💾 Archived View for scholasticdiversity.us.to › scriptures › jewish › t › Mishneh%20Torah%2C%20Bless… captured on 2024-05-10 at 13:04:36. Gemini links have been rewritten to link to archived content
-=-=-=-=-=-=-
8 [1] [When partaking of] all fruit that grows on trees, we recite the blessing *borey pri ha'etz* beforehand, and *borey nefashot rabbot...* afterward. An exception is made regarding the five species of fruit mentioned in the Torah: grapes, figs, pomegranates, olives, and dates. The single blessing that includes the three [blessings of grace] is recited after them.
[When partaking of] fruit that grows from the earth and vegetables, we recite the blessing *borey pri ha'adamah* beforehand and *borey nefashot rabbot* afterward.
[When partaking of] foods that do not grow from the earth - e.g., meat, cheese, fish, eggs, water, milk, honey, and the like - we recite the blessing, *shehakol* beforehand and *borey nefashot rabbot* afterward.
When a person drinks water for an intention other than fulfilling his thirst, it is not necessary for him to recite a blessing beforehand or afterward. [2] When a person squeezes fruit - with the exception of grapes and olives - to extract its juices, he should recite the blessings *shehakol* beforehand and *borey nefashot* afterward.
Over wine, he should recite the blessing *borey pri hagafen* beforehand and the single blessing that includes the three [blessings of grace] afterward. Over oil, he should recite the blessing *borey pri ha'etz* beforehand.
When does the above apply? When he has a sore throat and drinks the oil together with the sauce of cooked [vegetables] and the like, for he benefited by drinking. If, however, a person drank oil alone or did not have a sore throat, he should recite the blessing *shehakol*, because he did not benefit from the taste of the oil. [3] When fruits and vegetables that are usually eaten raw are cooked or stewed, one should recite the blessings *shehakol* beforehand and *borey nefashot* afterward.
[Conversely,] when one eats vegetables that are usually eaten cooked - e.g., cabbage or turnips - raw, one should recite the blessings *shehakol* beforehand and *borey nefashot* afterward. When one eats them cooked or stewed, one should recite the blessings *borey pri ha'adamah* beforehand and *borey nefashot* afterward.
When foods are commonly eaten both raw and cooked, regardless of whether one eats them raw or cooked, one should recite the blessing appropriate for them: i.e., if they are fruit that grows on trees, *borey pri ha'etz*; if they are fruits that grow from the ground or vegetables, *borey pri ha'adamah*. [4] When one stews vegetables that are frequently stewed, one should recite the blessing *borey pri ha'adamah* on the soup produced, because the soup produced by stewing is equivalent to [the vegetables] that are stewed if it is common custom to stew them. This applies only when one stews them to drink the soup.
The blessing *shehakol* is recited over date-honey. Nevertheless, when one crushes dates by hand, removes their pits, and makes them into a substance resembling a dough, one should recite the blessing *borey pri ha'etz* beforehand and the single blessing that includes the three [blessings of grace] afterward. [5] Regarding sugar cane whose sap is extracted and cooked until it crystallizes like salt: The overwhelming majority of the *Geonim* require that the blessing *borey pri ha'adamah* is recited upon it. Others say that the blessing *borey pri ha'etz* should be recited upon it.
Similarly, they say that one who sucks sugar cane should recite the blessing *borey pri ha'adamah*. I say that this is not a fruit, and the blessing *shehakol* should be recited upon it. The "honey" produced by these canes that has been altered by fire should not be given greater prominence than date honey, which is not changed by fire, and yet the blessing *shehakol* is recited upon it. [6] [When partaking of] the top stalk of the palm tree [hearts of palm], which is like white wood, one should recite the blessing*shehakol*.[When partaking of] petals from [the flowers of] the caper bush, one should recite the blessing *borey pri ha'adamah*, because they are not fruit. Caper berries - the fruit of this bush which looks like small dates - require the blessing *borey pri ha'etz*. [7] [When partaking of] fresh peppers and ginger, one should recite the blessing *borey pri ha'adamah*. When these products are dry, they do not require any blessing, neither beforehand nor afterward, because they are considered spices and not food.
Similarly, foods that are not fit to be eaten and beverages that are not fit to be drunk do not require any blessing, neither beforehand nor afterward. [8] The blessing *shehakol* is recited over bread that has become moldy, wine on which a film has risen, food that has spoiled, windfall fruit that is underdeveloped, beer, vinegar, locusts, salt, truffles, and mushrooms.
