Why a Level 4 devoted to the Alter Rebbe ? The Alter Rebbe’s Shulchan Aruch is not a commentary on the Mehaber (מחבר) — it is a complete, self-standing Shulchan Aruch, written by the Alter Rebbe (Rabbi Schneur Zalman of Liadi, founder of Habad, disciple of the Maggid (מגיד) of Mezeritch). Its singularity: it combines halakhah (הלכה) + טעמי המצוות + the inner dimension in a single work, and it rules with a uniquely talmudic sharpness.
For Habad, the Alter Rebbe is הפוסק האחרון — his psak is the deciding authority. This page gathers the Rav’s way on siman ר״ד — דִּינֵי הַבְּרָכוֹת לְיֶתֶר הַמַּאֲכָלִים (the laws of the blessings over the remaining foods), which unfolds in the Rav over י״ח סְעִיפִים (eighteen seifim). After the fruits of the tree (siman ר״ב) and the fruits of the ground (siman ר״ג), this siman is the siman of everything else: whatever falls under chehakol nihya bidvaro. It opens with what does not grow from the ground — meat, fish, milk, eggs, water, salt, honey — and with the textbook case of truffles and mushrooms, which grow from the moisture of the ground without drawing their nourishment from it. It then turns to everything that descends into chehakol: food changed for the worse, food eaten otherwise than it was planted for, seeds that stand only to give taste, fruit beers and barley beer. Next comes the long tractate of wine — cooked, diluted, mixed with honey, pepper or another beverage, drawn from lees or from pressed skins — where the border between borei pri hagafen and chehakol is drawn. Finally, three seifim set out the very foundation of birkat hanehenin: it is actual enjoyment that obliges one to bless — water drunk for thirst and not to wash down a mouthful, a pleasant remedy and not a repellent one, the sick man on Yom Kippur and the man under duress from bandits. The siman closes on the exact vocalization of nihya.
שולחן ערוך הרב — סימן ר״ד — דִּינֵי הַבְּרָכוֹת לְיֶתֶר הַמַּאֲכָלִים
The full text of the Alter Rebbe’s Shulchan Aruch
שולחן ערוך הרב, סימן ר״ד — דִּינֵי הַבְּרָכוֹת לְיֶתֶר הַמַּאֲכָלִים — וּבוֹ י״ח סְעִיפִים
The Alter Rebbe’s own text (Sefaria source Shulchan_Arukh_HaRav,_Orach_Chayim.204), followed by our English translation. The siman comprises eighteen seifim (י״ח סְעִיפִים ; seif k → .204.k) — open each seif to read the Rav’s text.
סעיף א עַל דָּבָר שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ, כְּגוֹן בְּשַׂר בְּהֵמָה חַיָּה וָעוֹף, דָּגִים וַחֲגָבִים, חָלָב…
דִּינֵי הַבְּרָכוֹת לְיֶתֶר הַמַּאֲכָלִים, וּבוֹ י״ח סְעִיפִים:
עַל דָּבָר שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ, כְּגוֹן בְּשַׂר בְּהֵמָה חַיָּה וָעוֹף, דָּגִים וַחֲגָבִים, חָלָב וּגְבִינָה וּבֵיצִים, מַיִם, מֶלַח וּדְבַשׁ — מְבָרְכִים "שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ". וְכֵן כְּמֵהִים וּפִטְרִיּוֹת, אַף שֶׁגִּדּוּלָם מִן הָאָרֶץ, שֶׁמִּלַּחְלוּחִית הָאָרֶץ הֵם גְּדֵלִים עַל הָעֵצִים וְעַל הַכֵּלִים, כֵּיוָן שֶׁאֵין יְנִיקָתָם מִן הָאָרֶץ אֶלָּא מִן הָאֲוִיר — אֵינָם נִקְרָאִים "פְּרִי הָאֲדָמָה", וּמְבָרְכִין עֲלֵיהֶם "שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ":
The laws of the blessings over the remaining foods, comprising eighteen seifim.
Over a thing whose growth is not from the ground — such as the flesh of cattle, of wild animals and of fowl, fish and locusts, milk, cheese and eggs, water, salt and honey — one blesses chehakol nihya bidvaro. And likewise truffles and mushrooms: although their growth is from the ground, for it is from the moisture of the ground that they grow, upon trees and upon vessels — since their nourishment is not drawn from the ground but from the air, they are not called “fruit of the ground”, and one blesses over them chehakol nihya bidvaro.
סעיף ב וְכֵן כָּל דָּבָר שֶׁנִּשְׁתַּנָּה לְקִלְקוּל — נִשְׁתַּנָּה בִּרְכָתוֹ הַמְּיֻחֶדֶת לוֹ, וּמְבָרְכִים עָלָיו…
וְכֵן כָּל דָּבָר שֶׁנִּשְׁתַּנָּה לְקִלְקוּל — נִשְׁתַּנָּה בִּרְכָתוֹ הַמְּיֻחֶדֶת לוֹ, וּמְבָרְכִים עָלָיו בְּרָכָה הַכּוֹלֶלֶת הַכֹּל, שֶׁהִיא "שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ", כְּגוֹן הַפַּת שֶׁעִפְּשָׁה, וְתַבְשִׁיל שֶׁנִּשְׁתַּנָּה צוּרָתוֹ וְנִתְקַלְקֵל מְעַט. אֲבָל אִם נִתְקַלְקֵל לְגַמְרֵי עַד שֶׁאֵינוֹ רָאוּי לַאֲכִילָה אֲפִלּוּ עַל יְדֵי הַדְּחָק — אֵין מְבָרְכִין עָלָיו כְּלָל. וְכֵן פַּת שֶׁעִפְּשָׁה.
וְכֵן יַיִן שֶׁהֶחְמִיץ עַד שֶׁבְּנֵי אָדָם נִמְנָעִים לִשְׁתּוֹתוֹ מִפְּנֵי חֲמִיצוּתוֹ — מְבָרְכִין עָלָיו "שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ". וְאִם נַעֲשָׂה חֹמֶץ גָּמוּר, דְּהַיְנוּ שֶׁהוּא חָזָק כָּל כָּךְ שֶׁכְּשֶׁמַּשְׁלִיכִים אוֹתוֹ עַל הָאָרֶץ הוּא מְבַעְבֵּעַ וּמַעֲלֶה רְתִיחוּת — אֵין מְבָרְכִין עָלָיו כְּלָל, מִפְּנֵי שֶׁהוּא מַזִּיקוֹ, וְאֵינוֹ רָאוּי לִשְׁתִיָּה כְּלָל. וְאִם עֵרְבוֹ בְּמַיִם עַד שֶׁהוּא רָאוּי לִשְׁתּוֹת — מְבָרֵךְ עָלָיו "שֶׁהַכֹּל":
And likewise, anything that has changed for the worse has had its own proper blessing changed: one blesses over it the blessing that includes everything, namely chehakol nihya bidvaro — such as bread that has gone mouldy, or a cooked dish whose form has changed and which has spoiled somewhat. But if it has spoiled entirely, to the point that it is not fit to be eaten even with difficulty — one does not bless over it at all. And likewise bread that has gone mouldy.
