בס”ד
A THOUGHT ABOUT PARSHAT EIKEV 5785
Eikev 1
Introduction
| 10 And thou shalt eat and be satisfied, and bless the L-RD thy G-d for the good land which He hath given thee. | י וְאָכַלְתָּ, וְשָׂבָעְתָּ–וּבֵרַכְתָּ אֶת-ד’ אֱלֹקיךָ, עַל-הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן-לָךְ. |
This verse forms the basis for the question of how non-Jews can relate to the blessings customary in Judaism before and after meals. In Judaism, the recitation of blessings plays a central role; it helps create awareness of G-d’s goodness, even in the most everyday moments of life.
This blog provides a summary of the first two lessons by Rabbi Tuvia Serber on this topic. His lessons are based on the insights of the Alter Rebbe, Rabbi Shneur Zalman of Liadi, but specifically tailored for Bnei Noach — non-Jews who follow the universal laws of the Torah. Here you can read the original text from Chabad.
Although the original text is written for Jews, we study and apply these insights to non-Jews. We discuss the relevant parts for non-Jews and explain why some passages do not apply to them.
It is important to know that non-Jews are not obligated to recite blessings. They may do so voluntarily, but if they choose to say blessings, they must do so properly. Otherwise, one might inadvertently violate the prohibition against creating a new religion.
Additionally, it is good to realize that in every blessing the Name of G-d is pronounced. We must be very careful with this, as also stated in the Ten Commandments:
| Thou shalt not take the name of the L-RD thy G-d in vain; for the L-RD will not hold him guiltless that taketh His name in vain | לֹא תִשָּׂא אֶת-שֵׁם-ד’ אֱלֹקיךָ, לַשָּׁוְא: כִּי לֹא יְנַקֶּה ד’, אֵת אֲשֶׁר-יִשָּׂא אֶת-שְׁמוֹ לַשָּׁוְא |
Therefore, there are two important guidelines when reciting blessings:
- If you doubt whether you have recited a blessing or not, do not say it again.
- If someone accidentally makes a mistake and nevertheless utters the Name of G-d, he may recite a praise afterward.
For example: if someone says the wrong blessing and realizes right away, you can actually say the correct blessing after whatever you said. But if more than 3 seconds passed from the recitation of the wrong text, then you must recite a praise to the mentioned name of G-d and then the correct blessing. The accepted praise is: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד
For example: if someone says the wrong blessing and therefore has not fulfilled his obligation, he must still say the correct blessing before proceeding to the next blessing. Then he may say:
“Blessed is the glory of His kingdom forever and ever.”
בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד
This short praise is said without the usual introduction of a blessing — so without the words
“Baruch Ata” (Blessed are You) — because it is not a full blessing but a way to honor the Name of G-d after it may have been pronounced incorrectly by accident. This way one prevents the Name of G-d from being taken in vain, as the Ten Commandments command.
Why is a blessing recited?
Every mitzvah (commandment) in the Torah must be based on a verse from Scripture. Without such a basis, it is merely a good custom, but not a binding commandment.
Everything that exists in this world belongs to God. We read this in Psalm 24:1
| The earth is the L-RD’S, and the fulness thereof; the world, and they that dwell therein. | לַד’, הָאָרֶץ וּמְלוֹאָהּ; תֵּבֵל, וְיֹשְׁבֵי בָהּ. |
When someone enjoys this world — for example, by eating or drinking — without first reciting a blessing, it is as if one takes something that belongs to G-d without permission.
The Talmud, in Tractate Berachot 35a:21, states this as follows:
“Whoever enjoys this world without first reciting a blessing is as if he desecrates holy matters.”
For everything belongs to G-d: the earth and all that it produces. By reciting a blessing, you acknowledge this truth and, as it were, ask permission to enjoy it. The blessing not only permits the use of the earthly but also makes it meaningful and connected to the divine.
Why are different blessings recited?
