Why do many people avoid Mezonos bread?

Question:

Recently I entered a conversation with someone at the bakery who claimed that Mezonos bread is really a farce and that all the serious Poskim hold that there is no such thing as Mezonos bread today. I insisted that the leading authorities have long ruled that, in truth, Mezonos bread as we know it today is still Mezonos, as otherwise the Hashgacha would not agree to sell it as Mezonos! Who is accurate?

Answer:

This is indeed a scholarly discussion in which both you and your friend have legitimate arguments based on the Poskim. Practically, however, we conclude that those who continue to recite the blessing of Mezonos on today’s Mezonos bread have upon whom to rely and cannot be protested. On the other hand, those who are stringent to only eat it within a meal are also worthy of praise. Neither party is doing anything wrong.

Explanation:

The subject of bread which receives the blessing of Mezonos is highly debated amongst the Poskim. The discussion begins with defining the Talmudic concept of Pas Haba Bekisnin bread, which receives the blessing of Mezonos so long as it is eaten as a snack. This matter is under debate with some saying that it refers to bread that is filled with a sweet spread while others saying that it refers to bread that is kneaded with juice or other non-water liquids. Practically, we are lenient in this matter like both opinions, following the rule of Safek Brachos Lihakel, although conclude that a meticulous Jew should be stringent to only eat such bread within a meal due to the doubt. With this information alone we can already conclude a defense for both positions taken above, one which follows the letter of the law and permits reciting Mezonos on such bread, and a second which is stringent to only eat it within a meal. However, things are not that simple. You see, there is great discussion amongst the authorities regarding when bread that is kneaded with non-water liquids becomes Mezonos. Does it simply suffice to have majority non-water liquids in the mixture, or must one actually taste a great sweetness in the bread which would lead one to not set a meal over but rather eat it as a mere snack? This is the core of the debate regarding today’s Mezonos that is sold in the stores which is made using majority non-water liquids. Some argue that this is the classic Mezonos bread discussed in the original debate by which we rule that it’s blessing is Mezonos due to the doubt. Others, however, argue that no opinion holds that today’s Mezonos bread is really Mezonos, as in order for it to be Mezonos one must taste an actual difference of sweetness in the bread, otherwise the mere fact that it has majority non-water liquids is irrelevant and is not subject to the above debate and hence retains the blessing of Hamotzi. Now, while this matter is indeed a real debate amongst the Poskim with some taking the former position of majority non-water liquids being the determining factor, and some taking the latter position of actual strong taste of sweetness being the determining factor, there is a further aspect in play of which there is wide consensus amongst the authorities. Even according to the former position which suffices with majority non-water liquids for the bread to become Mezonos, the consensus amongst the Poskim is that the non-water liquid must be an intrinsic majority, such as 51% squeezed 100% apple juice, and another 49% water. However, if one simply uses concentrated juice and then adds water to it then even if the watered down concentrate makes up the entire liquid ingredients of the mixture, nonetheless, it’s blessing remains Hamotzi being that the concentrated juice is less than 50%. This creates a further reason of argument against the Mezonos bread industry, as some bakeries use concentrated juice which does not amount to over 50% of the total liquid amount hence leaving it Hamotzi according to all. In addition to all the above, a further point of argument against the Mezonos bread industry is that even if it were to be determined that the bread is being truly made in a way that it’s blessing is Mezonos according to all opinions, people are accustomed to eat this bread simply in order to escape the need to Bentch, and hence quite often eat a large amount of it which adds up to a meal, in which case all are in agreement that it’s blessing is Hamotzi and not Mezonos. Thus, due to all the above issues there are some Yidden who simply do not eat Mezonos bread as a snack and only eat it within the confines of a regular meal over real bread. Nonetheless, the custom of the vast majority of world Jewry is to be lenient and to continue to recite the blessing of Mezonos on Mezonos bread. This relies on the long-standing ruling that even bread kneaded with non-water liquids is defined as Pas Haba Bekisnin, and follows the opinions who hold that having a simple majority of non-water liquid suffices, and places trust in the rabbinical supervision that they are not using concentrate for this purpose. Practically, so long as those who are lenient do not eat enough of the product for it to be considered a meal then they may not be protested in what they are doing.

So to summarize:

Some people avoid Mezonos bread because of significant uncertainty and debate among halachic authorities regarding its definition and the proper blessings to recite over it. The following are their concerns:

• Questionable Definition: Some authorities argue that unless the bread is filled with sweets, it does not qualify as Mezonos bread but remains Hamotzi.
• Taste Requirement: There is an opinion that, for bread to be considered Mezonos, its sweetness or unique flavor must be distinctly noticeable—mere majority of non-water liquids is not enough.
• Preparation Methods: If the bread is made using concentrated juice diluted with water, and the actual concentrate is less than 50% of the liquid ingredients, it does not meet the requirements to be considered Mezonos.
• Eaten as a Meal: If a person eats enough Mezonos bread to constitute a meal, all authorities agree its blessing becomes Hamotzi, not Mezonos.

Sources: See regarding the debate of the definition of Pas Haba Bekisnin and if bread kneaded with non-water liquids is included: See Seder 2:7-9; Luach 8:3-12; Admur 168:7-18; Michaber 168:7-10; Rambam Brachos 3:9; Ketzos Hashulchan 48:5-8; Piskeiy Teshuvos 168:8-22 See regarding if a simple majority of non-water liquid suffices or if it must be strongly felt in the taste of the bread: Mere taste of any sweetness suffices: Michaber 168:7; Must have a lot of taste of sweetness: Rama 168:7; Taz 168:7; Aruch Hashulchan 168:24; Majority non-water liquid suffices; Admur 168:11; Seder 2:7; Luach 8:4; Taz 168:7; Sefer Hachaim; Yad Meir 29; Daas Torah ibid; Birchas Habayis 9:17;  See regarding the invalidation of using concentrated juice: Mishnas Sachir 41; Poskim in Kaf Hachaim 168:57; Minchas Yitzchak 9:17; Shevet Halevi 8:32; 9:44; Piskeiy Teshuvos 168 footnote 70; See regarding that if one eats a meal of the bread then it becomes Hamotzi: See Seder 2:1-4; Luach 8:1-2; Admur 168:8; Ketzos Hashulchan 48:18; Shiurei Torah 3, pp. 213-219; Piskeiy Teshuvos 168:4-7