And likewise wine that has soured to the point that people refrain from drinking it on account of its sourness — one blesses over it chehakol nihya bidvaro. And if it has become complete vinegar — that is, it is so strong that when one throws it on the ground it bubbles and raises an effervescence — one does not bless over it at all, because it is harmful to him and is not fit for drinking at all. And if he mixed it with water until it is fit to drink — he blesses over it chehakol.
סעיף ג וְכֵן כָּל דָּבָר שֶׁאֵין נוֹטְעִים אוֹתוֹ עַל דַּעַת לְאָכְלוֹ בְּדֶרֶךְ שֶׁהוּא אוֹכְלוֹ — מְבָרֵךְ עָלָיו…
וְכֵן כָּל דָּבָר שֶׁאֵין נוֹטְעִים אוֹתוֹ עַל דַּעַת לְאָכְלוֹ בְּדֶרֶךְ שֶׁהוּא אוֹכְלוֹ — מְבָרֵךְ עָלָיו "שֶׁהַכֹּל", כְּגוֹן פֵּרוֹת חַיִּים שֶׁדֶּרֶךְ אֲכִילָתָם שֶׁעַל דַּעַת כֵּן נוֹטְעִים אוֹתָם הוּא לְאָכְלָם מְבֻשָּׁלִים. וְאֵין צָרִיךְ לוֹמַר דָּבָר שֶׁאֵין נוֹטְעִים אוֹתוֹ עַל דַּעַת לְאָכְלוֹ כְּלָל, כְּגוֹן הַקּוֹר שֶׁל דֶּקֶל וְלוּלְבֵי גְּפָנִים וּשְׁקֵדִים הָרַכִּים, שֶׁעִקַּר אֲכִילָתָם הִיא קְלִפָּתָם הַחִיצוֹנָה, וְאֵין נוֹטְעִין אוֹתָן עַל דַּעַת כֵּן כְּלָל. מַה שֶּׁאֵין כֵּן בִּשְׁאָר פֵּרוֹת שֶׁלֹּא נִגְמַר בִּשּׁוּלָם, כְּמוֹ שֶׁנִּתְבָּאֵר כָּל זֶה בְּסִימָן ר״ב:
And likewise, anything that is not planted with a view to eating it in the manner in which he is eating it — he blesses over it chehakol. Such as raw fruits whose manner of being eaten, the manner with a view to which they are planted, is to be eaten cooked. And needless to say a thing that is not planted with a view to being eaten at all, such as the kor of the palm, vine shoots, and soft almonds, the main part of whose eating is their outer husk, and which are not planted with that in view at all. Unlike other fruits whose ripening is not complete, as all this was explained in siman ר״ב.
סעיף ד וְכֵן שַׁחַת שֶׁל תְּבוּאָה שֶׁגּוֹזְזִין אוֹתָהּ בְּעוֹדָהּ יָרָק וְאוֹכְלָהּ — מְבָרְכִין עָלֶיהָ "שֶׁהַכֹּל…
וְכֵן שַׁחַת שֶׁל תְּבוּאָה שֶׁגּוֹזְזִין אוֹתָהּ בְּעוֹדָהּ יָרָק וְאוֹכְלָהּ — מְבָרְכִין עָלֶיהָ "שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ".
וְכֵן מִינֵי זְרָעִים שֶׁאֵינָם עוֹמְדִים לַאֲכִילָה אֶלָּא לִתֵּן טַעַם בִּקְדֵרָה, כְּגוֹן שֶׁבֶת וְכַמּוֹן וְכֻסְבָּר, אַף עַל פִּי שֶׁהֵם מְתוּקִים וְטוֹבִים לַאֲכִילָה — מְבָרְכִין עֲלֵיהֶם "שֶׁהַכֹּל".
וְכֵן כָּל מִינֵי פֵּרוֹת שֶׁבִּשְּׁלָם בְּמַיִם וְעָשָׂה מֵהֶם מַשְׁקֶה, כְּגוֹן שֵׁכַר תְּאֵנִים וְשֵׁכַר תְּמָרִים — מְבָרְכִין עֲלֵיהֶם "שֶׁהַכֹּל". וַאֲפִלּוּ שֵׁכַר שְׂעוֹרִים מְבָרְכִין עָלָיו "שֶׁהַכֹּל" וְלֹא "בּוֹרֵא מִינֵי מְזוֹנוֹת", הוֹאִיל וְהוּא צָלוּל וְעוֹמֵד לִשְׁתִיָּה, וְאֵין מְבָרְכִין "בּוֹרֵא מִינֵי מְזוֹנוֹת" אֶלָּא עַל מַאֲכָל, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן ר״ח. וְאֵינוֹ דּוֹמֶה לְמָרָק שֶׁל תַּבְשִׁיל מֵחֲמֵשֶׁת הַמִּינִין שֶׁמְּבָרְכִין עָלָיו "בּוֹרֵא מִינֵי מְזוֹנוֹת", לְפִי שֶׁהַמָּרָק בָּטֵל עַל גַּבֵּי הַתַּבְשִׁיל שֶׁהוּא עוֹמֵד בְּעֵינוֹ, מַה שֶּׁאֵין כֵּן בְּשֵׁכָר שֶׁאֵין בּוֹ כְּלוּם [מִ]מַּמָּשׁוּת הַשְּׂעוֹרִים. וְעוֹד שֶׁהַמָּרָק עִקָּרוֹ לְצֹרֶךְ בִּשּׁוּל הַתַּבְשִׁיל, מַה שֶּׁאֵין כֵּן בְּשֵׁכָר, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ר״ב:
And likewise shachat of grain, which one shears while it is still green and eats — one blesses over it chehakol nihya bidvaro.
And likewise kinds of seeds that do not stand to be eaten but to give taste in the pot, such as dill, cumin and coriander: even though they are sweet and good to eat, one blesses over them chehakol.
And likewise all kinds of fruits that one cooked in water and made of them a beverage, such as fig beer and date beer — one blesses over them chehakol. And even over barley beer one blesses chehakol and not borei minei mezonot, since it is clear and stands for drinking, and one blesses borei minei mezonot only over food, as will be explained in siman ר״ח. And it is not comparable to the broth of a dish of the five species, over which one blesses borei minei mezonot, because the broth is subordinate to the dish, which stands in its own substance — unlike beer, which has nothing of the substance of the barley. And furthermore the broth is essentially there for the cooking of the dish, unlike beer, as was explained in siman ר״ב.