In Judaism, blessings (berachot) express our gratitude to G-d for everything He has created. For different types of food, there are different blessings, depending on their origin. These blessings help us consciously enjoy what we consume, acknowledging that everything ultimately comes from G-d.
Each beracha is based on halachic (Jewish law) principles and on verses from the Torah or other sacred texts.
- Fruits of Trees
For fruits that grow on trees — such as apples, pears, and figs — we say the following beracha:
- Hebrew:
בָּרוּךְ אַתָּה ה’ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָעֵץ - Transliteration:
Baruch Atah Adonai Eloheinu Melech ha’olam, borei p’ri ha’etz - Meaning:
Blessed are You, L-rd our G-d, King of the universe, who creates the fruit of the tree.
- Fruits of the Ground
For products that grow from the ground but not on trees — such as potatoes, carrots, or melon — a different blessing is recited:
- Hebrew:
בָּרוּךְ אַתָּה ה’ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָאֲדָמָה - Transliteration:
Baruch Atah Adonai Eloheinu Melech ha’olam, borei p’ri ha’adamah - Meaning:
Blessed are You, L-rd our G-d, King of the universe, who creates the fruit of the ground.
- General Blessing for Other Foods
For foods that do not fall under the categories of tree fruits or ground fruits — such as meat, fish, eggs, candy, or rice — the general blessing applies:
- Hebrew:
בָּרוּךְ אַתָּה ה’ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ - Transliteration:
Baruch Atah Adonai Eloheinu Melech ha’olam, shehakol nihyah bidvaro - Meaning:
Blessed are You, L-rd our G-d, King of the universe, by whose word all things came to be.
- A Separate Blessing for Wine or Grape Juice
Wine has a special status within Judaism. It was often consumed in earlier times, sometimes instead of water, and is used in holy rituals such as kiddush on Shabbat and holidays. Therefore, wine has its own blessing:
- Hebrew:
בָּרוּךְ אַתָּה ה’ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן - Transliteration:
Baruch Atah Adonai Eloheinu Melech ha’olam, borei p’ri hagafen - Meaning:
Blessed are You, L-rd our G-d, King of the universe, who creates the fruit of the vine.
Note: Grapes or raisins fall under the blessing for tree fruits: Borei p’ri ha’etz.
What if you drink several things?
- If you start with wine and plan to drink other beverages (such as soda), the blessing over the wine suffices.
- If you first drink wine and only later decide to drink something else, you must still say Shehakol for the other drink.
- If you start with soda (e.g., cola), say Shehakol. If you then drink wine afterwards, say Borei p’ri hagafen.
For non-Jews, only the blessing before drinking wine is relevant.The blessing the sages instituted after wine is relevant only for Jews. However a non-Jew might recite the general blessing after all foods and drinks even for wine.
- A Separate Blessing for Bread
Bread is the most central food in Jewish tradition. Therefore, bread has its own elevated blessing:
- Hebrew:
בָּרוּךְ אַתָּה ה’ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ - Transliteration:
Baruch Atah Adonai Eloheinu Melech ha’olam, hamotzi lechem min ha’aretz - Meaning:
Blessed are You, L-rd our G-d, King of the universe, who brings forth bread from the earth.
Note: The definition of bread in Jewish law is when it is made from one of the five grains (wheat, barley, rye, oats, or spelt) and intended as a main food.
- Other Grain Products
If a grain product is not eaten as bread — for example, porridge, pasta, or cake — a different blessing is said:
- Hebrew:
בָּרוּךְ אַתָּה ה’ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מִינֵי מְזוֹנוֹת - Transliteration:
Baruch Atah Adonai Eloheinu Melech ha’olam, borei minei mezonot - Meaning:
Blessed are You, L-rd our G-d, King of the universe, who creates various kinds of foods from grain.
If the grain mixture is liquid and mainly drunk, then say Shehakol.
What about doubt or exceptions?
- Rice and millet (Orez and Dochan): Although bread can be made from these, there is halachic uncertainty. Therefore, for rice products, the general blessing Shehakol is usually recited.
