Chapter 8: Hamotzi – The blessing over bread[1]

This chapter will focus on the types of breads which receive the blessing of Hamotzi as well as some general subjects relating to the blessing. All further details that relate to Hamotzi, particularly within a meal setting, will be discussed in length in volume 2, see there for all further questions you may have on the subject of Hamotzi and bread subject to a meal.

*See Luach of breads in Chapter 9 Halacha 8 and in end of Sefer!

1. The blessing on bread:[2]

The blessing of Hamotzi was established to be said over meal breads, which is defined as breads that one commonly establishes a meal over. The background behind this blessing is as follows: Bread is made from one of the five grains which is a Ha’adama ingredient, and when turned into a cooked dish becomes elevated to the blessing of Mezonos due to its ability to satiate a person. The sages further established a more elevated blessing for breads on which majority of people establish a meal over due to the significance of the food, and stated that one should recite the blessing of Hamotzi. Those baked breads and other products which people do not commonly establish a meal over remain the blessing of Mezonos, as will be explained in the next chapter.

2. Said wrong Bracha Rishona on Hamotzi bread– Law of Bedieved:[3]

Said Mezonos on Hamotzi bread:[4] If one accidentally recited the blessing of Mezonos on Hamotzi bread then some Poskim[5] rule that he fulfills his obligation.[6] However, other Poskim[7] argue that one does not fulfill his obligation.[8] Practically, Safek Brachos Lehakeil [and hence the blessing of Hamotzi is not to be repeated].[9] [Nonetheless, one who desires to escape the dispute is to say Shehakol on another food, such as sugar, and have in mind to include the Hamotzi bread, just in case that it was not exempted with the Mezonos blessing.[10] Likewise, if one remembers his mistake within Kdei Dibbur, then one is to initially correct himself and conclude with the words Hamotzi Lechem Min Ha’aretz.[11]]

Said Hagafen on Hamotzi bread: If one accidentally recited the blessing of Borei Peri Hagafen on a Hamotzi, Mezonos, Haeitz, Ha’adama, or Shehakol product, then one does not fulfill his obligation and must repeat the correct blessing on that food.

Said Haeitz on Hamotzi bread:[12] Some Poskim[13] rule that if one recited Haeitz over Hamotzi bread [or a Mezonos food, made of wheat[14]] then he fulfills his obligation.[15] Many Poskim[16], however, argue and rule that one does not fulfill his obligation. [Practically, the main opinion follows that one is not Yotzei and hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food.]

Said Ha’adama on Hamotzi bread:[17] Some Poskim[18] rule that one who recited the blessing of Ha’adama on a Hamotzi food does not fulfill his obligation, and he is therefore required to repeat the blessing of Hamotzi on the food. Other Poskim[19], however, rule that he does fulfill his obligation. Practically, we rule that Safek Brachos L’hakel and hence he is not to repeat the blessing.[20] [Nonetheless, one who desires to escape the dispute is to say Shehakol on another food, such as sugar, and have in mind to include the Hamotzi food, just in case that it was not exempted with the Ha’adama blessing.[21] Alternatively, he can be Yotzei the blessing with another person who is now beginning to eat bread. Likewise, if one remembers his mistake within Kdei Dibbur, then one is to initially correct himself and conclude with the words Hamotzi Lechem Min Ha’aretz.[22]]

Said Shehakol on Hamotzi bread:[23] If one recited the blessing of Shehakol on bread which is Hamotzi he fulfills his obligation and is not to repeat the blessing.

• Yotzei Bedieved
• SBL = Yotzei because of Machlokes and Safek Brachos Lihakel, although best to circumvent Machlokes.

X    Not Yotzei. Must Repeat Bracha

X*  Machlokes, but we conclude that one is Not Yotzei. Must Repeat Bracha

*2. Said Hamotzi on other foods:

See Chapter 7 Halacha 18A!

3. What breads receive the blessing of Hamotzi:

Bread is defined as a baked product made from dough of flour and liquid. Its flour and liquid can derive from many different sources, including but not limited to grain flour, legume flour, seed flour, and water or milk or juice. Hence, there exists a countless types of breads on the market, including but not limited to white bread, whole grain bread, sourdough, rye, legume breads, gluten free breads, sweet breads, juice breads. Breads also come in various shapes, sizes, and forms. Likewise, many other products can be made from dough which are not necessarily referred to as bread, such as pastries, crackers, pasta, pretzels, tortilla, biscuits. Likewise various sweeteners or spices or fillings can be added to these doughs which all give them a different style and taste. Likewise, bread can be baked, cooked, or fried. In regards to the blessing of these products, some of these products may receive the blessing of Hamotzi while others will receive the blessing of Mezonos, and others the blessing Shehakol. Determining the correct blessing over a product made from a flour and liquid is dependent on all the above factors, including:

• The type of flour used. [Halacha’s 4-8]
• Its shape and appearance. [Chapter 9 Halacha 3]
• The type of liquid used. [Chapter 9 Halacha 5B]
• Its sweetness or spiciness or filling. [Chapter 9 Halacha 5C-D]
• How it was cooked [i.e. boiled, fried, versus baked]. [Halacha 20-24]

In this current chapter we will focus only on the subject of the type of flour used, and which flours can potentially make bread be Hamotzi as well as the subject of cooked or fried dough and bread. The subject known as Mezonos bread, which relates to the sweetness and spiciness of the dough, as well as the type of liquid used to kneed it, and its form and shape, will be discussed at length in the next chapter.

The Bracha on plain wheat and flour and dough:

See Chapter 10 Halacha 11!

4. The type of grain and flour – The five cereal grains:[26]

Bread can only become Hamotzi and require Birchas Hamazon if it is made of flour from one of the five grains, otherwise known as cereal grains. [To simplify it, the rule is that anything which is made from a flour that is defined as Chametz, can potentially become Hamotzi. As we stated above in the introduction, whether or not it actually receives the blessing of Hamotzi or Mezonos is dependent on the other factors including its shape and size, liquid ingredient, and filling or sweetness or spiciness]. The five grains are: 1) wheat, 2) barley; 3) rye[27], 4) spelt, 5) oats.

Wheat/חיטה               Barleyשעורה/                    Rye/שיפון                  Speltכוסמין/         Oatsשיבולת שועל/

5. Legume bread:[38]

Bread that is made of only legume flour, without a mix of five grain flour, is Shehakol and requires Borei Nefashos.

Rice bread:[39] Bread that is made from only rice flour receives the same blessing as regular rice of which there is a dispute as to whether its blessing is Shehakol/Mezonos. Practically, every G-d fearing Jew is to only eat rice within a meal [of washing for bread].[40] If one is unable to wash, one is to say a Mezonos and Shehakol on other foods.[41] According to all if one does not have other foods available to say Ha’adama/Mezonos he may say Shehakol directly on the rice.

Bread made of mixture of rice and other legume flour:[42] If the main ingredient is the rice flour then one is to follow the blessing over rice bread stated above. If the main ingredient is other legume flour, one is to say Shehakol over the bread. If they are both equal in terms of being a main ingredient of the bread, then one is to follow the blessing of whichever flour is majority.

Rice flour                        Potato flour            Millet flour             Buckwheat flour             Corn flour

6. Multi-grain bread- The blessing over bread made from a mixture of legume flour [excluding rice] with 5 grain flour:[43]

First blessing:[44] Bread that is made of a mixture of legume flour and five grain flour, its blessing is Hamotzi. This applies even if the flour of the five grains is the minority ingredient and even if it contains less than a Kezayis of five grain flour within Achilas Peras.[45] [If, however, a minute amount of five grain flour was added simply to strengthen the consistency of the legume dough and not for the sake of taste or satiation, then its blessing is Shehakol.[46]]

Washing and Al Netilas Yadayim:[47] If one will not be consuming a Kibeitza [53.8 grams[48]] of this bread within two times Kdei Acilas Peras [i.e. within 8 minutes, each Kezayis within 4 minutes[49]], then one is to wash without a blessing prior to eating this bread. [If one will be eating a Kebeitza of this bread within two times Achilas Peras, then if the bread receives a Birchas Hamazon, as explained below, he is to wash with a blessing, if it does not receive a Birchas Hamazon, it requires further analysis if he is to wash with a blessing.[50]]

After blessing: If one mixed flour of one of the five grains together with flour of legumes and made bread from it, then although the first blessing is Hamotzi, as explained above, nevertheless, the after blessing of the bread is dependent on the amount of five grain flour that one consumed. If one ate a Kezayis [27 grams] of 5 grain flour within Achilas Peras [i.e. 4 minutes[51]], then Birchas Hamazon is to be recited. If however one did not eat a Kezayis of five grain flour within Achilas Peras [i.e. 4 minutes], then it is disputed as to whether one is to recite Birchas Hamazon or Al Hamichya or Borei Nefashos.[52] Practically, if the bread contains a Kezayis [27 grams] of five grain flour within [a ratio of] Achilas Peras of the bread [27/174 grams which is 16.7 % or 1/6 of the total ingredients[53]] then if he ate a Kezayis of the bread [but not a Kezayis of the five grain flour] he is to recite Al Hamichyah.[54] If the bread does not contain a Kezayis of 5 grain flour within Achilas Peras [16.7%] then if one plans to eat a Kezayis of this bread he is to only eat it within a meal.[55] Alternatively, [in the latter case] one is to eat a Kezayis each of two other foods of which one is Mezonos and the second receives a Borei Nefashos, and then recite an Al Hamichyah and Borei Nefashos on both foods.[56] [If one does plan to eat it within a meal, and does not have two other foods that are Al Hamichya and Borei Nefashos to eat, then he is not to eat it all. If he went ahead and ate it anyways then he is not to say any after blessing for it.[57] If, however, he has one food available, that is Al Hamichyeh or Borei Nefashos then he is to eat that food and recite that after blessing.]

Example 1: Bread that is made with 1000 grams of corn flour and 500 grams of oat flour has a consistency of 1/3 five grain flour. Thus, every Kezayis [27 grams] of this bread that one consumes contains 1/3 of a Kezayis of five grain flour, and every three Kizeisim [80 grams] contains a Kezayis of five grain flour. Accordingly, if one eats three Kizeisim [80 grams] of this bread within 4 minutes he must recite Birchas Hamazon, as he has consumed a Kezayis of five grain flour within 4 minutes. If however he ate less than three Kizeisim within four minutes then he is to say Al Hamichyah. In both cases one is to wash hands [regarding the blessing on washing-see above] and recite Hamotzi over the bread.

Example 2: Bread that is made with 1000 grams of corn flour and 100 grams of oat flour has a consistency of 1/11 five grain flour. Thus, every Kezayis [27 grams] of this bread that one consumes contains 1/11 of a Kezayis of five grain flour, and every 11 Kizeisim [297 grams] contains a Kezayis of five grain flour. Accordingly, it is not possible to eat a Kezayis of five grain flour within Peras [174 grams] and hence its after blessing is disputed and is only to be eaten within a meal if one plans to eat a Kezayis of this bread within 4 minutes. Nevertheless, if one chooses to eat it outside of a meal, such as if he will not be eating a Kezayis within Peras, he is to wash hands [regarding the blessing on washing-see above] and recite Hamotzi over the bread.

7. Bread made of rice and 5 grain flour:[63]

Rice bread that contains wheat flour: Bread that is made of rice and wheat flour receives a Hamotzi and Birchas Hamazon if the entire bread has the taste of wheat. One says Hamotzi on any amount of the bread that one will be eating and says Birchas Hamazon on a Kezayis of the bread [even though one did not eat a Kezayis of wheat flour]. This applies even the bread does not contain a Kezayis [27 grams] of wheat flour within Achilas Peras [174 grams].[64] If the entire bread does not have the taste of wheat, then it follows the same laws as any bread that is made of legume and five grain flour, explained in Halacha 4.

