Last week's issue discussed the criteria used to determine what beracha one should recite on fruits and vegetables. This week's issue will discuss the status of fruits and vegetables after they undergo certain forms of processing.

Crushed Fruits and Vegetables
The Gemara, Berachot 38a, states that if one crushes dates, their beracha remains Borei P'ri Ha'Eitz. Rashi, ad loc., s.v. Trima, states that Gemara refers to a case where the date are slightly crushed but not ground. It is implicit from Rashi's comments that if the dates were to be ground, they would lose their Borei P'ri Ha'Eitz status. Rambam, Hilchot Berachot 8:4, disagrees. Rambam states that if one crushes dates to the point that they are transformed into a dough-like substance, their beracha remains Borei P'ri Ha'Eitz.

R. Yisrael Isserlin, Terumat HaDeshen 1:29, discusses a ruling of Maharam MeRutenberg that one recites Borei P'ri Ha'Eitz on ground spices (assuming they fit the criteria to recite Borei P'ri Ha'Eitz). [This ruling is codified by Shulchan Aruch, Orach Chaim 203:7.] He wonders why Maharam is not concerned for the opinion of Rashi that something that is totally ground does not retain its beracha. He suggests that if the item is something that is normally ground, even Rashi would agree that it retains its beracha. Rashi's ruling only applies to something that is not normally ground such as dates. Terumat HaDeshen adds that if a crushed fruit or vegetable does not retain its beracha, the proper beracha is Shehakol.

Shulchan Aruch, Orach Chaim 202:7, codifies the opinion of Rambam. Rama ad loc., adds that one should recite Shehakol on items that are ground. However, there is a dispute regarding Rama's opinion. Magen Avraham 202:18, suggests that Rama's opinion is that one only recites Shehakol on a crushed fruit or vegetable if the item is no longer recognizable as the original. The Vilna Gaon, Biur HaGra, Orach Chaim 202:7, suggests that Rama rules to recite Shehakol whenever the item is more than slightly crushed. Mishna Berurah 202:42, rules that as a matter of practical Halacha, this dispute is not relevant because the accepted opinion is that one only recites Shehakol if the item is no longer recognizable as the original (whether this is Rama's opinion or not).

Mishna Berurah 202:44, notes that if the item is normally ground it retains its beracha (following the opinion of Terumat HaDeshen). For this reason, Rama does not comment on Shulchan Aruch's ruling (Orach Chaim 203:7) that one recites Borei P'ri Ha'Eitz on ground spices mixed with sugar. Mishna Berurah 203:12, explains that since the spices are normally ground, they retain their beracha. [R. Shlomo Z. Auerbach, Minchat Shlomo 91:2, notes that in theory, one should recite Borei P'ri Ha'Eitz on chocolate which is made from ground cocoa beans. Although the beans area ground, this is the normal way to eat them. He notes that common practice is to recite a Shehakol on chocolate and suggests that the reason is that cocoa powder is not edible without the other ingredients in chocolate.]

Fruit Juice
The Gemara, Berachot 38a, states that if one squeezes fruit, the beracha on that juice is Shehakol. The Gemara explains that the juice of a fruit is not a significant part of the fruit, rather the "sweat of the fruit" (zei'ah b'alma). Rashba, ad loc., s.v. d'vash, notes that grape juice (wine) and olive oil are the two exceptions to the rule because these juices are considered superior to the original fruit. R. Avraham Y. Karelitz, Chazon Ish, Orach Chaim 33:5, adds that oranges should also be considered an exception to the rule. Regarding all other fruit, the juice is an insignificant part of the fruit. However, regarding oranges, the juice is the significant part of the fruit. Chazon Ish notes that orange juice should have the same beracha as ground fruit. According to Shulchan Aruch, its beracha is Borei P'ri Ha'Eitz and according to Rama its beracha is Shehakol. [Chazon Ish's opinion notwithstanding, in the next section we will present the opinion of some Rishonim that the beracha on all beverages is Shehakol.]

Cooked Fruits and Vegetables
The Gemara, Berachot 39a, states that the beracha on beet soup is the same as the beets themselves (Borei P'ri Ha'Adamah). The Rishonim ask: what is the difference between fruit juices whose beracha is Shehakol and soups whose beracha is the same as the fruit or vegetable that was used to make the soup? Rashba, Berachot 38a, s.v. U'b'vaday, suggests that if the fruit or vegetable is normally squeezed for juice or cooked for soup, it retains its beracha. If it is not normally squeezed for juice or cooked for soup, the beracha on the liquid is Shehakol. Rabbeinu Asher, Berachot 6:18, suggests that there is a fundamental difference between squeezing and cooking. If one squeezes fruit, the liquid is considered an inferior by-product of the fruit. However, if one cooks fruit or vegetable, the water acquires the qualities of the fruit or vegetable and therefore, the beracha on the soup is the same as the fruit or vegetable used to produce it.

Shulchan Aruch, Orach Chaim 202:10, codifies the opinion of Rashba but also cites the opinion of Rabbeinu Asher. Following the opinion of Rashba ostensibly means that any liquid product of a fruit or vegetable has the same beracha as its source. However, Acharonim present four limitations to this ruling. First, Magen Avraham 202:22, states that Rashba's opinion only applies if majority of the fruits or vegetables of that species are grown for the purpose of squeezing or cooking. This ruling is codified by Mishna Berurah 202:52. Second, Rambam, Hilchot Berachot 8:4, also follows the same rules as Rashba. However, he adds that in order for the beracha on soups of fruits and vegetables to be the same as its source, the soup must have been prepared for the purpose of producing soup and not just cooking the fruits or vegetables. This ruling is cited by Darkei Moshe, Orach Chaim 205:2, and codified by Mishna Berurah 205:8. Third, Rabbeinu Asher, in his responsa (4:15), states that soup only acquires the beracha of its original if the purpose of cooking the fruits or vegetables is to eat the fruits or vegetables. If the soup is made only for the purpose of the liquid, its beracha is Shehakol. This ruling is codified by Magen Avraham 205:6, and subsequently by Mishna Berurah 205:10. Fourth, Tosafot, Berachot 38a, s.v. Hai, suggest that the beracha on all beverages (except for wine) is Shehakol even if all of the rules dictate that the beracha should be something else. This suggestion is cited by Magen Avraham 205:6 but is not quoted by Mishna Berurah. [R. Hershel Schachter, B'Ikvei HaTzon 6:4, explains the opinion of Tosafot that there is a difference between liquids that are consumed as drinks and liquids that are consumed as a food item. The beracha on liquids consumed as drinks is Shehakol, whereas liquids consumed as food items are subject to the rules listed above.]

Based on these suggestions, one would only recite a Borei P'ri Ha'Eitz or Borei P'ri Ha'Adamah on soup if the following conditions are met: First, it is made from a species that was grown for squeezing or cooking. Second, the particular soup was produced for the purpose of making soup and not a by-product of the cooking process. Third, the fruits or vegetables were cooked for the purpose of eating the fruits or vegetables and not just for the purpose of making soup. [A fourth criterion applies if one accepts the premise that one only recites Shehakol on beverages.]