focus at those times ) . Furthermore, he says that the person who is moving his hand and opening his eyes at the same time would have to make t wo berachot at the same time , and this would be impossible to institute. However, in essence, we should be doing this . Therefore, he says that if a God-fearing person is sometimes aroused and has a feeling of th anks to God ( because of one of these natural things that he can do ) , at that moment , he should say a pasuk that fits the situation. This is an i nteresting thought. You can sa y a pasuk at any time , if you are well versed in Tehilim or something else. You can say a pasuk when halachically something doesn't warrant a beracha. If you have an emotional need to say thank you, you can say a nice pasuk . For example, if somebody tr ies something and sees success , he can say, “ Eleh b'Rechev, V'eleh b'susim/T hese go with chariots, and these go with horses… And we just mention the name of God. “ That is a nice pasuk to say if you prayed for something and it happened. But the Rabbi's point is that, in essence, we really should be making berachot constantly . The r eason that we don't is because they would lose their meaning. But if, in truth, you get that urge to th ank God for something in a specific situation, you can't make a beracha b ecause you can't say God's name in vain, but you can say a pasuk, at any time . It is a wonderful thin g to have a pasuk that fits the situation when you have an urge to thank Hashem. He continues on to Berachot of Mitzvot, and says that t here are two reasons to make a beracha on a mitzvah. One, that we've mentioned before , is that it makes you focus on what you are doing . If you just put a t alet on , without the beracha, you wouldn't be focusing on what you're doing. The Beracha is there to cause you to focus. Secondly, he says that , in his words, “ Mitzvot are religious benefits, and spiritual pleasures to the holy people of the Torah , just like eating, drinking and smelling are benefits to everybody else in the physical sense. If we have to uplift God and praise Him for the physical benefits, surely we have to uplift and praise Him for what, to us, is a spiritual benefit .” He says that is why there is a difference in berachot . For pleasure, such as Boreh Peri HaEtz ; we talk about creation . But when it comes to a mitzvah , we say, “ Asher Kiddishanu B'Mitzvotav V'Sivanu … it's appreciating the holiness that comes upon us when we do a mitzvah, when God commanded us. We have to appreciate the spiritual pleasure and benefit. This is something we have to think about. Do we really think before we do a mitzvah? When we say Asher Kiddishanu B'Mitzvotav V'Sivanu , are we actually thanking God for a spiritual benefit and pleasure? When we sit down to eat a sizzling steak , w e ac knowledge that we have to say Shehakol ; when we eat a big meal , we feel the need to say Birkat Hamazon. But does a lady have that same feeling when she's about to light her candles, that she wants to thank God for the spiritual benefit and the holiness that is coming upon her, and the fact that God commanded me to fulfill His commandment…? This is the purpose of a beracha - to arouse these kinds of thoughts, and gain more from our Mitzvot. B'Ezrat Hashem, we will focus more on our berachot , especially the berachot for Mitzvot . We have to realize that , as we said , we should really be making berachot all day - it's just that it would be overkill and would not have an impact on us. Have a great day.