- Puffed grains that are not prepared as bread or grain porridge fall under the blessing Borei p’ri ha’adamah (fruit of the ground).
- Doubtful case? The rule is: when in doubt about the correct blessing, choose Shehakol.
What do you do if you make a mistake when reciting a blessing?
As mentioned in the introduction, situations can arise where you make an error when saying a bracha (blessing). Here are some guidelines to help you act correctly in cases of doubt or mistake:
- Are you unsure if you have said a blessing?
If you are not sure whether you said a bracha, do not say it again. In halacha, the principle of safek berachot lehakel applies — when in doubt about blessings, we are lenient to avoid unnecessarily pronouncing G-d’s Name. - Accidentally said a wrong blessing including G-d’s Name?
If someone mistakenly says an incorrect blessing that includes G-d’s Name, it is not appropriate to say another blessing immediately. What you can do is say a praise phrase as atonement, such as:
“Baruch shem kevod malchuto le’olam va’ed”
(Blessed is the Name of His glorious kingdom forever and ever.) - You said the blessing for the ground (ha’adamah) over a tree fruit
In the first instance incorrect, but according to halacha, saying borei p’ri ha’adamah is considered sufficient for tree fruits. You do not need to say a new bracha in this case. - You said the blessing for a tree fruit (ha’etz) over something that grows from the ground
This is not valid. You should first say the above praise phrase (Baruch shem kevod…) as atonement, and then say the correct blessing: borei p’ri ha’adamah. - Unsure of what you are eating?
- If you don’t know at all what you’re eating (tree, ground, or something else), say:
Shehakol nihyah bidvaro — “Everything came into being through His Word.” - If the doubt is specifically between tree fruit (Ha’etz) and something from the ground (Ha’adama), say:
Borei pri ha’adama — “Who creates the fruit of the ground.”
- Eating multiple types of food with different blessings
If you want to eat, for example, potatoes (fruit of the ground) and an apple (fruit of the tree), say the blessing over the apple (borei p’ri ha’etz) first, then the blessing over the potato (borei p’ri ha’adamah). The order matters: tree before ground. - Everything on your plate has the same bracha?
Suppose you have a plate with various foods that all fall under the same blessing — for example, cooked potatoes, lettuce, and cucumber. All these products fall under the blessing borei p’ri ha’adamah.
In that case, you do not need to say a blessing for each separate item.
What do you do?
- Choose the item you like the most — for example, the potato.
- Say the bracha:
“Baruch Atah Hashem Eloheinu Melech ha’olam, borei p’ri ha’adamah.” - Then eat everything that falls under that same blessing, provided that when saying the blessing you intended to include all the relevant food on your plate.
With care and mindfulness, you thus honor G-d for what you receive, even if you make a mistake once. The most important thing is to treat blessings with respect and attention, and to learn from any errors for the future.
Tasting Food While Cooking – Does It Require a Blessing- Because the small amount?
An interesting case arises when one tastes food during preparation. What if you’re not eating a full portion, but simply tasting to check flavor or seasoning? According to halacha, if you taste and swallow the food—even a small amount—then a bracha rishona (initial blessing) should be said. However, if you taste without swallowing (i.e., you spit it out), then no blessing is required. This principle is especially relevant when preparing multiple dishes, or tasting repeatedly—such as when adjusting salt, spices, or doneness. In such cases, one blessing at the beginning may suffice, provided you have in mind that you will continue tasting.
The Rambam rules that for Noahides there are no minimum quantities (shiurim) in mitzvot or prohibitions. This means that even a very small act — whether eating, drinking, or, for example, stealing — is halachically significant for them. Consequently, if a Noahide wishes to say a blessing voluntarily, it should be said even over a very small amount. In practice, however, since blessings are not obligatory for Noahides and we apply the principle of safek berachot lehakel, one would refrain from saying a blessing in cases of doubt, particularly when the food is not swallowed.
Want to learn more…see part 2 or the youtube serie of Rabbi Tuvia Serber
By Angelique Sijbolts
With thanks to Rabbi Tuvia Serber for the feedback
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