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Weekly Shabbos Halacha Series
Halachos Series on Hilchos Shabbos

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Published by
Pirchei Shoshanim

A Project of
The Shema Yisrael Torah Network

Written by

Rabbi Dovid
Ostroff, shlita

 

These Halachos were shown by Rabbi Ostroff to
HaGaon HaRav Moshe Sternbuch, shlita

 

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Questions for the Week of Parshas Vayeira

 

Hilchos B'rachos part XV

Soups and fruit juices Part I

These shiurim are usually geared towards halacha lemaase, without presenting the groundwork of the Rishonim. In this case however, I would like to present the various opinions of the Rishonim and only then present the halacha lemaase (next week beH).  Since this shiur is not halacha le'ma'se it was not shown to Rav Sternbuch.

            Gemora:

Brachos 39a , the bracha recited over the cooked broth of all cooked (vegetables) is the same as the bracha recited over the vegetables.

            We see from this gemora that cooked vegetable soup acquires the bracha of the vegetables, and yet we learn from -

Brachos 38a , one recites shehakol on honey that seeped or was squeezed from dates and Tosefos [1] says that one recites shehakol on all fruit juices except for those emanating from grapes and olives.

Why this discrepancy? Why is it that broth acquires the bracha of the vegetables and fruit juice loses its original bracha and shehakol is recited?

            Rashba

The Rashba explains [2] that common practice determines the bracha. It is common to cook vegetables and thus the broth has the same status as the vegetables, but it is not common to cook or squeeze fruit, because in most cases fruit is eaten and not squeezed for juice and thus the beverage produced loses its status of fruit.

            We can understand the Rashba based on another halacha that says [3] items that are usually cooked and were eaten raw, lose their bracha, and instead of haadama one recites shehakol. Likewise, items that are eaten raw and were eaten cooked also lose their bracha.

Rosh

The Rosh [4] differentiates between squeezed and cooked juices. Squeezed juices do not contain the fruits essence, thus the gemora refers to such juice as sweat of the fruit. Cooking vegetables in liquid extracts the essence, thus the broth contains a strong flavor of the vegetable. Since the broth has absorbed a major part of the cooked item, it shares the same bracha.

According to the Rosh it would seem that cooking fruit would render the liquid the same as the fruit and the bracha would be the same as the fruit, but it is not so simple. The Rosh wrote the following: , ", meaning that it is possible that one will recite boreh pri haeitz over broth cooked with fruit. Why did he write it is possible? Is it not the resultant halacha of the above?

Several acharonim explained the Rosh, each one in his own way.

Beis Yosef

The Beis Yosef learns [5] that Rosh was indeed in doubt, [6] and as a result one recites shehakol on fruit soup, but adds that it is a problem with regards to bracha acharona, when one cooks one of the seven species and the bracha acharona is , not .

            Bach

The Bach says that even though the Rosh used the word , the Tur (the Roshs son) understands that the Rosh was not in doubt, because the Tur wrote in siman 205 that one recites haadamah on vegetable soup, based on the Rosh, without raising any doubts.

            Taz

The Taz learns [7] that Rosh was not in doubt and the refers to Tosefos. [8]

            Shulchan Aruch

The Shulchan Aruch writes [9] - even though when fruit is marinated or boiled in water, and the fruits flavor permeates the water, one recites shehakol on the water. The Rosh wrote that it is possible, if fruit flavor permeates the water, one recites boreh pri haeitz.

In another siman the Shulchan Aruch writes [10] - on broth that vegetables were cooked in, one recites the same bracha as one would on the vegetables, even though the vegetables merely flavored the broth.

Based only on Shulchan Aruch we would conclude that the bracha on vegetable soup is haadamah (like the vegetables) and the bracha on fruit soup is shehakol, because the first opinion in Shulchan Aruch cited is the foremost one.

Magen Avraham

The MA cites Rishonim who add certain prerequisites.

The Rosh in his teshuvos [11] writes that one will only recite haadamah on broth when the water is used for the sake of the vegetables, but if the vegetables are merely used to flavor the broth, one would recite shehakol.

            The Mordechai differentiates between vegetable soup and beverages, where the vegetables flavor as food and fruit that flavor for a beverage.

We will see beH next week halacha lmaase which bracha to recite on soups and the vegetables eaten with them.


[1] " .

[2] Brachos 39a.

[3] Siman 205:1.

[4] 6th perek siman 18.

[5] Siman 202:10.

[6] But he does not explain what the safeik is.

[7] Siman 202:9.

[8] See inside. Tosefos differentiates between squeezed fruit and cooked veggies and the Rosh was trying to say pshat in Tosefos, so he said perhaps as a possible pshat.

[9] Siman 202:10.

[10] Siman 205:2.

[11] Rosh Tshuva clal 4:15.

 

Vort on the Parsha

Rav Pinkus ztzl points out (in his new posthumous sefer Tiferes Shimshon) that the Torah relates many things the Avos did, kiruv rchokim, established yeshivos and more, but the Mothers protected the home.

Sarah chased Yishmael from the home, because of his bad influence.

Rivka protected Yaakov and saw how Eisav was wicked and must receive the brachos.

Before Yaakov Avinu left Lavans home, he called his wives to the field and asked their opinion as to leaving their home. They replied that we are strangers in our fathers eyes and have no problem leaving.

The Jewish mother protects and makes sure that ill winds do not enter the home.


 

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