Rice bread that contains spelt/rye/oat/barley flour: It follows the same laws as any bread that is made of legume and five grain flour, explained in Halacha 4.

8. Gluten free bread:

What is gluten free? Gluten free breads are a generic name for all breads that are free of the protein compound found in grain called gluten. Gluten is a protein that is responsible for the chewy and sticky compound so common towards dough. People go gluten free for a variety of reasons, whether due to allergy, celiac disease, or simply as a fad. Gluten is found in wheat and barley, and all wheat and barley derivative grains, such as spelt, rye, semolina, einkorn and other grains of that family. Oats are inherently gluten free although may be contaminated with gluten if not produced under proper supervision. A gluten free product simply means a product that does not contain those flours that have gluten and does not reveal the ingredients of the product which would make the difference regarding its blessing. A gluten free product can be made from a variety of flours. One can make gluten free bread using oat flour, which would make the bread Hamotzi, and one can make it using legume or seed flour [i.e. corn, millet, rice, amaranth, arrowroot, bean flour, buckwheat, coconut, nut, potato, quinoa, sorghum, soy, tapioca, teff]. One can also make the bread from a mixture of oat flour and other flours. The law of the before and after blessing on such bread depends on its flour ingredient, as explained below: 

Oat flour only gluten free bread: Gluten free bread that is made of only oat flour, without a mix of other flours, is Hamotzi and requires Birchas Hamazon just like any other bread.

Legume flour only [other than rice] gluten free bread: Gluten free bread that is made of only legume flour, without a mix of five grain flour, is Shehakol and requires Borei Nefashos.

Mixture of Oat and legume flour gluten free bread: If the bread is made of a mixture of legumes flour and oat flour, the before blessing is Hamotzi, even if the oat flour is the minority ingredient. [One is to wash prior to eating this bread. Regarding if a blessing is recited see above in A!] Regarding Birchas Hamazon, it depends on the amount of five grain flour included within the mixture, as well as on the amount that one ate. If the mixture contains enough oat flour that a Kezayis of it can be consumed within four minutes, and one indeed eats a Kezayis of oat flour within 4 minutes, then Birchas Hamazon is to be recited. If however one did not eat a Kezayis of oat flour within 4 minutes, then if the bread contains a Kezayis of oat flour within 174 grams of the bread, one is to recite Al Hamichyeah. If the bread does not contain a Kezayis of oat flour within 174 grams of the bread, then it is to only be eaten within a meal.

9. Bran bread and whole wheat bread:

What is it: Bran bread is typically called “bran bread,” but it can also be referred to as “whole wheat bran bread” or “bran loaf” depending on the specific recipe or regional terminology. It’s a type of bread that incorporates bran, which is the hard outer layer of cereal grains, into the dough, providing additional fiber and nutrients. Bran bread is typically made with whole wheat flour, bran (often from wheat or oats), yeast, water, and sometimes other ingredients like honey, molasses, or seeds. The idea of 100% bran bread is not quite practical[65], and hence will always contain some regular flour.

Its blessing:[66] The bran of the wheat/barley etc kernel is not considered grain and its blessing is Shehakol. Nonetheless, bran bread which is made with flour of one of the five grains [i.e. wheat or oats] is Hamotzi, and receives the after blessing of Birchas Hamazon if one ate a Kezayis of the five grain flour excluding the bran. [If made using other flours, such as legume flour, then its before and after blessing is Shehakol and Borei Nefashos.]

Whole wheat bread:[67] The above ruling only applies to what is known as bran bread, in which case the bran is separated from the wheat and then added back into the ingredients. However, regular whole wheat bread which is made using the entire wheat kernel including its bran without separating it beforehand joins for the Shiur Kezayis of the bread to require the recital of the after blessing of Birchas Hamazon. However, some whole-wheat bread today is made through first separating the bran and then entering it back inside which would require one to eat a full Kezayis from the actual wheat flour excluding its bran and hence it is always best to do so due to doubt as to which type whole-wheat bread one has.

10. Ezekiel bread
11. Background:

What is it: Ezekiel bread is a type of sprouted grain bread. It’s made from a blend of sprouted whole grains and legumes, including wheat, barley, beans, lentils, millet, and spelt. This combination is inspired by a recipe found in Ezekiel 4:9, “Take for yourself wheat, barley, beans, lentils, millet, and spelt; put them into one vessel and make them into bread for yourself. You shall eat it according to the number of days that you lie on your side; three hundred and ninety days you shall eat it.” Because the grains are sprouted before being baked, Ezekiel bread is often considered more nutritious compared to regular bread. Sprouting can increase the levels of certain nutrients and make the grains easier to digest. It’s usually a good source of protein, fiber, and various vitamins and minerals. Plus, it’s typically free of added sugars, preservatives, and other artificial ingredients. It’s popular among health-conscious individuals and those looking for alternatives to traditional bread.

Does Ezekiel bread contain actual grain flour aside for the sprouted grain? Ezekiel bread is mainly made from sprouted grains, but some varieties can include whole wheat flour. Check the label for specifics, since ingredients can vary.

Is the grain that grew the sprout also ground in the Ezekiel bread? Yes, the whole grains that produce the sprouts are typically ground up to make Ezekiel bread. The process involves using the entire grain, along with the sprouts, which contributes to the bread’s dense, nutritious profile.

How its made? The sprouted grains in Ezekiel bread are first soaked in water, which initiates the sprouting process. Once the sprouts emerge, the grains are drained and ground up, forming a dense, dough-like mixture. This mixture is then used to make the bread, providing a rich, wholesome base for Ezekiel bread.

Can sprouts like Brussels sprouts, alfalfa sprouts also make Ezekiel bread? Sprouts like Brussels sprouts and alfalfa sprouts are different from grain sprouts like wheat, which contain the starches and proteins needed for bread-making, and hence cannot be used for bread making.

The blessing on ground wheat sprouts:[68] There is a dispute in Poskim as to whether flour made from ground wheat sprout can become Mezoznos/Hamotzi when baked.

1. Its blessing:

The before blessing on Ezekiel bread which contains some grain is Hamotzi.[69] [If indeed it were to be determined that one’s Ezekiel bread was made from sprouts without any grain at all, not even its own grain, then its blessing would be Shehakol and Borei Nefashos.]

After blessing: Regarding the after blessing, since its not possible to know how much kernel flour is actually inside, one is to recite a Borei Nefashos on another food, or eat it within a meal of bread [which would defeat the purpose for the healthy minders].

11. Whole kernel bread:[70]
12. Oatmeal flake bread:

What is Oatmeal flake bread? Oatmeal flake bread is a type of bread made with oats, which gives it a hearty and wholesome flavor. This bread typically combines oatmeal flakes with whole wheat flour, all-purpose flour, water, yeast, and sometimes honey or molasses for a touch of sweetness. It however can also be made with only oat flakes which makes the bread very crumbly and does not really cut into slices. What is its blessing? Hamotzi, Mezonos, Ha’adama, or Sheakol and what is its after blessing?

The law – Oatmeal flakes and five grain flour: If the oatmeal flake bread also has five grain flour and can therefore be cut into regular slices of bread and resembles the form of bread, then its blessing is Hamotzi and Birchas Hamazon.

The law – Oatmeal flakes and legume flour: If the oatmeal flake bread also has legume flour then seemingly it retains the same status as all cooked grains, which is Mezonos and Al Hamichya.

The law – Only oatmeal flakes – No flour: If the oatmeal flake bread has no flour and only flakes, then since it cannot cut into regular slices of bread and does not resemble the form of bread, then its blessing is Mezonos and Al Hamichyah, just like oatmeal porridge.

1. Pumpernickel bread – Whole kernel rye bread:

What is it: Pumpernickel bread is made from coarsely ground whole rye. [Regular rye bread uses refined flour and is lighter, with a more mild taste.] Pumpernickel bread typically has a mix of rye flour and often wheat flour as well. However, traditional pumpernickel uses just coarse rye meal, which is just ground rye without refining it into flour. It may appear like a black brick, very dense and heavy. This is a typical “bread” from Northern Europe and is made of 100% Rye, water, yeast, malt extract, salt.

The law – Pumpernickel bread with five grain flour: If the Pumpernickel bread also has five grain flour in its ingredients [as it typically does] and can therefore be cut into regular slices of bread and resembles the form of bread, then its blessing is Hamotzi and Birchas Hamazon irrelevant of its thickness and density.

The law – Pumpernickel bread with legume flour: If the whole kernel rye bread has legume flour and not five grain flour in its ingredients, then seemingly it retains the same status as all boiled grains, which is not Hamotzi, but rather Mezonos and Al Hamichya [if one consumes a Kezayis of the rye within Achilas Peras].

The law – Only Whole kernel rye bread – No flour: If the pumpernickel bread has no flour and only pieces of rye, then since it cannot cut into regular slices of bread and does not resemble the form of bread, then its blessing is Mezonos and Al Hamichyah, just like oatmeal porridge.

12. Bread croutons, soup almonds [i.e. Shikidei Marak]:[71]
13. Background:

There are several factors affect whether the blessing over bread croutons is Mezonos or Hamotzi, including:

• The ingredients: If the dough is very spicy, or sweet, or was made with majority fruit juice then it is defined as Pas Hab Bekisnin, which is always Mezonos unless you set a meal over it.
• The manufacturing-Baked versus cooked: While baked dough has the potential of becoming the blessing of Hamotzi, depending on his ingredients as stated above, cooked dough always receives the blessing of Mezonos. Now, deep-fried is the same as cooked, and hence if the croutons were manufactured through baking then they can potentially be Hamotzi, while if they were manufactured through oil and deep frying, then they are always Mezonos.
• The intent of the initial dough and baking: Even if the dough is not Pas Haba Bekisnin, and is baked, it still can potentially remain the blessing of Mezonos. This depends on what the purpose of this dough and baking was. If it was kneaded and baked for the purpose of eating it as regular bread, and only after it’s baking into bread was it broken down to small pieces for the sake of croutons then it retains the blessing of Hamotzi, just as it was in its bread state. If, however, it was initially manufactured for the sake of soup or salad croutons, and that was the intent of the kneading and baking, then it is no different than pretzels, which receive the blessing of Mezonos.
• Entering it into soup: The law is that only baked dough receives the blessing of Hamotzi/Birchas Hamazon as opposed to cooked dough. Now, what is law regarding if a baked product was then cooked? So, if the baked product that is being cooked is a Kezayis in size then it retains the blessing of Hamotzi/Birchas Hamazon. If, however, the baked item being cooked is less than a Kezayis in size then it is a dispute as to what blessing it should receive and we rule that Safek Brachos Lihakel and hence one is to say Mezonos and Al Hamichyah on such bread. However, a Baal Nefesh should be Machmir to eat it within a meal if they contain the appearance of bread and he will be eating enough to make him full. Accordingly, if the Hamotzi croutons are placed into a Keli Rishon, they are defined as cooked and subject to the above debate and conclusion of Mezonos blessing. However, a Keli Sheiyni is not defined as cooked, and hence only if the croutons are left inside the liquid long enough for them to disintegrate are they defined as Mezonos, otherwise they remain Hamotzi.

1. The law:

All store bought bread croutons are Mezonos.[72] The only case that bread croutons eaten plain or in salad would be Hamotzi is if they were made at home through toasting slices of bread and turning them into croutons, or if one eats an amount of Kevius Seuda. This itself would be dependent on whether one eats them plain or within soup.

