Siman 203

Over the fruits of the ground, one recites the blessing "borei peri ha-adamah." And why do we not recite "borei peri ha-aretz"? Because the name "aretz" does not refer to the clods of earth, but is a name for the country, such as "Eretz Yisrael" or "Eretz Mitzrayim," whereas "adamah" is the name for the soil itself, as it is written: "And the Lord God formed man of the dust of the adamah." And so it is explicitly stated in the portion of bikkurim: "And it shall be when you come to the aretz... and you shall take of the first of all the peri ha-adamah... and now, behold, I have brought the first of the peri ha-adamah, etc." And why is it not written there "peri ha-etz"? Because all of the seven species are subject to bikkurim, and they include wheat and barley. However, the vine and the fig, etc., are also included in "peri ha-adamah," for it is for this reason that if one recited "borei peri ha-adamah" over the fruit of the tree, he has fulfilled his obligation, and from this verse we explicitly learn this. And this is why in the blessing "me'ein shalosh" we conclude with "al ha-aretz" and not "al ha-adamah," because there it truly refers to Eretz Yisrael, and therefore in Eretz Yisrael we conclude "al ha-aretz ve-al peiroteha," as I wrote in siman 208. Therefore, it seems to me that if one erred regarding a fruit of the ground and recited "borei peri ha-aretz," he has not fulfilled his obligation and must return and recite "borei peri ha-adamah."

And behold, there are things regarding which there is a doubt whether their berakhah is "ha-etz" or "ha-adamah." That is to say, behold, regarding complete trees, whether large or small—certainly their berakhah is "ha-etz," and regarding types of seeds that are sown every year—certainly their berakhah is "ha-adamah." However, there are types of small fruits that grow in fields and forests and are called "yagides," and among them are black and red, sweet and sour, which are not sown and grow on their own upon grasses like tiny, tiny branches, and every summer they are gathered, and regarding these there is a dispute. And behold, it is simple that if it is difficult to clarify according to the depth of the law, or if there is a doubt in one's hand—he should recite the berakhah "ha-adamah," for with this one fulfills the obligation even if their berakhah is "ha-etz." However, we shall clarify according to the clarification of the halakhah with the help of Heaven.

This is the wording of the Gemara (40.): "How do we recite the blessing 'Who creates the fruit of the tree'? Where, when you take the fruit, the branch remains and then produces [other fruit, Rashi]. But where, when you take the fruit, the branch does not remain to then produce—we do not recite over it 'Who creates the fruit of the tree' but rather 'Who creates the fruit of the ground'." And according to this, even though the main body of the tree remains extant until the following year, nevertheless if the branch perishes—we recite 'the ground'. And this is the opinion of the Geonim that the Tur cited, and this is his wording: "Any tree that withers in the winter and its branches and leaves perish entirely and it then sprouts from its roots—we recite over it 'Who creates the fruit of the ground'." Thus far his words. And so it appears from the Behag, chapter 6 of Berakhot.

And this is also the intent of our teachers, the authors of the Shulchan Aruch, in section 2, who wrote: "Upon berries that grow on a thorn bush—'borei peri ha'adamah', for it is not called a tree unless it produces its leaves from its wood, but that which produces its leaves from its roots is not called a tree; and these, since their wood completely perishes in the winter and then they sprout again from their roots—one recites over them 'borei peri ha'adamah'." Thus far their words. And "from its wood" means from its branches. According to this, all our types of berries—their berakhah is "ha'adamah", even the black ones called "shvartze berries" whose growth is on a small, low tree and the root persists from year to year; nevertheless, since its branches perish in the winter—one recites "ha'adamah". And I am astonished at the one who wrote that over black berries one recites "ha'etz" (Magen Avraham, subsection 1), for this is only according to the opinion of the Ri in the Tur, that only when the tree persists from year to year does one recite "ha'etz", see there; but we hold according to the explanation of Rashi and like the words of the Geonim. And more than this, I am astonished at the poskim who did not notice that the Rif and the Rambam omitted all of this. And it seems in my humble opinion that they explained that in the Gemara this is clarified according to Rabbi Yehuda, see there, but according to the Rabbanan it requires a complete tree. And proof for this is from the Yerushalmi at the end of the fifth chapter of Kilayim, which concludes there that even a matter of kilayim is considered a tree, yet regarding the matter of berakhah it is "ha'adamah", see there (the Tosafot there brought this, see there); learn from this that one does not recite "borei peri ha'etz" except over a complete tree, and therefore the Rif and the Rambam did not need to bring this.

