However, regarding latkes baked in an oven, if the taste of the potato is discernible and perceptible, one recites Ha’adamah and Boreh Nefashot.Sources and reasoning:
Maran the Shulchan Aruch writes (Laws of Blessings on Fruits, siman 202, סעיף 7):
Dates that one crushes by hand and makes into a paste, removing their pits—even so, their blessing does not change, and one recites over them: Boreh Pri Ha’etz, and afterward a Berachah Me’ein Shalosh. The Rema writes in his gloss: Accordingly, the same applies to latvarin, called povidla; one recites over them: Boreh Pri Ha’etz. Some say to recite Shehakol over them (Terumat HaDeshen, siman 29, and Beit Yosef in the name of the Tur), and it is preferable ab initio to be concerned for this view and recite Shehakol. However, if one recited Boreh Pri Ha’etz, he has fulfilled his obligation, for this appears to be the primary ruling.
It is clear that according to Maran the Shulchan Aruch, one recites the fruit’s original blessing over crushed fruits or vegetables, and the blessing does not change. Only according to the Rema is it preferable to be concerned and recite Shehakol, in accordance with the view of Terumat HaDeshen cited by the Beit Yosef. Maran Rabbi Ovadia Yosef zt”l likewise rules in his sefer Chazon Ovadia—Berachot (p. 132) that fruits crushed either by hand or with a utensil (such as a blender), even if they have been completely crushed until their form is lost, retain the blessing Boreh Pri Ha’etz, followed by Berachah Me’ein Shalosh. The same applies to mashed potatoes (puree), as well as carrots and radishes grated with a fine grater: their blessing is Boreh Pri Ha’adamah, followed by Boreh Nefashot. This differs from what was written in Shut Rav Pe’alim, vol. 2 (Orach Chaim, siman 28), and in Ben Ish Chai (Parashat Pinchas, סעיף 12), that if they were completely crushed in a mortar, one should recite Shehakol, in accordance with the Rema. Shut Or LeTzion, vol. 2 (chapter 14), follows this view.
However, according to what Maran Rabbeinu Ovadia Yosef zt”l writes in Chazon Ovadia (p. 136), the blessing on falafel is Shehakol, because spices are added and it is deep-fried in oil until its taste changes. Therefore, one recites Shehakol over it (nevertheless, if one recited Ha’adamah, he has grounds upon which to rely), because it has a different taste, a different name, and a new form, as Rabbi Yosef Yadid writes there. According to this, the same applies to latkes fried in oil, to which eggs and the like are added: their blessing is Shehakol, since their name and taste have changed and they have acquired a new form; one should recite Shehakol over them.
However, for latkes baked in an oven, whose taste is not so different from potatoes because they are not fried in oil, although various spices and an egg are added, nevertheless, if the taste is still perceptible, one should recite Ha’adamah even if they have been completely crushed. See further Halachah Berurah (siman 202, סעיף 28), by Maran’s son, the Rishon LeTzion, HaGaon Rabbi David Yosef shlit”a.
However, regarding latkes made with flour, where the flour is added merely to bind them—as is generally the case—their blessing does not change, because the flour is subordinate and does not have the significance of the Five Species of Grain, which would otherwise be primary even in a small amount, unless it is added to impart flavor, as the Shulchan Aruch writes (siman 204, סעיף 12).
This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.