Eating plain: The blessing that is to be recited upon eating plain bread croutons depends on the method in which they were made. If the original pieces of dough were deep fried, or oil steamed, than their blessing is Mezonos. If they were baked or toasted, then if they were originally pieces of bread that were than broken to less than Kezayis size pieces as is common in homemade croutons which is made from leftover bread, then their blessing is Hamotzi and Birchas Hamazon. However, if to begin with one took small pieces of dough and baked or toasted them for the sake of making croutons, then their status is similar to that of pretzels which receive the blessing of Mezonos and Al Hamichya, unless one is Koveia Seuda in which case it becomes Hamotzi and Birchas Hamazon.[73]

Eating after placing in soup: If the croutons are being eaten within a soup and not plain, then the status of their blessing depends on the factors above, as well as whether the soup into which they entered is defined as a Keli Rishon or Keli Sheiyni. If their blessing is Mezonos when eaten plain being that they were prepared through deep frying, then their blessing remains Mezonos also when eaten in the soup, irrelevant as to whether the soup is defined as a Keli Rishon or Keli Sheiyni. If their blessing is Mezonos due to be made specifically for the sake of eating as croutons, then if the soup is defined as a Keli Rishon, then the blessing would remain Mezonos and Al Hamichya even if one ate enough for it to be considered Kevius Seuda. If they are homemade croutons that were made from bread, and hence are Hamotzi when eaten plain, then if they were placed into a Keli Rishon soup [i.e. pot that is or was on fire] then their blessing becomes degraded to Mezonos and Al Hamichyah due to dispute and doubt, as will be explained in Halacha 19. If they were placed into soup of a Keli Sheiyni [i.e. a bowl of soup that had soup poured into it from a pot that was on the fire] then its blessing is Hamotzi [and Birchas Hamazon if one eats a Kezayis] unless it disintegrates prior to eating it.[74]

Soup almonds [i.e. Shikidei Marak]: The small yellow soup almonds sold by the Osam company under the supervision of Eida Hachareidis, are all cooked through oil steaming, and hence their before and after blessing is Mezonos and Al Hamichyah even if one establishes a meal over it.

13. Breaded foods:[75]

Breaded foods typically retain the blessing of whatever food item they are coating, whether the breadcrumbs are made of actual breadcrumbs cornflakes crumbs or any other source of crumbs, as explained in Chapter 17 Halacha 4 regarding the laws of Ikar and Tafel.

14. Baked flat bread made from dough:[76]

All dough made from five grain flour which is baked, irrelevant of thinness, has the same status as baked bread and hence one is to recite Hamotzi on any amount of it that one consumes and recite Birchas Hamazon if he ate a Kezayis within Achilas Peras. [However, if the flatbread is fried in a pan then it follows the same status as fried dough explained in Halacha 17.]

15. Matzah:[77]

During Pesach:[78] Throughout Pesach, the blessing on Matzah is Hamotzi according to all opinions.[79]

Throughout the year: Most Poskim[80] rule the blessing on Matzah remains Hamotzi throughout the year[81], and so appears to be the ruling of Admur.[82] Some Poskim[83], however, rule that throughout the year, Matzah has the same status as Mezonos bread and thus remains Mezonos unless one establishes a meal on the Matzah, as defined in Halacha.[84] Some Poskim[85] conclude due to the above debate, that a G-d fearing Jew is to always eat Matzah within a meal of bread, or establish a meal on it, thus making it Hamotzi according to all. Practically, the custom of Ashkenazi Jewry is like the former opinion to recite Hamotzi and Birchas Hamazon on Matzah throughout the year.[86] However, the custom of Sephardic Jewry is like the latter opinion to recite Mezonos on Matzah throughout the year, unless they establish a meal over it.[87] Those who are meticulous, are to only eat the Matzah within a meal, or establish a meal over it as defined in Halacha.[88] This applies to both Sephardim and Ashkenazim.

Egg Matzah: Throughout the year, egg Matzah is considered Mezonos unless one establishes a meal on the Matzah, as defined in Chapter 9 Halacha 9.

16. Boiled dough:[89]

*Important note: This law refers specifically to cooked dough. For cooked bread [i.e. dough that has already been baked], see Halacha 20!

Definition: Dough which is cooked while submerged in water.

The Law: While baked dough has the potential of becoming the blessing of Hamotzi, depending the various factors listed above in Halacha 3, boiled dough always receives the blessing of Mezonos irrelevant of any other factor.[90] This applies whether it was boiled in water or any other liquid. This applies even to large size pieces.

Boiled dough that is then fried or baked: See Halacha 19!

Examples:

• Boiled Noodles, Pasta, Spaghetti: All forms of boiled Noodles, Pasta, or Spaghetti are Mezonos and Al Hamichya, irrelevant of the amount one eats, even if one sets a meal over it. Furthermore, some Poskim[91] rule all noodles are Mezonos even if baked as they do not have the appearance of bread, as will be explained in Chapter 9 Halacha 7.
• Boiled Dumplings or Dough Patches– Kneidlach & Kreplach:[92] Boiled dumplings or dough Patches, known in Yiddish as Kneidlach and Kreplach, are Mezonos and Al Hamichya, irrelevant of the amount one eats, even if one sets a meal over it.

17. Fried dough:[93]

*Important note: This law refers specifically to fried dough. For fried bread [i.e. dough that has already been baked], see Halacha 21!

Non-Stick Coating or Greasing – Pan baked dough:[94] All dough made from five grain flour which is fried in a very small amount of oil simply so it does not stick, has the same status as baked bread and hence one is to recite Hamotzi on any amount of it that one consumes and recite Birchas Hamazon if he ate a Kezayis within Achilas Peras.

Sizzling in oil – Pan Fried dough [Non-deep fried]:[95] If one fried the dough with a nice amount of oil or other liquid, it is disputed whether the dough has the status of boiled dough and retains the blessing of Mezonos and Al Hamichya irrelevant of how much one eats, or has the status of baked dough which retains the blessing of Hamotzi and Birchas Hamazon.[96] Practically, we rule like the former approach that frying is like cooking and hence one is to recite the blessing of Mezonos and Al Hamichya upon eating bread that was made from fried dough. Nevertheless, taking into account the latter opinion, one is to be stringent not to eat such bread to the point of satiation unless it is eaten within a meal [i.e. Hamotzi and Birchas Hamazon on regular baked bread].

Submerged in Oil – Deep fried dough [i.e. Spingim; Sufganiyot]:[97] Deep-fried dough has the same status as boiled dough, and hence the before blessing of deep fried dough is Mezonos and the after blessing of deep fried dough is Al Hamichya. This applies irrelevant of how much one eats and even if one sets a meal over it. [Thus, Spingim and Sufganiyot are always Mezonos.]

Blessings for Different Types of Fried Dough

18. Sufganiyot:[98]

The before blessing of a deep fried, or jam filled, Sufganiya is Mezonos.

Blessing during meal:[99] One is to recite the blessing of Mezonos upon eating a typical Sufganiya [deep fried and/or contains jam[100]] during a meal, if he is eating it for pleasure purposes. If, however, one is eating it for purposes of satiation, then a blessing is not to be said. 

After blessing if ate large amount:[101] Deep fried Sufganiyot retain the before and after blessing of Mezonos and Al Hamichya irrelevant of how much one eats. [However, baked Sufganiyot can become Hamotzi and require Birchas Hamazon if one eats over a certain amount, just as is the law by all Mezonos bread.] 

19. Boiled dough that is then fried or baked:[102]

Baked dough that was cooked: If one baked dough that was cooked, it returns to become Hamotzi and Birchas Hamazon, even if the pieces are less than a Kezayis.

Fried dough that was cooked: If one baked the cooked dough in a greased non-stick pan without liquid, then it is considered baked and its blessing is Hamotzi and Birchas Hamazon. If, however, it was pan fried in oil then it has the same dispute as fried dough and thus is Mezonos unless one eats it to the point of satiation in which case he should only eat it within a meal.

Examples:

• Bagels: Bagels are first boiled and then baked and are hence Hamotzi and Birchas Hamazon like regular bread.
• Yerushalmi or Noodle Kugal: Some Poskim[103] rule that since Yerushalmi Kugal is baked after it is cooked, it has the status of bread, however since it is spicy and sweet and has oil and eggs in its ingredients, it thus has the status of Pas Haba Bikisnin, which is Mezonos unless one sets a Seuda over it in which case it is Hamotzi.[104] Thus one is not to eat Kdei Achilas Seuda of Yerushalmi Kugel unless within a meal. However, most Poskim[105] rule that all noodles are Mezonos and Al Hamichyah even if baked and even if one sets a meal over them as they do not have the appearance of bread, and so is the accustomed ruling.[106]
• Boiled and then Baked Lasagna: Lasagna noodles which are cooked and then baked some Poskim rule has the status of Pas Haba Bekisnin[107] and are hence Hamotzi and Birchas Hamazon if one sets a meal over them, and Mezonos and Al Hamichya if one does not set a meal over them. However, most Poskim[108] rule that it is Mezonos and Al Hamichyah even if one sets a meal over them and so is the accustomed ruling.

20. Cooked bread – Blessing on Bread placed in soups, stew, or other dishes:[109]

The law is that only baked dough receives the blessing of Hamotzi/Birchas Hamazon as opposed to cooked dough, as explained in Halacha 16. Now, what is law regarding if a baked product was then cooked? Does the bread remain Hamotzi or does it become Mezonos? This is dependent on a) whether the bread maintains its appearance of bread which is determined by whether it still maintains the size of a Kezayis and, b) whether it was placed in a pot on the fire, off the fire, or a Keli Sheiyni.

Submerged in Oil – Deep fried dough:[110] Deep-fried bread has the same status as boiled bread.

1. Cooked on fire:[111]

The following is the law by cooked bread:

Cooked a Kezayis of bread: If one cooked a Kezayis or more piece of bread and due to the cooking the bread disintegrated to the point that it no longer retains the size of a Kezayis, then its blessing is demoted to Mezonos. This applies even if one sets a meal on this bread. If, however, the bread still retains the size of a Kezayis, then its blessing remains Hamotzi. This applies even if the bread has lost its appearance as bread. [Accordingly, if in the same soup some bread retains the size of a Kezayis and some do not, then those pieces which contain a Kezayis are Hamotzi and those with less than a Kezayis are Mezonos.]

Cooked pieces of bread that are less than a Kezayis:[112] If one broke the bread to pieces of less than a Kezayis prior to cooking them, some opinions rule that such bread is always Mezonos even if it still retains the appearance of bread and even if the pieces stuck to each other and now contain a Kezayis. Practically, Safek Brachos Lihakel and hence one is to say a blessing of Mezonos and Al Hamichyah on such bread. However a Baal Nefesh should be stringent to eat this bread within a meal if the pieces still contain the appearance of bread, and he will be eating to the point of satiation. If the less than a Kezayis piece lost its appearance of bread, then its blessing is demoted to Mezonos according to all opinions, even if one will be satiated from it. 

• Example – Kneidlach: Knedilach are Mezonos. See Halacha 24 for full details.

1. Keli Rishon – In a pot off the fire:[113]

Its status: Placing bread into a pot that used to be on the fire and is still Yad Soeldes, has the same status and law as one who places the bread into a pot that is currently boiling on the fire [Halacha A], as the pot cooks the bread. We will summarize its law next.

Its law: If one placed into the hot Keli Rishon a Kezayis or more piece of bread then if the bread no longer retains the size of a Kezayis, then its blessing is demoted to Mezonos. If, however, the bread still retains the size of a Kezayis, then its blessing remains Hamotzi. If the bread that was placed is less than a Kezayis in size then it is a dispute as to what blessing it should receive and we rule that Safek Brachos Lihakel and hence one is to say Mezonos and Al Hamichyah on such bread. However, a Baal Nefesh should be stringent to eat it within a meal if they contain the appearance of bread and he will be eating enough to make him satiated.