And according to this, all types of our berries, whether black or red, whether sweet or sour—one recites over them "borei peri ha'adamah." And there is a type found in the winter called cranberries which are not fit for eating at all and one only sucks the nectar within them—one recites "shehakol" (Magen Avraham ibid.). Our teacher, the Beit Yosef, wrote in section 3 that over "mazinos" one recites "borei peri ha'etz," and we do not know what this is; and similarly over "bromber" and "erpert" (Magen Avraham), and this too is not known to us what they are. But over currants and smorodines and gooseberries and raspberries—one recites "ha'etz," for they are complete trees and endure well throughout all the days of winter. And I saw one who wrote that over raspberries one recites "ha'adamah," and it is a wondrous thing, and so we are accustomed to recite over them "ha'etz." And rowanberries are not fit for eating at all and they are placed into drinks, and it seems to me that nevertheless, one who eats them and tastes flavor in them—should recite "shehakol."

On fruits produced by non-fruit-bearing trees—one recites the blessing "shehakol"; thus ruled our teacher, the Beit Yosef, in section 4, and the reason is because the fruits upon them are very bad. However, if they are truly good for eating—one recites the blessing "borei pri ha'etz" (Taz and Magen Avraham subsection 2). Therefore, small nuts gathered from forest trees that are good for eating—their blessing is "borei pri ha'etz" (ibid.). And he wrote further: Myrtle berries, even though they have ripened and become like fruits—one recites only "shehakol," for they are not significant at all and are like the fruits of non-fruit-bearing trees; and to us, this is not known at all. (See Sha'arei Teshuva who wrote in the name of the Arizal to recite "ha'etz," see there; and I say that his intention is also when they are fit for eating well, according to the words of the Taz and the Magen Avraham, and examine this closely).

Regarding ginger, which is called ingber, that is preserved while it is moist—"borei peri ha'adamah." And even though most ginger is sold in its dry state, nevertheless, they are also planted for that purpose, to be eaten in their moist state as well. And it appears that the same law applies if one preserves it dry, since through this it becomes fit for eating—the ginger is the primary component and not the honey, for the intention is for the sake of the ginger, and one recites over it "borei peri ha'adamah." And so too when one roasts ginger and eats it for medicinal purposes—one recites "borei peri ha'adamah," since it is fit for eating through this (Magen Avraham, subsection 4). And regarding zedoary, which is called tzimring, it is possible that one recites "shehakol" since it is made only for flavoring and not for eating (ibid.). And peppers when one preserves them—one recites "borei peri ha'adamah" (ibid.). But according to our knowledge in this time, it is simple that they are made only for flavoring, and in our days we have never heard of one preserving peppers. And perhaps in the places where they grow their taste is good and they do so, and we do not know of this. And ground spices mixed with sugar—the spices are the primary component and one recites over it according to the blessing of the spices, whether they are from the fruit of the tree or from the fruit of the ground or "shehakol."

Radish - one recites over it 'borei peri ha'adamah'. And even though they eventually harden and become unfit for eating, nevertheless, the primary purpose of their planting is to eat them before they have hardened. Therefore, over radish - one recites 'borei peri ha'adamah', and similarly over onions and garlic, for many are eaten while they are raw in our times. And over rhubarb - one recites 'ha'adamah'. And over asparagus, since most of them are eaten by means of cooking and the primary purpose of their planting is for this, if one eats them while they are raw - he recites 'shehakol'. And it appears to me that also with horseradish the law is so, but rhubarb, most of them are eaten while they are raw and they plant them with this intent. And the horseradish that they call chrain is not fit for eating at all, rather they eat it with meat and fish, and then the horseradish is secondary to them. And if one eats horseradish by itself and derives pleasure from this, it appears to me that he recites only 'shehakol'. But over lettuce - one recites 'ha'adamah', for they are good for eating. And when they fry radish in honey and it is called eingemacht - one recites 'ha'adamah', even when one mixes nuts into them the radish is the primary element. And if the nuts are the majority - one recites 'ha'etz'. And so with anything similar to this, when one fries two species from the fruit of the tree and from the fruit of the ground - one follows the majority, and when they fry sesame seeds in honey which they call mohnlach - one recites 'ha'adamah'.