סעיף ה יֵשׁ אוֹמְרִים שֶׁעַל עִשְּׂבֵי הַשָּׂדֶה שֶׁאֵינָן נִזְרָעִים — מְבָרְכִים "שֶׁהַכֹּל". בַּמֶּה דְּבָרִים…
יֵשׁ אוֹמְרִים שֶׁעַל עִשְּׂבֵי הַשָּׂדֶה שֶׁאֵינָן נִזְרָעִים — מְבָרְכִים "שֶׁהַכֹּל". בַּמֶּה דְּבָרִים אֲמוּרִים? בַּעֲשָׂבִים שֶׁהֵם גְּרוּעִים מִצַּד עַצְמָן, אֲבָל פֵּרוֹת טוֹבִים הַגְּדֵלִים בְּלֹא זְרִיעָה, כְּגוֹן אוֹתָם שֶׁקּוֹרִין יאגידע״ס מאלינ״ש — מְבָרְכִין "בּוֹרֵא פְּרִי הָאֲדָמָה", כְּמוֹ שֶׁמְּבָרְכִין "בּוֹרֵא פְּרִי הָעֵץ" עַל פֵּרוֹת חֲשׁוּבִים הַגְּדֵלִים בְּאִילָנֵי סְרָק, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ר״ג.
וְיֵשׁ מִי שֶׁהָיָה נוֹהֵג לְבָרֵךְ "בּוֹרֵא פְּרִי הָאֲדָמָה" עַל הַגְּדֵלִים בָּאָרֶץ וּ"בוֹרֵא פְּרִי הָעֵץ" עַל הַגְּדֵלִים בָּאִילָן, אֲפִלּוּ הֵם מִינִים גְּרוּעִים כַּעֲשָׂבִים וְדוֹמֵיהֶם:
There are those who say that over the grasses of the field which are not sown one blesses chehakol. To what does this apply? To grasses that are inferior in themselves; but good fruits that grow without being sown, such as those called yagides and malines — one blesses borei pri haadama, just as one blesses borei pri haetz over fruits of worth that grow on barren trees, as was explained in siman ר״ג.
And there is one who used to practise blessing borei pri haadama over what grows in the ground and borei pri haetz over what grows on a tree, even if they are inferior species such as grasses and the like.
סעיף ו יַיִן שֶׁרֵיחוֹ חֹמֶץ וְטַעֲמוֹ יַיִן — עֲדַיִן שֵׁם יַיִן עָלָיו, וְלֹא נִשְׁתַּנֵּית בִּרְכָתוֹ. אֲבָל אִם…
יַיִן שֶׁרֵיחוֹ חֹמֶץ וְטַעֲמוֹ יַיִן — עֲדַיִן שֵׁם יַיִן עָלָיו, וְלֹא נִשְׁתַּנֵּית בִּרְכָתוֹ. אֲבָל אִם טַעֲמוֹ חֹמֶץ אַף עַל פִּי שֶׁרֵיחוֹ יַיִן — מְבָרְכִין עָלָיו "שֶׁהַכֹּל", שֶׁהַכֹּל הוֹלֵךְ אַחַר הַטַּעַם:
Wine whose smell is that of vinegar and whose taste is that of wine — the name of wine is still upon it, and its blessing has not changed. But if its taste is that of vinegar, even though its smell is that of wine — one blesses over it chehakol, for everything follows the taste.
סעיף ז יַיִן מְבֻשָּׁל לֹא נִשְׁתַּנָּה לִגְרִיעוּתָא, אַף עַל פִּי שֶׁאֵין כָּל אָדָם שׁוֹתֶה יַיִן מְבֻשָּׁל כְּחַי…
יַיִן מְבֻשָּׁל לֹא נִשְׁתַּנָּה לִגְרִיעוּתָא, אַף עַל פִּי שֶׁאֵין כָּל אָדָם שׁוֹתֶה יַיִן מְבֻשָּׁל כְּחַי מִפְּנֵי חָזְקוֹ, מִכָּל מָקוֹם, טַעֲמוֹ וְרֵיחוֹ הֵם מְשֻׁבָּחִים יוֹתֵר, וּלְפִיכָךְ לֹא נִשְׁתַּנֵּית בִּרְכָתוֹ, וּמְבָרְכִין עָלָיו "בּוֹרֵא פְּרִי הַגָּפֶן":
Cooked wine has not changed for the worse: although not every person drinks cooked wine as he does raw wine, on account of its strength, in any event its taste and its smell are the better for it; therefore its blessing has not changed, and one blesses over it borei pri hagafen.
סעיף ח וְכֵן יַיִן שֶׁמְּעֹרָבִים בּוֹ דְּבַשׁ וּפִלְפְּלִין, אַף עַל פִּי שֶׁנִּשְׁתַּנָּה טַעַם הַיַּיִן עַל יְדֵי…
וְכֵן יַיִן שֶׁמְּעֹרָבִים בּוֹ דְּבַשׁ וּפִלְפְּלִין, אַף עַל פִּי שֶׁנִּשְׁתַּנָּה טַעַם הַיַּיִן עַל יְדֵי הַדְּבַשׁ וְהַפִּלְפְּלִין — לֹא נִשְׁתַּנָּה לִגְרִיעוּתָא, וּמְבָרְכִים עָלָיו "בּוֹרֵא פְּרִי הַגָּפֶן".
אֲבָל יַיִן שֶׁנִּתְעָרֵב בּוֹ אֶחָד מִשְּׁאָר מַשְׁקִין, אִם נִתְעָרֵב בּוֹ כָּל כָּךְ עַד שֶׁנִּפְסַד טַעַם הַיַּיִן — אֵין לְבָרֵךְ עָלָיו "בּוֹרֵא פְּרִי הַגָּפֶן" אֶלָּא "שֶׁהַכֹּל", כֵּיוָן שֶׁנִּשְׁתַּנָּה לִגְרִיעוּתָא. וְאִם נִתְעָרֵב בּוֹ שֵׁכַר תְּאֵנִים שֶׁהוּא אֵינוֹ מַפְסִיד טַעַם הַיַּיִן — הוֹלְכִים אַחַר הָרֹב, אִם הָרֹב יַיִן — מְבָרְכִים "בּוֹרֵא פְּרִי הַגָּפֶן", וְאִם הָרֹב שֵׁכָר — מְבָרְכִים "שֶׁהַכֹּל":
And likewise wine into which honey and pepper have been mixed: although the taste of the wine has been changed by the honey and the pepper, it has not changed for the worse, and one blesses over it borei pri hagafen.
But wine into which one of the other beverages has been mixed: if so much has been mixed into it that the taste of the wine is spoiled — one should not bless over it borei pri hagafen but chehakol, since it has changed for the worse. And if fig beer has been mixed into it, which does not spoil the taste of the wine — one follows the majority: if the majority is wine, one blesses borei pri hagafen; and if the majority is beer, one blesses chehakol.