The Halacha established that the Beracha of Hagefen covers all other beverages, including hard liquor. The Halacha also states that the Beracha of Hamosi on bread covers both food and beverages consumed during the course of a meal. Interestingly, the Poskim disagree whether the Hamosi also exempts hard liquor drunk during the meal. The Taz (Rabbi David Segal, Poland, 1586-1667) rules that Hamosi does not exempt liquor, since it does not serve to whet the appetite and is not an integral part of the meal. According to him, one must make a separate Beracha of Shehakol on liquor consumed during a meal in which Hagefen was not recited. On the other hand, the Magen Abraham (Rav Abraham Gombiner, Poland, 1637-1682) holds that liquor does serve to whet the appetite, and therefore, it is included in the Beracha of Hamosi. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Naso writes that his father would circumvent this dispute by reciting a Shehakol on a piece of sugar during the meal in order to exempt the arak drunk during the meal, in the event it required a Beracha.Hacham Ovadia, in Hazon Ovadia, employs the principle of "Safek Berachot L'Hakel" (to be lenient in a case of uncertainty with Berachot), and rules to refrain from making a Beracha on liquor in the meal. The best way to avoid the debacle is to make a Beracha on the liquor before the meal, and that will cover the liquor drunk in the meal. One can also use the method cited by the Ben Ish Hai of saying a Shehakol on a sweet that certainly requires a separate Beracha. This case demonstrates the importance of studying the Halachot of Berachot. It shows that even though there is a "bottom line" conclusion," one also has to learn to navigate the differences of opinions which create uncertainty.This question also applies to liquor drunk at the conclusion of the meal before Birkat Hamazon. In such a case, the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) rules that all agree that this liquor is not part of the meal and requires a separate Beracha. Nevertheless, Hacham Ovadia hold that even in this case there is still a doubt, and it has the same Halacha as liquor consumed during the meal. It is best to avoid this situation and defer drinking liquor at the end of the meal to after Birkat Hamazon. The same applies to coffee or tea served at the end of the meal before Birkat Hamazon. It is hard to consider these drinks a part of the meal, and they most likely would require a separate Beracha. Therefore, the best practice is to refrain from drinking them until after Birkat Hamazon. Of course, in a meal in which wine was drunk, the Hagefen exempts all beverages including liquor and coffee served at the very end of the meal.SUMMARYIf one drinks hard liquor during a meal in which the Beracha of Hagefen is not recited, it is questionable whether the Hamosi covers the liquor. Therefore, one should`avoid uncertainty by saying the Beracha on the liquor before the Hamosi. One should refrain from drinking liquor or hot beverages at the very end of the meal and defer them until after Birkat Hamazon.

Daily Halacha- Rabbi Silverberg- Hilchot Brachot- #2 Shehakol by Shapell's Rabbeim

Magen Avraham 204-7; Aruch HaShulchan 204-8

1) Story about the Alef-Beis chart in the beginning of the Chabad Sidur:[1] 2) After having some wine, I had some beer. I didn't recite a separate brocho for the beer, because it's covered by the brocho on the wine. I then recited the after-brocho for the wine. If I wish to drink more beer, do I need to say a brocho Shehakol?[2] 3) When does one do an Opsherfor a boy who turns three on Chol HaMoed Succos?[3] 4) In front of my front door there is an archway and a small porch. Does it require a separate Mezuzah?[4] 5) Our bedroom has an en-suite bathroom, which leads to spacious dressing room. Should the Mezuza for the dressing room be affixed within the bathroom?[5] 6) May I listen to a podcast that was recorded by a non-religious Jew on Shabbos?[6] 7) In a Chabad House, the hotplate was accidentally disconnected. In order to have hot cholent, may one ask a non-Jew to reconnect the supply of energy?[7] 8) As a general rule, earthenware cannot be Kashered. What if a dish absorbed meat yesterday and milk today, is it kasherable?[8] 9) One who said ותן טל ומטר after Succos before the correct switch-over time [in EY: 7th Cheshvan; elsewhere: 5th December?]; is he obliged to repeat the Shmone Esrei?[9] 10) Some time ago I bought Seforimonline and paid by credit card, but I didn't receive the goods. I tried to contact the vendor by phone, to no avail. May I contact the credit card company and ask for a refund, or is this Mesirah?[10] [1] ראה ס' נופת צופים מהרה"ק מקוריץ אות קיט. [2] פסקי תשובות סי' קעט סק"ה כתב שברכה אחרונה אינה עושה סילוק לגבי שאר מאכלים. ורק שיש ליזהר מברכה שא"צ. [3] בשערי תשובה סי' תקלא מתיר. לכאורה אם החמרנו לא לעשות בר"ח – משום צוואת ריה"ח, כ"ש להחמיר בחוה"מ. בשלחן מנחם ח"ב ע' רב מבחין ביניהם. שבח הברית מעיד להקל. [4] ס' שכל טוב סי' רפט אות נח. [5] פתחי שערים סימן רפו אות עה. [6] פסקי תשובות סימן שיח סקי"ב – בדבר מסעדה וכו'. אך שם סק"ח מקיל במלאכה האסורה מדרבנן. [7] בסי' רעו ס"ח מחמיר אדה"ז אפילו לצורך גדול. ורק שאין למחות ביד המקילין. [8] בן איש חי, שנה ב פ' קרח סעיף ט. [9] ס' שגיאות מי יבין סימן יג. [10] שוע"ר חו"מ דיני נזקי ממון ס"א.