• Example – Hamotzi croutons: If Hamotzi croutons [see above Halacha 12] are placed into a hot Keli Rishon, they are defined as cooked and subject to the above debate and in conclusion they receive a Mezonos blessing.

1. Keli Sheiyni – Soup bowl:[114]

Its status: A Keli Sheiyni does not have the ability to cook the bread. Accordingly, all the above discussion referred to a case that one placed the bread into a pot that is on the fire or used to be on the fire and is still hot. If however one placed the bread into a Keli Sheyni, such as into a bowl of soup, then it remains Hamotzi, as will now be explained.

Its law: All bread which was placed into a Keli Sheiyni retains its blessing of Hamotzi even if one initially placed into it pieces of bread which are less than a Kezayis, and even if one placed into it a piece that has the size of a Kezayis which later disintegrated and became less than a Kezayis. If, however, the piece disintegrated to the point that it has completely lost its appearance of bread, then even if it was placed in cold water it becomes Mezonos. [This, however, only applies by a less than Kezayis piece. However, by a Kezayis of bread that has retained its Kezayis size, it remains Hamotzi even if it has lost its appearance and even within a Keli Rishon, as ruled above in A.[115]]

• Example – Hamotzi croutons: If Hamotzi croutons [see above Halacha 12] are placed into a Keli Sheiyni bowl of soup then it is not defined as cooked, and hence only if the croutons are left inside the liquid long enough for them to disintegrate and lose any resemblance they have to bread are they defined as Mezonos, otherwise they remain Hamotzi.

1. Iruiy Keli Rishon – Poured soup onto bread that was in bowl:[116]

Its status: Iruiy Keli Rishon refers to one who poured hot water or other liquid from a Keli Rishon pot that was on the fire onto bread. It has the ability to cook a layers worth of food.

Its law: If one poured hot water or other liquid from a Keli Rishon onto bread [i.e. poured from the pot that was on fire into a bowl with bread] then it is questionable whether it has ability to cook the bread or not. Thus, it is questionable whether it has the same law as a Keli Rishon [Halacha A-B], or retains the law of a Keli Sheiyni [Halacha C]. Practically if the bread retains the size of a Kezayis, then its blessing remains Hamotzi. If, however, the bread no longer retains the size of a Kezayis, or was initially less than a Kezayis in size, then so long as it has not disintegrated completely, one must eat it within a meal due to doubt to its blessing [i.e. Hamotzi like Klei Sheiyni, or Mezonos like Keli Rishon]. If, however, the piece disintegrated to the point that it has completely lost its appearance of bread, then even if it was placed in cold water it becomes Mezonos, if it is less than a Kezayis in size.

• Example- Bread bowl soup: A bread bowl is a round loaf of bread with the top cut off and the inside hollowed out. It’s used as a bowl for serving soups. One must recite Hamotzi and Birchas Hamazon upon eating the bread bowl even when the soup is poured directly into it from a Keli Rishon, as it retains a Kezayis in size.

1. Disintegration – The law if the bread has disintegrated:[117]

In all cases that the bread is less than a Kezayis in size, whether it began that way or became less than a Kezayis through the cooking, and if it has disintegrated in the water to the point that it has lost its appearance then its blessing is demoted to Mezonos [even if one sets a meal over it], irrelevant of whether the water was hot or cold.

Definition – How does one tell if the bread has lost his appearance? If the liquid in which the bread has soaked has become white due to the disintegration of the bread, then its less than Kezayis pieces are Mezonos.

21. Fried Bread – French Toast:[118]

*The law below refers to panfried bread, or bread which sizzles in the oil but is not submerged within it. Regarding bread that is deep-fried it follows the same law as cooked bread, as explained above in 20A.

A Kezayis in size when fried:[119] If one fries a Kezayis of bread then irrelevant of the amount of oil used, even if deep fried, the bread remains Hamotzi.

Less than a Kezayis in size prior to frying: If the pieces of bread were less than a Kezayis in size from the start of the frying, then if a very minute amount of oil is used, simply so the bread does not stick, then the bread remains Hamotzi according to all.[120] If however one uses a larger amount of oil then it is disputed[121] as to its blessing, and the main ruling follows that it should be eaten within a meal of bread[122], and if one does not do so then he should recite Mezonos and Al Hamichyah.[123] [Alternatively, in order to avoid the debate, one should use a minute amount of oil if the bread pieces are less then a Kezayis.] If, however, the piece disintegrated to the point that it has completely lost its appearance of bread, then even if it was placed in cold water it becomes Mezonos, if it is less than a Kezayis in size.

If the bread started off a Kezayis and through the frying became less than a Kezayis in size:[124] If one fried the bread with a very small amount of oil simply so the bread does not stick, then it remains Hamotzi. If one fried the dough with a nice amount of oil or other liquid, then one is to recite the blessing of Mezonos and Al Hamichya although is to be stringent not to eat such bread to the point of satiation unless it is eaten within a meal [i.e. Hamotzi and Birchas Hamazon on regular baked bread].[125] If, however, the piece disintegrated to the point that it has completely lost its appearance of bread, then even if it was placed in cold water it becomes Mezonos, if it is less than a Kezayis in size.

• Example – What is the proper blessing to say over French toast? Slices of French toast that are a Kezayis or more in size receive the blessing of Hamotzi and Birchas Hamazon. Slices of French toast which are less than a Kezayis in size [i.e. entered into the frying pan while less than a Kezayis in size] and were fried with a decent amount of oil, then it is a dispute as to whether Hamozti or Mezonos should be recited, and thus it should only be eaten within a meal, and if one does not do so then he should recite Mezonos and Al Hamichyah.

22. Fried Matzah:

If the Matzah is a Kezayis in size when fried:[126] Then irrelevant of the amount of oil used, even if the Matzah is deep fried, it remains Hamotzi.

If the Matzah is less than a Kezayis in size prior to frying: If the Matzah was less than a Kezayis in size from the start of the frying, then if a very minute amount of oil is used for the frying simply so the Matzah does not stick, the Matzah remains Hamotzi according to all.[127] If however one uses a larger amount of oil then it is disputed[128] as to its blessing, and the main ruling follows that it should only be eaten within a meal, and if one does not do so then he should recite Mezonos and Al Hamichyah. Thus, in order to avoid turning the Matzah into Mezonos, one should use a minute amount of oil if the Matzah pieces are less then a Kezayis.

If the Matzah’s started off a Kezayis and through the frying became less than a Kezayis in size:[129] The Matzah is Mezonos unless a very small amount of oil was used simply so the Matzah does not stick, in which case it remains Hamotzi. In the event that a nice amount of oil was used, but it was not deep-fried, then one is to be stringent not to eat such bread to the point of satiation unless it is eaten within a meal.

23. Soaked bread – Bread that has soaked in cold water or other liquids:[130]

Cold water: Bread that has soaked in cold water or other liquids has the same law as bread that was placed into a Keli Sheiyni [see Halacha 20C], and hence retains its blessing of Hamotzi even if one initially placed into it pieces of bread which are less than a Kezayis, and even if one placed into it a piece that has the size of a Kezayis which later disintegrated and became less than a Kezayis. If, however, the piece disintegrated to the point that it has completely lost its appearance of bread, then even if it was placed in cold water it becomes Mezonos [even if one sets a meal over it]. [However, by a Kezayis of bread that has retained its Kezayis size, it remains Hamotzi even if it has lost its appearance and even within a Keli Rishon, as ruled above in 20A.]

Hot water: Bread that has soaked in hot water contains the same status and law as bread that was cooked as explained in Halacha 20, depending on whether the liquid was a Keli Rishon or not. See there!

24. Kneidlach – Matzah balls:[131]

What is it? Kneidlach, also known as matzo balls, are dumplings made from matzo meal [or bread crumbs as alternative], eggs, water, and oil or chicken fat.

Their bread status:[132] Today’s commonly made Kneidlach have the status of bread of less than a Kezayis which has lost its appearance, as stated in Halacha 19. The following thus is its law:

Cooked in soup: The typical cooked Kneidlach have the status of less than a Kezayis of cooked bread which have disintegrated and are hence Mezonos [whether made in a way of regular bread, or in way of Pas Haba Bekisnin[133]], being that they do not have the form of bread. This applies even if one sets a meal over them and will eat it to the point of satiation.

Fried Kneidlach: Fried Kneidlach [whether made in a way of regular bread, or in way of Pas Haba Bekisnin[134]] has the same status as less than a Kezayis of fried bread which has lost its appearance and is Mezonos whether it was deep-fried or sizzled, or even fried in a little amount of oil.[135] This applies even if one sets a meal over them and will eat it to the point of satiation.[136]

The law if the Knedilach retain an appearance of bread: If the Kneidlach have retained an appearance of bread [such as if one did not use Matzah meal, but rather actual pieces of bread], then if it is cooked, then one is to say a blessing of Mezonos and Al Hamichyah. However a Baal Nefesh should be stringent to eat the Kneidlach within a meal if the pieces still contain the appearance of bread, and he will be eating to the point of satiation. However, if it is fried and a very minute amount of oil is used for the frying simply so the Knedilach does not stick, the Knedilach remains Hamotzi according to all if it still contain the appearance of bread.[137] If however one uses a larger amount of oil then it is disputed[138] as to its blessing, and the main ruling follows that it should only be eaten within a meal, and if one does not do so then he should recite Mezonos and Al Hamichyah.

Summary:

Mezonos and Al Hamichya, in all cases.

25. Matzah Brei:[139]

Less than Kezayis pieces and Lost appearance of Matzah: If the Matzah brei has been broken to pieces that are less than a Kezayis or one uses ground matzah flour, and has lost its appearance of Matzah [such as due to the soaking, or due to using ground matzoh flour], then its blessing is Mezonos and Al Hamichyah even if one sets a meal over it and will eat it to the point of satiation. This applies whether it is baked, cooked in a pot or panfried.

Less than Kezayis pieces but retains appearance of Matzah: If the Matzah brei has been broken to pieces that are less than a Kezayis, but has retained its appearance of Matzah [such as if it did not soak long enough, or did not soak with enough water, to make it disintegrating and lose its appearance], then if a very minute amount of oil is used for the frying simply so the Matzah does not stick, the Matzah remains Hamotzi according to all.[140] If however one uses a larger amount of oil then it is disputed[141] as to its blessing, and the main ruling follows that it should only be eaten within a meal, and if one does not do so then he should recite Mezonos and Al Hamichyah.

More than Kezayis pieces: In all cases that there are pieces of matzoh which retain more than a Kezayis even after the cooking, then such pieces would be Hamotzi and Birchas Hamazon, in all cases.

The blessing if baked in pot versus panfried: There is no difference in the above regard whether the Matzah brei is being cooked in a pot or fried in a pan if the Matzah pieces are less than a Kezayis, and have disintegrated to the point that they are no longer recognizable as Matzah as in either case the product is Mezonos. However, if the Matzah did not disintegrate, and still retains its appearance of matzoh then there’s a difference between whether it is panfried with a nice amount of oil in which case its blessing is subject to debate and should be eaten within a meal as stated above, or is cooked in a pot or without much oil in which case it certainly remains Hamotzi. In the event that the pieces of matzoh retained their Kezayis size, then it remains Hamotzi in all cases.

Cooked or Fried bread Chart

*In all cases that the before blessing is Mezonos the after blessing is Al Hamichyah, and in all cases the before blessing is Hamotzi the after blessing is Birchas Hamazon.