סעיף ט יַיִן שֶׁמְּזָגוֹ בְּמַיִם, אֲפִלּוּ הַמַּיִם הֵם הָרֹב — מְבָרֵךְ עָלָיו "בּוֹרֵא פְּרִי הַגָּפֶן", אִם הוּא…
יַיִן שֶׁמְּזָגוֹ בְּמַיִם, אֲפִלּוּ הַמַּיִם הֵם הָרֹב — מְבָרֵךְ עָלָיו "בּוֹרֵא פְּרִי הַגָּפֶן", אִם הוּא יַיִן חָזָק שֶׁרָאוּי לִשְׁתִיָּה עַל יְדֵי מְזִיגָה גְּדוֹלָה כָּזוֹ, וְדֶרֶךְ בְּנֵי אָדָם לִשְׁתּוֹתוֹ בִּמְקוֹם יַיִן עַל יְדֵי מְזִיגָה זוֹ, שֶׁאִם לֹא כֵּן בְּטֵלָה דַּעְתּוֹ אֵצֶל כָּל אָדָם. וְאִם הַיַּיִן הוּא אֶחָד מִשִּׁשָּׁה בַּמַּיִם, שֶׁיֵּשׁ בַּמַּיִם שֵׁשׁ פְּעָמִים כְּמוֹתוֹ — אֵין מְבָרְכִין עָלָיו "בּוֹרֵא פְּרִי הַגָּפֶן" בְּכָל עִנְיָן, שֶׁאַף עַל פִּי שֶׁיֵּשׁ בּוֹ טַעַם יַיִן — אֵינוֹ חָשׁוּב כְּלוּם בְּשִׁשָּׁה חֲלָקִים מַיִם:
Wine that one has diluted with water, even if the water is the majority — he blesses over it borei pri hagafen, if it is strong wine that is fit for drinking with so great a dilution, and if people are in the habit of drinking it in place of wine by means of this dilution; for if not, his view is nullified beside that of everyone else. And if the wine is one in six of the water — that is, there is in the water six times its quantity — one does not bless over it borei pri hagafen in any circumstance: for although there is in it a taste of wine, it counts for nothing in six parts of water.
סעיף י שִׁמְרֵי יַיִן שֶׁבְּמִשְׁמֶרֶת שֶׁנָּתַן עֲלֵיהֶם מַיִם ג׳ מִדּוֹת וְיָצָא מֵהֶם ד׳, שֶׁנִּתְמַצָּה לְתוֹכָם…
שִׁמְרֵי יַיִן שֶׁבְּמִשְׁמֶרֶת שֶׁנָּתַן עֲלֵיהֶם מַיִם ג׳ מִדּוֹת וְיָצָא מֵהֶם ד׳, שֶׁנִּתְמַצָּה לְתוֹכָם מִדָּה אַחַת יַיִן מֵהַשְּׁמָרִים — הֲרֵי זֶה כְּיַיִן מָזוּג, שֶׁכֵּן הָיָה דֶּרֶךְ מְזִיגַת הַיַּיִן בִּימֵי חַכְמֵי הַתַּלְמוּד, שֶׁהָיוּ יֵינוֹתֵיהֶם חֲזָקִים, לְמָזְגוֹ בְּג׳ חֲלָקִים מַיִם, וּלְפִיכָךְ מְבָרְכִים עָלָיו "בּוֹרֵא פְּרִי הַגָּפֶן". וְאִם יָצָא פָּחוֹת מִד׳, אַף עַל פִּי שֶׁיֵּשׁ בָּהֶם טַעַם יַיִן — קִיּוּהָא בְּעָלְמָא הוּא, וְאֵין מְבָרְכִין עָלָיו אֶלָּא "שֶׁהַכֹּל".
וְיֵינוֹת שֶׁלָּנוּ שֶׁאֵינָם חֲזָקִים כָּל כָּךְ — מְשַׁעֲרִים בְּשִׁעוּר מְזִיגַת הַיַּיִן שֶׁבְּאוֹתוֹ מָקוֹם, וְאִם יָצָא פָּחוֹת מִזֶּה מְבָרֵךְ "שֶׁהַכֹּל". אֲבָל שְׁמָרִים שֶׁלֹּא נָתַן עֲלֵיהֶם מַיִם — (אֵין הַיּוֹצֵא מֵהֶם נֶחְשָׁב כְּקִיּוּהָא בְּעָלְמָא), אֶלָּא יַיִן גָּמוּר הוּא, וּמְבָרְכִים עָלָיו "בּוֹרֵא פְּרִי הַגָּפֶן":
Wine lees in the strainer over which he poured three measures of water and out of which four came — so that one measure of wine drained from the lees into them — this is like diluted wine, for such was the way of diluting wine in the days of the Sages of the Talmud, whose wines were strong, to dilute it with three parts of water; therefore one blesses over it borei pri hagafen. And if less than four came out, even though there is in them a taste of wine — it is mere sourness, and one blesses over it only chehakol.
And as for our wines, which are not so strong, we assess them by the measure of the dilution of wine in that place; and if less than that came out, he blesses chehakol. But lees over which he did not pour water — (what comes out of them is not reckoned as mere sourness) but is complete wine, and one blesses over it borei pri hagafen.
סעיף יא תֶּמֶד שֶׁעוֹשִׂין מֵחַרְצַנִּים אוֹ זַגִּים שֶׁנּוֹתְנִים עֲלֵיהֶם מַיִם — דִּינָם כִּשְׁמָרִים, שֶׁאִם לֹא…
תֶּמֶד שֶׁעוֹשִׂין מֵחַרְצַנִּים אוֹ זַגִּים שֶׁנּוֹתְנִים עֲלֵיהֶם מַיִם — דִּינָם כִּשְׁמָרִים, שֶׁאִם לֹא יָצָא מֵהֶם יַיִן כְּשִׁעוּר מְזִיגָה שֶׁבְּאוֹתוֹ מָקוֹם — מְבָרְכִים עָלָיו "שֶׁהַכֹּל". בַּמֶּה דְּבָרִים אֲמוּרִים? בְּחַרְצַנִּים וְזַגִּים שֶׁנֶּעֶצְרוּ בְּקוֹרָה, אֲבָל אִם לֹא נִדְרְכוּ אֶלָּא בָּרֶגֶל, כֵּיוָן שֶׁנִּשְׁאַר בָּהֶם לַחְלוּחִית יַיִן הַרְבֵּה, אֲפִלּוּ נָתַן עֲלֵיהֶם ג׳ מִדּוֹת וּמָצָא ג׳ אוֹ פָּחוֹת — מְבָרְכִים עָלָיו "בּוֹרֵא פְּרִי הַגָּפֶן", שֶׁיַּיִן הוּא, וְהַמַּיִם נִבְלָעִים בַּזַּגִּים וּבַחַרְצַנִּים, וּבְמַה שֶּׁיּוֹצֵא יֵשׁ בּוֹ יַיִן מְרֻבֶּה.