עַל דָּבָר שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ אוֹמֵר שֶׁהַכֹּל. עַל הַחֹמֶץ וְעַל הַנּוֹבְלוֹת וְעַל הַגּוֹבַאי אוֹמֵר שֶׁהַכֹּל. עַל הֶחָלָב וְעַל הַגְּבִינָה וְעַל הַבֵּיצִים אוֹמֵר שֶׁהַכֹּל. רַבִּי יְהוּדָה אוֹמֵר, כָּל שֶׁהוּא מִין קְלָלָה אֵין מְבָרְכִין עָלָיו

The following issues are discussed by Rabbi Raskin in this week's episode: May a peeler be used on Shabbos to peel an apple? [1] What about Pesach, when we avoid eating unpeeled produce? [2] Despite our caution to the extreme to avoid wetting Matzo during Pesach, on the 8th day of Pesach many of us did cook Gebroktz. Do the utensils involved need to be kashered before next Pesach? [3] During Pesach we made some kind of sweet, combining mashed banana and crushed nuts. Some remained after Pesach, but it had become mushy, so we mixed in some rolled oats. Is the brocho now Mezonos or Shehakol? [4] A kazayis of chocolate cake is 30% sugar. Is the after-brocho Al haMichya or Borei Nefoshos? [5] Many Jewish communities in the Former Soviet Union do not have their own dedicated burial grounds. In order to discourage cremation, we have been assisting Jewish burials within non-Jewish cemeteries. Is this allowed? [6] We have a room that was a bathroom, but the porcelain has been removed and it is now used as a storeroom. Is a mezuzah required? [7] When the Sefer Torah is brought out on Yomtov, we recite the 13 Attributes of Divine Mercy, followed by Ribono Shel Olam. When Yomtov occurs on Shabbos, the 13 Attributes aren't recited. What about Ribono Shel Olam? [8] Naming a child after a deceased parent is seen as a virtue. [9] But when I call that child by name, am I not compromising my respect to my parent? [10]

How to have a shul "Kiddush" on Pesach without serving mezonos.Does grape juice work?Shehakol cookies?The psak of Rav Moishe Feinstein

What happens if you by mistake say Shehakol on fruits?

The following issues are discussed by Rabbi Raskin in this week's episode: Should one who won't hear Megila say the brochos She'asa Nissim and Shehecheyanu? [1] Mishloach Monos purchased from and delivered by a non-Jew? [2] Does an overhang veranda create a Reshus haYochid beneath it? [3] What is the source for the custom to pluck grass when leaving a cemetery? [4] When relying on a child for Minyan, does that work for Krias haTorah? [5] Must we wait for the 10th man to finish Shmone Esrei? (He takes a long time). [6] If the 10th man replaces the Chazan for Chazoras Hashatz, does he remain as Chazan until the end of Shacharis? When reaffixing a Mezuza after it was checked, does one say a brocho? [7] May one employ a Jewish cook who, doesn't keep Shabbos but would refrain from violating Shabbos in the presence of a Rabbi? [8] The brocho for vegetable soup is hoAdomo, even if one eats the liquid without any solids. Whereas, if the intent of the cooking is the liquid, the brocho is Shehakol. Does this refer to the intent of the cook or of the consumer? [9] Is there an issue of Bishul Akum with canned vegetable soup? [10] May one use a chemical hand or foot-warmer on Shabbos? [11] Q. My office suite needs a total rewire. Since we're closed over Pesach, is there a way to have the work done over Chol haMoed?