____________________________________________________________________________

[1] See Seder 1:7; 10-11; 8:3-4; Ketzos Hashulchan 48; Encyclopedia Talmudit Vol. 4 Erech Birchas Hapas pp. 570-595

[2] See Admur 168:8; Seder 2:1; Luach Birchas Hanehnin 8; Ketzos Hashulchan 48:1

[3] See Seder Birchas Hanehnin 1:2-5, 10, 16; 2:9;  6:4, 6; 7:22-24  Luach Birchas Hanehnin 1:2-5, 14; 10:11; SHU”A Admur 167:13; 168:12; 202:2, 10; 24; 206:1; Michaber 167:10; 204:13; 206:1; 208:15; M”A 209:1; Ketzos Hashulchan 39:37 footnote 24 and 34; 48 footnote 1; 49:2-3, 9, 18 footnote 1; Piskeiy Teshuvos 167:20-21; 206:1-7; 208:23; Koveitz Kieis Shasul [Belz] p. 217

[4] See Admur Seder 1:3; 2:9; Admur 168:12; Chidushei Tzemach Tzedek 9:3; Igros Moshe O.C. 4:40; Piskeiy Teshuvos 167:21

[5] 1^st and Stam opinion in Seder 1:3; Taz 168:6; Ritva Brachos 42a; Meiri Brachos 35a; Derisha 168; Elya Raba 168:16; Even Heozer 168 Dinim Haolim 5; Biur Halacha 168:10 “Bemakom Birchas Hamotzi” that so rule many Achronim; Kaf Hachaim 167:75; Derech Hachaim Dinei Taus Bibrachos 1; Shaareiy Teshuvah 167:13; See Chidushei Tzemach Tzedek 9c; 10b; 14b

[6] The reason: As in truth the blessing of Mezonos includes also complete bread and it is just that the sages established the more superior blessing of Hamotzi to be initially recited over bread being that bread goes through a change which makes it superior to other foods. [See Admur 168:12 regarding Safek bread, and the same argument can be made for definite bread, according to this opinion]

[7] 2^nd opinion in Seder 1:3; Only opinion in Luach 1:3; Only opinion in Admur 168:12 regarding complete bread; M”A 168:18; Bach 168; Teshuvas Beis Yehuda Ayash O.C. 41; Birkeiy Yosef 167:10; Nehar Shalom; Hagahos Rav Akiva Eiger on Gemara Brachos 36b; Aruch Hashulchan 168:19; Birchas Habayis 7:15;

The law by Safek Hamotzi bread – Pas Haba Bekisnin: The above the above opinion is only stringent by definite Hamotzi bread, however, by questionable Hamotzi bread such as Pas Haba Bekisnin, they agree that even initially one is to recite the blessing Mezonos, as Safek Brachos Lihakel and even initially there is no worry of a blessing in vain in such a case being that the sages were lenient to permit one to fulfill his obligation with this blessing. Furthermore, in truth the blessing of Mezonos ideally includes also bread and so long as it is not clear that a food has a definition of complete bread, we should not remove it from status that is included in the blessing of Mezonos. [See Admur 168:12 in great length]

[8] The reason: As although in truth the blessing of Mezonos includes also complete bread nonetheless the sages established the more superior blessing of Hamotzi to be recited over bread being that bread goes through a change which makes it superior to other foods. [Admur 168:12]

[9] Conclusion of Admur in Seder ibid and Seder 2:9 [unlike his ruling in 168:12 and Luach 1:3;] Admur 168:12 regarding Safek bread [i.e. Pas Haba Bekisnin]; Shulchan Hatahor 168:11; Ketzos Hashulchan 37:10; Beir Moshe 4:21-4; Igros Moshe O.C. 4:40 although advises that to escape the dispute, one is to stop his meal, recite Birchas Hamazon and then wash and repeat Hamotzi; All Poskim in first opinion including M”B, Kaf Hachaim,

Other rulings of Admur: In his Shulchan Aruch 168:12 and Luach 1:3 Admur rules that one who recited the blessing of Mezonos on definite Hamotzi bread does not fulfill his obligation.

[10] Ketzos Hashulchan 37 footnote 24 and 34 who gives this advice regarding this case and other cases of doubt, although he concludes with a Tzaruch Iyun as to why this workaround was not written in the Poskim [see M”B 176:12, Vetzaruch Iyun]; See Igros Moshe O.C. 4:40 who rules that to escape the dispute, one is to stop his meal, recite Birchas Hamazon and then wash and repeat Hamotzi; See Piskeiy Teshuvos 167:21 that one should hear the blessing of Hamotzi or Mezonos from another person eating

[11] Sdei Chemed Mareches Brachos 1; Birchas Habayis 7:15; Ketzos Hashulchan 37 footnote 34; See Halacha 16!

[12] See Piskeiy Teshuvos 167:21; Encyclopedia Talmudit Erech Chita vol. 14 p. 543

[13] Kesef Mishneh Brachos 4:6 “Possibly even if one said Haeitz on bread he is Yotzei”; Tosafus Yerushalayim, and Amudei Hashulchan, brought in Kaf Hachaim 167:76

[14] See Encyclopedia Talmudit ibid

[15] The reason: This follows the opinion who rules that the tree from which Adam Harishon ate from was Haeitz. [Kesef Mishneh ibid; Kaf Hachaim ibid]

[16] All Poskim ibid who rule one is not Yotzei with Ha’adama, and certainly this would apply with Haeitz. Furthermore, possibly even those Poskim who ruled that one is Yotzei with Ha’adama, would agree that one is not Yotzei with Haeitz; See Chayeh Adam in Nishmas Adam 58:3 and Daas Torah who question the statement of the Kesef Mishneh ibid; Meiri Brachos 40a;

[17] See Luach Birchas Hanehnin 1:2-3; Shaareiy Teshuvah 167:13; Sdei Chemed Mareches Brachos 1; Kaf Hachaim 167:76; Birchas Habayis 19:20; Ketzos Hashulchan 37:10 and 49 footnote 1; Piskeiy Teshuvos 167:21

Ruling of Admur: Admur in his Seder Birachas Hanehnin 1:3 records a dispute regarding one who recited Mezonos on Hamotzi bread and concludes Safek Brachos Lihakel, however, no mention is made in his Seder ibid regarding one who said Ha’adama on bread. However, in his earlier work called Luach Birchas Hanehnin 1:2-3 Admur ruled that he is not Yotzei if he said Ha’adama on either bread or Mezonos. Likewise, so can also be implied from his wording in Seder 1:4 that only Shehakol covers bread. Likewise, so is strongly evident from Seder 1:10 regarding rice that one is only Yotzei with a Ha’adama if the rice is whole, while if it is ground such as Mezonos rice bread, then one is not Yotzei with Ha’adama, and if Ha’adama is not valid for Mezonos, then certainly it is not valid for Hamotzi; On the other hand, in Admur 202:10 regarding if one said Haeitz on wine that he is not Yotzei there is a gloss which states that “I am almost certain that I heard from Admur’s holy mouth that he retracted his ruling and ruled like the Even Haozer 208:14 that he is Yotzei.” This would imply that he is likewise Yotzei if he said Ha’adama on Mezonos or bread. [See Ketzos Hashulchan 49 footnote 1] Likewise, possibly from his omission in Seder 1:3 of the case of Ha’adama, one can deduce that he retracted from his ruling in the Luach. [See Piskeiy Teshuvos 167 footnote 136] Vetzaruch Iyun.

[18] Admur in Luach Birchas Hanehnin 1:2 regarding bread and 1:3 regarding Mezonos [omitted from Seder 1:3]; Ketzos Hashulchan 49 footnote 1 that so is implied from Admur in Seder 1:4 and 1:10 [see previous footnote]; Reah, Ritva and Rabbeinu Asher Ben Chaim in Sefer Hapardes, brought in Birkeiy Yosef 167:5 in Shiyurei Bracha, Zechor Leavrahm Mareches Tes, Shaareiy Teshuvah ibid; Birchas Habayis 19:20; P”M 208 M”Z 8 in implication of M”A; Aruch Hashulchan 168:19; 202:1; See Kaf Hachaim ibid; So rule regarding one who recited Mezonos on bread that he is not Yotzei, and seemingly the same would apply to one who said Ha’adama on bread or Mezonos that he is not Yotzei: Admur 168:12; Luach 1:3; 2^nd opinion in Seder 1:3; Bach 208; M”A 208:18; Teshuvas Beis Yehuda Ayash O.C. 41; Gloss of Rav Akiva Eiger on Brachos 36b; Aruch Hashulchan 167:19; Birchas Habayis 7:15

[19] Kesef Mishneh Brachos 4:6 “One can possibly say that if one said Ha’adama on bread that he is Yotzei, as it is indeed a fruit of the ground”; Rameh in Alfasi Zuta, brought in Birkeiy Yosef ibid and Shaareiy Teshuvah ibid; Orchos Chaim in name of Rishonim; Possible understanding of retracted ruling of Admur brought in gloss on Admur 202:10, and from his omission in Seder 1:3 [see previous footnotes]; Chidushei Tzemach Tzedek Brachos 9-14 “If one said Ha’adama on bread of the five grains [i.e. Hamotzi] there is no doubt, and certainly one fulfills his obligation Bedieved just like Shehakol”; Nishmas Adam 58:1; Panim Meiros 1:58; Erech Hashulchan 167:6 and 208:6; Shulchan Hatahor p. 35, brought in Divrei Menachem on Tur  167:13; Beis Menucha 157:6 concludes like Kesef Mishneh and Rameh; Nishmas Adam 58:2; Sdei Chemed Mareches Brachos 1; P”M 208 M”Z 8 in implication of Taz; Shulchan Hatahor 167:11; See Kaf Hachaim ibid; So rule regarding one who recited Mezonos on bread that he is Yotzei, and possibly the same would apply to one who said Ha’adama on bread or Mezonos that he is Yotzei: 1^st opinion in Seder 1:3 [omitted in Admur 168:1 and Luach ibid]; Ritva Brachos 42a; Meiri Brachos 35a; Derisha 168; Elya Raba 208:16; Even Haozer 208:5 and 14; Biur Halacha 167 “Bemakom” that so rule many Poskim

[20] Ketzos Hashulchan 37:10 as explained in footnote 24, and 49 footnote 1; Kaf Hachaim ibid that the main ruling is like the Kesef Mishneh; Beir Moshe 4:21-4; Shevet Halevi 4:19; Piskeiy Teshuvos 167:21

[21] Ketzos Hashulchan 37 footnote 24 and 34 [although he concludes with a Tzaruch Iyun as to why this workaround was not written in the Poskim; see M”B 176:12, Vetzaruch Iyun]; See Igros Moshe O.C. 4:40 who rules that to escape the dispute, one is to stop his meal, recite Birchas Hamazon and then wash and repeat Hamotzi; See Piskeiy Teshuvos 167:21 that one should here the blessing of Hamotzi or Mezonos from another person eating

[22] Sdei Chemed Mareches Brachos 1; Birchas Habayis 7:15; Ketzos Hashulchan 37 footnote 34; See Halacha 16!