וְצִמּוּקִים שֶׁנָּתַן עֲלֵיהֶם מַיִם — יִתְבָּאֵר בְּסִימָן ער״ב:
Temed that is made from grape pips or grape skins over which water is poured — their law is that of the lees: if wine did not come out of them in the measure of the dilution used in that place, one blesses over it chehakol. To what does this apply? To pips and skins that were pressed under the beam. But if they were only trodden by foot, since much moisture of wine remains in them, even if he poured three measures over them and found three or less — one blesses over it borei pri hagafen, for it is wine: the water is absorbed into the skins and the pips, and what comes out has abundant wine in it.
And as for raisins over which water has been poured — this will be explained in siman ער״ב.
סעיף יב זַגִּין שֶׁנָּתְנוּ עֲלֵיהֶם תְּאֵנִים לְחַזֵּק כֹּחַ הַיַּיִן, אַף עַל פִּי שֶׁהַזַּגִּין הֵם (מְרֻבֶּה)…
זַגִּין שֶׁנָּתְנוּ עֲלֵיהֶם תְּאֵנִים לְחַזֵּק כֹּחַ הַיַּיִן, אַף עַל פִּי שֶׁהַזַּגִּין הֵם (מְרֻבֶּה) [הָרֹב] — יֵשׁ לְהִסְתַּפֵּק אִם רָאוּי לְבָרֵךְ עַל תֶּמֶד הַזֶּה "בּוֹרֵא פְּרִי הַגָּפֶן", כֵּיוָן שֶׁכָּל כֹּחַ הַתְּאֵנִים בַּמַּשְׁקֶה. וּמִסָּפֵק יְבָרֵךְ "שֶׁהַכֹּל" כְּבִרְכַּת מֵי שְׁרִיַּת תְּאֵנִים וּשְׁאָר פֵּרוֹת, שֶׁמְּבָרְכִין עֲלֵיהֶם "שֶׁהַכֹּל" לְדִבְרֵי הַכֹּל, אִם הֵם עוֹמְדִים לִשְׁתִיָּה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ר״ב. וְאִם שָׁתָה כְּשִׁעוּר שֶׁחַיָּב בְּרָכָה אַחֲרוֹנָה וְרוֹצֶה לָצֵאת יְדֵי סָפֵק — יִשְׁתֶּה יַיִן וִיבָרֵךְ אַחֲרָיו, וְיִפָּטֵר מִלְּבָרֵךְ אַחַר תֶּמֶד זֶה מִמַּה נַּפְשָׁךְ, שֶׁהַיַּיִן פּוֹטֵר כָּל מִינֵי מַשְׁקֶה, בֵּין מִבְּרָכָה רִאשׁוֹנָה בֵּין מִבְּרָכָה אַחֲרוֹנָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ר״ח וְסִימָן קע״ד:
Grape skins upon which figs were placed in order to strengthen the power of the wine: although the skins are the majority, there is room to doubt whether it is fitting to bless over this temed borei pri hagafen, since all the power of the figs is in the beverage. And out of doubt he shall bless chehakol, like the blessing over the water in which figs and other fruits have been steeped, over which one blesses chehakol according to all opinions, if they stand for drinking, as was explained in siman ר״ב. And if he drank the measure that obliges a final blessing and wishes to escape the doubt — let him drink wine and bless after it, and he will be exempted from blessing after this temed either way, for wine exempts all kinds of beverage, both as regards the first blessing and as regards the last, as was explained in siman ר״ח and siman קע״ד.
סעיף יג אֵין מְבָרְכִין עַל הַמַּיִם "שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ" בַּתְּחִלָּה וּ"בוֹרֵא נְפָשׁוֹת רַבּוֹת"…
אֵין מְבָרְכִין עַל הַמַּיִם "שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ" בַּתְּחִלָּה וּ"בוֹרֵא נְפָשׁוֹת רַבּוֹת" בָּאַחֲרוֹנָה אֶלָּא כְּשֶׁשּׁוֹתֶה לִצְמָאוֹ. אֲבָל אִם שׁוֹתֶה לְהַבְלִיעַ לֻגְמָתוֹ שֶׁחֲנַקְתּוֹ — אֵינוֹ מְבָרֵךְ לֹא בַּתְּחִלָּה וְלֹא בַּסּוֹף, לְפִי שֶׁאֵין הֲנָאָה לָאָדָם בִּשְׁתִיַּת הַמַּיִם אֶלָּא בְּשָׁעָה שֶׁהוּא צָמֵא. אֲבָל שְׁאָר מַשְׁקִין שֶׁיֵּשׁ הֲנָאָה לַגּוּף בִּשְׁתִיָּתָן וּבְטַעֲמָן — צָרִיךְ לְבָרֵךְ עֲלֵיהֶם בַּתְּחִלָּה וּבַסּוֹף, אַף עַל פִּי שֶׁאֵינוֹ תָּאֵב לָהֶם, וְאֵינוֹ שׁוֹתֶה בְּרָצוֹן אֶלָּא מֵחֲמַת אֹנֶס לֻגְמָתוֹ שֶׁחֲנַקְתּוֹ, כֵּיוָן שֶׁמִּכָּל מָקוֹם הוּא נֶהֱנָה בִּשְׁתִיָּתָם:
One blesses over water chehakol nihya bidvaro at the outset and borei nefachot rabot at the end only when one drinks to quench one’s thirst. But if one drinks in order to wash down a mouthful that is choking him — he blesses neither at the outset nor at the end, since a person has no enjoyment in drinking water except at the hour when he is thirsty. But other beverages, in the drinking and the taste of which there is enjoyment for the body — one must bless over them at the outset and at the end, even though he has no craving for them and drinks not willingly but on account of the constraint of the mouthful that is choking him: since in any event he derives enjoyment from drinking them.
סעיף יד וְכֵן כָּל הָאֳכָלִים וְהַמַּשְׁקִים שֶׁאָדָם אוֹכֵל וְשׁוֹתֶה לִרְפוּאָה, אִם טַעֲמָן טוֹב וְהַחֵךְ נֶהֱנָה…
וְכֵן כָּל הָאֳכָלִים וְהַמַּשְׁקִים שֶׁאָדָם אוֹכֵל וְשׁוֹתֶה לִרְפוּאָה, אִם טַעֲמָן טוֹב וְהַחֵךְ נֶהֱנָה מֵהֶם — מְבָרֵךְ עֲלֵיהֶם תְּחִלָּה וָסוֹף, אַף עַל פִּי שֶׁאֵינוֹ תָּאֵב לָהֶם כְּלָל, וְאֵינוֹ אוֹכְלָם אֶלָּא מֵחֲמַת אֹנֶס חָלְיוֹ. אֲבָל אִם הֵם רָעִים שֶׁאֵין לוֹ הֲנָאָה, אַף עַל פִּי שֶׁמִּתְרַפֵּא מֵהֶם — אֵינוֹ מְבָרֵךְ לֹא בַּתְּחִלָּה וְלֹא בַּסּוֹף.
