New York – This week the Daf Yomi is in the middle of Perek Keitzad Mevorchin, the Perek in Maseches Brachos that deals with the proper Bracha to make on various foods. But one food item is not explicitly listed: the potato. Unbeknownst to many, the proper Bracha on the potato has been the subject of debate for several centuries. The potato actually has a fascinating history; one which has impacted halacha as well. This article sets out to explore the halachic impact they have made in several areas.

Ever since first ‘making the scene’ via the victorious Spaniards shipping them from the conquered Incas to their own colonies and armies throughout Europe in the late 1500’s, the ubiquitous potato has been a considerable mainstay on the world stage. Although at first being the exclusive right of kings and nobles [Queen Marie Antoinette famously wore a headdress of potato flowers at a fancy ball (obviously while she still had her head)], by the 1770’s the potato had become a staple crop throughout Europe. Over the years, this humble nightshade has been credited with helping facilitate such diverse events as the Industrial Revolution, the Great Irish Famine of 1845 (due to their susceptibility to blight), Russia’s proclivity for Vodka, a U.S. Vice President’s public spelling debacle, and a themed toy version of itself so popular, that it was inducted into the National Toy Hall of Fame. Yet, aside for the tuber’s worldly presence, it also holds a unique place in the annals of Halacha, and not just by its significance in cholent, latkes, and fresh hot potato kugel.

Bracha Brouhaha – Mind Your K’s And T’s

If one were to take a poll as to the potato’s proper bracha (blessing required before eating) the vast majority would respond that since the potato is a vegetable and grows from the ground its proper bracha is “borei pri ha’adama” (Mishna & Gemara Brachos 35a and Tur / Shulchan Aruch O.C. 203). Yet, although this seems clear-cut, interestingly, there are those who make a different blessing: shehakol, usually reserved for food items not naturally grown.

The source of this remarkable ruling seems to be an enigmatic translation by the Aruch, a contemporary of Rashi (est. 1040). When referring to the proper bracha of mushrooms and other food items that do not actually get their nourishment from the earth and consequentially their bracha being shehakol (see Gemara Brachos 40b), the Aruch translates them as “Tartuffel”. Not familiar with the archaic word, the famed Yismach Moshe (Tehilla L’Moshe – Yismach Moshe vol. 3, pg. 12a) maintained that the Aruch must have been referring to “Kartuffel”, colloquially known as the potato. He added that the great Rav Naftali of Ropshitz made a shehakol on potatoes as well.

This rationale is also found in several other sefarim, and there are prominent authorities including the Likutei Mahariach (vol. 1, pg. 127b) and the Maharam Ash (cited in sefer Zichron Yehuda (pg. 23b s.v. al esrog) who were known to have made a shehakol bracha on potatoes.

In fact, Sanz and Kamarna Chassidim among others, follow this custom. The Klausenberger Rebbe (Shu”t Divrei Yatziv O.C. vol. 1, 82) and Rav Schneebalg (Shu”t Shraga HaMeir vol. 6, 119) staunchly defend the practice of making a shehakol.

The Klausenberger Rebbe (Divrei Yatziv ibid. s.v. v’ulam) adds another reason to do so: since one can make flour out of potatoes and potatoes satiate and are filling, it might be considered in the same category of rice, whose proper bracha is mezonos (Mishna Berura 208, 25 and Shaar HaTzion 31). The rule is that if one is unsure what the proper bracha is he should make a shehakol. He therefore opines that potatoes should also be shehakol.

However, it must be noted that the Steipler Gaon (Kraina D’Igresa vol. 2, 88 s.v. v’hadavar) disagreed with this reasoning, maintaining that our Gemara (Brachos 36b – 37a) singled out rice for this halacha of mezonos, and that it does not apply to other foods.

The Kamarna Rebbe of Yerushalayim’s son personally told this author a similar reasoning as the Klausenberger Rebbe’s why they make a shehakol (See Shulchan HaTahor 204, 3 & Zer Zehav 2 and Minhagei Kamarna pg. 25, 97). He added that anyway if one makes a shehakol on any food he is yotzei b’dieved, so kol shekein one may do so by a potato when many great Rabbanim have said to do so.