[23] Admur Seder 1:4; Luach 1:5; Admur 167:13 [regarding bread]; 202:24; 206:1; Michaber 167:10; 206:1; Mishneh Brachos 40a; Piskeiy Teshuvos 167:21

[24] P”M 214 M”Z 1; Minchas Shlomo 1:18; Piskeiy Teshuvos 167:20-21; 213:1; See Kaf Hachaim 167:77 that if they did not have in mind to be Yotzei the mistaken blessing, and began to ignore it as soon as they heard it, then they are not Yotzei

[25] Beis Meir 167:6, brought in Kaf Hachaim 167:77; Kaf Hachaim 167:77 concludes that if they intended to be Yotzei even after hearing the mistaken words, then they are Yotzei

[26] Seder 1:7; Luach 1:6; ; Taz 208:2; M”A 208:1; Tur 208; Rambam Brachos 3:1; Rashi Brachos 44a; Mishneh Pesachim 35a; Piskeiy Teshuvos 208:2

[27] See Piskeiy Teshuvos 208 footnote 8 and Makor Habracha 26:3 that Shibulet Shual refers to oats or quaker unlike those who questioned this. [Rav Yaakov Yosef z”l, however, held that oats is Safek Shiboles Shual and hence held that one must be Machmir in it regarding all matters]

[28] P”M 208 A”A 1

[29] M”A 208:1 that Tatriki is not one of the five grains, and this seemingly refers to buckwheat; Igros Moshe 1:65; Piskeiy Teshuvos 208:2; Luach Birchas Hanehnin Rav Marlow

[30] See Piskeiy Teshuvos 208:2

[31] See Admur 465:1-5 that Morson [bran] is Chametz, although does not join for Shiur Kezayis Matzah or Shiur Challah if removed and then reinserted, 454:8 regarding Morson Matzah that one is not Yotzei; M”A 451:2 [leaves in doubt]; P”M 208 A”A 1 and 3 that this applies likewise to Birchas Hamazon and Meiyn Gimel; Chok Yaakov 451:2; Kaf Hachaim 208:10; Igros Moshe E.H.  1:114; Shevet Halevi 6:22; Even Yisrael 7:13; Minchas Yitzchak 9:15; Piskeiy Teshuvos 208:2

Other opinions: Some Poskim rule that despite the above ruling regarding Shiur Matzha and Challah, bran is Hamotzi and Mezonos in its own right. [Teshuvos Vehanhagos 3:71]

[32] Igros Moshe 4:46; Piskeiy Teshuvos 208:7

[33] Vezos Habracha 22:4; Piskeiy Teshuvos 208:2

[34] Admur 465:3 [food is Mutar on Pesach even if found cooked grain stalk in it]; Rama 465:3; Chok Yaakov 454:1

[35] See Vezos Habracha Birurim 24-2 and that so ruled to him Rav Moshe Shternbuch, Rav Pinchus Sheinberg, Badatz Machzikei Hadaas, and so was the leaning opinion of Rav SZ”A; Piskeiy Teshuvos 208:2

Other opinions: Some Poskim question that perhaps gluten should be viewed similar to flour, and hence could make a food become Mezonos if it is added as an ingredient of taste.  [See Vezos Habracha ibid]

[36] The reason: Although flour of the five grains is always considered the main ingredient of a food, and hence the blessing of the food should be Mezonos even if it is a minority ingredient [Admur Seder 3:2; Luach 4:2; Admur 168:11; 212:1; Michaber 208:2; M”A 212:1; Rav Kahana Brachos 36b and Rava Brachos 37b], nevertheless, pure gluten is not considered similar to the flour of the grain, and hence does not carry over its Mezonos status. Gluten is the protein of the wheat and does not provide sustenance as does the flour. Therefore, it is not viewed as the main product of the wheat that deserves a special blessing of Mezonos or Hamotzi. [Vezos Habracha ibid] This is in addition to the fact that it is mainly added for the purpose of making the food texture more elastic, and not as an essential ingredient of the foods taste or satiation ability. [See Admur Seder 3:3; Luach 4:3; Admur 169:9; Michaber 208:2; 204:12; M”A 204:25; Taz 204:16; Brachos 39a]

[37] See Michaber 202:18, Admur 202:21 and Seder 6:21 that the rightful blessing is only said on the main fruit; Igros Moshe O.C. 4:46 [says is Mezonos/Hamotzi]; Bercha Kehalacha [says is Shehakol]; Vezos Haberacha Luach Habrachos Nevet Chita footnote 50;

[38] Seder 1:10; Admur 202:17; Michaber 208:8; Rif Brachos 26a; Rambam Brachos 3:10

[39] Seder 1:10-11

[40] Seder 1:11

[41] See Chapter 11 Halacha 4 for the full details of this matter

[42] Admur Seder 3:1

[43] Seder 8:3-4; Michaber 208:9; Kaf Hachaim 168:122; 127; 208:9; 52-56; Ketzos Hashulchan 58:2 footnote 2; 59:3

[44] Seder 8:3; 3:6; Luach 2:4; Michaber ibid; Orchos Chaim Brachos 6; Abudarham; Eshkol 128, brought in Orchos Chaim ibid

[45] Admur Seder 3:6; 8:3-4; Michaber ibid; Taz 208:12; M”A 208:15

The reason: As grain flour is always considered the Ikar even if it is the minority. [Admur 8:3] Since the bread was made for the sake of setting a meal over it, the grain is therefore considered the Ikar and one always recites Hamotzi over it. Now, even if the bread does not contain a Kezayis of grain within Achilas Peras [and one hence does not recite Birchas Hamazon], it is nevertheless Hamotzi, as regarding the before blessing there is no minimum measurement that one must consume. [Admur 3:6]

[46] Seder 3:2

[47] See Admur 158:2; Seder Netilas Yadayim 18; Ketzos Hashulcahn 36:2; Piskeiy Teshuvos 158:7

[48] Shiureiy Torah 3:9; This is opposed to a Kibeitza with its Kelipa which is a Shiur of 57.6 grams

[49] See Seder Netilas Yadayim 18 that each Kezayis must be eaten within Achilas Peras, [4 minutes] and see Ketzos Hashulchan 36 footnote 5 in name Reb Yisarel Noach that the second Kezayis must be eaten immediately after the first Kezayis.

[50] This matter requires further analysis as on the one hand he is not eating a Kebeitza of food that requires washing, as washing is only required on grains that have been turned into bread and not on legumes. So is implied from Admur 158:2 and Seder Netilas Yadayim 18 that one must eat a Kebeitza of the food that is obligated in washing. On the other hand, he says Hamotzi on it and is eating a Kebeitza of food that requires washing, and since every piece of the food contains grain flour, and is Hamotzi, therefore perhaps a blessing of Al Netilas Yadayim is to be said. See also 158:1 that Admur depends it on Hamotzi and not on Birchas Hamazon.

[51] Four minutes: Shiurei Torah 3:15 [p. 303]; Aruch Hashulchan 202:8; Kaf Hachaim 210:5; Piskeiy Teshuvos 210:1 that so is the widespread custom

Opinion of 6-7 minutes: The Tzemach Tzedek [Shaar Hamiluim 1:8-10] records 6-7 minutes regarding the Shiur of Achilas Peras. [Ketzos Hashulchan 36 footnote 5; 59 footnote 4; Shiureiy Torah ibid footnote 35; Sefer Haminhaghim [English] p. 93 regarding Tishe Beav] In Shiureiy Torah ibid footnote 35 he concludes that if one ate 17 grams in the first 4 minutes and completed 28 grams in 8 minutes, he may say Birchas Hamazon.

Three minutes-Chabad custom: See Sefer Haminhagim ibid and footnotes 342-344 for a quote of various opinions of Achilas Peras, and for a tradition from the Tzemach Tzedek, in name of Rav Hillel Miparitch, that differs from the responsa of the Tzemach Tzedek which placed Achilas Peras as 6-7 minutes and rather places Achilas Peras as minimum 3 minutes and maximum 7 minutes. The Rebbe concludes there in the footnote that one is required to suspect for the above tradition. So also rules Igros Moshe 4:41 that Achilas Peras is 3 minutes regarding Bracha Achrona. Accordingly, one should try to eat the Kezayis within three minutes. However if one ate it within four minutes, and perhaps even within 6-7 minutes, one can rely on the Tzemach Tzedek’s other rulings. Vetzaruch Iyun, as perhaps Safek Brachos Lihakel. In any event one si to be very careful in the above.

Other opinions: See Shiurei Torah 3:15; Sefer Haminhagim ibid and footnotes 342-344; Piskeiy Teshuvos 210:1

[52] If the bread contains a Kezayis [27 grams] of 5 grain flour within Achilas Peras [174 grams]: If the bread contains a Kezayis [27 grams] of 5 grain flour within Achilas Peras [174 grams] then some Poskim rule that Birchas Hamazon is to be recited if he eats a Kezayis of the bread within Achilas Peras [4 minutes], even though he did not eat a Kezayis of grain flour within Achilas Peras. [1^st and Stam opinion in Admur Seder 8:3; Ruling of Admur in Shulchan Aruch 168:11 in parentheses; Ruling of Admur in Seder 3:2 regarding Mezonos according to all; See Admur 442:9 and Kuntrus Achron 442 6-8; Tosafus Chulin 98b; Rabbeinu Chaim brought in Rosh 7:31 Kaf Hachaim 208:53 in name of Mateh Yehuda 208:4; Mamar Mordechai 208:15] Other Poskim however rule that Birchas Hamazon is not to recited unless he eats the entire Peras [i.e. 174 grams which contains a Kezayis of five grain flour] as Birchas Hamazon cannot be recited unless one eats a Kezayis of actual grain flour within Peras. [2^nd opinion in Admur ibid; See Kuntrus Achron 442 6-8; Raavad; Rashba Toras Habayis 4:1; Peri Chadash 442:1; P”M 208 A”A 15; Kaf Hachaim 208:53 in name of Perach Shushan 1:3; Erech Hashulchan 208:4; Beis Efraim 13; Shaareiy Teshuvah 208:12; Gr”a; Derech Hachaim] According to this opinion one is to rather say Al Hamichyeh after eating a kezayis within Peras. [Michaber ibid; Ketzos Hashulchan 59:3 based on Admur Seder 8:4 and 3:2; Kaf Hachaim 208:53; See however Gr”a brought in M”B 208:47 that one is to say Shehakol] Practically one is to suspect for the latter opinion, as Safek Brachos Lihakel [Admur Seder 8:3; Kaf Hachaim ibid] and is to say an Al Hamichyah. [Ketzos Hashulchan ibid; Kaf Hachaim ibid]

If the bread does not contain a Kezayis [27 grams] of 5 grain flour within Achilas Peras [174 grams]: If the bread does not contain a Kezayis [27 grams] of 5 grain flour within Achilas Peras [174 grams] then according to all Birchas Hamazon is not recited even if one eats many Kezaysim of the bread within Achilas Peras. [Admur Seder 8:4; 168:11 in parentheses; Michaber ibid; Rabbeinu Yona] Regarding what after blessing one is to say is disputed in Poskim: Some Poskim say one is to say Al Hamichyeh after eating a Kezayis of this bread within Achilas Peras. The reason for this is because the bread contains a taste of five grain flour even though it does not have any substance of five grain flour other than a minute amount. [1^st opinion in Admur Seder 8:4 and 3:2; Michaber ibid; Rabbeinu Yona; M”A 208:15] Other Poskim however question this ruling [and say that perhaps one is to recite Borei Nefashos rather than Al Hamichyah-Ketzos Hashulchan 59:3 based on Admur Seder 3:2]. [2^nd opinion in Admur Seder 8:4 and 3:2;] Practically, due to the above dispute, one is to only eat [a Kezayis of] this bread within a meal. [Seder 8:4] Alternatively, one is to eat a Kezayis each of two other foods of which one is Mezonos and the second receives a Borei Nefashos, and then recite an Al Hamichyah and Borei Nefashos on both foods. [Admur Seder 3:3; Ketzos Hashulchan 59 footnote 7]

[53] Seder 8:2 in parentheses that a Peras is “Three Kibeitzas.” This is the second opinion in Admur 612:4; Vetzrauch Iyun if in this regard we measure based on grams or based on time, which is 4 minutes as brought above. If the latter, then it is impossible to really measure if the bread contains a Kezayis of flour within Peras, as if one did not eat for a full 4 minutes, how is he to tell how much a Peras is, 4 minute’s worth of eating. One must hence conclude that in this regard we measure in grams.