(וְאִם אֵינָם טוֹבִים וְלֹא רָעִים לְגַמְרֵי — יֵשׁ מִי שֶׁאוֹמֵר שֶׁלְּעוֹלָם מְבָרֵךְ עֲלֵיהֶם "שֶׁהַכֹּל"):
And likewise all the foods and beverages that a person eats and drinks as a remedy: if their taste is good and the palate enjoys them — he blesses over them at the outset and at the end, even though he has no craving for them at all and eats them only on account of the constraint of his illness. But if they are bad, so that he has no enjoyment from them, even though he is healed by them — he blesses neither at the outset nor at the end.
(And if they are neither good nor altogether bad — there is one who says that he always blesses chehakol over them.)
סעיף טו וְכֵן חוֹלֶה הָאוֹכֵל בְּיוֹם הַכִּפּוּרִים, אוֹ מִי שֶׁאוֹכֵל דְּבַר אִסּוּר מִפְּנֵי הַסַּכָּנָה, כֵּיוָן…
וְכֵן חוֹלֶה הָאוֹכֵל בְּיוֹם הַכִּפּוּרִים, אוֹ מִי שֶׁאוֹכֵל דְּבַר אִסּוּר מִפְּנֵי הַסַּכָּנָה, כֵּיוָן שֶׁנֶּהֱנָה צָרִיךְ לְבָרֵךְ בַּתְּחִלָּה וּבַסּוֹף, אַף עַל פִּי שֶׁאֵינוֹ נֶהֱנָה בְּרָצוֹן כְּלָל, אֶלָּא מֵחֲמַת אֹנֶס חָלְיוֹ.
וְיֵשׁ אוֹמְרִים שֶׁהוּא הַדִּין לְבָרִיא שֶׁאֲנָסוּהוּ לִסְטִים לֶאֱכֹל וְלִשְׁתּוֹת, שֶׁאַף עַל פִּי שֶׁנֶּהֱנָה מֵחֲמַת אֹנֶס — צָרִיךְ לְבָרֵךְ. אֶלָּא אִם כֵּן נַפְשׁוֹ קָצָה מִלֶּאֱכֹל, בְּעִנְיָן שֶׁאֵין זוֹ הֲנָאָה כְּלָל, עַל דֶּרֶךְ שֶׁנִּתְבָּאֵר בְּסִימָן קצ״ז.
וְיֵשׁ אוֹמְרִים שֶׁהַבָּרִיא שֶׁאֲנָסוּהוּ לִסְטִים — אֵינוֹ מְבָרֵךְ עַל אֲכִילָתוֹ וּשְׁתִיָּתוֹ, אַף עַל פִּי שֶׁאִי אֶפְשָׁר שֶׁלֹּא יֵהָנֶה, כִּי אֵיךְ יְבָרֵךְ ה׳ שֶׁבָּרָא מַאֲכָל זֶה אוֹ מַשְׁקֶה זֶה וְאֵין לוֹ חֵפֶץ בּוֹ כְּלָל עַכְשָׁו, מַה שֶּׁאֵין כֵּן בְּחוֹלֶה, שֶׁכֵּיוָן שֶׁכְּבָר הוּא חוֹלֶה, וְחָפֵץ לְהִתְרַפְּאוֹת בְּמַאֲכָל אוֹ בְּמַשְׁקֶה זֶה — כָּל שֶׁכֵּן שֶׁחַיָּב לְהוֹדוֹת לַה׳ שֶׁבְּרָאָם. וְאַף שֶׁמִּשּׁוּם הֲנָאַת רְפוּאָה לְבַדָּהּ אֵין לוֹ לְבָרֵךְ בִּרְכַּת הַנֶּהֱנִין, מִכָּל מָקוֹם, צָרִיךְ לְבָרֵךְ מִשּׁוּם הָאֲכִילָה וְהַשְּׁתִיָּה שֶׁהוּא חָפֵץ בָּהֶם כְּדֵי לְהִתְרַפְּאוֹת, כֵּיוָן שֶׁכְּבָר הוּא חוֹלֶה. אֲבָל בְּאֹנֶס לִסְטִים, אַף שֶׁכְּבָר בָּאוּ עָלָיו לִסְטִים — אִלּוּ לֹא נִבְרָא מַאֲכָל לֹא הָיוּ אוֹנְסִים אוֹתוֹ לְאָכְלוֹ (וּסְפֵק בְּרָכוֹת לְהָקֵל):
And likewise a sick person who eats on Yom Kippur, or one who eats a forbidden thing because of danger: since he derives enjoyment, he must bless at the outset and at the end, even though he does not enjoy it willingly at all but on account of the constraint of his illness.
And there are those who say that the same applies to a healthy man whom bandits have forced to eat and to drink: although he derives enjoyment under constraint, he must bless — unless his soul loathes eating, in such a way that this is no enjoyment at all, along the lines of what was explained in siman קצ״ז.
And there are those who say that a healthy man whom bandits have forced does not bless over his eating and his drinking, even though it is impossible that he should not derive enjoyment: for how shall he bless Hashem who created this food or this drink, when he has no desire for it at all just now? Unlike a sick person: since he is already ill and desires to be healed by this food or this drink, all the more is he obliged to give thanks to Hashem who created them. And although on account of the enjoyment of healing alone he ought not to recite a birkat hanehenin, in any event he must bless on account of the eating and the drinking that he desires in order to be healed, since he is already ill. But in the case of the constraint of bandits, even though the bandits have already come upon him — had the food not been created they would not have forced him to eat it (and in a doubt concerning blessings one is lenient).