If someone said Shehakol nihya bidvaro instead of bara lichvodo

A person normally says the beracha of Haeitz before eating fruit, and Ha'adama before eating vegetables. When, however, does a person forgo that beracha and say Shehakol instead?

What beracha does a person make on juice squeezed from a fruit? What kind of olive oil requires the beracha of "Ha'eitz" and what kind requires "Shehakol"?

Perek 6 Mishnah 11 This is the final episode in the Pirkei Avos Podcast

1. One should not make a hefsek between hamotzi and eating bread. But speaking regarding the meal is not a hefsek. For example, take the bread. Bring salt. Prepare food for the oxen. 2. It is forbidden to eat before one feeds their animals. 3. One should not recite hamotzi for the table until there is salt/dips before each party so that they can enjoy their bread right away. 4. Urine does not fully empty unless one is sitting. Loose earth is also acceptable, or from a high place onto an inclined surface. 5. After eating, one should have salt. After drinking, one should drink water. 6. It is good to eat lentils every 30 days, but not too frequently. Same for mustard. Eating small fish is healthy. 7. Ketzach prevents a person from heart pain. But its odor is dangerous 8. R' yehuda holds that a person should be specific with his brachos and that is why he broke "pri ha'adama" into smaller categories. It says to bless Hashem "day by day," meaning that each unique day has its own blessing and so too with foods. 9. Hashem makes it that the more Torah knowledge one possesses the easier it is to hold more. This is the opposite of vessels that cannot hold more once they are full. 10. One is yotzei the blessing for fruits if they recite a ha'adma. But they are not yotzei if they make a ha'aetz for a vegetable. And one is always yotzei after the fact if they recite a shehakol. 11. The tanna of our mishna who validates a "pri ha'adma" on a fruit holds that tree fruits are fundamentally grown from the ground and the tree is really just subordinate to the ground. This is only R' Yehuda's position, but the other Rabbis hold the tree is the fundamental source of growth and therefore one is not yotzei with a ha'adama on the fruit. This dispute is found regarding reading Bikurim if the tree was cut down by the time one brings the fruit. 12. Adam Harishon ate from a tree, but which type? It was either a grapevine, a fig, or a wheat stalk. Even though a wheat stalk is called a "tree," wheat is still "ha'adma" bc fruits are grown only on perennials and not on trees that die and come back. The important takeaway is that ha'etz vs ha'adama does not depend on "tree" but rather on whether it grew on a perennial. 13. There is a dispute whether shehakol exempts even bread and wine. There is a dispute among Tana'im if one deviates form the nusach of the brachia that the Rabbis made whether they are yotzei are not. However, the Gemara tells us that these two disputes are not necessarily the same. (the latter is an issue on making up a new bracha and the former is that one did not mention the bread or wine) 14. One can be yotzei birches hamazon in other languages and even if the words are not a translation of the Hebrew words. 15. A bracha needs to mention the name of Hashem, and there is a dispute if also must mention Hashem's kingship. 16. Anything that does not grow from the ground is Shehakol, meat fish grasshoppers, milk, eggs, cheese. Truffles and mushrooms are shehakol bc they grow from the ground only through the air, and they are therefore classified not something that draws from the ground. 17. Shehakol is recited over spoiled wine or a cooked food that spilled. R' Yehuda says there is no blessing on something that was a curse, (like the vinegar which is spoiled wine or like dates that were scorched by the sun.

52b- HaEtz, HaAdama, Shehakol, 53- Juice and Soup

52a- HaEtz, HaAdama, Shehakol

What is the correct beracha on sugar cane: Haeitz, Ha'adama, or Shehakol? What is the beracha on a secondary (rather than the primary) product of a tree?

In what situation does one say Shehakol on fruits and vegetables? What beracha would someone make on water boiled with vegetables?

After delineating the law pertaining to washing hands, the Rambam explicates the halachot of some other berachot we have not yet seen, such as Ha'eitz, Ha'adama, and Shehakol.

One who said shehakol on ice cream after eating meat. Mar 2, 2017