Background of Admur: Admur 612:4 records a dispute in Poskim as to whether Achilas Peras is 4 Kibeitzim or 3 Kibeitzim. Admur concludes to be Machmir by a Biblical law and lenient by a Rabbinical law. Nevertheless, in Seder 8:2 Admur rules regarding blessings like the stringent opinion, as Safek Brachos Lihakel. [Ketzos Hashulchan 59 footnote 4; See also Admur 486:1 that was stringent regarding Shiur Kezayis by a after blessing just like a Biblical law, due to Safek Brachos Lihakel.]

Understanding the above calculation-How much is a Kebeitza in grams: A Kebeitza is two Kezeisim. Now, see Shiureiy Torah 3:8 that regarding bread a Kibeitza is measured as 57.6 grams. Thus, three Kebeitzim of bread is 174 grams. Accordingly, one Kezayis of a Peras is approximately 16.7% of a Peras, or 1:6 of a Peras. [See Kaf Hachaim 208:53]

[54] Seder 8:3 that one is to suspect for the second opinion and not recite Birchas Hamazon, as one is to be lenient by Safek Brachos; Ketzos Hashulchan 59:3 and Kaf Hachaim 208:53 that practically one is to recite Al Hamichyah, based on Michaber ibid and Seder 8:4 and 3:2 that according to all one is at the very least to say Al Hamichyah in such a case

Other opinions: Some Poskim rule that one is to say Shehakol. [Gr”a, brought in M”B 208:47]

[55] Admur Seder 8:4; Ketzos Hashulchan 58 footnote 3

[56] Admur Seder 3:3; Ketzos Hashulchan 59 footnote 7

[57] See Admur Seder 1:18 and Luach 1:20 that one cannot be Yotzei an Alhamichyeh with a Borei Nefashos and cannot be Yoztei a Borei Nefashos with Al Hamichyeh

[58] See Vezos Habracha Birurim 24-2 and that so ruled to him Rav Moshe Shternbuch, Rav Pinchus Sheinberg, Badatz Machzikei Hadaas, and so was the leaning opinion of Rav SZ”A; Piskeiy Teshuvos 208:2

Other opinions: Some Poskim question that perhaps gluten should be viewed similar to flour, and hence could make a food become Mezonos if it is added as an ingredient of taste.  [See Vezos Habracha ibid]

[59] The reason: Although flour of the five grains is always considered the main ingredient of a food, and hence the blessing of the food should be Mezonos even if it is a minority ingredient [Admur Seder 3:2; Luach 4:2; Admur 168:11; 212:1; Michaber 208:2; M”A 212:1; Rav Kahana Brachos 36b and Rava Brachos 37b], nevertheless, pure gluten is not considered similar to the flour of the grain, and hence does not carry over its Mezonos status. [Vezos Habracha ibid] This is in addition to the fact that it is mainly added for the purpose of making the food texture more elastic, and not as an essential ingredient of the foods taste or satiation ability. [See Admur Seder 3:3; Luach 4:3; Admur 169:9; Michaber 208:2; 204:12; M”A 204:25; Taz 204:16; Brachos 39a]

[60] See Piskeiy Teshuvos 208:14

[61] M”B 208:48; Chayeh Adam 50:21

[62] Igros Moshe 1:71; Minchas Yitzchak 9:15; See Piskeiy Teshuvos ibid footnote 99 in name of Poskim;

[63] Seder 8:5; Luach 2:6; M”A 208:15; Ramban; Maggid Mishneh; Rambam; Rosh; See Michaber Y.D. 324:9 and Shach 324:17 regarding Hafrashas Challah

[64] The reason: As the wheat penetrates the rice with its taste, and all the rice tastes like wheat. [Admur ibid]

[65] Bran itself doesn’t have the necessary gluten content to form a cohesive dough that rises and bakes into traditional bread. Gluten is crucial for giving bread its structure and elasticity.

[66] See Admur 465:1-5 that Morson [bran] is Chametz, although does not join for Shiur Kezayis Matzah or Shiur Challah if removed and then reinserted, 454:8 regarding Morson Matzah that one is not Yotzei; M”A 451:2 [leaves in doubt]; P”M 208 A”A 1 and 3 that this applies likewise to Birchas Hamazon and Meiyn Gimel; Chok Yaakov 451:2; Kaf Hachaim 208:10; Igros Moshe E.H. 1:114; Shevet Halevi 6:22; Even Yisrael 7:13; Minchas Yitzchak 9:15; Piskeiy Teshuvos 208:2 See regarding Shiur Challah: Mishneh Challah 2:6; Michaber Y.D. 324:3; O.C. 454:1; Admur 454:1-2; M”A 454:1; P”M 454 A”A 1 and M”Z 1; Aruch Hashulchan 324:15; Hafrashas Challah Kehalacha chapter 3 footnote 71 and 75; Teshuvos Vehanhagos 3:71; Kinyan Torah 2:83

Other opinions: Some Poskim rule that despite the above ruling regarding Shiur Matzha and Challah, bran is Hamotzi and Mezonos in its own right. [Teshuvos Vehanhagos 3:71]

[67] See Admur 465:2; Madrich Hakashrus of Eida 5755;

[68] See Michaber 202:18, Admur 202:21 and Seder 6:21 that the rightful blessing is only said on the main fruit; Igros Moshe O.C. 4:46 [says is Mezonos/Hamotzi]; Beracha Kehalacha [says is Shehakol]; Vezos Haberacha Luach Habrachos Nevet Chita footnote 50;

[69] The reason: There is a dispute in Poskim [see above] as to whether flour made from ground wheat sprout become Mezonos/Hamotzi when baked. Regarding the proofs of the Sefer Bracha Lehalacha from Admur, indeed it would seem that the sprouts would be Ha’adama and their flour Shehakol as majority of the world does not plant the seed for this purpose. However, this is only relevant to actual sprout flour. However, Ezekiel bread flour is made also with the kernel that grew the sprouts [see above], and hence it contains an element of 100% real flour, and therefore without doubt is Hamotzi.

[70] Sources: See regarding the blessing of Mezonos over whole grains which are cooked and stick together: Admur 202:12; Seder 1:8; Luach 1:7; M”B 208:3; Igros Moshe 4:45; Piskeiy Teshuvos 208:3; See regarding the blessing over oatmeal porridge: Vezos Habracha Beirurim 27:9; Piskeiy Teshuvos 208:8; Luach of Rav Prus See regarding that the blessing of Hamotzi is only said if the grain baked food retains the form and texture of bread: Seder 2:12 and 2:15; Admur 168:20; Derech HaChaim 219, brought in Ketzos Hashulchan 48:10; Piskeiy Teshuvah 168:21; See regarding the use of the term flour in all areas discussing Hamotzi: Admur 168:11, 13; Kuntrus Achron 168:10; Seder Birchas Hanehnin 2:6; 8:3

Background: There are a number of conditions which must be present in order for bread to receive the blessing of Hamotzi and Birchas Hamazon, aside for just the fact that it is made up of one of the five grains. For example, in order for bread to be Hamotzi [or be potentially Hamotzi if one were to set a meal over it] it must be baked as opposed to cooked and retain the form of bread. If it is cooked or does not retain its form of bread then it is not Hamotzi, and does not require Hafrashas Challah, and cannot be used for Lechem Mishneh. Thus for example if one were to cook porridge made of oatmeal grains, then it’s blessing would be Mezonos and not Hamotzi as it is both not baked, and does not contain the texture of bread. Now with that said, let us determine the status of oat flake bread: If the final baked substance somehow resembles the same texture as regular bread in which you can cut a slice of it and smear something on it and eat it as a sandwich, then indeed it would be Hamotzi and require Hafrashas Challah. This, however, would only be possible if the flakes disintegrate in the water and become similar to flour. Otherwise, if the flakes retain their flaky texture, then there is no way that such bread will resemble regular bread, and it is more similar to porridge, or granola bar, and hence is not Hamotzi. In all of the oat flake recipes that I have seen, actual flour is also added for the simple reason that you will not receive the texture of bread in your finished product if flour is not added. Hence, if you make it without any flour at all as you say you do, then it will never be able to become Hamotzi being that it does not contain the regular texture of bread. Seemingly, it is due to this reason that throughout the Talmud and Poskim we always find the term flour used when discussing the ingredients of bread, and never find whole grains in the description, as it is simply not possible to make a texture of bread without flour. Nonetheless, it’s blessing would still be Mezonos and Al Hamichya just like porridge, as the grains stick together through the cooking which is the condition necessary for a grain food to be elevated from Ha’adama to Mezonos.

[71] See regarding bread croutons: Piskeiy Teshuvos 168:11 and Madrich of Eida that the ones they make are always Mezonos unless do Kevius Seuda, and the question is only by home made; See regarding if Hamotzi croutons are placed into soup: Piskeiy Teshuvos 168:15 See regarding cooked bread: Admur Seder 2:12-13; SHU”A 168:18-21; Ketzos Hashulchan 48:11-12; M”B 168:55; Shevet Halevi 7:23; Piskeiy Teshuvos 168:15; See regarding status of Keli Sheiyni: Admur Seder 2:14; 168:18; Ketzos Hashulchan 48:13

[72] The reason: 1) either due to being initially being manufactured for this purpose to eat as croutons, which is the case by all store bought croutons, or 2) due to it being deep fried versus baked, or 3) due to its ingredients defining it as Pas Haba Bekisnin].

[73] Piskeiy Teshuvos; Madrich of Eida Hachareidis

[74] Piskeiy Teshuvos 168:15

[75] See Cheishev Haeifod 3:72; Beir Moshe 5:61; Shevet Halevi 4:161; 6:24; Lehoros Nasan 4:9; Vezos Habracha Beirurim 42; Sefer Viten Bracha 4:G2 [p. 78]; Pischeiy Halacha 7:41; Piskeiy Teshuvos 208:6;

[76] Seder 2:11; Ketzos Hashulchan 48:9 footnote 23

[77] See Yechaveh Daas 3:12; Piskeiy Teshuvos 168:13; Halacha Berurah 168:25

[78] Ginas Veradim [Halevi] Gan Melech 64; Chida in Machazik Bracha 158:5; Maharham

[79] The reason: As a) On Pesach Matzah is the main food that we eat and b) Due to the Mitzvah it receives greater importance. [Chida ibid]

[80] Kneses Hagedola 158:1 and Teshuvah 344 in name of his teachers; Beis Dovid 70 and 83; Yad Aaron 158; Karban Isha 4; Chida in Machazik Bracha 158:5 concludes like Beis David; Chesed Leavraham 15; Ohel Yitzchak 4; Chukas Hapesach 482:1; Magen Giborim 168:5; Ashel Avraham Butchach 168; Kaf Hachaim 158:43 [negates ruling of Mezonos, although concludes to eat in meal]; Avnei Shoham 1:17; Rav Shlomo Yosef Zevin in Sofrim Usefarim 319; Chelkas Yaakov 48; Minchas Yitzchak 1:71 “There is no person with a scent of Torah who would eat it without washing, saying Hamotzi and Birchas Hamazon.”; Shevet Halevi 1:205; Tzitz Eliezer 11:19; Teshuvos Vehanhagos 3:73

[81] The reason: As Matzah is not similar to regular crackers, as a) It is made for the sake of eating a meal and not simply for snacking and b) It is thicker than the regular crackers referred to in 168:7. It is thus not similar to the law of crackers which receive the blessing of Mezonos. [Poskim ibid ; See Admur 168:12; M”B 168:36]

[82] As aside for the reasoning brought in the Poskim ibid, Admur in the Seder 2:7-8 and Luach omits the opinion who states that crackers are Mezonos, hence implying that all flour and water crackers always remain Hamotzi. [See Ketzos Hashulchan 48 footnote 11]

[83] See Machazik Bracha ibid for his questions on the ruling of Beis David ibid [although concludes like him]; Olas Shmuel 3; Beis Menucha Dinei Netilas Yadayim 4; Tzeror Hamur Chayeh Sarah p. 25b; Pekudas Elazar 168; Minchas Shmuel 3; Sdei Chemed Brachos 1:10 defends ruling of Beis Menucha; Poskim in Yechaveh Daas 3:12; Or Letziyon 2:13-3; Ish Matzliach 2 3:5; Rav Mordechai Eliyahu famously ruled it only becomes Mezonos after Pesach Sheiyni.