סעיף טז דְּבַשׁ שֶׁבִּשְּׁלוֹ עִם מִינֵי בְּשָׂמִים כְּתוּשִׁים כְּדֵי לְבַשְּׂמוֹ כְּמִנְהַג הוֹלְכֵי דְּרָכִים…
דְּבַשׁ שֶׁבִּשְּׁלוֹ עִם מִינֵי בְּשָׂמִים כְּתוּשִׁים כְּדֵי לְבַשְּׂמוֹ כְּמִנְהַג הוֹלְכֵי דְּרָכִים — הַדְּבַשׁ עִקָּר וְהַבְּשָׂמִים טְפֵלִים, וּמְבָרֵךְ "שֶׁהַכֹּל", שֶׁהֲרֵי הַבְּשָׂמִים בָּאִים לְתַקֵּן הַדְּבַשׁ וּלְהַטְעִימוֹ. אֲבָל מִינֵי מִרְקַחַת מִפֵּרוֹת אוֹ עֲשָׂבִים אוֹ מִינֵי בְּשָׂמִים מְרֻקָּחִים בִּדְבַשׁ, אֲפִלּוּ הֵם כְּתוּשִׁים בְּיוֹתֵר וּמְעֹרָבִים בִּדְבַשׁ — הֵם חֲשׁוּבִים עִקָּר, וּמְבָרְכִים עֲלֵיהֶם בִּרְכָתָם, עַל דֶּרֶךְ שֶׁנִּתְבָּאֵר בְּסִימָן ר״ב, לְפִי שֶׁהַדְּבַשׁ הוּא בָּא לְקַיֵּם דָּבָר הַמְרֻקָּח בּוֹ, לְפִיכָךְ הוּא טָפֵל אֶצְלוֹ אֲפִלּוּ הוּא הַרְבֵּה מִמֶּנּוּ:
Honey that one has cooked with kinds of crushed spices in order to perfume it, as is the custom of wayfarers — the honey is the principal and the spices are subordinate, and he blesses chehakol, since the spices come to improve the honey and to give it taste. But kinds of preserve made of fruits, or of herbs, or of spices candied in honey: even if they are very finely crushed and mixed into the honey, they are reckoned the principal, and one blesses over them their own blessing, along the lines of what was explained in siman ר״ב — because the honey comes only to preserve the thing candied in it, and it is therefore subordinate to it even if it is more than it in quantity.
סעיף יז בַּמֶּה דְּבָרִים אֲמוּרִים? בְּמִרְקַחַת (שֶׁהִיא עֲשׂוּיָה לְקִיּוּם, לֶאֱכֹל מִמֶּנָּה מְעַט מְעַט…
בַּמֶּה דְּבָרִים אֲמוּרִים? בְּמִרְקַחַת (שֶׁהִיא עֲשׂוּיָה לְקִיּוּם, לֶאֱכֹל מִמֶּנָּה מְעַט מְעַט לִפְרָקִים, וְלֹא לְאָכְלָהּ הַרְבֵּה לְמָזוֹן וּלְתַבְשִׁיל, לְפִיכָךְ אֵין הַדְּבַשׁ נֶחְשָׁב עִקָּר אַף עַל פִּי שֶׁהוּא הָרֹב). אֲבָל תַּבְשִׁיל הֶעָשׂוּי לַאֲכִילָה הַנַּעֲשָׂה מִתַּעֲרֹבֶת דְּבַשׁ וּמִינִים אֲחֵרִים שֶׁאֵינָם מֵחֲמֵשֶׁת מִינֵי דָּגָן אֶלָּא כְּגוֹן פֵּרוֹת וְקִטְנִיּוֹת — הוֹלְכִים אַחַר הָרֹב, וְאִם הָרֹב הוּא דְּבַשׁ — הוּא עִקָּר, וּמְבָרֵךְ עָלָיו וּפוֹטֵר אֶת הַפֵּרוֹת, וְכֵן בְּהֵפֶךְ, אֲפִלּוּ אֵינָם כְּתוּשִׁים וּמְעֹרָבִים עִמּוֹ, אֶלָּא עוֹמְדִים בְּעֵינָם בְּתוֹכוֹ, כֵּיוָן שֶׁנִּתְבַּשְּׁלוּ יַחַד וְנַעֲשׂוּ תַּבְשִׁיל אֶחָד. וְהוּא הַדִּין לִשְׁאָר מַשְׁקִים, חוּץ מִמַּיִם.
אֲבָל אִם לֹא נִתְבַּשְּׁלוּ יַחַד וְעֵרְבָן לְאָכְלָן יַחַד — אֵין הוֹלְכִים אַחַר הָרֹב, אֶלָּא צָרִיךְ לְבָרֵךְ עַל שְׁנֵיהֶם, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ר״ב, אֶלָּא אִם כֵּן אֶחָד מֵהֶם עִקָּר אֶצְלוֹ וְהַשֵּׁנִי אֵינוֹ אֶלָּא לְתַקֵּן וּלְהַכְשִׁיר אֲכִילַת חֲבֵרוֹ, שֶׁאָז גַּם בְּנִתְבַּשְּׁלוּ יַחַד מְבָרֵךְ עַל הָעִקָּר אַף אִם הוּא הַמּוּעָט:
To what does this apply? To a preserve (which is made to keep, to be eaten a little at a time at intervals, and not to be eaten in quantity as nourishment and as a dish — therefore the honey is not reckoned the principal, even though it is the majority). But a dish made for eating, prepared from a mixture of honey and other species that are not of the five species of grain — but, for example, of fruits and legumes — one follows the majority: if the majority is honey, it is the principal, and he blesses over it and exempts the fruits, and conversely; and this even if they are not crushed and mixed with it but stand in their own form inside it, since they were cooked together and became one dish. And the same holds for the other liquids, apart from water.
But if they were not cooked together and he mixed them in order to eat them together — one does not follow the majority: he must bless over both of them, as was explained in siman ר״ב — unless one of them is the principal in his eyes and the second is there only to improve and to make fit the eating of its fellow, in which case, even when they were cooked together, he blesses over the principal even if it is the lesser in quantity.
סעיף יח "שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ" צָרִיךְ לוֹמַר: "נִהְיָה" בְּקָמַ״ץ הַיּוּ״ד, שֶׁכָּל הַבְּרָכוֹת נִתְקְנוּ…
"שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ" צָרִיךְ לוֹמַר: "נִהְיָה" בְּקָמַ״ץ הַיּוּ״ד, שֶׁכָּל הַבְּרָכוֹת נִתְקְנוּ בִּלְשׁוֹן עָבָר, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קס״ז. וְלָכֵן אוֹמְרִים "בּוֹרֵא" וְלֹא "הַבּוֹרֵא", מִפְּנֵי שֶׁ"בּוֹרֵא" הוּא יוֹתֵר מְבֹרָר עַל הֶעָבָר, כְּמוֹ שֶׁנִּתְבָּאֵר שָׁם:
Chehakol nihya bidvaro: one must say nihya with a kamatz under the yud, for all the blessings were instituted in the past tense, as was explained in siman קס״ז. And therefore we say borei and not haborei, because borei expresses the past more clearly, as was explained there.
הלכה למעשה — מנהג חב״ד
Practical Habad conduct
Points of conduct that follow directly from siman ר״ד in the sensibility of the Alter Rebbe and of Habad — presented at the level of principle, referring to the Rav for the detail of cases.
