Blessings on Unripe Fruit: When to Thank for What Was Given vs What Was Taken

Full Summary

This shiur examines a fundamental machlokes between the Shulchan Aruch and the Vilna Gaon regarding when one makes a borei pri ha'etz blessing on unripe fruit. The Shulchan Aruch holds that one makes this blessing mishiyetzi'u (as soon as the fruit emerges), while the Gaon argues that one only makes it when the fruit reaches heviya shlish (one-third ripeness). Rabbi Zweig explains that the Gaon distinguishes between the laws of shevi'it (sabbatical year) and the laws of blessings. The concept of mishiyetzi'u applies to shevi'it - once fruit begins to emerge, one cannot cut down the tree because it would destroy potential peiros shevi'is. However, for blessings, the Gaon maintains that the shiur follows the laws of ma'aser - one gives ma'aser when one has actual fruit, which occurs at heviya shlish. This reflects a deeper philosophical question: are blessings determined by what we receive and consume (the Gaon's position), or by what Hashem (ה׳) gave us regardless of when we use it (the Shulchan Aruch's position)? Rabbi Zweig illustrates this with the case of boser (unripe grapes) according to the Rashba, who says one makes borei pri ha'etz because it is 'the thing itself.' He presents two ways to understand this: either boser is already considered fruit (what we're taking now), or we make borei pri ha'etz because Hashem is giving us what will become a pri ha'etz (what was given to us). The shiur then examines the reverse case through the Rambam (רמב"ם)'s ruling on chametz (fermented wine). While other Rishonim like the Rosh and Rabbeinu Yonah debate whether one makes any blessing on chametz due to its poor taste, the Rambam maintains that since it was originally food (grapes), one makes a blessing - specifically shehakol rather than borei pri ha'gafen due to its current liquid form. This demonstrates the Rambam's principle that the obligation for blessings is based on what Hashem originally gave us (food), even if we consume it in a degraded state. The machlokes extends to practical applications: according to the Gaon's approach, blessings follow the principle of ma'aser - we thank for what we actually receive as food. According to the Shulchan Aruch and Rambam's approach, we thank for what was given to us, reflecting the relationship aspect of blessings rather than just the immediate benefit. Rabbi Zweig contrasts this with the laws of Yom Kippur, where the Rambam holds that chametz consumption doesn't violate the prohibition because it's not k'derech achilah (normal eating), even though it requires a blessing. This shows that hilchos brachos and hilchos Yom Kippur operate on different principles - blessings focus on acknowledging what was given, while Yom Kippur restrictions focus on the manner of consumption.