Whenever *shehakol* is recited before partaking of a food, the blessing *borey nefashot* is recited afterwards. Whenever a food requires a blessing afterwards, it also requires a blessing beforehand. [9] When one pours three measures [of water] over [wine] dregs and receives four measures of liquid, one should recite the blessing *borey pri hagafen* upon it, for it is considered to be diluted wine. If one receives less than four measures of liquid, one should recite the blessing *shehakol* even when the liquid tastes like wine. [10] A person who recited the blessing *borey pri ha'adamah* over fruits that grow on trees fulfills his obligation. Conversely, one who recited the blessing *borey pri ha'etz* over fruits that grow from the ground does not fulfill his obligation. One who recites the blessing *shehakol* over any food fulfills his obligation. [This applies even in regard] to bread and wine. [11] Should a person take a cup of beer in his hand and begin reciting a blessing with the intention of saying *shehakol...*, and instead err and say *borey pri hagafen*, he is not compelled to repeat [the blessing].
Similarly, if fruits that grow from the earth were placed before him, and he began reciting a blessing with the intention of saying *borey pri ha'adamah*, and instead erred and said *borey pri ha'etz*, he is not compelled to repeat [the blessing].
By the same token, if a cooked dish of grain was placed before him and he began reciting a blessing with the intention of saying *borey minei mezonot*, and instead erred and said *hamotzi...*, he fulfills his obligation.
[These decisions were rendered] because at the time when he mentioned God's name and His sovereignty, which are the essence of this blessing, he had the intention of reciting the appropriate blessing for this food. Therefore, since the essence of the blessing was not recited in error, he is considered to have fulfilled his obligation and need not repeat it, although he erred at its conclusion. [12] With regard to all these blessings, if a doubt arises whether one recited the blessing or not, one should not repeat the blessing, neither before eating or afterwards, because [the blessings] were instituted by the Sages.
[The following rules apply when] a person forgets and places food in his mouth without reciting a blessing: with regard to beverages, he should swallow them and recite a blessing afterwards. If they were fruit which would become disgusting if he would remove them [from his mouth] - e.g., berries or grapes - he should push them to the side [of his mouth], recite the blessing and swallow them afterwards. If they would not become disgusting - e.g., beans or peas - he should remove them, so that his mouth will be free to recite the blessing and eat them afterwards. [13] [The following rules apply when] several types of food are placed before a person [at the same time]: If the same blessing applies to all of them, one should recite the blessing on one, and thus fulfill one's obligation regarding the others. If the same blessing does not apply to all of them, one should recite the blessing that is appropriate for each one individually. The order of precedence depends on one's desires.
When there is no one type of food that one desires more than the others, [the order of precedence is as follows:] If among the foods there are foods from the seven species [for which *Eretz Yisrael* was praised], the blessing should be recited over them first. The species that are mentioned first in the verse receive precedence with regard to the blessing.
The seven species are those mentioned in the following verse, [Deuteronomy 8:8:] "A land of wheat, barley, vines, figs, and pomegranates, a land of olives that produce oil and honey." Honey refers to date-honey.
Dates are given precedence over grapes because dates were mentioned second in proximity to the word "land," and grapes were mentioned third in proximity to that word. [14] The single blessing that includes the three blessings [of grace] recited over the five species of fruit and over wine is the same as that recited over grain products, except that for fruit, one should say [at the beginning]: "for the trees, for the fruit of the trees and for the produce of the field, and for the precious land..." and for wine, one should say [at the beginning]: "for the vines and for the fruit of the vine...."
For both [wine and fruit], one should conclude: "for the land and for the fruits." A person in *Eretz Yisrael* should conclude: "for the land and for its fruits."
There are some who add the following phrase before the conclusion of this blessing: "For You, God, are good and do good," for it reflects the fourth blessing [of grace]. There is, however, an opinion that states that the fourth blessing was instituted for grace alone. [15] Should a person drink wine, eat dates, and also eat cooked food made from the five species of grain, he should recite [a single] blessing afterwards: "Blessed are You, God, our Lord, King of the universe, for the life-giving and the sustaining [food], for the vines and the fruit of the vine, for the trees and for the fruit of the trees and for the produce of the field, and for the precious land...." He should conclude, "Blessed are You, God, for the land and for the sustenance and for the fruits." [16] If, however, a person ate meat and drank wine, he should recite a separate blessing afterwards for each food. Nevertheless, if he ate figs or grapes with apples, pears, and the like, he should recite the single blessing that includes the three blessings [of grace] afterwards. It includes everything that he ate, since all the foods are "fruit of the trees." The same principles apply in other similar situations.
Version: Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007
Source: https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI
License: CC-BY-NC