[84] The reason: As Matzah is similar to the crackers discussed in Michaber 168:7.

[85] Chida ibid; Chesed Lealafim 168:9; Kaf Hachaim 158:43; Yechaveh Daas ibid; Rav Yaakov Yosef za”l that so is the initial ruling for Sephardim; Minchas Yitzchak ibid; Shevet Halevi ibid; Piskeiy Teshuvos ibid; Halacha Berura ibid

[86] Sdei Chemed Brachos 1:10; Yechaveh Daas ibid; Piskeiy Teshuvos ibid; Halacha Berura ibid; Piskeiy Teshuvos ibid

[87] Chida ibid that so is the custom of the masses [although concludes to say Hamotzi]; Sdei Chemed Brachos 1:10 that many Sephardim are accustomed to say Mezonos unlike Ashkenazim and they have upon whom to rely; Yechaveh Daas ibid; Or Letziyon 2:13-3; Piskeiy Teshuvos ibid; Halacha Berura ibid

When after Pesach do they begin reciting Mezonos: On Motzei Pesach, one still recites Hamotzi. Starting the next day one recites Mezonos. [Or Letziyon ibid] Some Rabbanim, however, rule that one recites Hamotzi until Pesach Sheiyni. [Rav Mordechai Eliyahu za”l]

[88] Yechaveh Daas ibid; Minchas Yitzchak ibid; Shevet Halevi ibid; Piskeiy Teshuvos ibid; Halacha Berura ibid

[89] Admur Seder 2:12; Luach 8:11; SHU”A 168:15, 17 Kuntrus Achron 7; Taz 167:18; M”A 167:36; Ketzos Hashulchan 48:10; M”B 168:55; Shevet Halevi 7:23; Piskeiy Teshuvos 168:15

[90] The reason: The reason is because cooked dough does not have the status of bread at all. [Seder ibid]

[91] Derech Chaim, brought in Ketzos Hashulchan ibid; Piskeiy Teshuvos 168:21

[92] Dumplings are small pieces of dough, often wrapped around a filling like meat, vegetables, or cheese, and then boiled, steamed, or fried.

[93] Admur Seder 2:12; Luach 8:11; SHU”A 168:15; Michaber 168:13; Ketzos Hashulchan 48:8-10

[94] Seder 2:11; Ketzos Hashulchan 48:9 footnote 23

[95] Seder 2:12; Ketzos Hashulchan 48:8-10

[96] Some say it is Hamotzi as only a small amount of oil was used and it is actual dough, hence it is similar to baking. Others however argue that frying is like cooking and the law by cooking is that the dough is always Mezonos even if one sets a meal on it. The final ruling: The main opinions follows the second opinion that frying is like cooking nevertheless one is to be Machmir to not eat an amount that would make one full unless within a meal.

[97] Seder Birchas Hanehnin 2:12; Ketzos Hashulchan 48:9; P”M 318 M”Z 7

[98] Seder Birchas Hanehnin 2:7 regarding baked fruit filled pastry and 2:12 regarding deep fried; See Admur 168:7 and Admur 678:11 for full details of baked jelly filled Sufganiyot

[99] Seder Birchas Hanehnin 2:10; See Admur 168:14; Michaber 168:8

Other opinions: Some Poskim rule that a blessing is never to be said over Sufganyiot upon eating it during a meal, whether in middle or end, even for pleasure purposes. [Or Letziyon 2:12 p. 101 being that some Poskim rule that fried is similar to baking, as brings Michaber in 168:13 and that jelly filled dough is Hamotzi, as brings Michaber in 168:7 and Admur 168:14; Halichos Shlomo Chanukah p. 319 and Madanei Shlomo p. 45 being that they also satiate and certainly one’s intent is also on this] Other Poskim rule that while a blessing is never to be recited while eating it in middle of a meal, nevertheless it is to be recited when eaten at the end of the meal as dessert. [Yabia Omer 8:26-4; Chazon Ovadia Chanukah 19]

[100] According to Admur in the Seder ibid, both deep fried dough or baked Jelly filled dough is Mezonos according to all opinions being eaten for pleasure purposes. However, according to Admur 168:14, baked dough is Hamotzi according to some opinions even if it is Jelly filled, and hence a blessing would never be said, as brought in the other opinions in the previous footnote.  

[101] Seder Birchas Hanehnin 2:12; Ketzos Hashulchan 48:9; P”M 318 M”Z 7

[102] Admur Seder 2:12; SHU”A 168:17; Ketzos Hashulchan 48:10; M”B 168:55; Shevet Halevi 7:23; Piskeiy Teshuvos 168:15;

[103] Ketzos Hashulchan 48

[104] In truth however he really implies that only if it was fried does it have the above status. If however it was baked, then if the pasta is made as plain flour and water, it is Hamotzi if baked after cooking, even if one eats a small amount. If however the pasta is made with eggs and oil then it is Mezonos unless one sets a Seuda on it even if baked after cooked.

[105] Derech Chaim, brought in Ketzos Hashulchan ibid; Piskeiy Teshuvos 168:21

[106] Luach Rav Avraham Elyashvili

[107] Lasagna noodles are typically made from a simple dough of flour and eggs, mixed into a stiff dough, rolled thin, and cut into long, wide sheets. Some variations might add a bit of salt or oil for flavor and texture. The eggs give them the status of Pas Haba Bekisnin.

[108] Derech Chaim, brought in Ketzos Hashulchan ibid; Piskeiy Teshuvos 168:21

[109] Seder Birchas Hanehnin 2:13-14; Ketzos Hashulchan 48:10-13;

[110] Seder Birchas Hanehnin 2:12; Ketzos Hashulchan 48:9; P”M 318 M”Z 7

[111] Seder 2:13; Ketzos Hashulchan 48:11

[112] Seder 2:13; Ketzos Hashulchan 48:12

[113] Seder 2:14; Ketzos Hashulchan 48:13;

[114] Admur Seder 2:14; 168:19; Kuntrus Achron 168:8 [see also Admur 318:12; 461]; Ketzos Hashulchan 48:13

[115] Seder 2:13

[116] Admur Seder 2:14; 168:18; Ketzos Hashulchan 48:13

[117] Admur Seder 2:14; 168:18; Ketzos Hashulchan 48:13

[118] Admur Seder 2:12-13; Ketzos Hashulchan 48:9-12; M”B 168:55; Shevet Halevi 7:23; Piskeiy Teshuvos 168:16

Background: The law is that only baked dough receives the blessing of Hamotzi/Birchas Hamazon as opposed to cooked dough. Now, what is law regarding if a baked product was then cooked? So, if the baked product that is being cooked is a Kezayis in size then it retains the blessing of Hamotzi/Birchas Hamazon. If, however, the baked item being cooked is less than a Kezayis in size then it is a dispute as to what blessing it should receive and we rule that Safek Brachos Lihakel and hence one is to say Mezonos and Al Hamichyah on such bread. However, a Baal Nefesh should be Machmir to eat it within a meal if they contain the appearance of bread and he will be eating enough to make him full. All the above is referring to a baked product that was cooked in water. However, a baked product that is cooked in oil, as in our case, becomes even more complex, as there is a dispute as to whether frying is defined as baking or cooking. Accordingly, while if the fried bread retained a Kezayis in size throughout its frying then according to all opinions its blessing is Hamotzi/Birchas Hamazon, if however its size is less than a Kezayis then it is under a double debate as to what is blessing should be and therefore it should be eaten within a meal of bread, and if one does not do so then he should recite Mezonos and Al Hamichyah.

[119] Seder 2:12

[120] Seder 2:11

[121] See Seder 2:12-13 that there are two disputes in this matter, one regarding if frying is considered like cooking or baking [Seder 2:12], and another in whether cooking less than Kezayis bread pieces makes it become Mezonos [Seder 2:13].

[122] Seder 2:13 “By frying be stringent in all cases”. Meaning even if eating less than a satiating amount, as in this case there is a double dispute, a dispute as to whether frying is cooking or baking and a disputed regarding the Kezayis.

[123] M”B 168:55; Shevet Halevi 7:23; Piskeiy Teshuvos 168:16

The reason and explanation: See background!

[124] See Seder 2:12-13

[125] The reason: It is disputed whether the bread has the status of boiled bread and retains the blessing of Mezonos and Al Hamichya irrelevant of how much one eats, or has the status of baked bread which retains the blessing of Hamotzi and Birchas Hamazon. Practically, we rule like the former approach that frying is like cooking and hence one is to recite the blessing of Mezonos and Al Hamichya upon eating bread that was fried if it lost its Kezayis size in the process of the frying. Nevertheless, taking into account the latter opinion, one is to be stringent not to eat such bread to the point of satiation unless it is eaten within a meal [i.e. Hamotzi and Birchas Hamazon on regular baked bread]. [Seder 2:12-13]

[126] Seder 2:12

[127] Seder 2:11

[128] See Seder 2:12-13 that there are two disputes in this matter, one regarding if frying is considered like cooking or baking [Seder 2:12], and another in whether cooking less than Kezayis bread pieces makes it become Mezonos [Seder 2:13].

[129] See Seder 2:12-13

[130] Admur Seder 2:14; 168:18; Ketzos Hashulchan 48:13

[131] See Seder 2:15; 168:20; Ketzos Hashulchan 48:14-15; Piskeiy Teshuvos 168:17

Other opinions – Admur in SHU”A: Some Poskim rule that Kneidlach are Hamotzi, as they are made from bread, and retain a Kezayis in size due to their ball. [See Admur 168:20; M”A  168:28; This however would only apply when it is made from Hamotzi bread crumbs, such as regular bread or Matzah which was made into crumbs and then made into a matzoh ball. However, if it was originally made using Pas Haba Bekisnin crumbs, as may be the status of manufactured matzo meal, then its blessing is Mezonos even according to Admur ibid.]

[132] See Piskeiy Teshuvos ibid and footnote 137

[133] See Piskeiy Teshuvah ibid

[134] See Piskeiy Teshuvah ibid

[135] As we hold like the opinion that says frying is like cooking

[136] See Ketzos Hashulchan ibid footnote 30

[137] Seder 2:11

[138] See Seder 2:12-13 that there are two disputes in this matter, one regarding if frying is considered like cooking or baking [Seder 2:12], and another in whether cooking less than Kezayis bread pieces makes it become Mezonos [Seder 2:13].

[139] See Seder 2:15; 168:20; Ketzos Hashulchan 48:14-15; Piskeiy Teshuvos 168:16

Other opinions – Admur in SHU”A: Some Poskim rule that Matzah brei is Hamotzi, as they are made from bread, and retain a Kezayis in collective size. [See Admur 168:20; M”A 168:28; Piskeiy Teshuvos 168:16-17]

[140] Seder 2:11

[141] See Seder 2:12-13 that there are two disputes in this matter, one regarding if frying is considered like cooking or baking [Seder 2:12], and another in whether cooking less than Kezayis bread pieces makes it become Mezonos [Seder 2:13].

[142] See Luach of Rav Alyashvili who writes that Keli Sheiyni has same law as Iruiy Keli Rishon. This is seemingly a printing error, as the Poskim clearly differentiate as stated above.