However, the facts do not really corroborate that potatoes should be in the same category of mushrooms, as potatoes not only grow and root in the ground, but they also get their nourishment from the ground, as opposed to mushrooms and their ilk. Several contemporary authorities point out that it is highly unlikely, if not impossible, for the Aruch, who lived in Europe in the 11th century, to have been referring to “Kartuffel” as the proper translation for mushrooms, as tubers were unknown on that continent until almost five hundred years later!

Therefore, the vast majority of authorities and halachic decisors, including Rav Yaakov Emden (Siddur Beis Yaakov pg. 108b, 100, 18), the Mishna Berura (202, 40), Rav Moshe Feinstein (Shu”t Igros Moshe O.C. vol. 1, 60), the Steipler Gaon (Kraina D’Igresa (ibid.), Rav Menashe Klein (Shu”t Mishneh Halachos vol. 6, 39 & 40), Rav Betzalel Stern (Shu”t B’tzeil HaChochma vol. 4, 83), Rav Binyamin Zilber (Shu”t Az Nidberu (vol. 11, 48), Rav Efraim Greenblatt (Shu”t Rivevos Efraim vol. 3, 124), the Yalkut Yosef (Kitzur Shulchan Aruch O.C. 203, 10), the Orchos Chaim (Spinka 204, 2), the Darkei Chaim V’Shalom (293) [See also Shalmei Nissan (on Perek Keitzad Mevorchin, Haaros 99, pg. 314 – 315)], rule that the proper blessing on the potato is indeed “borei pri ha’adama”.

Cooking Quarrel

The potato was viewed quite differently by many, respective of the time and place. For example, as noted above, it was prized by French nobility in the 1770’s. Yet, by the mid 1800’s tubers were considered peasant fare in many locales, including Ireland and Russia. This divergence of attitude actually has a halachic impact.

If a non-Jew cooks kosher food (from start to finish), it still might be prohibited for a Jew to consume it, based on the prohibition of Bishul Akum, literally – food cooked by a non-Jew. This is a Rabbinic decree, meant to combat the plague of assimilation and intermarriage. However, in order for food to be included in this prohibition, it must meet two requirements: be unable to be eaten raw, and it must be ‘Oleh Al Shulchan Melachim’ – fit for a King’s table. Any kosher food cooked by a non-Jew (obviously with no other kashrus concerns) that does not meet these requirements is permitted to be eaten (See Tur & Shulchan Aruch Y”D 113).

A common concern is figuring out which foods are considered ‘Fit for a King’s Table’. The Chayei Adam, who lived in Vilna (located in modern-day Lithuania) in the early 1800’s, ruled that potatoes are considered an important food item, apropos for nobility (Chochmas Adam 66, 4). As such, they are ‘Fit for a King’s Table’ and any cooked potato dish must be cooked by a Jew, or else will be prohibited as Bishul Akum.

However, the Aruch Hashulchan (Y”D 113, 18), writing in the 1890’s in Novardok (located in modern-day Belarus), vigorously disagreed; maintaining that potatoes are food for the common man, and nobles would only partake of them due to the land’s overabundance of them, and not due to any inherent importance. Interestingly, and although written more than a century earlier in Germany, the Ya’avetz (Shu”t Sheilas Ya’avetz (vol. 2, 147, 4 s.v. u’vhiyosi) similarly wrote that potatoes are exclusively “peasant fare”. The Aruch Hashulchan adds that it is entirely possible that in the time and place of the Chayei Adam a potato dish might have been considered important, but by his time, the potato’s widespread popularity ensured that it no longer could have been rendered ‘Fit for a King’s Table’, and consequentially is excluded from the Bishul Akum prohibition. It is interesting to note that nowadays potato’s relevance is once again a matter of dispute among contemporary authorities regarding this important halacha.

This Spud’s For You!

It’s amazing how not only ours, but the entire world’s eating habits, have been changed by this simple vegetable. Can anyone even imagine Shabbos without cholent or kugel, or Chanuka without latkes? The common potato certainly has an uncommon and fascinating history, especially when viewed through the lens of Halacha.

Rabbi Yehuda Spitz serves as the Shoel U’ Meishiv and Rosh Chabura of the Ohr Lagolah Halacha Kollel at Yeshivas Ohr Somayach in Yerushalayim. He can be reached at [email protected]