For the Habad Hassid — Siman ר״ד (דִּינֵי הַבְּרָכוֹת לְיֶתֶר הַמַּאֲכָלִים)
- ① Seif א. The siman opens with the proper domain of chehakol: everything whose growth is not from the ground — meat, fish, locusts, milk, cheese, eggs, water, salt, honey. And the Rav at once adds the borderline case that illuminates the criterion: truffles and mushrooms do grow from the moisture of the ground, but upon trees and upon vessels; since their nourishment comes from the air and not from the ground, the name “fruit of the ground” does not rest upon them. It is not location that decides, but the source of nourishment.
- ② Seif ב. A change for the worse drops the proper blessing into the all-inclusive one: mouldy bread, a dish whose form has changed — chehakol. But there is a lower rung still: spoiled entirely, so as to be unfit even with difficulty, the food takes nothing at all. Vinegar displays all three stages: wine gone sour that people avoid — chehakol; complete vinegar, which bubbles on the ground and is harmful — nothing; mixed with water until drinkable again — chehakol.
- ③ Seif ג. The test of the intention behind the planting: whatever is not planted with a view to eating it in that manner drops to chehakol. Raw fruit whose way is to be cooked — chehakol. And all the more so what is not planted to be eaten at all: the palm’s kor, vine shoots, soft almonds of which one eats the husk. For the distinction from fruit merely not yet ripe, the Rav refers to siman ר״ב.
- ④ Seif ד. Three applications of one principle: shachat, young grain sheared while still green; seeds that stand only to give taste in the pot — dill, cumin, coriander, sweet though they be; and every beverage drawn from cooked fruit. The most instructive case is barley beer: chehakol and not mezonot, for mezonot is said only over food, and clear beer retains nothing of the substance of the barley — unlike the broth of a grain dish, which is subordinate to the dish itself.
- ⑤ Seif ה. Against the yesh omrim who places all wild grasses under chehakol, the Rav narrows the ruling: it applies only to grasses inferior in themselves. Good fruits that grow unsown — wild berries, raspberries — take haadama, exactly as fruits of worth on barren trees take haetz (siman ר״ג). He finally records the practice of one who blessed by the place of growth alone, ground or tree, even for inferior species.
- ⑥ Seif ו. The governing principle for all that follows: everything goes after the taste, and smell does not decide. Smell of vinegar but taste of wine — the name of wine still rests on it, hagafen; taste of vinegar but smell of wine — chehakol.
- ⑦ Seif ז. Cooked wine is not a degradation. True, not everyone drinks it as he drinks raw wine, because of its strength; but its taste and its smell are the better for it — hence its blessing is unchanged: borei pri hagafen. A ruling of real consequence for the cooked and pasteurized wines of our own day.
- ⑧ Seif ח. Two distinct regimes for mixed wine. Honey and pepper change the taste without degrading it — hagafen. Another beverage that spoils the taste of the wine — chehakol. And a beverage that does not spoil it, such as fig beer — follow the majority: majority wine, hagafen; majority beer, chehakol.
- ⑨ Seif ט. Water, however, does not count like the other beverages: diluted wine keeps hagafen even when the water is the majority, on two conditions — that the wine be strong enough to remain drinkable so diluted, and that this be the practice of people in that place; otherwise his view is nullified beside that of everyone else. An absolute limit: one part in six of water — never hagafen, whatever the taste.
- ⑩ Seif י. The lees: three measures of water poured in, four drawn out — one measure of wine has drained off, which is the dilution ratio of the Sages of the Talmud, hence hagafen. Less than four — mere sourness, chehakol. And the Rav updates the rule for later generations: our wines are not so strong, so we assess by the dilution in use in that place. Lees with no water added yield complete wine — hagafen.
- ⑪ Seif יא. The temed of pips and skins follows the law of the lees — and everything turns on the pressing. Pressed under the beam, almost nothing remains: short of the local dilution measure, chehakol. Trodden by foot alone, much wine moisture remains: even three measures poured for three drawn, it is hagafen, for the water is absorbed into the skins and what comes out is rich in wine. Raisins are referred to siman ער״ב.
- ⑫ Seif יב. An openly acknowledged doubt: skins upon which figs were set to strengthen the wine. The skins are the majority, yet all the power of the figs has passed into the liquid — hagafen or not? The Rav does not decide, and has one bless chehakol out of doubt, as over fig-steeping water. And for the final blessing he gives the elegant escape: drink wine and bless after it — wine exempts every kind of beverage, before and after, either way.
- ⑬ Seif יג. Water is blessed only when drunk for thirst: drinking to wash down a choking mouthful is no enjoyment, so neither chehakol nor borei nefachot. But other beverages are blessed even when drunk unwillingly under that very constraint — because they afford the body enjoyment in themselves. Birkat hanehenin follows actual enjoyment, not intention.
- ⑭ Seif יד. The same criterion for medicine: good in taste and pleasant to the palate — bless before and after, though one eats under the constraint of illness; bad and affording no enjoyment — no blessing at all, even though it heals. And for the middle case, neither good nor altogether bad, the Rav records in parentheses a yesh mi she-omer: always chehakol.
- ⑮ Seif טו. A sick person eating on Yom Kippur, or eating a forbidden thing because of danger, blesses before and after: constraint does not cancel enjoyment. On a healthy man forced by bandits the Rav brings two views, and gives the second its full reasoning: how shall he bless Hashem who created this food when he has no desire for it at all? The sick man, by contrast, desires the food as a remedy. The closing words, in parentheses: in a doubt concerning blessings one is lenient.
- ⑯ Seif טז. Principal and subordinate in honey. Honey cooked with crushed spices, in the manner of wayfarers: the spices are there only to improve and flavour the honey — the honey is the principal, chehakol. But fruits, herbs and spices candied in honey remain the principal and keep their own blessing, even finely crushed and even when the honey is the greater in quantity: the honey is there only to preserve them.
- ⑰ Seif יז. The Rav qualifies the preceding seif: the rule of the candied preserve applies only to a mirkachat, made to keep and eaten a little at a time. But a real dish, cooked of honey with fruits or legumes (the five grains excepted), follows the majority — even if the pieces stand whole inside the honey, since cooking has made them one dish; and the same holds for any liquid other than water. Where there was no common cooking, however, one does not follow the majority: one blesses over both — unless one of them is there only to make the other edible, in which case the principal prevails even as the lesser.
- ⑱ Seif יח. The siman closes on the wording of the blessing itself: one must say nihya with a kamatz under the yud — in the past tense — for all the blessings were instituted in the past tense (siman קס״ז). The same reason makes us say borei and not haborei: the form borei expresses the perfect more clearly. A point of vocalization worth retaining for the most frequently recited blessing of all.
⚠ This section presents Habad conduct grounded in the Alter Rebbe’s Shulchan Aruch, siman ר״ד (the real text is reproduced in §1). It does not replace a rabbinic ruling for a particular case. For any concrete question — which blessing over this food, this wine, this beverage, this remedy or this preserve — consult your Rav, and for Habad, a Habad Rav.